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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Eight

Igitabo cya Yoweli n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya — Nimero Makumyabiri n’Umunani

Number Twenty-Eight

Umubare wa Makumyabiri n'Umunani

Author

Jeff Pippenger

Published

January 14, 2026

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We are identifying the twelve Messianic fulfillments in the book of Matthew, and aligning them with the waymarks of the one hundred and forty-four thousand. We have identified the birth of Christ, as the waymark of the time of the end, which begins every reformatory movement. The birth of Christ aligns with 1989, the time of the end for the one hundred and forty-four thousand. That waymark is always followed by a waymark where the message is put into the public arena, so the public can thereafter be held accountable.

Turimo kumenya isohozwa cumi na zibiri rya Kimesiya riri mu gitabo cya Matayo, kandi tukarijyanisha n’ibimenyetso by’inzira by’abihumbi ijana na mirongo ine na bane. Twamaze kumenya ivuka rya Kristo nk’ikimenyetso cy’inzira cy’igihe cy’imperuka, gitangiza buri rugendo rw’ivugurura. Ivuka rya Kristo rihura na 1989, ari cyo gihe cy’imperuka ku bihumbi ijana na mirongo ine na bane. Icyo kimenyetso cy’inzira gihora gikurikirwa n’ikindi kimenyetso cy’inzira aho ubutumwa bushyirwa mu ruhame, kugira ngo nyuma yaho rubanda babone kubibazwa.

The second Messianic fulfillment was Christ’s parable teaching, which defines the methodology that is used to present the message that is formalized after the time of the end, when an increase of knowledge leads to a message for that peculiar generation. It was 1831 for the Millerites and 1996 for the movement of the one hundred and forty-four thousand. After the message is placed into the public domain, it is then empowered by a fulfillment of prophecy that marks the beginning of the testing process. That empowerment was August 11, 1840 for the Millerites and 9/11 for the one hundred and forty-four thousand.

Isohozwa rya kabiri rya Mesiya ni inyigisho ya Kristo yo mu migani, isobanura uburyo bukoreshwa mu kugeza ubutumwa ku bantu, ubutumwa bushyirwa mu buryo bwemewe nyuma y’igihe cy’imperuka, ubwo kwiyongera k’ubumenyi kuvamo ubutumwa bugenewe icyo gisekuru cyihariye. Ku ba Millerite byabaye mu 1831, naho ku rugendo rw’ab’umuryango w’ibihumbi ijana na mirongo ine na bine biba mu 1996. Nyuma y’uko ubutumwa bushyizwe ahagaragara mu ruhame, buhabwa imbaraga n’isohozwa ry’ubuhanuzi riranga itangira ry’ikorwa ry’igeragezwa. Iryo habwa-imbaraga ryabaye ku wa 11 Kanama 1840 ku ba Millerite, naho ku bihumbi ijana na mirongo ine na bine riba kuri 9/11.

## The Third Messianic Waymark is the Messengers of 9/11

Ikimenyetso cya gatatu cya Mesiya ni Intumwa zo ku wa 9/11

> And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. Matthew 2:23.

> Nuko aza gutura mu mudugudu witwaga Nazareti, kugira ngo ibyavuzwe n’abahanuzi bisohore ngo, Azitwa Umunyanazareti. Matayo 2:23.

## Prediction

Ubuhanuzi

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Isaiah 11:1, Judges 13.

> Kandi hazamera ishami mu gishyitsi cya Yesayi, kandi ishami rizamera mu mizi ye. Yesaya 11:1, Abacamanza 13.

The root of the Hebrew word translated as “Branch,” is Netzer, which is also the root of Nazareth. The Branch comes from the slums of Nazareth.

Umuzi w’ijambo ry’Igiheburayo risobanurwa ngo “Ishami” ni Netzer, ari na ryo muzi wa Nazareti. Ishami riva mu kajagari k’amacumbi y’akajagari ka Nazareti.

> “The Lord will call young men from the humble walks of life into his service, just as he did when living in person on this earth. He passed by the learned rabbis, to choose as his first disciples humble, unlearned fishermen. He has workers whom he will call forth from poverty and obscurity. Engaged in the common duties of life, and clothed with coarse raiment, they are looked upon by men as of little worth. But they will become precious jewels, to shine brightly for the Lord. ‘They shall be mine, saith the Lord of hosts, in that day when I make up my jewels.’” Review and Herald, May 5, 1903.

> “Umwami azahamagara abasore bavuye mu mibereho yoroheje kugira ngo bamukorere, nk’uko yabigenje igihe yari atuye ubwe kuri iyi si. Yanyuze iruhande rw’abarabi bize cyane, ahitamo abarobyi boroheje batize ngo babe abigishwa be ba mbere. Afite abakozi azahamagara abakure mu bukene no mu kutamenyekana. Bahugijwe n’inshingano zisanzwe z’ubuzima, kandi bambaye imyambaro y’igik粗, abantu babafata nk’abafite agaciro gato. Ariko bazahinduka imitako y’agaciro kenshi, irabagirane cyane kubw’Umwami. ‘Bazaba abanjye, ni ko Uwiteka Nyiringabo avuga, kuri uwo munsi nzakoranya imitako yanjye y’agaciro.’” Review and Herald, 5 Gicurasi 1903.

The authority of the Holy Spirit, the authority of Sister White and the inspired endorsement of Jones and Waggoner were rejected in 1888, as Korah had done with the authority of Moses.

Ubutware bwa Mwuka Wera, ubutware bwa Mushiki wa White, n’iyemezwa ryahumetswe rya Jones na Waggoner byaranze kwangwa mu 1888, nk’uko Kora yari yaragize ku butware bwa Mose.

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.” The Great Controversy, 606.

> “Nuko ubutumwa bw’umumarayika wa gatatu buzatangazwa. Igihe kizagera cyo gutangwa kwabwo gifite imbaraga zisumba izindi, Uwiteka azakoresha ibikoresho bicisha bugufi, ayobore ibitekerezo by’abiyeguriye umurimo We. Abakozi bazashobozwa kurushaho n’isigwa rya Mwuka We aho gushingira ku myitozo y’ibigo by’ubuvanganzo. Abantu b’ukwizera n’ab’amasengesho bazahatirwa gusohoka bafite ishyaka ryera, batangaza amagambo Imana ibaha. Ibyaha bya Babuloni bizashyirwa ahagaragara. Ingaruka ziteye ubwoba zo guhatira abantu kwizihiza amabwiriza y’itorero hakoreshejwe ububasha bwa leta, kwinjira kwa mizimu, iterambere ry’ubutegetsi bwa papa rigenda buhoro mu ibanga ariko ryihuta—ibyo byose bizakurwaho igipfukisho. Kubera iyo miburo ikomeye, abantu bazakangurwa. Ibihumbi n’ibihumbi bazatega amatwi, kandi batari barigeze bumva amagambo nk’ayo. Batunguwe, bumva ubuhamya buvuga ko Babuloni ari itorero ryaguye kubera amakosa n’ibyaha byaryo, no kubera kwanga ukuri kohererejwe guturuka mu ijuru. Uko abantu bajya ku bigisha babo ba kera bababaza bashishikaye bati, Mbese ibyo ni ukuri? abakozi b’itorero bavuga imigani y’ibinyoma, bahanura ibyoroshya amatwi, kugira ngo bahoshe ubwoba bwabo kandi batuze umutimanama wakanguwe. Ariko kuko benshi banga kunyurwa n’ubutegetsi bw’abantu bwonyine, bagasaba bati ‘Uku ni ko Uwiteka avuga’ mu buryo bweruye, ubukozi bw’itorero bwamamaye, nk’Abafarisayo ba kera, buzuzuye umujinya kubera ko ububasha bwabwo bushidikanywaho, buzamagana ubwo butumwa ko ari ubwa Satani, kandi bushishikarize imbaga zikunda icyaha gutuka no gutoteza ababutangaza.” Intambara Ikomeye, 606.

The stammering lips from the slums of Nazareth arrived at the “debate” of Isaiah twenty-seven.

Iminwa itadidimanga yo mu kajagari ka Nazareti yageze mu “mpaka” yo muri Yesaya makumyabiri n’irindwi.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.

> Mu rugero, ubwo ikimera cyacyo gitoshye, uzagihangana na cyo mu rubanza; ahagarika umuyaga we ukaze ku munsi w’umuyaga w’iburasirazuba. Yesaya 27:8.

The “east wind” of Islam, represented as “the third woe,” and also “the angering of the nations” was released and immediately restrained on 9/11.

“Umuyaga w’iburasirazuba” wa Isilamu, ugereranywa n’“amakuba ya gatatu,” kandi nanone n’“ukurakaza amahanga,” warekuwe maze uhita uhezwa kuri 9/11.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Muri icyo gihe, mu gihe umurimo w’agakiza uzaba ugeze ku musozo, amakuba azaba aza ku isi, kandi amahanga azarakara, nyamara azafatwa akumirwe kugira ngo atabangamira umurimo wa marayika wa gatatu. Muri icyo gihe ni ho ‘imvura y’itumba,’ ari yo kugarurirwa ubuyanja guturuka imbere y’Umwami, izaza, kugira ngo ihe imbaraga ijwi riranguruye rya marayika wa gatatu, kandi itegure abera guhagarara bashikamye mu gihe ibyago birindwi bya nyuma bizasukwa.” Early Writings, 85.

Moses, Ellen White, A. T. Jones and E. J. Waggoner then took their position at 9/11 as the watchmen of Habakkuk chapter two, who asked what they will say during Isaiah’s “debate,” that begins when the east wind arrives. Isaiah says the “debate” is what purges the sins from God’s people.

Mose, Ellen White, A. T. Jones na E. J. Waggoner bahise bafata umwanya wabo kuri 9/11 nk’abarinzi bo muri Habakuki igice cya kabiri, bibaza icyo bazavuga mu gihe cya “mpaka” yo muri Yesaya, itangira igihe umuyaga w’iburasirazuba ugezeyo. Yesaya avuga ko iyo “mpaka” ari yo ikuraho ibyaha mu bwoko bw’Imana.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Mu rugero, igihe izashibuka, uzayiburanira; ahagarika umuyaga wayo ukaze ku munsi w’umuyaga w’iburasirazuba. Ni cyo gituma ubugome bwa Yakobo buzahanagurwa; kandi iyi ni yo mbuto yose yo gukuraho icyaha cye: igihe azagira amabuye yose y’igicaniro nk’amabuye ya sharoke amenaguwe mo ibice, ibiti byeguriwe ibigirwamana n’amashusho ntibizongera guhagarara. Yesaya 27:8, 9.

The “debate” over the latter rain being measured at 9/11, when Islam was released and then restrained, is how Jacob’s iniquities are removed, thus turning Jacob into Israel. The biblical transition of Jacob, a covenant representative man, unto Israel is identifying 1856, when the Philadelphian Millerite movement, became the Laodicean Millerite movement, that seven years later would become the Laodicean Seventh-day Adventist church. That transition in Millerite history identifies a waymark in the history of the one hundred and forty-four thousand when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. That transition point is when Jacob, meaning the supplanter, changes unto Israel, meaning the overcomer.

“Impaka” yerekeye imvura y’itumba yo mu minsi y’imperuka gupimwa kuri 9/11, igihe Isilamu yarekurwaga hanyuma igakomwa mu nkokora, ni bwo gukiranirwa kwa Yakobo gukurwaho, bityo Yakobo agahinduka Isirayeli. Ihinduka ryo muri Bibiliya rya Yakobo, umuntu uhagarariye isezerano, akagirwa Isirayeli, rigaragaza umwaka wa 1856, igihe umutwe w’Abamillerite b’i Filadelifiya wahindukaga umutwe w’Abamillerite b’i Lawodikiya, ari wo nyuma y’imyaka irindwi wari kuzahinduka itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya. Iryo hinduka mu mateka y’Abamillerite rigaragaza ikimenyetso cy’inzira mu mateka y’ibihumbi ijana na mirongo ine na bine, igihe umutwe w’i Lawodikiya w’ibihumbi ijana na mirongo ine na bine uhindukira ukaba umutwe w’i Filadelifiya w’ibihumbi ijana na mirongo ine na bine. Iyo ngingo y’ihinduka ni yo gihe Yakobo, bisobanura umunyazi, ahindukira akitwa Isirayeli, bisobanura unesha.

The “debate” purges Jacob’s iniquities and he becomes Israel the overcomer. Those represented as Israel overcome by the blood of the Word and the word of their testimony.

“Impaka” zikuraho gukiranirwa kwa Yakobo, maze akahinduka Isirayeli, unesha. Abagereranywa na Isirayeli banesha kubw’amaraso y’Ijambo no kubw’ijambo ry’ubuhamya bwabo.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Kandi baramunesha ku bw’amaraso y’Umwana w’Intama no ku bw’ijambo ry’ubuhamya bwabo; kandi ntibakunze ubugingo bwabo kugeza ku rupfu. Ibyahishuwe 12:11.

The “word of their testimony” is the message that Habakkuk’s watchman asked to understand. It represents their sanctification and the blood of the Lamb, their justification.

“Ijambo ry’ubuhamya bwabo” ni ubutumwa umurinzi wa Habakuki yasabye gusobanukirwa. Rihagarariye kwezwa kwabo n’amaraso y’Umwana w’Intama, ari byo gutsindishirizwa kwabo.

> 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.

> Nzahagarara ku munara wanjye wo kurinda, niyerekeze ku gihome, kandi nzategereza ndebe icyo azambwira, n’icyo nzasubiza igihe nzacyahwa. Habakuki 2:1.

The word “reproved” means “argued with,” and represents Isaiah’s “debate” that removes Jacob’s sins. The watchman in Habakkuk wants to know what his testimony is to be, and he is informed that Habakkuk’s tables are the message that would allow those who wished to read to run through the Scriptures and find the message of justification by faith. Habakkuk two clearly identifies the watchman at the end of the first four verses, as being in the class who are justified by faith.

Ijambo “gucyaha” risobanura “kujya impaka na,” kandi rigereranya “impaka” za Yesaya zikuraho ibyaha bya Yakobo. Umunara w’umurinzi muri Habakuki yifuza kumenya icyo ubuhamya bwe bugomba kuba cyo, maze akamenyeshwa ko ibisate bya Habakuki ari bwo butumwa bwari gutuma abashaka gusoma bashobora kunyura mu Byanditswe no kubona ubutumwa bwo gutsindishirizwa kubwo kwizera. Habakuki 2 hagaragaza mu buryo bugaragara umurinzi, ku iherezo ry’imirongo ine ya mbere, ko ari mu itsinda ry’abatsindishirizwa kubwo kwizera.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Dore, ubugingo bwe bwishyize hejuru ntibutunganye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe. Habakuki 2:4.

The message upon those two tables are the old paths of Jeremiah. But when Jeremiah’s watchman sounded the trumpet, the class of rebels, whose souls are lifted up, refused to hear. They were the same class in the previous verse, who refused to walk in the old paths in order to find the rest and refreshing.

Ubutumwa buri kuri izo nkingi ebyiri ni bwo buryo bwa kera bwa Yeremiya. Ariko igihe umurinzi wa Yeremiya yavugizaga impanda, itsinda ry’abagome, rifite imitima yishyira hejuru, ryanze kumva. Bari ba bandi bo muri uwo murongo wabanje, banze kugendera mu nzira za kera kugira ngo babone uburuhukiro no guhemburwa.

> 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 avuze atya ati: Nimuhagarare mu nzira, murebe, kandi mubaze inzira za kera, aho inzira nziza iri; maze muyigendemo, namwe muzabona uburuhukiro bw’ubugingo bwanyu. Ariko baravuga bati: Ntituzayigendamo. Kandi nabashyiriyeho abarinzi, mvuga nti: Nimwumvire ijwi ry’impanda. Ariko baravuga bati: Ntituzaryumva. Yeremiya 6:16, 17.

The watchmen that are set over God’s people at 9/11 were Moses, Ellen White, Jones and Waggoner, represented by Moses’ stammering lips, which was represented by his fear of speaking in the Egyptian language, a language that he had not used for forty years. In relation to all the Hebrews and the mixed multitude that came through the Red Sea with Moses, Moses was the guy with the foreign accent. His accent was the Nazarene accent. Peter also had his accent marked out.

Abarinzi bashyizwe ku bwoko bw’Imana kuri 9/11 bari Mose, Ellen White, Jones na Waggoner, bahagarariwe n’iminwa ya Mose yadandabiranyaga, ikaba yaragereranywaga n’ubwoba bwe bwo kuvuga mu rurimi rw’Abanyegiputa, ururimi atari amaze imyaka mirongo ine akoresha. Ugereranyije n’Abaheburayo bose n’imbaga yivanze yambukanye na Mose Inyanja Itukura, Mose ni we wari wa muntu wavuganaga ijwi rifite ishusho y’ahandi. Imvugo ye yari imvugo y’Umunazarayo. Na Petero na we yari azwiho iyo mivugire ye.

> And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Matthew 26:73.

> Hashize akanya, abari bahagaze aho baza aho ari, babwira Petero bati: Ni ukuri nawe uri umwe muri bo; kuko imvugo yawe ikugaragaza. Matayo 26:73.

In the debate of Peter’s history, he lied three times, and was distinguished in the debate by his accent, or his stammering tongue. One class in the debate asked God, “what am I to say in the debate.” They “see” the old paths and they “listen” to the sound of the trumpet. They see and hear, and when they finally “debate,” they overcome. The message to overcome in the latter days is represented as the Laodicean message. Unlike the Laodicean church, the Philadelphian church has no condemnation.

Mu mateka ya Petero, yabeshye incuro eshatu, kandi yamenyekaniye mu mpaka bitewe n’akagero ke, cyangwa ururimi rwe rwatsimbararaga. Itsinda rimwe riri muri izo mpaka ryabajije Imana riti: “Nzavuga iki muri izo mpaka?” “Babona” inzira za kera kandi “bumva” ijwi ry’impanda. Barabona kandi bakumva, maze amaherezo iyo “bagiye mu mpaka,” baranesha. Ubutumwa bwo kunesha mu minsi y’imperuka bugaragazwa nk’ubutumwa bw’Abanyalawodikiya. Mu buryo butandukanye n’itorero ry’Abanyalawodikiya, itorero ry’Abanyafiladelifiya nta gucirwaho iteka rifite.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Unesha ni we nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazongera kuruvamo ukundi; kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umurwa w’Imana yanjye, ari wo Yerusalemu nshya, umanuka uva mu ijuru ku Mana yanjye; kandi nzamwandikaho izina ryanjye rishya. Ufite ugutwi niyumve ibyo Mwuka abwira amatorero. Ibyahishuwe 3:12, 13.

In spite of having no condemnation, the promise to Philadelphia is only for those “that overcome.” The Philadelphian church is contrasted with the Laodicean church, and it is distinguished by a class that needs to overcome, and a class that has overcame. The Philadelphian church is contrasted with the Laodicean church and the Laodicean church are the foolish virgins of Matthew 25.

N’ubwo nta gucirwaho iteka bafite, isezerano ryahawe Filadelifiya rireba gusa “abanesha.” Itorero rya Filadelifiya rigereranywa ritandukanywa n’Itorero rya Lawodikiya, kandi rirangwa n’itsinda rigomba kunesha, n’itsinda ryamaze kunesha. Itorero rya Filadelifiya rigereranywa ritandukanywa n’Itorero rya Lawodikiya, kandi Itorero rya Lawodikiya ni bo bakobwa b’abapfapfa bo muri Matayo 25.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Imimerere y’Itorero igereranywa n’iy’abakobwa b’abapfu, na yo kandi ivugwaho ko ari imimerere y’i Lawodikiya.” Review and Herald, 19 Kanama 1890.

At 9/11, when the angel descended at the collapse of the Twin Towers, Jones and Waggoner began the presentation of the Laodicean message, and the debate of the latter rain began. Jeremiah’s trumpet message is the seventh trumpet, which is the third woe, which is Islam as identified in the old paths represented by the truths, ALL of the truths, represented upon Habakkuk’s 1843 and 1850 tables. The Laodicean message is the only hope of salvation, and the word salvation means healing. Whether Christ portrays Himself as knocking on the door of a Laodiceans’ heart, or promising the Laodicean that if they will make peace with Him, He will make peace with them, it is only the message of healing that is offered to a Laodicean Seventh-day Adventist.

Ku wa 9/11, ubwo marayika yamanukaga igihe iminara y’Impanga yasenyukaga, Jones na Waggoner batangiye gutangaza ubutumwa bw’Abalawodikiya, kandi impaka z’imvura y’itumba rya nyuma ziratangira. Ubutumwa bw’impanda bwa Yeremiya ni impanda ya karindwi, ari yo marira ya gatatu, ari yo Isilamu nk’uko yamenyekanishijwe mu nzira za kera zigereranywa n’ukuri, UKURI kose, kugaragazwa ku mbonerahamwe za Habakuki zo mu 1843 no mu 1850. Ubutumwa bw’Abalawodikiya ni bwo byiringiro byonyine by’agakiza, kandi ijambo agakiza risobanura ugukira. Yaba Kristo yigereranya nk’uhagaze ku rugi rw’umutima w’Umulawodikiya akomanga, cyangwa asezeranya Umulawodikiya ko nibaramuka bagiranye amahoro na We, na We azabagirana na bo, ubutumwa bwo gukira ni bwo bwonyine buhabwa Umudiventisiti w’Umunsi wa Karindwi w’Umulawodikiya.

## The Fourth Messianic Waymark is the Laodicean message of 9/11

Ikimenyetso cya kane cya Mesiya ni ubutumwa bw’Abalawodikiya bwo ku wa 9/11

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. Matthew 8:17.

> Kugira ngo hasohozwe ibyavuzwe na Yesaya umuhanuzi, ati: Ubwe yikoreye ubumuga bwacu, kandi yikorera indwara zacu. Matayo 8:17.

## Prediction

Ubuhanuzi

> Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. Isaiah 53:4.

> Ni ukuri rwose, ni we waremerewe intimba zacu, kandi ni we watwaye imibabaro yacu; nyamara twe twamwise uwakubiswe, wakubiswe n’Imana, kandi ubabazwa. Yesaya 53:4.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.

> Kandi umarayika w’itorero ry’Abalawodikiya wandike uti: Ibyo ni byo uvuga Amen, Umuhamya wizerwa kandi w’ukuri, Intangiriro y’irema ry’Imana; nzi imirimo yawe, yuko utakonje kandi ko udashyushye: icyampa ukaba wari ukonje cyangwa ushyushye. Nuko rero kuko uri akazuyazi, ukaba utakonje kandi udashyushye, ngiye kukuruka mu kanwa kanjye.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:

> Kubera ko uvuga uti: Ndi umutunzi, kandi nungutse byinshi, kandi nta cyo nkeneye; nyamara ntuzi yuko uri uwo kubabarirwa, kandi w’imbabazi nke, kandi umukene, kandi impumyi, kandi wambaye ubusa:

> 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.

> Ndakugira inama yo kugura kuri jye izahabu yacishijwe mu muriro, kugira ngo ube umukire; n’imyambaro yera, kugira ngo uyambare, kandi isoni z’ubwambure bwawe ntizigaragare; kandi usige amaso yawe umuti wo ku maso, kugira ngo ubone.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Abo nkunda, ndabacyaha kandi nkabahana; nuko rero mugire umwete, mwihane. Dore mpagaze ku rugi, ndakomanga; nihagira uwumva ijwi ryanjye agakingura urugi, nzinjira iwe, dusangire, na we asangire nanjye. Unesha nzamuha kwicarana nanjye ku ntebe yanjye y’ubwami, nk’uko nanjye nanesheje, nkicarana na Data ku ntebe ye y’ubwami. Ufite ugutwi niyumve icyo Umwuka abwira amatorero. Ibyahishuwe 3:14–22.

The counsel to buy gold and white raiment and to anoint the eyes is the stated remedy for a condition that ends in eternal death, not just death. Whatever problems that the gold, raiment and anointing might remedy, those problems easily align with Christ taking our infirmities. John was incarcerated in Patmos for the Word of God and the testimony of Jesus, which is the Spirit of Prophecy. The Spirit of Prophecy is the remedy for Laodicea, and the healing properties of the Spirit of Prophecy were typified by Christ taking our infirmities and bearing our griefs.

Inama yo kugura izahabu n’imyambaro yera no gusīga amaso ni wo muti wavuzwe ku mimerere irangirira mu rupfu rw’iteka ryose, si urupfu gusa. Ibibazo ibyo ari byo byose izahabu, imyambaro no gusīga byakemura, bihuzwa bitagoranye na Kristo utwara ubumuga bwacu. Yohana yari afungiwe i Patimo ahōrwa Ijambo ry’Imana no guhamya kwa Yesu, ari wo Mwuka w’Ubuhanuzi. Mwuka w’Ubuhanuzi ni wo muti wa Lawodikiya, kandi imbaraga zikiza za Mwuka w’Ubuhanuzi zashushanyijwe na Kristo utwara ubumuga bwacu kandi akikorera intimba zacu.

The only way for Christ to take are infirmities is if we open our heart door and allow the combination of His Divinity with our humanity. He takes our infirmities when He enters into our lives through the presence of the Holy Spirit. We open the door by accomplishing the remedy. The remedy that opens the heart is gold, white raiment and eye salve. The eye salve is the enlightenment of God’s Word that is only accomplished by the Holy Spirit. The Bible is a lamp unto our feet, and the light that lightens the pathway is the light of the Midnight Cry.

Inzira yonyine Kristo ashobora gufata ubugingo bwacu bufite intege nke ni uko dufungura urugi rw’umutima wacu maze tukemerera ihuriro ry’Ubumana bwe n’ubumuntu bwacu. Afata intege nke zacu iyo yinjiye mu mibereho yacu abinyujije mu kubaho k’Umwuka Wera. Dufungura urwo rugi twuzuza umuti. Umuti ufungura umutima ni zahabu, imyambaro yera n’umuti wo gusiga ku maso. Uwo muti wo gusiga ku maso ni ukumurikirwa n’Ijambo ry’Imana, kandi ibyo bishoborwa gusa n’Umwuka Wera. Bibiliya ni itabaza ry’ibirenge byacu, kandi umucyo umurika inzira ni umucyo w’Ijwi ryo mu Gicuku.

> Thy word is a lamp unto my feet, and a light unto my path. Psalms 119:105.

> Ijambo ryawe ni itabaza ry’ibirenge byanjye, kandi ni umucyo umurikira inzira yanjye. Zaburi 119:105.

When a Laodicean is counselled to anoint his eyes, he is to do so with the Word of God, which is a lamp, but as represented in the parable of the ten virgins, a lamp is useless without oil. The Laodicean’s have their Bibles, though generally not the King James Version, but they have not the oil of the Holy Spirit. The anointing of the Laodicean eyes is accomplished by a message that contains the presence of the Holy Spirit.

Iyo Umulawodikiya agiriwe inama yo gusiga amaso ye, agomba kubikoresha Ijambo ry’Imana, ari ryo tara; nyamara nk’uko byagaragajwe mu mugani w’abakobwa cumi b’isugi, itara nta cyo rimaze ridafite amavuta. Ab’I Lawodikiya bafite Bibiliya zabo, nubwo muri rusange atari Verisiyo ya King James, ariko ntibafite amavuta ya Mwuka Wera. Gusigwa kw’amaso y’Umulawodikiya gukorwa n’ubutumwa bukubiyemo kubaho kwa Mwuka Wera.

The gold that a Laodicean is counselled to buy is not simply faith, but faith that works by love and purifies the soul. As with the eye salve, the gold has a counterfeit Laodicean profession. A Laodicean professes, as does all of Christendom, that they have “faith.” That type of faith is simply human belief, and a counterfeit of the faith represented as gold, for that faith purifies the soul. It is a faith that sanctifies, and those who possess a genuine sanctified faith are holy, for sanctified means to be made holy. Laodiceans have not that faith, for if they did, Christ would not be on the outside, seeking entrance.

Zahabu Umulawodiseya agirwa inama yo kugura si ukwizera gusa, ahubwo ni ukwizera gukorera mu rukundo kandi kweza ubugingo. Nk’uko bimeze ku muti wo gusiga ku maso, na yo zahabu ifite ukwiyemerera kw’ibihimbano kwa Kiwolawodiseya. Umulawodiseya yiyemerera, nk’uko n’Abakristo bose babigenza, ko afite “ukwizera.” Ubwo bwoko bw’ukwizera ni ukwemera kwa kimuntu gusa, kandi ni igihimbano cy’ukwizera kugereranywa na zahabu, kuko uko kwizera kweza ubugingo. Ni ukwizera kweza, kandi abafite ukwizera nyakuri kwejejwe ni abera, kuko kwezwa bisobanura kugirwa abera. Abalawodiseya nta ko kwizera bafite, kuko iyo bakugira, Kristo ntiyari kuba ari hanze, ashaka kwinjira.

> “There is no middle path to Paradise restored. The message given to man for these last days is not to become amalgamated with human devising. We are not to lean upon the policy of worldly lawyers. We must be humble men of prayer, not acting like those who are blinded by Satan’s agencies.

> “Nta nzira yo hagati igana muri Paradizo izasubizwaho. Ubutumwa umuntu yaherewe muri iyi minsi y’imperuka si ubwo kwivanga n’ibihimbano by’abantu. Ntidukwiriye kwishingikiriza ku mayeri ya ba rwiyemezamirimo b’amategeko bo mu isi. Tugomba kuba abantu bicisha bugufi basenga, tudakora nk’abahumishijwe n’ibikoresho bya Satani.

> “Many have a faith, but not a faith that works by love and purifies the soul. Saving faith is not simply a mere belief of the truth. ‘The devils also believe, and tremble.’ The inspiration of the Spirit of God gives to men a faith that is an impelling power that molds character, and leads men higher than mere formal actions. The words, the actions, and the spirit are to bear testimony to the fact that we are followers of Christ.

> “Benshi bafite ukwizera, ariko si ukwizera gukorera mu rukundo kandi kweza ubugingo. Ukwizera gukiza si ukwemera k’ukuri gusa. ‘Abadayimoni na bo baremera, bagatitira.’ Guhumekerwa n’Umwuka w’Imana guha abantu ukwizera kuba imbaraga zibasunikira imbere, zikarema imico, kandi zikazamura abantu ikabarenza ibikorwa by’imihango gusa. Amagambo, ibikorwa, n’umwuka bikwiriye guhamya ko turi abayoboke ba Kristo.

> “The greatest light and blessing that God has bestowed is not a security against transgression and apostasy in these last days. Those whom God has exalted to high positions of trust may turn from heaven’s light to human wisdom. Their light will then become darkness, their God-entrusted capabilities a snare, their character an offense to God. God will not be mocked. A departure from Him has been and always will be followed by its sure results. The commission of acts that displease God will, unless decidedly repented of and forsaken, instead of seeking to justify them, lead the evildoer on step by step in deception till many sins are committed with impunity. All who would possess a character that would make them laborers together with God and receive the commendation of God, must separate themselves from the enemies of God, and maintain the truth which Christ gave to John to give to the world.” Manuscript Releases, volume 18, 30–36.

> “Umucyo n’umugisha biruta byose Imana yatanze ntibibera umuntu ubwishingizi bwo kudacumura no kutagwa mu buhakanyi muri iyi minsi y’imperuka. Abo Imana yashyize mu myanya yo hejuru y’icyizere bashobora kuva ku mucyo wo mu ijuru bakerekeza ku bwenge bwa kimuntu. Ubwo ni ho umucyo wabo uzahinduka umwijima, ubushobozi bahawe n’Imana bukababera umutego, imico yabo ikababera igisitaza imbere y’Imana. Imana ntiterwa urwenya. Gutandukana na Yo byagiye kandi bizahora bikurikirwa n’ingaruka zabyo zitabura. Gukora ibyaha bitanezeza Imana, keretse byihaniwe byimazeyo kandi bikarekwa burundu, aho gushaka kubyisobanurira no kubyiregura, bizayobora umunyabibi intambwe ku yindi mu bushukanyi kugeza ubwo ibyaha byinshi bizakorwa ntawe ubihanirwa. Abashaka bose kugira imico izatuma baba abafatanyabikorwa b’Imana kandi bakakira ishimwe ry’Imana, bagomba kwitandukanya n’abanzi b’Imana, bakagumya ukuri Kristo yahaye Yohana ngo aguhe isi.” Manuscript Releases, volume 18, 30–36.

The “white raiment” is the righteousness of Christ.

“Imyambaro yera” ni gukiranuka kwa Kristo.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:7–9.

> Tunezerwe kandi twishime, kandi tumuheshe icyubahiro; kuko ubukwe bw’Umwana w’Intama busohoye, kandi umugeni we yiteguye. Kandi yemerewe kwambara imyenda y’ibitare byiza by’umweru, bisukuye kandi birabagirana; kuko iyo myenda y’ibitare byiza ari yo gukiranuka kw’abera. Nuko arambwira ati: Andika uti: Hahirwa abatumiriwe ibyokurya by’ubukwe bw’Umwana w’Intama. Kandi arambwira ati: Ayo ni yo magambo y’ukuri y’Imana. Ibyahishuwe 19:7–9.

The wife made herself ready by applying the threefold remedy offered to Laodicea, and in so doing, transformed herself into a Philadelphian bride. The verses are directly speaking to Adventism, which is represented in the parable of the ten virgins. The virgins are those waiting to go to the wedding they have been called to. The bride made herself ready, for it was granted in Zechariah chapter three, with Joshua and the angel. There her filthy Laodicean garment was removed and replaced with the white linen marriage garment. The remedy bears a second witness within the name of Ellen Gould White. Ellen means a bright and shining light, and represents the eye salve. Gould is the old English word for gold, and means gold. White represents righteousness, and the name was not given to her until 1846, when she married James. Her name then changed to White. The name change and marriage are both symbols of a covenant relationship. Before the marriage her name was Harmon, which means a soldier of peace, as she then was. Ellen White is the Laodicean message, and to reject her is to reject salvation!

Umugore yiteguye ubwe akoresha umuti ugizwe n’ibice bitatu watanzwe i Laodokeya, maze abigenza atyo yihindura umugeni w’i Filadelifiya. Iyo mirongo ivuga mu buryo butaziguye ku Bwadivantisiti, bugereranywa n’umugani w’inkumi icumi. Izo nkumi ni abategereje kujya mu bukwe bahamagawe kujyamo. Umugeni yiteguye ubwe, kuko byatangiwe uburenganzira muri Zekariya igice cya gatatu, ahavugwa Yosuwa n’umumarayika. Aho, umwambaro we wanduye wa Laodokeya wakuwemo maze usimbuzwa umwenda w’ubukwe w’umweru w’igitani cyiza. Uwo muti ufite umuhamya wa kabiri uboneka no mu izina rya Ellen Gould White. Ellen bisobanura umucyo urabagirana kandi umurika, kandi bihagararira umuti wo gusiga ku maso. Gould ni ijambo rya kera ry’Icyongereza risobanura izahabu, kandi risobanura izahabu. White ihagarariye gukiranuka, kandi iryo zina ntiyarihawe kugeza mu mwaka wa 1846, igihe yashyingirwaga na Yakobo. Ni bwo izina rye ryahindutse White. Guhinduka kw’izina no gushyingirwa byombi ni ibimenyetso by’umubano w’isezerano. Mbere yo gushyingirwa izina rye ryari Harmon, risobanura umusirikare w’amahoro, nk’uko yari ari icyo gihe. Ellen White ni ubutumwa bwa Laodokeya, kandi kumwanga ni ukwanga agakiza!

We will continue to review the twelve Messianic prophecies in the book of Matthew in the next article.

Mu nyandiko itaha tuzakomeza gusuzuma ubuhanuzi cumi na bubiri bwerekeye Mesiya buri mu gitabo cya Matayo.

> “Revelation 3:14–18 quoted.

> “Ibyahishuwe 3:14–18 havuzwe.”

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.

> “Yoo, mbega uko gusobanura! Mbega ukuntu hari benshi bari muri iyo mimerere iteye ubwoba. Ndinginga mbikuye ku mutima buri mukozi w’ubutumwa kwiga ashishikaye igice cya gatatu cy’Ibyahishuwe, kuko ari cyo kigaragazwamo uko ibintu bimeze mu minsi ya nyuma. Mwige mwitonze buri murongo wo muri iki gice, kuko ari muri aya magambo Yesu abavugisha.”

> “If ever a people were represented by the Laodicean message, it is the people who have had great light, the revelation of the Scriptures, that Seventh-day Adventists have received.” Manuscript Releases, volume 18, 193.

> “Niba hariho abantu bigeze gushushanywa n’ubutumwa bw’i Lawodikiya, ni abantu bahawe umucyo mwinshi, ari wo guhishurirwa kw’Ibyanditswe, Abadivantisiti b’Umunsi wa Karindwi bakiriye.” Manuscript Releases, volume 18, 193.

> “The true commandment-keeping people of God show to the world a character of unspotted integrity, testifying by their own course of action that the law of the Lord is perfect, converting the soul. Thus the Lord Jesus, the Son of God, through His obedience to the law of God, exalted and made that law honorable. God will surely condemn every member of every church claiming to be Seventh-day Adventist, who is not doing Him service, but through pride, selfishness, and worldliness, is showing that the truth of heavenly origin has not worked a reformation in his character.

> “Abantu b’Imana nyakuri bubahiriza amategeko bereka isi imico y’ubutungane butanduye, bahamisha n’imigendere yabo bwite y’ibikorwa ko amategeko y’Uwiteka atunganye, ahindura umutima. Bityo rero Umwami Yesu, Umwana w’Imana, kubwo kumvira kwe amategeko y’Imana, yayashyize hejuru kandi ayahesha icyubahiro. Imana rwose izaciraho iteka buri wese wo muri buri torero uvuga ko ari Umudivantisiti w’Umunsi wa Karindwi, ariko udakora umurimo wayo, ahubwo kubwo kwibona, kwikunda, no gukunda iby’isi, akagaragaza ko ukuri gukomoka mu ijuru kutagize ivugururwa mu mico ye.”

> “Please read carefully Revelation 3:15–18. The voice of Jesus Christ is heard. ‘As many as I love, I rebuke and chasten: be zealous therefore [not half-hearted], and repent. Behold, I [your Saviour] stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me. To him that overcometh will I grant to sit with Me in My throne, even as I also overcome, and am set down with My Father in His throne’ [Revelation 3:19–21].

> “Ndakwinginze musome mwitonze Ibyahishuwe 3:15–18. Ijwi rya Yesu Kristo rirumvikana. ‘Abo nkunda bose ndabacyaha kandi nkabahana: nuko mugire ishyaka [ntimube abafite umutima ugabanije], kandi mwihane. Dore, njye [Umukiza wanyu] mpagaze ku rugi, ndakomanga: umuntu niyumva ijwi ryanjye, agakingura urugi, nzinjira iwe, dusangire, na we ansangire. Unesha nzamuha kwicarana nanjye ku ntebe yanjye y’ubwami, nk’uko nanjye nanesheje, nkicarana na Data ku ntebe Ye y’ubwami’ [Ibyahishuwe 3:19–21].”

> “Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.

> “Mbese amatorero azumvira ubutumwa bwa Lawodikiya? Mbese azihana, cyangwa se, nubwo ubutumwa bw’ukuri bukomeye cyane kurusha ubundi bwose—ubutumwa bw’umumarayika wa gatatu—burimo kwamamazwa ku isi, azakomeza mu cyaha? Ubu ni bwo butumwa bwa nyuma bw’imbabazi, umuburo wa nyuma uhabwa isi yaguye. Niba itorero ry’Imana ribaye akazuyazi, ntiriba rikiri mu buntu bw’Imana kurusha amatorero asobanurwa ko yaguye kandi yahindutse ubuturo bw’abadayimoni, n’indiri ya buri mwuka wanduye, n’akazu ka buri nyoni ihumanye kandi yangwa urunuka. Abagize amahirwe yo kumva no kwakira ukuri, kandi bakifatanya n’Itorero ry’Abadiventisti b’Umunsi wa Karindwi, biyita ubwoko bw’Imana bwitondera amategeko yayo, nyamara bakaba badafite imbaraga z’ubugingo no kwitanga ku Mana birenze iby’amatorero y’izina gusa, bazagerwaho n’ibyago by’Imana rwose nk’uko bizageraho amatorero arwanya amategeko y’Imana. Abanezezwa n’ukuri bonyine ni bo bazagize umuryango w’ubwami mu mazu yo mu ijuru Kristo yagiye gutegurira abamukunda kandi bakitondera amategeko ye.”

> “‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].

> “‘Uvuga ati, Ndamuzi, ariko ntakomeze amategeko Ye, uwo ni umunyabinyoma, kandi ukuri ntikuri muri we’ [1 Yohana 2:4]. Ibyo bikubiyemo abantu bose bavuga ko bazi Imana kandi ko bakomeza amategeko Yayo, nyamara ntibabigaragaze mu mirimo myiza. Bazahabwa ibihwanye n’ibikorwa byabo. ‘Umuntu wese uguma muri We ntakora icyaha: umuntu wese ukora icyaha ntiyamubonye kandi ntiyamumenye’ [1 Yohana 3:6]. Ibi bivugwa ku bagize itorero bose, harimo n’abagize amatorero y’Abadiventisiti b’Umunsi wa Karindwi. ‘Bana bato, ntihakagire ubayobya: ukora gukiranuka arakiranuka, nk’uko We akiranuka. Ukora icyaha akomoka kuri Satani; kuko Satani yakoze icyaha uhereye mbere na mbere. Icyatumye Umwana w’Imana ahishurwa ni ukugira ngo arimbure imirimo ya Satani. Umuntu wese wabyawe n’Imana ntakora icyaha; kuko urubuto Rwayo ruguma muri we: kandi ntashobora gukora icyaha, kuko yabyawe n’Imana. Muri ibi ni mo abana b’Imana n’abana ba Satani bagaragarira: umuntu wese udakora gukiranuka ntakomoka ku Mana, kandi n’udakunda mwene se’ [1 Yohana 3:7–10].”

> “All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

> “Abavuga ko bitwa Abadivantisiti bubahiriza Isabato bose, nyamara bagakomeza kuba mu cyaha, ni abanyabinyoma imbere y’Imana. Imigenzereze yabo y’icyaha irwanya umurimo w’Imana. Barimo kuyoborera abandi mu cyaha. Ijambo riturutse ku Mana riza kuri buri wese mu bagize amatorero yacu riti: ‘Kandi mugorore inzira z’ibirenge byanyu, kugira ngo ikirema kitazateshuka, ahubwo gikire. Mukurikize amahoro n’abantu bose, n’ukwezwa, kuko ari ko umuntu wese atabonye atazareba Umwami Imana: mwirinde cyane kugira ngo hatagira umuntu ubura ubuntu bw’Imana; kugira ngo hatamera umuzi usharira ubahagarika imitima, kandi benshi bakanduzwa na wo; kandi ntihakagire umusambanyi cyangwa umuntu utubaha ibyera nka Esawu, wagurishije uburenganzira bwe bw’uburagwa ku bw’igaburo rimwe. Kuko muzi yuko hanyuma, ubwo yashakaga kuragwa uwo mugisha, yanzwe; kuko atabonye uburyo bwo kwihana, nubwo yabushakishije cyane arira’ [Abaheburayo 12:13–17].”

> “This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 175–177.

> “Ibi bireba kuri benshi bavuga ko bizera ukuri. Aho kureka ingeso zabo z’irari, bakomeza kwihambira mu nzira ipfuye y’uburere no kwigishwa biyobowe n’ubuhanga bw’uburiganya bwa Satani. Icyaha ntikiboneshwa ko ari icyaha. Imitimanama yabo ubwayo yaranduye, imitima yabo yarangiritse, ndetse n’ibitekerezo byabo bikomeza kwangirika ubudahwema. Satani abakoresha nk’indyoshya zo gushuka ubugingo ngo bwinjire mu bikorwa by’umwanda bihumanya umuntu wese wese uko ari. ‘Uwajyaga asuzugura amategeko ya Mose [yari amategeko y’Imana] yapfaga nta mbabazi, hashingiwe ku buhamya bw’abagabo babiri cyangwa batatu: Mbese muratekereza ko umuntu wakandagiye Umwana w’Imana, kandi akabona amaraso y’isezerano yejejwemo ko ari ikizira gisanzwe, kandi agatuka Umwuka w’ubuntu, azaba akwiriye igihano kirushijeho kubabaza bingana iki? Kuko tuzi Uwavuze ati, Guhōra ni ukwanjye, ni jye uzitura, ni ko Uwiteka avuga. Kandi nanone ati, Uwiteka azacira abantu be urubanza. Kugwa mu maboko y’Imana ihoraho ni ikintu giteye ubwoba’ [Abaheburayo 10:28–31].” Manuscript Releases, volume 19, 175–177.

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