“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“Muri Ibyanditswe Byera harimo bimwe bigoye gusobanukirwa kandi, nk’uko byavuzwe na Petero, abatize n’abadahamye babigoragoramo kugira ngo birimbure bo ubwabo. Muri ubu buzima ntidushobora gusobanura ibisobanuro bya buri murongo wo mu Byanditswe; ariko nta ngingo z’ingenzi z’ukuri ngiro zizaba zitwikiriwe n’umwijima w’amayobera. Igihe nikigera, mu buyobozi bw’ubushake bw’Imana, ngo isi igeragezwe ku by’ukuri by’icyo gihe, imitima izaterwa n’Umwuka Wayo gushakashaka Ibyanditswe, ndetse no kwiyiriza ubusa no gusenga, kugeza ubwo isano ku yindi izashakishwa kandi ihuzwe mu ruhererekane rutunganye. Buri kuri kose kireba ako kanya agakiza k’ubugingo kazashyirwa ahagaragara neza ku buryo nta n’umwe uzaba akeneye kuyoba cyangwa kugendera mu mwijima.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Nk’uko twakurikiranye urunigi rw’ubuhanuzi, ukuri kwahishuwe kw’igihe cyacu kwagaragaye neza kandi kurasobanurwa. Tubazwa inshingano z’amahirwe twahawe n’umucyo urabagira mu nzira yacu. Ababayeho mu bihe byashize na bo babazwaga inshingano z’umucyo bemerewe kumurikirwa. Ubwenge bwabo bwakoreshejwe ku byerekeye ingingo zitandukanye z’Ibyanditswe byabageragezaga. Ariko ntibasobanukiwe ukuri dusobanukiwe. Ntabwo bari bashinzwe umucyo batari bafite. Bari bafite Bibiliya nk’uko natwe tuyifite; ariko igihe cyo guhishurwa k’ukuri kwihariye ku byerekeye ibihe bisoza amateka y’iyi si ni mu bihe by’abo mu gisekuru cya nyuma bazaba bakiriho ku isi.

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

“Ukuri kwihariye kwahujwe n’imibereho y’ibihe by’abakurikiranye nk’uko byari bimeze. Ukuri kw’iki gihe, ari ko kigeragezo ku bantu b’iki gisekuru, ntikwari ikigeragezo ku bantu bo mu bisekuru bya kera cyane. Iyo umucyo utumurikira ubu werekeye Isabato y’itegeko rya kane uza kuba warahawe ibisekuru byo mu bihe byahise, Imana yari kubibibaza uwo mucyo.” Testimonies, volume 2, 692, 693.

New and Old

Gishya n’Agashya

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

“Muri buri gihe habaho ihishurwa rishya ry’ukuri, ubutumwa bw’Imana bugenewe abantu b’icyo gihe. Ukuri kwa kera kwose ni ngombwa; ukuri gushya ntikwigenga ku kwa kera, ahubwo ni ugukwigaragaza kurushijeho. Ni uko gusa ukuri kwa kera gusobanutse ni ko dushobora gusobanukirwa n’ukuri gushya. Igihe Kristo yifuzaga guhindurira abigishwa be ukuri kw’izuka rye, yatangiriye kuri ‘Mose n’abahanuzi bose,’ maze ‘abasobanurira mu Byanditswe byose ibimwerekeyeho.’ Luka 24:27. Ariko ni umucyo urabagiranye mu guhishurwa gushya kw’ukuri utuma ukuri kwa kera guhabwa ikuzo. Uwanga cyangwa wirengagiza ukuri gushya, mu by’ukuri ntaba afite ukwa kera. Kuri we gutakaza imbaraga zako z’ubugingo, maze kuba gusa ishusho itagira ubugingo.”

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

“Hari abavuga ko bizera kandi bakigisha ukuri ko mu Isezerano rya Kera, nyamara bagahakana Isezerano Rishya. Ariko mu kwanga kwemera inyigisho za Kristo, berekana ko batizera ibyo abakurambere n’abahanuzi bavuze. Kristo yaravuze ati: ‘Iyo muba mwarizeye Mose, nanjye muba munyizeye; kuko yanyanditseho.’ Yohana 5:46. Bityo rero, nta mbaraga nyakuri ziba mu nyigisho yabo ndetse no ku byerekeye Isezerano rya Kera.”

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

Benshi bavuga ko bemera kandi bigisha ubutumwa bwiza bari mu ikosa rimeze nk’iryo. Bashyira ku ruhande Ibyanditswe byo mu Isezerano rya Kera, ari byo Kristo yavuzeho ati: “Ni byo bimpamya.” Yohana 5:39. Mu kwanga Isezerano rya Kera, mu by’ukuri baba banze n’Isezerano Rishya; kuko byombi ari ibice by’icyuzuzo kimwe kidatandukanywa. Nta muntu ushobora kwerekana neza amategeko y’Imana adafatanije n’ubutumwa bwiza, cyangwa ngo yerekane ubutumwa bwiza adafatanije n’amategeko. Amategeko ni ubutumwa bwiza bwambaye ishusho, kandi ubutumwa bwiza ni amategeko yahishuwe mu buryo bwuzuye. Amategeko ni umuzi, ubutumwa bwiza bukaba ururabo ruhumura neza n’imbuto byera.

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“Isezerano rya Kera risobanurira Isezerano Rishya, kandi Isezerano Rishya risobanurira Isezerano rya Kera. Buri rimwe ni ihishurirwa ry’ubwiza bw’Imana muri Kristo. Yombi atanga ukuri kuzakomeza guhora gahishura ubujyakuzimu bushya bw’insobanuro ku mushakashatsi ubishakanye umwete.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Ukuri guhwanye n’igihe, nk’uko busobanuwe, ni “ukuri kwahishuwe” ku gihe cyihariye kandi “kubonwa neza no gusobanurwa.” Igisekuru kizaba kiriho mu gihe “ukuri guhwanye n’igihe” guhishuriwe, gifatwa nk’“gifite inshingano” zo kwakira uko kuri, bitaba ibyo kigapfa. Ukuri guhurijwe hamwe kugize “ukuri kw’igeragezwa guhwanye n’iki gihe” ku bw’“iki gisekuru,” kugaragazwa mu “guhishurwa buhoro buhoro kw’ukuri kwihariye” “gufitanye isano n’ibyabaye bisoza amateka y’iyi si.” Ukuri, bityo n’“ukuri guhwanye n’igihe,” kugereranywa n’Isezerano Rishya rifitanye isano n’Isezerano rya Kera. Ukuri gushingwa ku batangabuhamya babiri, kandi ukuri kugira intangiriro n’iherezo, nyakuri n’umwuka, ibya kera n’ibya none, alufa na omega, ubwa mbere n’ubwa nyuma.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Urufatiro rw’Abamillerite rw’ubutumwa bw’umumarayika wa mbere ni rwo “kera” ku byerekeye ubutumwa bw’“ukuri kuriho” bw’umumarayika wa gatatu. Abantu “banga iby’Kera,” “mu by’ukuri baba banze iby’Ubushya,” kuko byombi ari ibice by’umubiri umwe udashobora gutandukanywa.

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Nabonye ko ari ngombwa ko intumwa, by’umwihariko, zihora ziri maso kandi zigacungira hafi ubufanatike bwose aho bwose zabubona butangiye kwaduka. Satani aradutera impande zose, kandi nitutamucungira hafi, ngo amaso yacu abe ahumutse ku mayeri ye no ku mutego atega, kandi nitutambara intwaro zose z’Imana, imyambi yaka y’umubi izadukomeretsa. Hari ukuri kwinshi kw’agaciro gakomeye kuboneka mu Ijambo ry’Imana, ariko icyo umukumbi ukeneye ubu ni ‘ukuri kw’iki gihe.’ Nabonye akaga katewe n’uko intumwa zishobora kuva ku ngingo zikomeye z’ukuri kw’iki gihe, zikayoboka ibintu byo kwibandaho ku nsanganyamatsiko zidafite ubushobozi bwo guhuza umukumbi no kweza ubugingo. Aha Satani azahafatira uburyo bwose bushoboka kugira ngo yangize umurimo.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Ariko ingingo nk’izerekeye ubuturo bwera, zifitanye isano n’iminsi 2300, amategeko y’Imana n’ukwizera kwa Yesu, zibasha rwose gusobanura urugendo rwa mbere rw’ukuza kwa Kristo no kugaragaza aho duhagaze ubu, gushinga kwizera kw’abashidikanya, no guha ihame rihamye iby’ahazaza h’agakiza n’ikuzo. Kenshi nabonye ko izi ari zo ngingo z’ingenzi intumwa zagombaga kwibandaho.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“Icyera cyera, gifitanye isano n’iminsi 2300, amategeko y’Imana n’ukwizera kwa Yesu” ni byo rufunguzo rwo gusobanura “umuhaguruko wa Adventi wabayeho kera” w’Abamillerite, kandi muri uko kubikora, gusobanura “mu buryo butunganye” “icyo aho duhagaze ubu ari cyo.” Abari “gushidikanya” “umuhaguruko wa Adventi wabayeho kera,” baba “gushidikanya” icyo gitanga “ukwizera kudashidikanywaho ku hazaza h’ikuzo.” Igitanga ukwizera kudashidikanywaho ku hazaza ni ibyahise.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Igitabo cya Yoweli ni ubutumwa bw’ukuri kwo kugeragezwa kw’iki gihe. Ibyo byemezwa n’abahamya benshi. Yoweli agaragazwa ko ari “ukuri kw’iki gihe” n’Umwuka w’Ubuhanuzi, ari wo, nk’uko Yohana abivuga mu gitabo cy’Ibyahishuwe, ubuhamya bwa Yesu.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Ibyahishuwe rya Yesu Kristo, iryo Imana yamuhaye kugira ngo yereke abagaragu bayo ibyagombaga kubaho vuba; maze arituma, arimenyekanisha ku mugaragu wayo Yohana, abinyujije ku mumalayika wayo: uwo wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Ibyahishuwe 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

“Ubuhamya” bwa Yohana (ubwo “yahamije”), bwagaragajwe mu bice bitatu. Yanditse “ijambo ry’Imana,” “ubuhamya bwa Yesu,” n’“ibyo yabonye.” Mu mirongo ibiri ibanza yo mu Ibyahishuwe, Yohana ahagararira umuntu wahawe impano y’“umwuka w’ubuhanuzi.” Iyo mpano ikubiyemo guhishurirwa kudasanzwe kw’Ijambo ry’Imana, kandi ikubiyemo no guhishurirwa kudasanzwe guhabwa umuhanuzi binyuze mu magambo ya Kristo; (haba ku buryo Kristo ubwe ayavuga ataziguye cyangwa anyujijwe ku ntumwa ze z’abamarayika) kandi iyo mpano ikubiyemo n’ukuri kugaragazwa hifashishijwe inzozi n’amayerekwa. Umwuka w’ubuhanuzi ni ubuhamya bwa Kristo bugezwa ku muhanuzi kandi bufite ubutware bumwe nk’ubwo bwagira iyo marayika cyangwa Kristo ubwe aba ari we uvuga ayo magambo.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Nuko nikubita hasi imbere y’ibirenge bye kugira ngo musenge. Ariko arambwira ati: “Ntukabikore! Ndi umugaragu mugenzi wawe, kandi ndi umwe muri bene so bafite ubuhamya bwa Yesu. Imana abe ari yo usenga, kuko ubuhamya bwa Yesu ari bwo mwuka w’ubuhanuzi.” Ibyahishuwe 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Gaburiyeli agaragaza ko ari umugaragu mugenzi wa Yohana, kandi ko adakwiriye gusengwa. Gaburiyeli kandi agaragaza ko “bene Data” bahagarariwe na Yohana “bafite ubuhamya bwa Yesu,” ari bwo “mwuka w’ubuhanuzi.” “Bene Data” Yohana ahagarariye ni abo ijana na mirongo ine na bine, kandi bene Data bose bafite “mwuka w’ubuhanuzi.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

“Babyuka kare mu gitondo, bajya mu butayu bwa Tekowa; maze ubwo bagendaga, Yehoshafati arahagarara aravuga ati: Nimunyumve, mwa Bayuda mwe n’abatuye i Yerusalemu; mwizere Uwiteka Imana yanyu, ni bwo muzahama; mwizere abahanuzi be, ni bwo muzagubwa neza. 2 Ngoma 20:20.”

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“Mwizere Uwiteka Imana yanyu, ni bwo muzashikama; mwizere abahanuzi bayo, ni bwo muzagubwa neza.”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Yesaya 8:20. ‘Mujye ku mategeko no ku buhamya; nibatavuga ibihuje n’iri jambo, ni uko nta mucyo uri muri bo.’ Aha abantu b’Imana bashyiriweho ibyanditswe bibiri: ibisabwa bibiri byo kugera ku ntsinzi. Amategeko yavuzwe na Yehova ubwe, n’umwuka w’ubuhanuzi, ni byo nkomoko zombi z’ubwenge ziyobora ubwoko Bwe muri buri mimerere yose. Gutegeka kwa Kabiri 4:6. ‘Ibyo ni byo bwenge bwanyu no kujijuka kwanyu imbere y’amahanga, azavuga ati, Ni ukuri iri shyanga rikomeye ni ubwoko bw’abanyabwenge kandi bajijutse.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Amategeko y’Imana n’Umwuka w’Ubuhanuzi bijyana akaramata mu kuyobora no kugira inama itorero, kandi igihe cyose itorero ryabimenye rikubahiriza amategeko Ye, umwuka w’ubuhanuzi waroherejwe kugira ngo uriyobore mu nzira y’ukuri.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Ibyahishuwe 12:17. ‘Maze ikazwa n’umugore, iragenda irwanisha abasigaye bo mu rubyaro rwe, bitondera amategeko y’Imana kandi bafite ubuhamya bwa Yesu Kristo.’ Ubu buhanuzi bugaragaza mu buryo busobanutse ko itorero ry’abasigaye rizemera Imana mu mategeko yayo kandi rikagira impano y’ubuhanuzi. Kumvira amategeko y’Imana, n’umwuka w’ubuhanuzi, byahoraga bitandukanya ubwoko bw’Imana bw’ukuri, kandi ikigeragezo gikunze gutangwa ku bigaragarira muri iki gihe.

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

Mu minsi ya Yeremiya, abantu ntibashidikanyaga ku butumwa bwa Mose, Eliya, cyangwa Elisha, ariko bashidikanyaga ku butumwa Imana yohereje binyuze kuri Yeremiya kandi babushyira ku ruhande kugeza igihe imbaraga zabwo n’ubushobozi bwabwo byarangiraga, maze ntihasigare umuti keretse ko Imana ibajyana mu bunyage.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Ni na ko mu minsi ya Kristo abantu bari baramenye ko ubutumwa bwa Yeremiya bwari ubw’ukuri, maze biyemeza kwibwira ko iyo baza kuba barabayeho mu minsi ya ba sekuruza babo bari kwemeye ubutumwa bwe; nyamara muri icyo gihe kimwe bari banga ubutumwa bwa Kristo, uwo abahanuzi bose bari baranditseho.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Ubwo ubutumwa bw’umumarayika wa gatatu bwatangiraga kwamamara mu isi, bukaba bugomba guhishurira itorero amategeko y’Imana mu busugire bwayo no mu mbaraga zabwo, impano y’ubuhanuzi na yo yahise isubizwaho ako kanya. Iyi mpano yagize uruhare rukomeye cyane mu guteza imbere no mu gukomeza kwamamaza ubu butumwa.”

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Nk’uko habayeho kutumvikana mu bitekerezo ku byerekeye ibisobanuro by’Ibyanditswe Byera n’uburyo bw’imirimo, bishobora guhungabanya ukwizera kw’abizera ubutumwa no guteza ubwumvikane buke mu murimo, umwuka w’ubuhanuzi wahoraga utanga umucyo kuri iyo mimerere. Wahoraga uzana ubumwe bw’ibitekerezo n’ubwuzuzanye mu bikorwa mu mubiri w’abizera. Muri buri ngorane yagiye ibaho mu iterambere ry’ubutumwa no gukura kw’umurimo, abahagaze bashikamye ku mategeko y’Imana no ku mucyo w’Umwuka w’ubuhanuzi baranesheje, kandi umurimo utera imbere mu maboko yabo.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Igitabo cya Yoweli kigaragazwa mu buryo butaziguye ko ari “ukuri kw’iki gihe” mu Mwuka w’Ubuhanuzi, ari wo, nk’uko Yohana abyerekana mu gitabo cy’Ibyahishuwe, ubuhamya bwa Yesu. Kandi cyemezwa mu buryo butaziguye no mu Ijambo ry’Imana. Byombi, Bibiliya n’Umwuka w’Ubuhanuzi, bishyira igitabo cya Yoweli ku minsi y’imperuka mu buryo butaziguye.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

“Buri umwe mu bahanuzi ba kera ntiyavugiye cyane abo mu gihe cye nk’uko yavugiye igihe cyacu, kugira ngo ubuhanuzi bwabo bube bukiriho ku bwacu. ‘Noneho ibyo byose byababayeho ngo bibe ibyitegererezo; kandi byandikiwe kutuburira twebwe, abo imperuka z’isi zagezeho.’ 1 Abakorinto 10:11. ‘Si bo ubwabo bakorerwaga ibyo, ahubwo ni twe, bakoreraga ibyo bintu, ubu byabwiwe mwe n’abababwiye ubutumwa bwiza babwirijwe na Mwuka Wera woherejwe ava mu ijuru; ari byo bintu n’abamarayika bifuza kurebamo.’ 1 Petero 1:12. …”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bibiliya yakusanyije kandi ihambira hamwe ubutunzi bwayo bwose kugira ngo bube ubw’iki gisekuru cya nyuma. Ibyabaye byose bikomeye n’ibikorwa byose bikomeye kandi byera by’amateka yo mu Isezerano rya Kera byarabaye, kandi biracyisubiramo, mu itorero muri iyi minsi y’imperuka.” Selected Messages, igitabo cya 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Ubuhanuzi bwa Yoweli burakurikizwa “kuri” abo “iherezo ry’ibihe by’isi ryagezeho.” Imvugo ngo “burakurikizwa” ishimangira gusa ko “ukuri kw’iki gihe” buri gihe kuba ikigeragezo, kandi abananirwa icyo kigeragezo bagereranywa n’abavugwa muri Bibiliya nka Yuda.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

“Isomo rikurikirana irindi ryagwiraga ubusa mu matwi ya Yuda. Mbega uko benshi muri iki gihe bakurikira mu ntambwe ze. Mu mucyo w’amategeko y’Imana, abantu bikunda babona imico yabo mibi, ariko ntibabashe gukora ivugururwa risabwa, maze bagakomeza kuva mu mimerere imwe y’icyaha bajya mu yindi.”

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

“Amasomo ya Kristo areba neza ibihe byacu n’igisekuru cyacu. Yaravuze ati: ‘Kandi si aba bonyine nsabira, ahubwo nsabira n’abazanyizezwa na bo, banyizejwe n’ijambo ryabo.’ Ubuhamya bumwe bwagejejwe no kuri twe muri iyi minsi y’imperuka nk’ubwagejejwe kuri Yuda. Amasomo amwe yananiwe gushyira mu bikorwa mu mibereho ye agezwa no ku bantu bumva, nyamara na bo bakananirwa nk’uko yananiwe, kuko badashyira kure icyaha cyabo.” Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Yohana, mu gitabo cyose cy’Ibyahishuwe, ashushanya ubwoko bw’Imana bwo mu minsi y’imperuka, kandi mu kwirukanirwa i Patimo Yohana ahagarariye abazarenganywa mu gihe cy’amakuba y’itegeko ryo ku Cyumweru. Avuga impamvu yari afunzwe.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Jyewe Yohana, mwene so ndi umuvandimwe wanyu, n’umusangiye namwe amakuba, n’ubwami no kwihangana bya Yesu Kristo, nari ku kirwa cyitwa Patimo, mpora ku bw’Ijambo ry’Imana no ku bw’ubuhamya bwa Yesu Kristo. Ibyahishuwe 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

Yohana yarenganyijwe azira Bibiliya n’Umwuka w’Ubuhanuzi. Kuki abantu ibihumbi ijana na mirongo ine na bine barenganyizwa bazira Umwuka w’Ubuhanuzi? Ukuri kwa mbere umuhanuzi Yoweli agaragaza ni ubuhakanyi bw’itorero ry’Abadivantisiti b’Umunsi wa Karindwi. Igihe intumwa Petero yagaragazaga ko Pentekote yari isohozwa ry’igitabo cya Yoweli, Petero yabikoze asubiza Abayuda bateye ukwiyerekana kw’“indimi.” Abayuda, icyo gihe bashushanyaga mbere Abadivantisiti b’Umunsi wa Karindwi bo mu minsi y’imperuka, bavugaga ko Petero n’abatangazaga ubutumwa “basinze.” Abadivantisiti b’Umunsi wa Karindwi bazarwanya ubutumwa bw’imvura y’itumba nk’uko Abayuda bo mu gihe cya Petero babigenje. Babikora kuko abatangaza ubutumwa bwo kugerageza bwa “ukuri kw’iki gihe” bw’imvura y’itumba bafite ukuri kwa kera kw’ishingiro, kuko ukuri gushya buri gihe gushingira ku kuri kwa kera. Yeremiya yahamagariye ubwoko bw’Imana bwo mu gihe cy’imvura y’itumba kugendera mu nzira za kera no kumvira ijwi ry’impanda y’umurinzi, ariko banga kubikora. Ubutumwa bw’ukuri bwa kera bw’ishingiro bushushanywa mu buryo bw’ikigereranyo n’“inshuro ndwi” zo mu Balewi makumyabiri na gatandatu, zishyira ahagaragara isano y’isezerano mu magambo yerekeye Isabato y’ihugu.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Nabonye itorero ry’izina gusa n’Abadivantisiti b’izina gusa, nka Yuda, bazatugambanira bakatugambanira Abagatolika kugira ngo babone ububasha bwabo bwo guhangana n’ukuri. Nuko abera icyo gihe bazaba ari abantu batagaragara cyane, batazwi cyane mu Bagatolika; ariko amatorero n’Abadivantisiti b’izina gusa bazi ukwizera kwacu n’imigenzo yacu (kuko batwangaga bitewe n’Isabato, kuko batashoboraga kuyinyomoza) bazagambanira abera kandi babamenyeshe Abagatolika nk’abirengagiza inzego zashyizweho n’abantu; ni ukuvuga ko bakomeza Isabato kandi bakirengagiza ku Cyumweru.”

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Nuko Abakatolika bazasaba Abaporotesitanti gukomeza, kandi basohore itegeko rivuga ko abantu bose batazemera kwizihiza umunsi wa mbere w’icyumweru mu cyimbo cy’umunsi wa karindwi, bazicwa. Kandi Abakatolika, umubare wabo ukaba ari munini, bazashyigikira Abaporotesitanti. Abakatolika bazaha ikigereranyo cy’inyamaswa ububasha bwabo. Kandi Abaporotesitanti bazakora nk’uko nyina wabo yabigenje mbere yabo kugira ngo barimbure abera. Ariko mbere y’uko itegeko ryabo rizana cyangwa ryera imbuto, abera bazacungurwa n’Ijwi ry’Imana.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Incuro ebyiri, Mushiki wa White agaragaza “itorero risanzwe” n’“Abadivantisiti basanzwe,” kandi agashyiraho itandukaniro hagati y’ayo “matsinda abiri asanzwe” n’“Abagatolika.” “Itorero risanzwe” n’“Abadivantisiti basanzwe” “bangaga” abagereranyijwe na Petero na Yohana “kubera Isabato, kuko batashoboraga kuyinyomoza.” Itorero risanzwe n’Abagatolika ntibashobora “kunyomoza” ukuri kw’Isabato y’umunsi wa karindwi, kandi “Abadivantisiti basanzwe” ntibashobora “kunyomoza” “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, ari byo tegeko ry’Isabato ryerekeye igihugu. Itorero risanzwe n’Abagatolika ntibashobora “kunyomoza” ukuri k’uko Isabato y’umunsi wa karindwi ari ukuri kwa Bibiliya “shingiro,” kandi “Abadivantisiti basanzwe” ntibashobora “kunyomoza” ukuri k’uko “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu ari ukuri kwa Milleri “shingiro.”

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Ubufungwa bwa Yohana i Patimo bushushanya abantu ibihumbi ijana na mirongo ine na bine bashingira ku Byanditswe Byera no kuri Mwuka w’Ubuhanuzi, kandi batotezwa by’umwihariko n’abari hanze babahora Isabato y’umunsi wa karindwi, ndetse bagatotezwa n’abari imbere babahora Isabato y’umwaka wa karindwi yerekeye igihugu. Ni cyo gituma ubuhamya bwa Yohana bwerekeye impamvu yatotezwaga mu murongo wa cyenda bukurikirwa n’Isabato yo mu murongo wa cumi n’ubutumwa bwo mu gihe cyahise (“inyuma”) buturutse kuri “ijwi rikomeye” rimeze nk’“inzamba.”

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Jyewe Yohana, ndi mwene So kandi mugenzi wanyu mu mubabaro no mu bwami no mu kwihangana bya Yesu Kristo, nari ku kirwa cyitwa Patimo, mpōjwe ijambo ry’Imana no guhamya kwa Yesu Kristo. Ku munsi w’Umwami nari ndi mu Mwuka, numva inyuma yanjye ijwi rirenga, nk’iry’impanda. Ibyahishuwe 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Yohana ahagarariye abumvise ku wa 9/11 ijwi ry’impanda ry’umumarayika wo mu Ibyahishuwe 18, rihamagarira ubwoko bw’Imana kugaruka ku “nzira za kera” za Yeremiya. Iryo jwi rikomeye kandi ni ryo muburo w’impanda ya karindwi, na yo ikaba ari ibyago bya gatatu.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Mushiki White yanditse ko “Bibiliya yakusanyije kandi ihambira hamwe ubutunzi bwayo ibubikira iki gisekuru cya nyuma.” Igitabo cya Yoweli ni bumwe muri ubwo “butunzi” bwo muri Bibiliya ari bwo kuriho ukuri kw’iki gihe mu “minsi y’imperuka.” Mu gihe cya Pentekote, Petero yagaragaje ko ari igitabo cya Yoweli cyari kiri gusohozwa icyo gihe. Petero, kimwe na Yoweli, “ntibavuze cyane ku” gihe cya Pentekote kurusha “igihe” cyacu. Igihe cya Pentekote cyari imvura y’umuhindo ya mbere ku Ngengabihe ya Gikristo. Pentekote iranga itangiriro ry’Ingengabihe ya Gikristo, kandi muri ubwo buryo igaragaza iherezo ry’Ingengabihe ya Gikristo. Iherezo ry’Ingengabihe ya Gikristo ni igihe cy’imvura y’itumba ya nyuma nk’uko cyashushanyijwe na Pentekote. Bityo rero Petero ni ikimenyetso cy’ubwoko bw’Imana buri ku iherezo ry’Ingengabihe ya Gikristo, bugaragaza isohora ry’isukwa rya Mwuka Wera bukoresheje igitabo cya Yoweli kugira ngo bubigaragaze.

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. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Ariko Petero, ahagurukana n’abo cumi n’umwe, arangurura ijwi rye, arababwira ati: Bagabo b’Abayudaya, namwe mwese mutuye i Yerusalemu, ibi mubimenye, kandi mutege amatwi amagambo yanjye: kuko aba batasinze, nk’uko mubitekereza, ko ari isaha ya gatatu y’umunsi. Ahubwo ibi ni byo byavuzwe n’umuhanuzi Yoweli; kandi mu minsi ya nyuma, ni ko Imana ivuga, nzasuka ku bantu bose uwo mu Mwuka wanjye: kandi abahungu banyu n’abakobwa banyu bazahanura, n’abasore banyu bazabona ibyo beretswe, n’abasaza banyu bazarota inzozi: ndetse no ku bagaragu banjye no ku baja banjye muri iyo minsi nzabasukaho uwo mu Mwuka wanjye; kandi bazahanura: kandi nzerekana ibitangaza mu ijuru hejuru, n’ibimenyetso mu isi hasi; amaraso, n’umuriro, n’umwotsi w’icyotsi: izuba rizahinduka umwijima, n’ukwezi guhinduke amaraso, mbere y’uko wa munsi ukomeye kandi w’igitangaza w’Umwami ugera: kandi umuntu wese uzambaza izina ry’Umwami azakizwa. Ibyakozwe n’Intumwa 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Kugira ngo umuntu abe umunyeshuri w’ubuhanuzi ugira icyo ageraho, bisaba gusobanukirwa kudashidikanywaho ko iherezo ry’isi ryashushanyijwe “umurongo ku wundi murongo” mu nkuru y’amateka yo mu Byanditswe Byera. Kuri uku kuri hahuriraho n’ukundi ko abahanuzi ubwabo bahagarariye ubwoko bw’Imana bwo mu minsi ya nyuma. Yoweli ashyira igitabo cye mu minsi ya nyuma, kuko atangaza ko “umunsi w’Uwiteka” wegereje.

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Muvuza impanda y’amahembe muri Siyoni, murangurure impuruza ku musozi wanjye wera: abaturage bose bo mu gihugu bahindishwe umushyitsi, kuko umunsi w’Uwiteka uje, kuko wegereje. Yoweli 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

“Impanda” nk’ikimenyetso, mu zindi nsobanuro zayo, ihagarariye ubutumwa bwo kuburira. Nk’ikimenyetso, impanda ishobora guhagararira igihe runaka cyangwa umwanya runaka mu gihe, cyangwa byombi—hakurikijwe imvugiro y’ibivugwa. Impanda kandi ihagarariye urubanza. Umunsi mukuru w’impanda, wabaga iminsi icumi mbere y’Umunsi w’Impongano, wari umuburo w’urubanza rwegereje.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“umunsi w’Uwiteka” ushushanya haba umwanya runaka mu gihe cyangwa igihe runaka kimara, hakurikijwe imvugiro y’igice cy’inyandiko aho “umunsi w’Uwiteka” wakoreshejwe. “Umunsi w’Uwiteka” ushobora kuba ikimenyetso cy’urubanza nyakubo rw’Imana rugaragazwa nk’ibyago birindwi bya nyuma, cyangwa ukaba urubanza nyakubo rw’Imana ku iherezo ry’imyaka igihumbi ya millennium. Muri izo mpande zombi, impanda iranga urubanza nyakubo rw’Imana. “Umunsi w’Uwiteka” rero ushobora gushushanya igihe nyir’izina igihano cy’Imana gitangirirwaho cyangwa igihe kimara igihano cy’Imana gitangwa.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

“Impanda” kimwe n’“umunsi w’Umwami” bishobora kugereranya akanya runaka n’igihe runaka, nk’uko ibyo bihamwa n’utudomo tw’amateka n’ibihe by’amateka bigereranywa n’impanda ndwi zo mu Ibyahishuwe 8 na 9. “Umunsi w’Umwami” Yoweli arimo agereranya n’“impanda” igomba kuvuzwa—ni akanya runaka mu gihe kandi nanone ni igihe runaka gitangira ubwo urubanza rw’abapfuye rwari rurangiye maze urw’abazima rugatangira. Ku wa 9/11, impanda yaravuzwe igaragaza ukuza kw’urubanza rw’abazima nk’akanya runaka mu gihe, kandi inagaragaza 9/11 nk’intangiriro y’igihe cy’urubanza rw’abazima.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Nuko rero na none, ni ko Uwiteka avuga ati: Nimungarukire n’umutima wanyu wose, no kwiyiriza ubusa, no kurira, no kuboroga. Kandi mutabure imitima yanyu, si imyenda yanyu; mugarukire Uwiteka Imana yanyu, kuko agira ubuntu n’imbabazi, atinda kurakara, agira kugira neza kwinshi, kandi yisubiraho ku byago. Ni nde uzi niba atazagaruka akisubiraho, agasiga umugisha inyuma ye, ni ukuvuga ituro ry’ifu n’ituro risukwa byo guha Uwiteka Imana yanyu? Muvuze impanda i Siyoni, mutegure kwiyiriza ubusa kwera, mutumire iteraniro rikomeye. Yoweli 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Iyi ni inshuro ya kabiri Yoweli ategeka ko impanda ivuzwa. “Impanda” zivugwa muri Yoweli ni imiburo y’urubanza nyobozi rw’ibyago birindwi bya nyuma rwegereje, kandi zishyizwe mu rwego rw’umuhamagaro w’i Lawodikiya wo kwihana no kurangira kw’igihe cy’igeragezwa cyegereje.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Rangurura cyane, ntugire icyo usigaho; uzamure ijwi ryawe nk’impanda, kandi wereke ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo. Yesaya 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Yesaya, Yoweli, Yohana na Petero bose bagereranya abantu ibihumbi ijana na mirongo ine na bine bo mu minsi ya nyuma, nk’uko na Yeremiya abigenza, we werekana igihe impanda igomba kuvuzwa.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Uwiteka avuga atya ati: Muhagarare mu nzira, murebe, mubaze inzira za kera, aho inzira nziza iri, maze muyigendemo; ni bwo muzabona uburuhukiro bw’ubugingo bwanyu. Ariko bo baravuga bati: Ntituzayigendamo. Kandi nabashyiriyeho abarinzi, mvuga nti: Nimwumve ijwi ry’impanda. Ariko bo baravuga bati: Ntidutega amatwi. Yeremiya 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Impanda yavuze muri iyi minsi y’imperuka ku wa 9/11, maze imvura y’itumba itangira kugwa ku bahisemo inzira nziza bakayigendamo. Ni bwo marayika wo mu Byahishuwe 18 yamanutse.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Imvura y’itumba igomba gusukwa ku bwoko bw’Imana. Umumarayika ukomeye agomba kumanuka ava mu ijuru, kandi isi yose ikamurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Igihe inyubako nini za New York zasenywaga ku wa 9/11, marayika ukomeye yaramanutse, kandi imvura y’umuhindo itangira kugwa.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Noneho ijambo ko navuze yuko New York igomba kurimburwa n’umuhengeri ukomeye? Ibi sinigeze mbivuga. Icyo navuze ni uko, ubwo narebaga inyubako nini zubakwaga aho, igorofa ku yindi, navuze nti: ‘Mbega ibizabera biteye ubwoba bizaba ubwo Uwiteka azahaguruka akanyeganyeza isi bikomeye! Ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohozwa.’ Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibigiye kuba kuri New York, keretse ko nzi yuko umunsi umwe inyubako nini zaho zizagushwa hasi no guhindukira no guhirikwa kw’imbaraga z’Imana. Uhereye ku mucyo nahawe, nzi ko kurimbuka kuri mu isi. Ijambo rimwe rivuye ku Mwami, gukorwaho kumwe kw’imbaraga ze zikomeye, kandi izo nyubako ziremereye zizagwa. Hazabaho ibibera biteye ubwoba tutabasha gutekereza.” Review and Herald, July 5, 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

Ku wa 9/11 imvura y’itumba yatangiye kugwa buhoro buhoro mbere y’iseswa ryayo ryuzuye ku itegeko ryo ku cyumweru.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

“Umurimo ukomeye w’ubutumwa bwiza ntuzarangirana no kugaragaza imbaraga z’Imana ku rugero ruri hasi kurusha urwaranze itangiriro ryabwo. Ubuhanuzi bwasohoye mu gusukwa kw’imvura y’umuhindo wa mbere mu itangiriro ry’ubutumwa bwiza bugomba kongera gusohora mu mvura y’umuhindo wa nyuma ku iherezo ryabwo. Aha ni ho hari ‘ibihe byo guhemburwa’ intumwa Petero yahanze amaso ubwo yavugaga iti: ‘Nuko nimwihane, muhindukire, kugira ngo ibyaha byanyu bihanagurwe, ubwo ibihe byo guhemburwa bizaza biva imbere y’Umwami; kandi azatuma Yesu.’ Ibyakozwe n’Intumwa 3:19, 20.” The Great Controversy, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Isohozwa ryuzuye ry’“ibihe byo kuruhura” riba igihe ukiriho, kuko umuburo ari uwo “kwihana,” kandi ibyo ntibishoboka iyo wapfuye. “Ibihe byo kuruhura” biza igihe “ibyaha” by’abazima bishobora kuba bikiri “guhanagurwaho”. “Ibihe byo kuruhura” byatangiye ku wa 9/11, bityo bikagaragaza itangiriro ry’urubanza rw’abazima. Pentekote yongeye kubaho ku iherezo ry’igihe cy’ubutumwa bwiza. Igihe “ibihe byo kuruhura” byageraga, ibyabaye byashushanyijwe muri Pentekote byatangiye kongera kubaho.

“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.

“Ni ukwifuza gukomeye cyane ntegerezanyije amatsiko igihe ibintu byabaye ku munsi wa Pentekote bizongera kuba, ariko bifite imbaraga zisumba kure izagaragaye muri icyo gihe. Yohana aravuga ati: ‘Mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe.’ Maze rero, nk’uko byagenze mu gihe cya Pentekote, abantu bazumva ukuri bababwira, umuntu wese mu rurimi rwe bwite.

“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.

Imana ishobora guhumekera ubugingo bushya muri buri muntu wese wifuza kuyikorera by’ukuri, kandi ishobora gukora ku minwa ikayikoraho ikara rizima rivuye ku gicaniro, maze igatuma iba intyoza mu kuyisingiza. Amajwi ibihumbi n’ibihumbi azuzuzwa imbaraga zo kuvuga ukuri gutangaje kw’Ijambo ry’Imana. Ururimi rudandabirana ruzabohorwa, kandi abanyantege nke bazahabwa imbaraga zo guhamya ukuri bashize amanga. Uwiteka afashe ubwoko bwe kweza urusengero rw’umutima rukavanwamo ikizinga cyose, no gukomeza ubumwe bwa bugufi na we, kugira ngo bazabashe kuzagabana imvura y’itumba igihe izaba isutswe.” Review and Herald, July 20, 1886.

We will continue in the next article.

Tuzakomereza mu nyandiko ikurikira.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Nuko marayika wavuganaga nanjye aragaruka, arankangura nk’umuntu ukangurwa mu bitotsi bye, arambaza ati: “Urabona iki?” Nanjye ndamusubiza nti: “Narebye, mbona igitereko cy’itabaza cyose gikozwe mu izahabu, gifite ku mutwe wacyo ibakure, kandi kuri cyo hariho amatabaza arindwi, n’imiyoboro irindwi ijya ku matabaza arindwi ari ku mutwe wacyo. Kandi iruhande rwacyo hari ibiti bibiri by’imyelayo, kimwe kiri iburyo bw’ibakure, ikindi kiri ibumoso bwayo.”

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Nuko ndasubiza mbwira marayika wavuganaga nanjye nti: Ibi ni ibiki, mutware wanjye? Maze marayika wavuganaga nanjye aransubiza arambwira ati: Mbese ntuzi ibyo ari byo? Nanjye ndavuga nti: Oya, mutware wanjye.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Nuko aransubiza arambwira ati: Ijambo ry’Uwiteka kuri Zerubabeli ni iri ngo: Si ku bw’ubushobozi, kandi si ku bw’imbaraga, ahubwo ni ku bw’Umwuka wanjye, ni ko Uwiteka Nyiringabo avuga. Zekariya 4:1–6.