“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Ngivetele ngemfiso lenkhulu kakhulu sikhatsi lapho tigameko telusuku lwePhentekhoste tiyawuphindzeka khona ngemandla lamakhulu kakhulu kunalawo abonakala ngaleso sikhatsi. Johane utsi, ‘Ngabona lenye ingelosi yehla ivela ezulwini, inemandla lamakhulu; nemhlaba wakhanyiswa yinkhatimulo yayo.’ Khona-ke, njengangesikhatsi sePhentekhoste, bantfu bayawuliva liciniso likhulunywa kubo, ngulowo nalowo ngelulwimi lwakhe.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Kuumba aweza kupuliza uhai mpya ndani ya kila nafsi inayotamani kwa unyoofu kumtumikia, naye aweza kuyagusa midomo kwa kaa hai kutoka madhabahuni, na kuifanya iwe fasaha katika sifa zake. Maelfu ya sauti zitaingizwa nguvu ya kutangaza kweli za ajabu za Neno la Mungu. Ulimi unaokigugumiza utafunguliwa, na wenye woga watafanywa imara kutoa ushuhuda wa ujasiri kwa ajili ya kweli. Bwana na awasaidie watu wake kuisafisha hekalu la nafsi na kila unajisi, na kudumisha muungano wa karibu namna hiyo pamoja naye hata wawe washiriki wa mvua ya masika ya mwisho itakapomiminwa.” Review and Herald, July 20, 1886.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Pentekoste, baca ci a buŋ ni Pii o, ka tɛ kuŋ pe ni Pak, ni buŋ baŋ ka kaŋ ci yiis, ni kaŋci kaaw buŋ, ni Kaŋci Kaal Buŋ. Pentekoste a yi tawŋ yi, hali o mɛ a yi dɔ ka yi; a tɛ o ka yel o “Pentekoste kaŋci.” Kaŋci la piɛli ni Kristo kuum, o vui, ni o fuɔr yiŋ. O kɔr saŋ niŋ la, Kristo piɛli niir piisi naasɛ ka o ŋmɛli ba yɛla o yɛla; la ka pɔsii ni daam piiga la ka ba daa yɛri doŋ ni yiri la ni ba ta yiŋ yinni. 9/11 piɛli ni yi tawŋ yi ka ga saŋ ni Sunda yikii la Ameriki ŋwɛk. Sunda yikii la la mɛli ni Pentekoste daam la maŋ yi dɔ ka yi; yi dɔ ka yi ka yi tawŋ yi pɛli o tuɔŋ ni 9/11. Ni 9/11 hali Sunda yikii la, “Pentekoste kaŋci” la buoli mɛ ta.
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Petro asobanuwezi ati ilyo cintu ca maka icacitwa, ica “indimi sha mulilo,” te buleya bwa bukopo, lelo cali ukwisushanya kwa kalembo ka muli Yoele, pantu kwali ukuleetwa impaka ku mbila. “Indimi” shileiminina ukwishibikisha kwa mbila, kabili umulilo uleiminina Mupashi wa Mushilo. Imbila ya Pentekosti ileiminina ukusankanishiwa kwa bulesa (Lesa mulilo wa kupyanga) pamo no buntunse bwa lulimi. Nga filya Petro aleiminina abantu imyanda umo na makumi yane na bane mu nshita ya mfula ya kulekelesha, efyo na baYuda aba bakakalamba mu mpaka baleiminina abantu ba cipangano ca kale abo balecefywa no kusiyiwa pa nsonga ine iyo mfula ya kulekelesha ilepona.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.
Bona bansoonso ba kaadaki ne Roho Mtakatifu, batanza kusamuna mu ndimi zingi, bu Roho wayabakupa byo kusamuna. Kandi mu Yerusalemu mwakikalanga Bayudaaya, bantu ba kwitira Ruhanga, ba kuruga mu mahanga goona agali hansi y’eiguru. Obu amakuru ago gaasaasaine, embaga y’abantu yaakuŋaana hamwe, baatuntumuka, ahabw’okuba buli muntu yaabuhurira nibasamuna mu rurimi rw’ewe. Boona baahuniira kandi baatangara, nibagambirana bati, “Reeba, bano boona abasamuna tibali Bagalilaaya? Kandi twahurira tuta, buli muntu mu rurimi rwe, orwo twazairwemu? Abaparusi n’Abamedi n’Abaelamu, n’abatuura Mesopotamia, n’omu Buyudaaya, n’e Kapadokia, omu Ponto n’Aasia, omu Fulugiya n’e Panfuliya, omu Misri, n’omu bicweka bya Libiya ahali haihi na Kurene, n’abagenyi abaaruga Rooma, Bayudaaya n’abahindukire, Abakirete n’Abarabu, nitubahurira nibagamba mu ndimi zaitu emirimo ya Ruhanga ey’ekitalo.” Boona baahuniira, baabura eky’okuteekateeka, nibagambirana bati, “Ekigambo eki nikimanyisa ki?” Kwonka abandi nibabaseka bati, “Abasajja bano baijwire omwenge omuhya.” Kwonka Petero, ayemerera hamwe n’abo ikumi n’omwe, yaimukya eiraka rye, yaabagambira ati, “Imwe basajja b’Abayudaaya, n’imwe mwena abatuura Yerusalemu, ekigambo eki kimumanywe, kandi mutege okurora ebigambo byangye; ahabw’okuba bano tibatamiire, nk’oku murikuteekateeka, ahakuba ni saaha ya kashatu yonka ey’omushana.” Ebikorwa by’Abatume 2:4–15.
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Petro ari kusobanura Pentekote nk’isohozwa ry’ibyo mu gitabo cya Yoweli. Ibyo abikora mu buryo bw’ubuhanuzi igihe isi yose ihagarariwe, kuko uwo murongo uvuga ko abari aho bari bavuye “mu mahanga yose ari munsi y’ijuru.” Ku wa 9/11 isi yamurikiwe n’ubwiza bwa Kristo, hanyuma no ku itegeko ryo ku Cyumweru, abantu ibihumbi ijana na mirongo ine na bine bazagaragaza mu buryo butunganye ubwiza bwa Kristo ubwo bazamurwaho nk’ikimenyetso imbere y’isi yose. Igihe cya Pentekote cyatangiye kuri 9/11 kandi kirangira ku itegeko ryo ku Cyumweru.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
“Ko si ọkan ninu wa ti yóò gba èdìdì Ọlọ́run láéláé nígbà tí ìwà wa bá ní abàwọ́n tàbí àbààwọ́n kan lórí wọn. A fi í sílẹ̀ fún wa láti ṣàtúnṣe àwọn àìpé nínú ìwà wa, láti wẹ tẹ́ńpìlì ọkàn mọ́ kúrò nínú gbogbo ẹ̀gbin. Nígbà náà ni òjò ìkẹyìn yóò rọ̀ sórí wa gẹ́gẹ́ bí òjò àkọ́kọ́ ti rọ̀ sórí àwọn ọmọ-ẹ̀yìn ní Ọjọ́ Pẹ́ńtíkọ́sì.
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
“ئێمە بە ئاسانیدا بە دەستکەوتەکانمان دڵخۆش دەبین. هەست دەکەین دەوڵەمەندین و بە سامانی زۆر زیاد کراوین، و نازانین کە ‘بەدبەخت، و نەخۆشحال، و هەژار، و کوێر، و ڕووتین.’ ئێستا کاتی ئەوەیە ئامۆژگاریی شایەتحەقیقییەکە گوێ بۆ بگرین: ‘ئامۆژگاریت دەکەم لە من زێڕی تاقیکراوە لە ئاگردا بکڕیت، تاکو دەوڵەمەند بیت؛ و جل و بەرگی سپی، تاکو بپۆشرێیت، و شەرمەزاریی ڕووتییت دەرنەکەوێت؛ و چاوت بە دەرمانی چاو مەسح بکە، تاکو ببینیت.’ …”
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
“Ni sasa ambapo yatupasa kujilinda sisi wenyewe na watoto wetu tusitiwe doa na ulimwengu. Ni sasa ambapo yatupasa kuosha mavazi ya tabia yetu na kuyafanya meupe katika damu ya Mwana-Kondoo. Ni sasa ambapo yatupasa kushinda kiburi, tamaa, na uvivu wa kiroho. Ni sasa ambapo yatupasa kuamka na kufanya juhudi thabiti kwa ajili ya uwiano wa tabia. ‘Leo, kama mkisikia sauti Yake, msifanye mioyo yenu kuwa migumu.’ Tuko katika hali ya jaribu kuu sana, tukingojea, tukikesha kwa ajili ya kuonekana kwa Bwana wetu. Ulimwengu umo gizani. ‘Lakini ninyi, ndugu,’ asema Paulo, ‘hammo gizani, hata siku ile iwapate kama mwivi.’ Daima ni kusudi la Mungu kuleta nuru itoke gizani, furaha itoke huzunini, na pumziko litoke uchovuni kwa ajili ya nafsi inayongojea na kutamani.”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“ئێوە، ئەی برایان، لەو کاری گەورەی ئامادەکارییەدا چی دەکەن؟ ئەوانەی کە خۆیان لەگەڵ جیهان یەکدەخەن، شێوەی جیهانی وەردەگرن و بۆ نیشانی ئاژەڵ ئامادە دەبن. ئەوانەی کە بە خۆیان متمانەیان نییە، کە لەبەردەم خودا خۆیان نزم دەکەن و بە گوێڕایەڵیی ڕاستی، ڕۆحەکانیان پاک دەکەن، ئەوانە شێوەی ئاسمانی وەردەگرن و بۆ مۆری خودا لە ناوچەوانی خۆیاندا ئامادە دەبن. کاتێک فەرمانەکە دەردەچێت و مۆرەکە لێدەدرێت، خەسڵەتیان بۆ هەتاهەتایەک پاک و بێگەرد دەمێنێت.”
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
“ئێستا کاتی ئامادەبوونە. مۆری خودا هەرگیز لەسەر نێوچەوانی پیاو یان ژنێکی پیس دانانرێت. هەرگیز لەسەر نێوچەوانی پیاو یان ژنێکی تەماحکار و دڵبەستەی جیهان دانانرێت. هەرگیز لەسەر نێوچەوانی پیاوان یان ژنانێک دانانرێت کە زمانیان درۆزنە یان دڵیان فێڵبازە. هەموو ئەوانەی مۆرەکە وەردەگرن، دەبێت لەبەردەم خودا بێخەوش بن—شایستەی ئاسمان. بەرەوپێش بچن، برا و خوشکەکانم. من تەنها دەتوانم لەم کاتەدا بە کورتی لەسەر ئەم خاڵانە بنووسم، تەنها سەرنجتان بۆ پێویستیی ئامادەبوون ڕادەکێشم. خۆتان لە پەرتووکە پیرۆزەکان بکۆڵنەوە، تاکو بتوانن ترسناکبوونی پیرۆزیی ئەم کاتژمێرەی ئێستا تێبگەن.” Testimonies, volume 5, 214, 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
Aha Sister White di Pentecost wekî xalekekê ya demê nas dike, û ew li gorî qanûna Yekşemê li Dewletên Yekbûyî ye, “gava ku ferman derdikeve.” Lê, her çend wê qanûna Yekşemê û Pentecost wekî xalekekê ya demê diyarkiribe jî, peyama wê ya bangê ji bo amadekariyê demekê nas dike ku berî qanûna Yekşemê tê û bi demsala Pentecostê ve wekî nimûne hate nîşandan. Qanûna Yekşemê ceribandina Şemîya roja heftemîn e, û dema ji 9/11 heta qanûna Yekşemê dikare wekî “roja amadekariya Xudan” ya sembolîk were nas kirin. Amadekarî berî ceribandinê tê.
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
“mvula ya nsuka ekokwea likolo ya” nkama moko na ntuku minei na minei ya bankóto, kaka “ndenge mvula ya liboso ekweyaki likolo ya bayekoli na Mokolo ya Pantekote.” Eleko oyo emonisami lokola eleko ya Pantekote ebandaki na kopanzana moke ntango Klisto azongaki uta na bomati na Ye.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
او اَندِ هِنِ وَتِه هَیوچ لِوڠ کَث، هِی یُنَن دُم کَرد، اَندِ هِنِ وَتِه هُوش گُت: «شُما روحُلقُدُس بَپذیرِن.» یوحنا ۲۰:۲۲.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Umwuka we utanga Mwuka Wera, kandi umwuka ni wo ubyara ijwi ry’amagambo. Yesu ni Jambo, kandi umwuka we utanga Mwuka Wera binyuze mu gushyikiriza ijambo rye. Umwuka ni wo wahaye umubiri wa Adamu ubugingo, kandi umwuka ni wo uha ubugingo ingabo ya Ezekiyeli igizwe n’amagufwa yumye y’abapfuye bazutse.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Kristo aki tua kwa wanafunzi wake Roho Mtakatifu, na akiapa amani yake kwao, ilikuwa kama matone machache kabla ya manyunyu mengi yatakayotolewa siku ya Pentekoste.” Roho ya Unabii, juzuu ya 3, 243.
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
Ku ntandaro ya gihe ca Pentekote, “impemu” ya Kristo yahaye abigishwa Mpwemu Yera, ariko bamwe barakekeranya.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
لېکِن توما، چې د دولسو څخه یو و او دِیدیموس بلل کېده، هغه وخت له هغوی سره نه و چې عیسیٰ راغی. نو نورو شاګردانو هغه ته وویل: «موږ مالک لیدلی دی.» خو هغه هغوی ته وویل: «تر څو چې زه د هغه په لاسونو کې د مېخونو نښه و نه وینم، او خپله ګوته د مېخونو په نښه کې وانه چوم، او خپل لاس د هغه په اړخ کې دننه نه کړم، هېڅکله به ایمان رانه وړم.» یوحنا 2:24، 25.
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
Nghuva ya Pentekoste ya tonokile kipindi kya “kujaribiwa,” kikianza kwa pumzi ya Kristo na mabishano ya Tomaso ya mashaka. Mabishano ya Tomaso hapo mwanzo ni mfano wa mabishano ya Wayahudi hapo mwisho wa majira ya Pentekoste. Kristo aliwapa wanafunzi Neno lake na Roho Mtakatifu hapo mwanzo, na wanafunzi waliupa ulimwengu Neno hilo na Roho Mtakatifu hapo mwisho wa majira ya Pentekoste.
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
İsa Mesîh’in öğrencilerin üzerine nefes üflediği vakit tamamladığı iş, O’nun az önce Emmaus yolunda öğrencilerle birlikte tamamlamış olduğu aynı işe dair ikinci bir tanıklıktı.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
Basi, kutyo, kabiri lumo, apo bali no kulandana no kwipushanya, Yesu mwine apelekelepo no kwenda nabo pamo. Pano amenso yabo yakwekwete ukuti tebamwishibe. …
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Apo akábalombela nti, Bantu bapumbafu, kandi myoyo yenu ya kuloba kuketékela byonso bíbo baprofeta bavuga! Kristu táyasemereranga kubonabona ebí, hanyuma akota mu ikúmí lyaye? Kandi okutandikira kuri Mose na baprofeta bose, akábasobanurira mu Byanditswe byonse ebimumwerekeyeho. Nabo bakégera omudugudu aho báli bagenda; kandi ye akékolá nk’uwari kujya mbere. Ariko bamúhatira, bavuga bati, Guma natwe; kuko bugoroba buregereje, kandi umunsi umaze cyane. Nuko yinjira kugumana nabo. Nuko igihe yicaranye nabo ku meza, afata umugati, arawuha umugisha, arawumanyagura, arawubaha. Amaso yabo arafunguka, baramumenya; maze aburira imbere yabo. Nabo baravuganaga bati, Mbese imitima yacu ntiyadushagashaga imbere muri twe, igihe yavuganaga natwe mu nzira, kandi igihe yaduhishuriraga Ibyanditswe? Luka 24:15, 16, 25–32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
Ngokufana nokuthi uJesu “wahlala ekudleni” e-Emawuse, emva kwalokho wadla kanye nabafundi. Kuzo zombili lezi zimo ukudla kuvezwa. Ngokuhlangene kukhomba ukuthi ukuqala kwesikhathi sePhentekoste kuphawulwa ngumoya wokuphefumula kaMoya oNgcwele kanye nangokudla. Izehlakalo zokuvulwa ziveza impikiswano phakathi kwesigaba esikholwayo nesigaba esingabazayo. Ukudla, ukwabelwa kukaMoya oNgcwele, kanye nokuvulwa kwemiBhalo kuhlanganisa ukuthi uKristu waqala ukufundisa kwakhe ngo “Mose nabo bonke abaprofethi.” Imfundiso kaKristu yadluliswa ngokuthatha umugqa wesiprofetho kaMose nokuwuhlanganisa nemigqa yabo bonke abaprofethi, lapha kancane nalaphaya kancane.
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
9/11 அன்று, எசேக்கியேல் நூலின் முப்பத்தேழாம் அதிகாரத்தில் கூறப்பட்ட உலர்ந்த செத்த எலும்புகளின்மேல் நான்கு காற்றுகளின் சுவாசம் வீசியது. அக்காலத்தில், 1840 ஆகஸ்ட் 11 அன்று இறங்கி முதல் தேவதூதனின் செய்திக்கு வல்லமையளித்த தேவதூதனால் முன்னுருவகப்படுத்தப்பட்டபடியே, வெளிப்படுத்தின விசேஷம் பதினெட்டாம் அதிகாரத்தின் தேவதூதன், பெந்தெகொஸ்தே காலத்தின் தொடக்கத்தில் சீஷர்கள் உண்டதுபோல் உண்ணப்பட வேண்டிய ஒரு செய்தியுடன் இறங்கினான். தோமா நம்ப விரும்பாதிருத்தல், அந்தச் செய்தி அறிமுகப்படுத்தப்படும் போது ஒரு அதிர்ச்சி அடையாளப்படுத்தப்படுகிறது என்பதை சுட்டிக்காட்டுகிறது.
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
Ku yî 9/11 de Twin Towers hilweşiyanî re diaxivîn, em têne gotin ku Xudan rabû da ku “netewan bi awayekî tirsnak bihejîne.” Girîng e ku em bînin bîra xwe ku “hejandinek” di nav gelê Xwedê de bi destê wan tê pêk anîn ku li dijî peyamek rastiyê têkoşîn dikin. “Hejandin” hene ku ji derve ne, lê hejandinên hundirîn di nav dêrê de di hawîrdora pêşkêşkirina peyamekê de pêk tên.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Nungubwiriite amakulu ag’okukankana kwe nnali ndabye, ne njolesebwa nti kwali kunaaleetebwa obujulirwa obutereevu obwayitibwa mu kuteesa kw’Omujulirwa Omwesigwa eri Abalaodikiya. Kino kirikola ku mutima gw’oyo akiwandiikiddwa, kandi kirimuleetera okutumbula omutindo n’okufukumya amazima agatereevu. Abamu tibarikugumira obu bujulirwa obutereevu. Baryehemukira, kandi eki niikyo kirireeta okukankana omu bantu ba Ruhanga.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
«Ndzi vonile leswaku vumbhoni bya Mbhoni ya Ntiyiso a byi si yingisiwa ni hafu. Vumbhoni lebyi boha, lebyi xiboho xa kereke xi leketlaka eka byona, byi tekiwile hi ku olova, loko byi nga si honisiwile hi ku helela. Vumbhoni lebyi byi fanele ku humesa ku hundzuka loku dzikeke; hinkwavo lava byi amukelaka hi ntiyiso va ta byi yingisa naswona va ta basisiwa.» Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
“Kutikisika” kwa ndani kunasababishwa na wale wanaopinga uwasilishaji wa ujumbe wa Laodikia. Dada White anautambulisha ujumbe wa Jones na Waggoner wa mwaka 1888 kuwa ndio ujumbe wa Laodikia.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“پەیامی ئەوەی بۆ ئێمە دراوە لەلایەن A. T. Jones و E. J. Waggoner، پەیامی خودایە بۆ کڵێسای لاودیکیە، و وای لە هەر کەسێک بێت کە بانگەشەی ئەوە دەکات ڕاستی باوەڕ دەکات، بەڵام هێشتا ڕەوشناییە خودادراوەکان بۆ ئەوانی تر نادەربڕێت.” The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
Ukukanira ubutumwa bw’i Lawodikiya gutera ukuhungabana, kandi Mushiki wa Wera agereranya ubutumwa bwo mu 1888 no kumanuka kwa marayika wo mu Ibyahishuwe igice cya cumi n’umunani.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“मिन्नियापोलिसमा भाइ वागोनर र जोन्समार्फत प्रभुको सन्देशविरुद्ध प्रकट गरिएको विरोधको ठूलो अंशको मूलमा पूर्वधारण गरिएका विचारहरू त्याग्न नचाहने मनोवृत्ति र यस सत्यलाई स्वीकार नगर्ने प्रवृत्ति थियो। त्यस विरोधलाई भड्काएर शैतानले हाम्रा मानिसहरूबाट, धेरै मात्रामा, परमेश्वरले उनीहरूलाई प्रदान गर्न आतुर हुनुभएको पवित्र आत्माको विशेष सामर्थ्यलाई टाढा राख्न सफल भयो। पेन्टेकोस्टको दिनपछि प्रेरितहरूले सत्यको घोषणा गरेझैँ संसारमा सत्य पुर्याउने कार्यमा उनीहरूको हुन सक्ने प्रभावकारिता प्राप्त गर्नबाट शत्रुले उनीहरूलाई रोकेको थियो। आफ्नो महिमाले सारा पृथ्वीलाई उज्यालो पार्ने ज्योति प्रतिरोध गरियो, र हाम्रै आफ्ना भाइहरूको कार्यद्वारा त्यो धेरै हदसम्म संसारबाट टाढा राखिएको छ।” Selected Messages, पुस्तक 1, 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
Pentekoste mevsiminin başlangıcındaki Tomas’ın kuşkusu, Pentekoste gününde gelen mesaja karşı isyanı simgeleyerek, 1888’de Jones ve Waggoner tarafından Laodikya kilisesine sunulan mesaja karşı Yedinci Gün Adventizmi’nin önderliği ayağa kalkıp direndiğinde meydana gelen sarsıntıyı da simgelemiştir. 1888’de Vahiy on sekizinci bölümün kudretli meleği, yeryüzünü Kendi yüceliğiyle aydınlatmak üzere indi; fakat büyük ölçüde o önderlerin peşin hükümlerini bir yana bırakmaya isteksiz oluşları sebebiyle Korah, Datan ve Abiram’ın isyanı tekrar edildi. Tomas, Pentekost’taki Yahudiler, Musa zamanındaki Korah’ın isyanı ve 1888’deki isyanın tümü, Yoel’e göre bir borazanın çalınması gereken 11 Eylül’ü simgeler. O borazan, Yeşaya’ya göre, Tanrı’nın halkının günahlarını teşhis etmek için çalındı; böylece 1888’i ve Laodikya’ya verilen mesajı simgelemektedir. Yeremya’nın, “eski yollara” dönmek için borazan çalan gözcüsü, Yeşaya’nın sesini borazan gibi yükseltmesiyle uyum içindedir. Yeremya’nın gözcüleri, kendi tarihinin tartışması yahut münazarası içinde konumunun ne olacağı sorusunu soran Habakkuk’un gözcüleridir.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndzi ta yima eku rindzeni ka mina, ndzi tiveka ehenhla ka xihondzo, naswona ndzi ta rindza leswaku ndzi vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 2:1.
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
“reproved” ၏အဓိပ္ပာယ်မှာ “ဆုံးမပြစ်တင်သည် သို့မဟုတ် အငြင်းပွားသည်” ဟူ၍ဖြစ်ပြီး၊ ထို့နောက်လာသော အခန်းငယ်၌ အဖြေကို ပေးထားသဖြင့် ယင်းစကားတွင် မေးခွန်းတစ်ရပ်ကို အညွှန်းတင်ထားသည်။
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Bwana akanijibu, akasema, Andika maono haya, ukayafanye wazi juu ya mbao, ili ayasomaye apate kukimbia. Habakuki 2:2.
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
“Jireta” to kutetemeka kulikuanza katika utimilifu wa historia ya Millerite ulikuwa ni ujumbe wa William Miller na kanuni zake za kutafsiri unabii dhidi ya wanateolojia wa Uprotestanti. Jireta katika historia ya Millerite lilianza kwa uthibitisho wa ujumbe wa Millerite mnamo Agosti 11, 1840, wakati hakushuka “mtu wa cheo cha chini kuliko Yesu Kristo” akiwa na kijitabu kidogo ambacho Yohana alipaswa kukitwaa na kukila. Hoja ya walinzi wa Habakuki, mashaka ya Tomaso, uasi wa mwaka 1888, uasi wa Kora, hoja ya ulevi wakati wa Pentekoste, vyote hushuhudia jireta ambalo lilianza katika 9/11. Mabishano yanayobishaniwa ni juu ya ujumbe wa mvua ya masika, ambao ulianza kunyunyiza katika 9/11.
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
ჰაბაკუმში მოცემული პასუხი, რომელმაც მილერიტები აღძრა 1843 წლის სქემის შესადგენად, უკავშირდება თაყვანისმცემელთა ორი კლასის განვითარებას, რომლებიც წარმოდგენილნი არიან კორახითა და მისი თანამზრახველებით, მოსეს წინააღმდეგ; თომათი და სხვა მოწაფეებით; იუდეველთა არგუმენტით პენტეკოსტეზე სიმთვრალის შესახებ; ადვენტიზმის ხელმძღვანელობით 1888 წელს; პროტესტანტებით მილერიტების წინააღმდეგ 1844 წელს; და 1844 წლის 22 ოქტომბრის უგუნური და ბრძენი ქალწულებით.
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
9/11 ཉིན་ལ། སྐུ་ཞབས་ཀྲིསཊ་ཀྱིས་ཁོང་གི་ཉེ་གནས་རྣམས་ལ་གཤེགས་པའི་དབུགས་བཏང་ནས་དམ་པའི་ཐུགས་ཉིད་གནང་བ་ནི། ཉི་མ་གཟའ་ཉི་མའི་ཁྲིམས་ལ་འབྱུང་བའི་ཆུ་བོའི་ལྡུམ་ཆེན་གྱི་སྔོན་ལ་ཟིལ་པ་འགའ་ཞིག་ལྟ་བུ་ཞིག་ཡིན། དེ་ནས་ཁོང་གིས་ཁོ་ཚོའི་གོ་བ་ཕྱེ་སྟེ། “line upon line” ཞེས་པའི་ཚུལ་དུ་མོ་ཤེ་ནས་འགོ་བཙུགས་པའི་ལུང་སྟོན་གྱི་འཕྲིན་ལས་ལ་གོ་བ་སྤྲད། དེའི་ཆེད་དུ་ཉེ་གནས་དེ་དག་ཡིར་མི་ཡཱའི་ལམ་རྙིང་རྣམས་ལ་ཕྱིར་ཁྲིད་དེ། དེ་རུ་ཁོ་ཚོ་ལ་ཉེན་བརྡའི་རྭ་བུད་གཏོང་བའི་ཆེད་དུ་བྱུགས་པ་ཐོབ། 9/11 ལ་ཀྲིསཊ་ཀྱི་དབུགས་དེ་ནི་ཨེ་ཟེ་ཀི་ཡེལ་དང་ཡོ་ཧན་གྱི་ཕྱོགས་བཞིའི་རླུང་ནས་འོངས་པ་ཡིན་ལ། དེ་ནི་ལ་ཨོ་དི་ཀེ་ཡཱའི་འཕྲིན་ཡིན་པས། དེ་ནི “straight testimony” ཞེས་པ་དེ་ཡིན་ཏེ། དེ་ལ་འགལ་ཟླ་བྱེད་པའི་ཚེ་གཡོ་འགུལ་ཞིག་བསྐྱེད་པར་བྱེད། 1888 ནི་ཀོ་རཱ་དང་། དཱ་ཐན་དང་། ཨ་བི་རཱམ་གྱི་ངོ་ལོག་གི་མཚོན་དཔེ་ཡིན། གང་ལགས་ཤེ་ན། ཕྱིར་དུ་བཀག་པ་ནི་འཕྲིན་ཁོ་ན་མ་ཡིན་པར། རྭ་ལ་ངེས་པའི་སྒྲ་ཞིག་སྦྱིན་མཁན་གྱི་བདམས་པའི་སོ་ལྟ་བ་རྣམས་ཀྱང་ཡིན།
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
Sister White yanditse ati, “ukunyeganyega nari nabonye” “kwari guterwa n’ubuhamya butaziguye bwahamagajwe n’inama y’Umugabo wo guhamya w’ukuri ku B’i Laodikea.” Ubutumwa bwo mu 1888 bwari ubwo buhamya butaziguye, kandi 1888 na 9/11 byombi biranga ukumanuka kwa marayika wo mu Byahishuwe cumi n’umunani.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Ushuhuda ulionyoka lazima utolewe kwa makanisa na taasisi zetu, ili kuwaamsha wale waliolala.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Bwana utela wekano, kabiji kwonsha kwimona, kupita kulengwa mu butuntulu. Lekai pano tumone bukankala bwetu bukatampe. Bwana kechi wakonsha kutukolesha ne kanatu aputule bumi mu mafupa omile. Namvwile meambo aambilemba ati: ‘Patalala kushukwila kwa mushipiditu kwa Mupashi wa Lesa pa mutima, patalala kuchitika kwao kwa kuleta bumi, bukine buba lukalata lufwile.’” Review and Herald, November 18, 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
Di 9/11 de, peyama Laodîkeyayî gihîşte temamkirina xwe ya bêkêmasî, gava ku bangewaziya dawî ji bo gelê pêymana berê yê Xwedê dest pê kir ku were dengdan. Di wê demê de ye ku Sister White têbinî dike: “Divê şahidtiyek rast û rasterast ji bo dêrên me û sazîgehên me were dan, da ku yên razayî bêne şiyarkirin.” Peyama Laodîkeyayî dema ku milyaketê Eyandina hejdeh di 9/11 de hate xwarê dest pê kir, ku ev tê wê maneyê ku di 9/11 de peyama ji bo Adventîstên Roja Heftem ên Laodîkeyayî ew bû û hîn jî ew e ku “şiyar bibin.” Yoêl di ayeta pêncan de ya beşa yekem da fermana serxweşan kir ku şiyar bibin. 9/11 hatina dema ceribandina dawî ji bo Adventîzmê nîşan dide û ew fermana Yoêl a şiyar bibin temsîl dike. Destpêka demsala Pentekostê bi şiyarbûna gelê Xwedê di 9/11 de dest pê dike û berî yasaya Yekşemê bi temam bûna mesela deh keçên pak da dawî dibe.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
9/11 मा भएको जागरण, धर्मत्यागमा परेको करारका जनहरूको अन्तिम पुस्तालाई दिइएको एक आह्वान हो। आइतबारको व्यवस्था लागू हुनुभन्दा ठीक अघिको जागरणले पहिलाका करारका जनहरूमाथि ढोका बन्द गर्दछ। आरम्भ र अन्त्य एउटै छन्, र जुलाई 2023 मा प्रकाश 11 का दुई साक्षीहरू जुलाई 18, 2020 को भविष्यवाणीको विद्रोहप्रति जागृत गराइए। बीचको जागरण विद्रोहद्वारा प्रतिनिधित्व गरिएको छ, जसले 9/11 लाई हिब्रू वर्णमालाको पहिलो अक्षर, जुलाई 18, 2020 लाई तेह्रौँ अक्षर, र आइतबारको व्यवस्थालाई हिब्रू वर्णमालाको बाइसौँ तथा अन्तिम अक्षरका रूपमा पहिचान गराउँछ। बाइसौँ अक्षरले दिव्यत्व र मानवत्वको संयोजनलाई जनाउँछ, जुन ती तीन जागरणहरूमध्ये अन्तिममा अन्तिमरूपमा सम्पन्न हुन्छ।
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Mukama “afuuha obulamu mu magumba amakalu” ku 9/11, nga bwennyini bwe yafuuha Omwoyo Omutukuvu ku bayigirizwa ku ntandikwa y’ekiseera kya Pentekooti. Bayigirizwa oluvannyuma lw’okulinnyisibwa kwe bakkaikirira abo abaafuna Omwoyo Omutukuvu, era oluvannyuma okutegeera kwabwe okw’Ekigambo eky’obunnabbi ne kubikkulirwa nga kuyita mu nkola ey’“olunyiriri ku lunyiriri.” Okufuna Omwoyo Omutukuvu kwaliwo nga balya emmere, kubanga okulya mu by’omwoyo kyetaagisa okulya omubiri gwa Yesu n’okunywa omusaayi gwe, oyo ye Kigambo.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
그라와 다단과 아비람과 함께 연합한 반역자들은, 1888년의 재림교 지도부가 그러하였던 것처럼, 하나님의 백성의 죄를 밝혀내는 나팔 기별에 대항함으로써 흔들림을 일으키는 부류를 대표한다. 또한 그들은 옛길, 곧 레위기 26장의 “일곱 때”로 표상된 기초적 진리들로 돌아갈 것을 요구한다고 하면서도 그러하다. 그 나팔은 부흥과 개혁 둘 다를 촉구하고 있다. 밀러의 예언적 보석들 가운데 첫째 것이며, 또한 재림교가 가장 먼저 거절한 그것은 밀러 운동의 시작과 끝을 대표한다. 밀러파가 선포한 첫째 천사의 기별의 시작과 끝은 모세의 “일곱 때”로 표시된다. 시작에서는 그것이 받아들여졌고, 끝에서는 그것이 거절되었다. 그 거절로 말미암아 에스겔은 재림교를 죽어 메마른 뼈들의 골짜기로 제시한다. 1863년부터 미국의 일요일 법에 이르는 기간은 이사야 22장에 따르면 환상의 골짜기이지만, 에스겔에 따르면 죽어 메마른 뼈들의 골짜기이다. 그 두 예언적 골짜기는 모두 요엘의 여호사밧 골짜기와 일치하며, 요엘은 또한 그것을 결단의 골짜기라고 밝힌다.
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
ئەگەر ئەم چەمکانە دابنرابن، ئەوا دەتوانرێت ئەم پرسیارە بکرێت: چۆن بوو کە لە 9/11دا پەرتووکی یۆئێل بوو بەو پەیامەی پەترۆس لە پەنتیکۆست ناساندی؟ لە وتارەکانی داهاتوودا ھەوڵ دەدەین ئەم چەمکانە ڕوون بکەینەوە.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
“(Kiliandikwe Novemba 5, 1892, kutoka Adelaide, Australia ya Kusini, kwa ‘Mpwa Mpendwa wa Kiume na wa Kike, Frank na Hattie [Belden].’)”
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Wasaa Roho Mtakatifu akakumunyishie, ni po utamona ule uovu wote wa Minneapolis vile ulivyo, kama Mungu aumonavyo. Kama nisipokumona tena katika ulimwengu huu, hakika ujue ya kwamba nakusamehe huzuni na dhiki na mzigo wa roho ambao umeniletea bila sababu yo yote. Lakini kwa ajili ya roho yako, kwa ajili yake Yeye aliyekufia, nataka umone na kuungama makosa yako. Kwa kweli uliungana na wale waliompinga Roho wa Mungu. Ulikuwa na ushahidi wote uliouhitaji ya kwamba Bwana alikuwa akitenda kazi kupitia Ndugu Jones na Waggoner; lakini hukupokea nuru; tena baada ya hisia ulizozilea, na maneno yaliyonenwa dhidi ya kweli, hukujiona kuwa tayari kuungama ya kwamba ulikuwa umetenda vibaya, ya kwamba watu hawa walikuwa na ujumbe utokao kwa Mungu, na ya kwamba ulikuwa umefanya kuwa jambo jepesi ujumbe huo na wajumbe wake.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Ndzi nga si tshama ndzi vona exikarhi ka vanhu va hina ku tinyungubyisa loku tiyeke ka munhu hi yexe ni ku nga lavi ku amukela ni ku amukela ku vonakala, hilaha swi kombisiweke hakona eMinneapolis. Ndzi kombisiwile leswaku a ku na ni un’we exikarhi ka ntlawa lowu wu hlayiseke moya lowu wu kombisiweke enhlanganweni wolowo loyi a a ta tlhela a va ni ku vonakala loku tshembekaka leswaku a twisisa nkoka wa ntiyiso lowu va rhumeriweke wona ku huma etilweni, ku fikela loko va titsongahata eka ku tinyungubyisa ka vona naswona va pfumela leswaku a va nga fambisiwi hi Moya wa Xikwembu, kambe leswaku miehleketo ya vona ni timbilu ta vona a swi tele hi xihlawuhlawu. Hosi a yi navela ku tshinela eka vona, ku va katekisa ni ku va horisa eku tlheleleni endzhaku ka vona, kambe a va nga lavi ku yingisa. A va fambisiwa hi moya wolowo wun’we lowu wu hlohloteleke Kora, Datani, na Abiramu. Vavanuna volavo va Israele a va tiyimisele ku ala vumbhoni hinkwabyo lebyi a byi ta kombisa leswaku va hoxile, naswona va ya emahlweni, va ya emahlweni endleleni ya vona ya ku nga tshembeki, ku fikela laha vo tala va kokiweke va suka leswaku va hlangana na vona.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Babo baali baani? Si abalaifu, si abatalina magezi, si abatategeezeddwa. Mu bujeemu obwo mwalimu abakungu bibiri mu ataano, abaayatiikirira mu kkuŋŋaaniro, abasajja ab’amannya. Obujulizi bwabwe bwali ki? ‘ekkuŋŋaaniro lyonna litukuvu, buli omu ku bo, era Mukama ali wakati waabwe: kale lwaki mweegulumiza waggulu w’ekkuŋŋaaniro lya Mukama?’ [Numbers 16:3]. Koola ne banne bwe baazikirira wansi w’omusango gwa Katonda, abantu be baali balimbye tebaalaba mukono gwa Mukama mu kyamagero kino. Enkya y’oluvannyuma ekkuŋŋaaniro lyonna ne luvunaana Musa ne Alooni nti, ‘Musse abantu ba Mukama’ [olunyiriri 41], era kawumpuli n’eba ku kkuŋŋaaniro, ne bazikirira abasukka mu kakumi mu enkumi nnya.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Erisí nañ kualá Minneapolis, ángel te Níga natsíni nashín dema nga ni: ‘Kueka ai; Níga natsíni xíni mia nashíi ra a xki. Tachi na kuénda kachi ndua Koré, Datán, ka Abiram. Nri xíni mia ndee ña xíni nakuáa, ña tachi na ka’a xíni ndee ináa yúvi tsíni, a kueka na nakuáa; na kueka na kúndee testimonio mia; doko yá ndé’e kuíi a, gracia ka poder mia kúndee nde’e. Kueka a miíi a na saxíi na kuéndee, doko mensajeros ka mensaje ña xáa sa’an a tachi míi. Na xá’a desprecio ra nika te Níga natsíni. Satanás na xínda nduchi yá’a na ka na xínda kua’a juicio na; ka ndee kueka ináa alma nakuíi deka pecado na, independencia kueka santificada yó’o kuíi insulto Espíritu te Níga natsíni, na kuíni na xínu ndaya. Yá tavá candelero de su lugar ndee kueka na nakuíi ka ndakúu convertidos, ta yá sána na. Na xínda yá’a vista espiritual na. Kueka na kúni ña Níga natsíni kanda Espíritu ni ka poder ni; ta nduú na espíritu te burla ka asco nika palabra mia. Liviandad, trivialidad, burlas, ka chistes, káa nchíi ndaya káni. Kueka na sándee ini na kua’an ndee sa’án yá. Na xíni na nduchi chispas te kindling na miíi; ka ndee kueka na nakuíi, na kixi na yée ndua. Yó’o káa te Níga natsíni: Nde’e nika puesto te deber mia; ta yá ndé’e kuíi a, ka kueka yá xíndee nde’e ni kueka yá saxiko nde’e.’ Yó’o palabras ña xíni ndee te Níga natsíni, kueka yá natséé disregardar.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Ulumuli lwa ku te lulokile mu Battle Creek mu misimbe ya ku bwelu, ya ku sema; lelo ni baani, muli abo bakwete umulimo mu lukuta lwa ku Minneapolis, abaishile ku lumuli no kupokelela ubutuntulu ubwa cine ubwa kupapushisha ubwa Mukama abatuminine ukufuma mu mwulu? Ni baani abakonkene intambo ku ntambo na Katungulula, Yesu Kristu? Ni baani abapangile ukulumbula konse pa bufi bwa mupuwo wabo, ubupofu bwabo, amafupa yabo, ne milangililo yakweipa ne kwikala bafulungana ne cine? Nangu umo iyo; kabili pa mulandu wa kulekelesha kwabo kwa nshita itali ukutemwa ukwishiba ulumuli, lwalibashile panyuma sana; tabakulile mu nkumbu ne mu kwishiba kwa Kristu Yesu Shikulu wesu. Bafililwe ukupokelela inkumbu iyo bali no kupokelela, kabili iyo ingaibapangile abena maka mu bwikashi bwa bu Kristu.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Minneapolis-এ গৃহীত অবস্থানটি প্রতীয়মানভাবে এক অনতিক্রম্য বাধা ছিল, যা বৃহৎ পরিমাণে তাদের সন্দেহকারীদের, প্রশ্নকারীদের, সত্যের প্রত্যাখ্যানকারীদের এবং ঈশ্বরের শক্তির প্রত্যাখ্যানকারীদের সঙ্গে আবদ্ধ করে রেখেছিল। যখন আর-একটি সংকট উপস্থিত হবে, তখন যারা এত দীর্ঘকাল প্রমাণের পর প্রমাণ সঞ্চিত হওয়া সত্ত্বেও তার বিরোধিতা করেছে, তারা আবার সেই বিষয়গুলিতেই পরীক্ষিত হবে, যেখানে তারা এত প্রকাশ্যভাবে ব্যর্থ হয়েছিল; এবং তাদের পক্ষে ঈশ্বরের কাছ থেকে যা আসে তা গ্রহণ করা এবং অন্ধকারের শক্তিসমূহের কাছ থেকে যা আসে তা প্রত্যাখ্যান করা কঠিন হবে। অতএব তাদের একমাত্র নিরাপদ পথ হলো নম্রতায় চলা, নিজেদের পায়ের জন্য সরল পথ নির্মাণ করা, পাছে খঞ্জ ব্যক্তি পথচ্যুত হয়। আমরা কার সহচর্য করি, তাতেই সমস্ত পার্থক্য নিহিত—তা সে ঈশ্বরের সঙ্গে চলমান, তাঁহাকে বিশ্বাস ও ভরসা করে এমন লোকদের সঙ্গই হোক, অথবা এমন লোকদের সঙ্গ, যারা নিজেদের কথিত প্রজ্ঞার অনুসরণ করে এবং নিজেদেরই প্রজ্বলিত অগ্নিস্ফুলিঙ্গে চলাফেরা করে।”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
Ebbanga n’okufaayo n’okukola emirimu ebibadde byetaagisa okuziyiza obuyinza bw’abo abakoleredde awamu okulwanyisa amazima bibadde kufiirwa kwa ntiisa; kubanga twandibadde tweyongedde nnyo mu kumanya okw’omwoyo okuva edda; era emyoyo mingi nnyo gyandiyongedddwako ku kkanisa singa abo abaali balina okutambulira mu musana baagoberera okumanya Mukama, balyoke bamanye ng’okufuluma kwe kwategekebwa ng’enkya. Naye bwe kiba nga omulimu mungi bwe gutyo gulina okussibwaawo munda mu kkanisa yennyini okuziyiza obuyinza bw’abakozi abayimiridde ng’ekisenge kya lubalama eri amazima Katonda ge atuma eri abantu be, ensi esigala mu kizikiza eky’okugerageranya.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
“Ngai eeret akanet ng’olyotab koek che boisionik alakto, ak koing’ung’ung’ta koeu boisionik alak ko kaplelutik che kimaket, koiyookto ng’olyotab miting’it ne yaa, koitun ketikto tarumbeta ng’ololiet ne yaa, ago bik tugul kotyaak chebo koitoiwek chebo boisioni ak kobois boisionik chebo koraet ne bo kiptaiyat. Kora ne, świat ne kiptai ne yaa, ne bo malaika nebo age tugul ne boito komie, ne bo bororiet ne sirit, ne boiwu komie, ne bo bororiet ne sirit, ne boito komie, ne boiwu ng’wony ak bororietab Ng’ai. Konyorchiok wunik che chaang’; ak chok che kiyaat ne bo kochoborunet ak kibokis koitoiwek chebo ng’ololiet ago ne Ng’ai eeret ko boa komie ko ng’olyotab bo Minneapolisi ko ta lampara ne bo ketin, omuche koiyobel kotigeiwuabchek mbeleetab Ng’ai ak koinee ak komnana ngech amu osib boisioni komie kochoborunetab letiabchek ak ng’osei ne boiwu kotigeiwuabchek.”
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
“ꄮꇬꊂꎭꒈꎆ ꌠꒉꀋꈐꌠ ꀋꃀꑳꀋꀐꌠ ꑌꉆ ꉈꐥꇉꉢꐚꎿꌠ ꆹ ꄈꎹꑟꌧ ꁧꇐꆀ ꆹꄉꌦꅍꐛ ꐊꇬꀋꋬꌠ ꂶꀼ ꆹ ꇩꃅꄜꌠ ꒉꀋꈐꌠ ꁨꆿꌠꈍꌋꉆꀋꏾꌠ ꐕꐛꄟꎹꁧ. ꌃꅇꑋꃅꀉꏽ——ꀊ ꊰꒉꑠ ꋬꃅꄉꏦꍂꎼꌠ ꀋꇁꌠꁧꎹ, ꇬꋆꑳꌠ ꌺꃅ ꀉꁨꀋꐿꌠꎹ, ꉆꁧꀋꇬꄉꀋꁱꌠꎹ ꌺꃅ ꀉꁨꀋꐿꌠ ꁱꂷꀋꁱ. ꑟꌧꎹꄟ ꉬꃅ ꊰꒉꁱꄉꌠ ꉆꁧꑠ ꑳꃅꄿꅿ ꑟꐛꐥꌠ ꆫꎭꁱꑳꐥꌠ ꌚꂱꎹꑠꒉꌠ ꏓꐚ ꆹ ꆏꊰꌠ ꁨꆿꌠꎯ ꑠꂿꇁꇬ ꋠꃅꀕꇬ. ꋍꃢꂷ ꌋꀕꊉꆹꀋꋬꌠ ꌋꏂꌠ ꆏꄟꁱꄉ, ꋍꂷꂿ ꉈꐥꊯꄿ ꁧꅉ ꃅꄉꅇꄉ ꊿꋒꋠꂷ ꐛꌠ ꃅꄉ ꋍꉌꇐꀕꇬꄉ ꊿꇩ ꃅꄉꋍꊰꇬ ꋍꂷꂿꀐꁧꀋꐛꌠꁧ. ꆖꌌ, ꐙꑓꐙꑓ ꑍꄮ, ꐙꑓꐙꑓ ꑴꄮ ꊰꃀꌠ ꐛꆏ, ꎔꏃꌠ ꀋꁧꂿꌠ ꑟꎹꑠꒉꌠ ꊨꏦꀕꇬ ꄉꌠ ꉆꁧꑠ ꊿꊿꑳꇬ ꀕꆪꎹꄉꐥꌠ ꉆꁧꇬ ꑠꒉꌠ ꐛꁧꄉ ꃅꄉ, ꎔꏃꌠ ꑟꐛꌠ ꊿꌺꑠꉆꁧꌠ ꊿꇩ ꏾꊿꈍ ꊿꎭꁱꄉꇬ ꆏꌠ ꉆꁧꇬ ꐙꑓ ꌠꈧ ꃅꄉ ꉬꉌ ꆹ ꃅꄉꌠ ꄸꐦꏃ ꀋꂵꌦꅍꀋꐿ, ꐛꀊꇁ ꋍꉌꇐꀕꇬꌠ ꁱꀋꁱ. ꃅꄉ ꊰꒉꌠ ꑍꀋꇬ ꉪꑴ ꊟꏦꌠ ꐛꌠ ꉆꁧ ꐙꑓ ꄮꃅꑳꀕꇬꉈꎹ, ꎔꏃ ꋍꃢ ꏾꑳꋠꁧꅉꄉ ꋍꉌꇐꀕꇬꌠ ꁱꀋꁱ; ꋍꉌꇐꀕꇬꌠ ꑠꒉꌠ ꐛꌠ ꑟꎹꐛꌠ ꉪꄉꌦꂷꐥꌠ ꌠꁱ ꃅꄉ ꑠꌠ ꌠꒉꌠ ꃅꀋꁱ, ꃅꄉ ꊰꒉꌠ ꑟꄉꌠ ꑠꒉꌠ ꊿꊏꊾ ꂷꄷꀋꄉ ꆈꋠꒉꌠ ꌟꁯ—ꉐꌠꇐꊐꏦꄉ ꉈꆹꂓ, ꎔꏃꌠ ꑟꐛꌠ ꑟꐛꑳꃅ.” The 1888 Materials, 1066–1070.