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

Igitabo cya Yoweli n’Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya - Umubare wa Makumyabiri

Number Twenty

Umubare wa Makumyabiri

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Igitabo cya Yoweli kigaragaza ko kurimbuka k’uruzabibu rw’Imana kuba mu gisekuru cya kane.

> The word of the Lord that came to Joel the son of Pethuel.

> Ijambo ry’Uwiteka ryaje kuri Yoweli mwene Petuweli.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Nimwumve ibi, mwa basaza abakuru, kandi mutegere ugutwi, mwese ababa muri iki gihugu. Mbese ibi byabayeho mu minsi yanyu, cyangwa se no mu minsi ya ba sogokuruza banyu? Mubibwire abana banyu, kandi abana banyu babibwire abana babo, na bo babibwire ikindi gisekuru.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Ibyo inzige zo mu bwoko bwa palmerworm zasize, inzige zisanzwe byarabiriye; kandi ibyo inzige zasize, cankerworm byarabiriye; kandi ibyo cankerworm zasize, caterpiller byarabiriye.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Nimukanguke, mwa basinzi mwe, murire; kandi nimuboroge, mwa banywi b’umuvinyu mwese, mubitewe n’umuvinyu mushya; kuko ubakuwe mu kanwa kanyu. Yoweli 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Umugani w’abakobwa cumi ni umugani w’Ubwadiventisiti, kandi gukanguka kuvugwa muri uwo mugani kuba igihe ingano n’urumamfu bitandukanijwe; icyo gihe, urumamfu rugasobanukirwa ko “rwatemweho” rukavanwa kuri “vino nshya.” Ijambo “gutemwaho” rihagarariye intambwe ya mbere y’isezerano rya Abramu, aho inyana y’inka, ihene n’impfizi y’intama byatemaguwemo kabiri mu muhango wo gukomeza isezerano n’amaraso. Muri uwo murongo w’isezerano nyine, Imana igaragaza ko izasura ubwoko bwayo mu rubanza mu gihe cy’igisekuru cya kane.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Aramubwira ati: “Menya rwose ko urubyaro rwawe ruzaba abashyitsi mu gihugu kitari icyabo, kandi bazagikorera uburetwa; na bo bazarubabaza imyaka magana ane; kandi n’ishyanga bazakorera uburetwa nzaricira urubanza; maze hanyuma bazasohokanamo ibintu byinshi. Nawe uzasanga ba sogokuruza bawe amahoro; uzashyingurwa ugeze mu zabukuru bwiza. Ariko mu gisekuru cya kane bazagaruka hano, kuko ubugome bw’Abamori butaragera ku rugero rwuzuye.” Itangiriro 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Ubuhanuzi bumaze gusohora mu gisekuru cya kane, ari cyo gisekuru cya Mose, Uwiteka yashyize ahagaragara Amategeko Cumi nk’ikimenyetso cy’isezerano hagati y’Imana n’ubwoko bwayo bwatoranyijwe. Mu itegeko rya kabiri muri ayo mategeko cumi, umucyo w’ibisekuru bine bya Aburamu warushijeho kugaragazwa.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Ntukikore igishushanyo kibajwe, cyangwa ishusho y’ikintu icyo ari cyo cyose kiri mu ijuru hejuru, cyangwa kiri mu isi hasi, cyangwa kiri mu mazi munsi y’isi: ntuzabyikubite imbere, kandi ntuzabikorere; kuko jyewe Uwiteka Imana yawe ndi Imana ifuha, mpora ku bana gukiranirwa kwa ba se, kugeza ku buzukuruza bwa gatatu n’ubwa kane bw’abanyanga; kandi nkagirira imbabazi ibihumbi by’abankunda, bakitondera amategeko yanjye. Kuva 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Ibisekuru bine by’isezerano rya Aburamu byinjijwe mu kugaragazwa gukomeye kurushaho kw’imico y’Imana nk’Imana ifuha. Iryo fuhe ryayo rigereranywa n’ibishushanyo bibajwe. Mu bisekuru bya kane bya Aburamu ni na ho dusangamo urubanza rugenda rugaragazwa buhoro buhoro. Urubanza rwari ku gihugu cyari cyarahinduyemo imbata ubwoko bw’Imana, kandi no ku bwoko bw’Imana ubwarwo, hanyuma nyuma y’ibyo Abamori na bo bagacirwa urubanza. Aburamu agaragaza uburyo bw’urubanza rugenda mu byiciro, butangirira ku nzu y’Imana maze bugakomeza bukanyura mu isi buhoro buhoro, kandi itegeko rya kabiri rigaragaza ko ubwo buryo bw’urubanza bugabanya abantu mu byiciro bibiri: icyiciro cy’abanga Imana, n’icyiciro cy’abayikunda; bityo bukaba ishusho y’itegeko ryo ku Cyumweru rivuga riranguruye riti: “Nimunkunda, muzitondere amategeko yanjye.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Mu gihe kimwe amategeko yatangirwaga gutangirwa kuri Sinayi, Mose yeretswe imico y’Imana.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Uwiteka abwira Mose ati: Wibāzire ibisate bibiri by’amabuye bisa n’ibya mbere; nanjye ndandika kuri ibyo bisate amagambo yari ku bisate bya mbere, ibyo wamennye. Kandi uzabe witeguye mu gitondo, maze uzamuke mu gitondo ujye ku musozi wa Sinayi, wihagarike imbere yanjye aho ku mutwe w’uwo musozi. Kandi ntihakagire umuntu n’umwe uzamukana nawe, kandi ntihakagire umuntu n’umwe ugaragara ku musozi wose; ndetse n’amashyo y’intama cyangwa ay’inka ntazahirire imbere y’uwo musozi.

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Nuko abāza ibisate bibiri by’amabuye bisa n’ibya mbere; maze Mose abyuka kare mu gitondo, azamuka umusozi wa Sinayi nk’uko Uwiteka yari yamutegetse, ajyana mu kuboko kwe ibyo bisate byombi by’amabuye. Uwiteka amanuka ari mu gicu, ahagararana na we aho, maze atangaza izina ry’Uwiteka. Uwiteka anyura imbere ye, maze aratangaza,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Uwiteka, Uwiteka Imana, nyirimbabazi n’umunyambabazi, utinda kurakara, kandi wuzuye ubuntu n’ukuri, arindira imbabazi ibihumbi, akababarira gukiranirwa n’igicumuro n’icyaha, ariko adashobora na hato kugira umwere ufite icyaha; ahanira abana n’abuzukuru ubugome bwa ba se, kugeza ku buzukuruza bwa gatatu n’ubwa kane.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Maze Mose yihutira, yubika umutwe we hasi agana ku butaka, aramya. Aravuga ati: Niba noneho nagiriwe ubuntu imbere yawe, Mwami, ndakwinginze, Umwami wanjye, jya ugendana natwe; kuko turi ubwoko bw’inangiye ijosi; kandi utubabarire gukiranirwa kwacu n’icyaha cyacu, kandi uduhindure umurage wawe. Kuva 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Gutanga kwa kabiri kw’amategeko guhuje n’igishushanyo cy’abapayoniya cyo mu 1850. Ibyapa bya mbere byaravunitse, kandi icyapa cya mbere cyari gifite ikosa mu mibare. Icyo gihe Isirayeli ya kera yagizwe abashinzwe kubitsa amategeko, kandi Isirayeli ya none na yo icyo gihe yagizwe abashinzwe kubitsa amategeko y’Imana n’amategeko y’Ijambo ry’Imana ry’ubuhanuzi. Igihe ibyapa byombi byatangizwaga bwa mbere, mu ngando habayeho kwigomeka kugaragara, kandi igihe igishushanyo cyo mu 1850 cyatangizwaga, mu ngando hari hatangiye kubyara umwuka wo kwigomeka. Ubuhanuzi bwa Aburahamu bw’igisekuru cya kane bwasohorejwe na Mose mu gisekuru cya kane, aho Imana yaguyeho ihishurirwa ry’urubanza mu gisekuru cya kane mu itegeko rya kabiri. Ibishushanyo bibajwe byabaye icyiganano cy’ukuri cyo gusenga Imana, kandi ishyari ry’imico y’Imana ryahujwe n’urubanza. Hanyuma Mose abonaho ubwiza bw’Imana. Yabonye ishyari ry’Imana nk’ikigize imico y’Imana, nk’uko rihagarariwe n’“izina” ryayo, kandi isano iri hagati y’usenga n’ibyaha bya ba sekuruza be igashyirwa ahagaragara.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Igihe Kristo yejeje urusengero ubwa mbere, abigishwa be bahise bibuka ko ishyaka ry’inzu ye ryamuririye. “Ishyaka” ni ijambo risobanura “ishyari.” Kamere y’Imana igaragaza ishyari ryayo ni yo mpamvu yatumye Kristo yeza urusengero rwe, kandi umugabane w’ubuhanuzi uvuga ko ari ngombwa kwatura ibyo byaha bya ba sekuruza banyu, nyuma uza guhinduka ikintu cy’ingenzi mu guhamagarira kwihana kuri kwa rubanza rw’“inshuro ndwi” rwo mu Balewi makumyabiri na gatandatu. “Igisekuru cya kane” cya Aburamu kigenda kirushaho kugira uburemere uko gikomeza kunyura mu mateka y’isezerano. Igitabo cya Yoweli kigaragaza igihe cy’imvura y’itumba rya nyuma, kiba mu minsi y’imperuka. Igitabo cya Yoweli gishyira ubutumwa bwacyo ku musingi w’itangizwa ry’ubutumwa bw’ibisekuru bine, nk’insanganyamatsiko yanditswe mu ntambwe ya mbere cyane y’isezerano rya Aburamu ry’ibyiciro bitatu yagiranye n’Imana. Iyo nsanganyamatsiko igera ku musozo wayo mu gitabo cya Yoweli.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Bamaze kugera mu Gihugu cy’Isezerano, Isanduku y’Isezerano yari i Shilo, aho Eli umutambyi mukuru wari mubi kandi umupfapfa, hamwe n’abahungu be babiri bononekaye, bahanganywa no guhamagarwa kwa Samweli. Shilo yagombaga kuba intambwe mu rugendo rw’Isanduku, yari ikimenyetso cy’isezerano. Nyuma y’uko Isanduku ikoreshwa nk’ikimenyetso cyo gusenya inkuta za Yeriko, yagumye i Shilo imyaka igera kuri magana ane, kugeza ku rupfu rwa Eli n’abahungu be babi. Hanyuma yanyazwe n’Abafilisitiya, maze nyuma yaho, igihe Dawidi yimuraga Isanduku ayiha Yerusalemu, ishusho ya mbere y’ukwinjira kwo kunesha i Yerusalemu yarasohoye. Impamvu yatanzwe yo kwimurira i Yerusalemu icyo kimenyetso cy’isezerano, ni uko Imana yahisemo kuhagira izina ryayo i Yerusalemu, kandi izina ryayo rifitanye isano n’ishyari ryayo, na ryo rikaba rifitanye isano n’urubanza rwayo rw’ishyari mu gisekuru cya kane.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Mu gihe cy’itegeko ryo ku Cyumweru, Uwiteka azashyira Itorero rinesha hejuru y’imisozi yose n’imirambi yose, kandi abanyamahanga bazavuga bati: “Nimuze tujye mu nzu y’Imana.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Kandi mu minsi y’imperuka, umusozi w’inzu y’Uwiteka uzashinga imizi ku mutwe w’imisozi, kandi uzashyirwa hejuru y’udusozi; kandi amahanga yose azawugana. Nuko abantu benshi bazagenda bavuga bati, Nimuzaze, tuzamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo; kandi izatwigisha inzira zayo, natwe tuzagendera mu mihanda yayo: kuko i Siyoni ari ho hazaturuka amategeko, kandi ijambo ry’Uwiteka rikazaturuka i Yerusalemu. Yesaya 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Ijambo ry'Uwiteka rituruka i Yerusalemu, kuko ari ho yatoranyije gushyira “izina” rye. Kuri Mose, “Uwiteka amanukana n’igicu, ahagararana na we aho, atangaza izina ry'Uwiteka. Uwiteka amunyura imbere, aratangaza,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Uwiteka, Uwiteka Imana, nyirimbabazi n’umunyambabazi, wihangana, wuzuye kugira neza n’ukuri, ukomereza imbabazi ibihumbi, ukababarira gukiranirwa n’igicumuro n’icyaha, ariko utazigera na rimwe ureka umunyacyaha ngo abure guhanwa; ugahana abana n’abuzukuru ku bw’ibicumuro bya ba se, kugeza ku buzukuruza bwa gatatu n’ubwa kane. Kuva 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“Izina” rye ni imico Ye, kandi imico y’Imana irakomeye cyane kandi yoroshye cyane. Imana ni urukundo; uko ni ko imico yayo igaragazwa mu buryo butunganye, ariko mu buryo bworoheje. Ukuri kw’isezerano rya Aburamu kuvuga ngo “igisekuru cya kane cy’urubanza” kwaguwe “umurongo ku wundi” binyuze mu mucyo wongeweho n’itegeko rya kabiri werekeye ku gisekuru cya kane. Hanyuma ubunararibonye bwa Mose bwagura umucyo w’isano igisekuru cya kane gifitanye n’imico y’Imana, hongerwaho umucyo w’ishyari Rye. Guhumekerwa kwasobanuye imico ko ari “ibitekerezo n’ibyiyumvo bihujwe,” ariko kandi guhumekerwa kwanatumenyesheje ko ibitekerezo byacu bitari nk’ibitekerezo by’Imana. Imico Ye ni ibitekerezo n’ibyiyumvo Bye bihujwe, kandi imico Ye ifite impande nyinshi cyane zirenga kure ibitekerezo n’ibyiyumvo byacu byoroheje bya kimuntu, ku buryo itandukaniro ari uko ibitekerezo Bye biri hejuru nk’uko ijuru risumba isi.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> “Kuko ibitekerezo byanjye atari byo bitekerezo byanyu, kandi inzira zanyu na zo si zo nzira zanjye, ni ko Uwiteka avuga. Nk’uko ijuru risumba isi, ni ko inzira zanjye zisumba inzira zanyu, n’ibitekerezo byanjye bikarusha ibitekerezo byanyu.” Yesaya 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Nuko rero igitekerezo cy’umuntu gikwiye gutekerezwaho: niba imico y’Imana ihagarariwe n’Izina ryayo, noneho buri kugaragazwa kw’Izina ry’Imana ni ukugaragazwa kw’imico yayo. Intare yo mu muryango wa Yuda ishyiraho ikimenyetso kandi ikavanaho ikimenyetso ku Ijambo ryayo ry’ubuhanuzi, Palmoni ni Umubariro Wigitangaza w’Amabanga, akaba ari na we Mizi yavuye mu butaka bwumye, kandi akaba na wa Gihuru cyaka, Inkingi y’umuriro, marayika mukuru Mikayeli, n’ibindi byinshi cyane. Ibiranga imico y’Imana nk’uko bihagarariwe n’amazina yayo atandukanye ntibigira iherezo. “Igitekerezo cy’umuntu gikwiye gutekerezwaho” ni iki. Mu kugaragaza kwose gutandukanye kw’imico y’Imana kuzwi ko kubaho, ni ubuhe busobanuro bw’uko—mu ntambwe ya mbere y’isezerano, mu nzira y’isezerano ry’uburyo butatu yagiranye na Aburamu—“urubanza rw’igisekuru cya kane” ari rwo mvugo shingiro mu isezerano—kandi ari yo yerekana Izina ryayo?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Aramubwira ati: “Menya tudashidikanya ko urubyaro rwawe ruzaba abashyitsi mu gihugu kitari icyabo, kandi bazagikoramo uburetwa; na bo bazabarenganya imyaka magana ane. Kandi ishyanga bazakorera na ryo nzaricira urubanza; hanyuma bazavamo bafite ubutunzi bwinshi. Naho wowe uzisangira na ba sogokuru amahoro; uzahambwa ugeze mu zabukuru bwiza. Ariko mu gisekuru cya kane bazagaruka hano, kuko ubugome bw’Abamori butaragera ku rugero rwabwo rwuzuye.” Itangiriro 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Imico y’Imana nk’Umucamanza w’abantu n’amahanga iha abantu igihe cy’igeragezwa gishushanywa n’ibisekuru bine. Imana ni Umucamanza; ni inyambabazi; ni inyihangane; kandi isoza urubanza rw’abantu n’amahanga mu gisekuru cya kane. Amagambo y’ibanze Imana yavuze mu isezerano ryayo n’ubwoko bwatoranyijwe akubiyemo urubanza rw’igisekuru cya kane. Nk’uko ubutumwa bwa marayika wa mbere bukubiyemo ibiranga byose by’ubutumwa bwa ba marayika batatu umwe wese ukwawo, ni ko n’intambwe ya mbere y’isezerano rya Aburamu ikubiyemo ibiranga isezerano ryose rigizwe n’ibice bitatu. Izina ry’Imana ni uko ari Umucamanza w’inyambabazi, ucira urubanza mu gisekuru cya kane. Indi ntambwe yose mu mateka y’isezerano ry’ubwoko bwatoranyijwe yubakira kuri urwo rufatiro.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Iyo igitabo cya Yoweli gishyizwe ku kubyuka kw’Induru yo mu Gicuku mu murongo wa gatanu, kandi “divayi nshya” “ikurwa” mu kanwa kabo, intangiriro y’uko gutandukanywa kwa nyuma kw’isezerano kw’ubwoko bw’isezerano bwatoranyijwe, ni ubutumwa bw’ifatizo bw’isezerano bugaragaza ubwigomeke bw’ubwoko bw’isezerano, hanyuma “bukurwaho,” nk’ikintu cyuzuzwa mu gisekuru cya kane. “Bakuweho,” kuko batasobanukiwe ubutumwa bw’ifatizo bw’isezerano.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Ubutumwa bw’ibanze bw’isezerano buboneka mu mirongo ine yo muri Itangiriro igice cya cumi na gatanu, ni bwo rugero rupimirwaho—umurongo w’urubanza ukoreshwa igihe ubutumwa bw’ibuye ry’inkomeza bw’isezerano butanzwe nk’“vino nshya” mu minsi y’imperuka. Uburemere bujyana no gukanguka kw’abasinzi ba Efurayimu, igihe “vino nshya” “ikuwemo,” busobanuka by’ukuri gusa—iyo bushyizwe mu rwego rw’itangazo ry’urubanza rirwanya urubyaro rwa kane rwa nyuma rw’ubwoko bwatoranyijwe ariko bwigometse, mu gihe cy’igeragezwa cy’imvura y’itumba ya nyuma.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

Mu Itangiriro igice cya cumi na karindwi, dusangamo intambwe ya kabiri y’isezerano ry’ibice bitatu ryagiranye na Aburahamu:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Kandi Imana ibwira Aburahamu iti: “Nuko uzitondere isezerano ryanjye, wowe n’urubyaro rwawe ruzagukomokaho mu bihe byabo byose. Iri ni ryo sezerano ryanjye muzitondera, hagati yanjye namwe n’urubyaro rwawe ruzagukomokaho;”

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Umwana w’umuhungu wese muri mwe azakebwe. Kandi muzakebe uruhu rw’imboro zanyu; kandi ibyo bizaba ikimenyetso cy’isezerano riri hagati yanjye namwe. Kandi ufite iminsi umunani azakebwe muri mwe, buri mwana w’umuhungu mu bihe byanyu byose, uvukiye mu rugo, cyangwa uguzwe n’amafaranga avanywe ku munyamahanga uwo ari we wese utari uw’urubyaro rwawe. Uvukiye mu rugo rwawe n’uguzwe n’amafaranga yawe bagomba rwose gukebwa; kandi isezerano ryanjye rizaba mu mibiri yanyu, ribe isezerano ry’iteka ryose. Kandi umwana w’umuhungu udakebwe, uwo uruhu rw’imboro ye rutakebwe, uwo muntu azacibwa mu bantu be; kuko yishe isezerano ryanjye. Itangiriro 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Intambwe ya kabiri itanga umugabo wa kabiri ushimangira ikimenyetso cyo “gucibwaho.” Ijambo ryahinduwemo ngo “gucibwaho” rifite inkomoko yaryo mu nyamaswa Aburahamu yaciye mo kabiri mu gice cya cumi na gatanu, kandi muri uwo murongo, umuntu wese utakebwe azaba “aciweho” akavanwa mu isezerano. Gukebwa byasimbuwe n’umubatizo mu mateka y’isezerano aho Kristo yahamirishaga aya kuri nyakuri, kandi ni cyo gituma We, nk’Urugero rwacu, yazutse ku munsi wa munani.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Icyo kimenyetso cyagombaga gusohozwa ku munsi wa munani, nk’uko byagereranywaga n’imitima umunani yari mu nkuge. Ni ku ntambwe ya kabiri aho ikigeragezo kigaragara gihagarariwe, haba ari Isirayeli ihitamo hagati y’abahanuzi ba Yezebeli na Eliya mbere y’urubanza rwashyizwe mu bikorwa na Eliya, cyangwa se mu maso ha Daniyeli, Shaduraki, Meshaki na Abedenego hagaragaraga harushijeho kuba heza no kubyibuha kurusha abaryaga ibyokurya by’umwami; ikigeragezo cya kabiri ni icyo kigaragara. Gukebwa ni ikimenyetso cy’ubugingo, kandi imitima umunani yari mu nkuge ihagarariye abariho mu buryo butandukanye n’abapfuye.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Mu mateka ya Kristo, igihe ikimenyetso cy’isezerano cyahindurwaga kikava ku gukebwa kikajya ku mubatizo, intumwa Pawulo yakoresheje amateka nyakuri y’isezerano ari muri aya masomo kugira ngo yerekane ihinduka rikomeye mu mateka y’isezerano. Yakoresheje umubiri ukebwa ugakatwaho, nk’ikimenyetso cy’umuntu mu isano afitanye n’Ubumana, kandi nk’ikimenyetso cya kamere y’umuntu yo hasi mu isano ifitanye na kamere ye yo hejuru. Pawulo yigishije abo yigishaga akoresheje Ijambo ry’ubuhanuzi ry’Imana, kandi umugambi we nk’“uwatoranijwe,” (nk’uko izina rye Sawuli risobanura) wari uwo kugaragaza ihinduka rikomeye mu mateka y’isezerano ryagereranywaga n’ihinduka riva kuri Isirayeli nyir’izina rijya kuri Isirayeli y’umwuka nk’ubwoko bw’isezerano bw’Imana. Mu gusohoza umurimo yari yarashinzwe, yatanze ubutumwa bwe bw’ubuhanuzi mu rwego rw’amateka y’isezerano.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Itangiriro rya cumi na karindwi ry’Itangiriro rihagarariye intambwe ya kabiri mu ntambwe eshatu z’ishingiro z’isezerano zibona isohozwa ryazo rya omega mu bamarayika batatu bo mu Byahishuwe cumi na bine. Intambwe ya kabiri ihagarariwe n’ikimenyetso cyo gukebwa, gishushanya ikimenyetso cy’Imana kiri ku bihumbi ijana na mirongo ine na bine, ari bo ibendera, rihagarariye ikigeragezo kigaragara. Abo bamarayika batatu ni bo omega y’isezerano rya alpha rya Aburahamu. Intambwe ya gatatu kuri Aburahamu yari igice cya makumyabiri na kabiri.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Nuko marayika w’Uwiteka ahamagara Aburahamu ari mu ijuru ubwa kabiri, aravuga ati: Ndahiye ubwanjye, ni ko Uwiteka avuga, kuko wakoze iki kintu, ntunyime umwana wawe, umwana wawe w’ikinege; ni ukuri nzaguha umugisha rwose, kandi nzagwiza urubyaro rwawe rwose nk’inyenyeri zo mu ijuru, kandi nk’umusenyi uri ku nkombe y’inyanja; kandi urubyaro rwawe ruzigarurira amarembo y’abanzi barwo; kandi mu rubyaro rwawe ni ho amahanga yose yo mu isi azaherwa umugisha; kuko wumviye ijwi ryanjye. Itangiriro 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Umurongo wa mbere w’iki gice uravuga uti: “Nuko hanyuma y’ibyo bintu, Imana igerageza Aburahamu, iramuhamagara iti: Aburahamu; na we aravuga ati: Dore ndi hano.” Imana yagerageje Aburahamu, bityo igaragaza ikigeragezo cya nyuma, mbere y’itangazo rya gatatu ry’isezerano. Aburahamu amaze gutsinda icyo kigeragezo, ni bwo imirongo ine ya nyuma y’isezerano ry’Aburahamu rigizwe ibice bitatu yashyizwe ahagaragara. Kubera ko Aburahamu “yumviye” ijwi ry’Imana, ari ryo muri uyu murongo “ijwi ry’isezerano” ryayo, Aburahamu yagombaga guhabwa umugisha nk’umubyeyi w’amahanga. Marayika wa gatatu ni ikigeragezo, kandi kimwe na Aburahamu agaragaza ikigeragezo cyerekana imico; kandi imico ishingiye ku kumenya niba wizera Imana, nk’uko Aburahamu yabigenje, cyangwa utayizera. Abatsinda icyo kigeragezo, nk’uko Aburahamu yagitsinze, bazakoreshwa mu gukoranya amahanga yose yo mu isi. Imirongo cumi n’irindwi, ikuwe mu bice bitatu, igaragaza isezerano riri hagati y’Imana n’ubwoko bwatoranijwe; kandi bityo ikagaragaza alufa y’amateka y’isezerano y’ubwoko bwatoranijwe; kandi muri ubwo buryo, iyo mirongo na yo igaragaza omega y’amateka y’isezerano nk’uko bigaragazwa no guhagurutswa kw’abihumbi ijana na mirongo ine na bane.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Ni bangahe muri twe bagura inzu, cyangwa ikinyabiziga, batabanje gusuzuma amabwiriza y’amasezerano? Ni bangahe mu Badiventisiti b’Umunsi wa Karindwi b’Abalawodikiya bazi ko ingingo ya mbere cyane y’amasezerano y’isezerano ryabo n’Imana igizwe n’uko Imana yigaragaza ko ari Imana y’imbabazi icira urubanza mu gisekuru cya kane? Ibyago ni uko batazi ukuri kw’ishingiro kwo mu mateka y’Abamillerite, kandi ntibazi n’ukuri kw’ishingiro k’umubano w’isezerano bavuga ko bafitanye n’Imana; kandi kubw’ibyo, bo kimwe na Isirayeli ya kera, ntibazi igihe cyo gusurwa kwabo. Iherezo ry’icyo gihe cyo gusurwa, cyatangiye ku wa 9/11, ni igihe bakangurirwa mu gicuku bagasanga baciriweho.

We will continue in the next article.

Tuzakomeza mu nyandiko ikurikira.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “Ku wa 18 Mata, hashize iminsi ibiri mbonekewe ishusho y’inyubako zisenyuka, nagiye gusohoza gahunda yo kuvugira mu rusengero rwa Carr Street i Los Angeles. Ubwo twari twegereje urusengero, twumvise abahungu bacuruza ibinyamakuru basakuza bati: ‘San Francisco yarimbuwe n’umutingito!’ N’umutima uremerewe, nasomye inkuru ya mbere y’iyo mpanuka iteye ubwoba yari imaze gucapishwa huti huti.”

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Ibyumweru bibiri nyuma yaho, ubwo twari mu rugendo rwo gutaha, twanyuze i San Francisco maze, dukodesheje ikinyabiziga, tumara isaha n’igice tureba ukwangirika kwatewe muri uwo mujyi ukomeye. Inyubako zatekerezwaga ko zidashobora kugerwaho n’ibiza zari ziryamye mu matongo. Rimwe na rimwe, zimwe mu nyubako zari zararohamye igice mu butaka. Umujyi wagaragazaga ishusho iteye ubwoba cyane y’ubudashobozi bw’ubwenge bwa muntu mu kubaka inyubako zidatwikwa n’umuriro kandi zidahungabanywa n’imitingito.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> Binyuze ku muhanuzi We Sefaniya, Uwiteka agaragaza by’umwihariko imanza azateza abagizi ba nabi ati: “Nzamaraho rwose ibintu byose ku butaka, ni ko Uwiteka avuga. Nzamaraho umuntu n’inyamaswa; nzamaraho ibisiga byo mu kirere n’amafi yo mu nyanja, n’ibisitaza hamwe n’abanyabyaha; kandi nzakura umuntu ku butaka, ni ko Uwiteka avuga.”

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Nuko ku munsi w’igitambo cy’Uwiteka, nzahana abatware, n’abana b’umwami, n’abambaye bose imyambaro y’abanyamahanga. No kuri uwo munsi kandi nzahana abarasimbuka urugo bose, buzuza amazu ya ba shebuja urugomo n’uburiganya….

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “Kandi bizaba muri icyo gihe ko nzashakashaka i Yerusalemu n’amatabaza, kandi ngahana abantu batuje ku mariba yabo, bavuga mu mitima yabo bati: Uwiteka ntazakora icyiza, kandi ntazakora n’ikibi. Ni cyo gituma ibyabo bizaba iminyago, n’amazu yabo azaba amatongo; kandi bazubaka amazu, ariko ntibazayabamo; bazatera n’imizabibu, ariko ntibazanywa divayi yayo.”

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Umunsi ukomeye w’Uwiteka uri bugufi, koko uri bugufi kandi urihuta cyane; ndetse n’ijwi ry’umunsi w’Uwiteka: intwari izaririramo cyane. Uwo munsi ni umunsi w’uburakari, umunsi w’amakuba n’ishavu, umunsi wo kurimbuka n’ubutayu, umunsi w’umwijima n’umwijima mwinshi, umunsi w’ibicu n’umwijima w’icuraburindi, umunsi w’impanda n’induru y’intambara irwanya imidugudu ikomeye n’iminara miremire. Kandi nzateza abantu amakuba, ku buryo bazagenda nk’impumyi, kuko bacumuye ku Uwiteka: kandi amaraso yabo azameneka nk’umukungugu, n’umubiri wabo nk’amase. Ifeza yabo cyangwa izahabu yabo ntibizabasha kubakiza ku munsi w’uburakari bw’Uwiteka; ahubwo igihugu cyose kizamirwa n’umuriro w’ishyari rye: kuko azakuraho vuba rwose abatuye igihugu bose.’ Zefaniya 1:2, 3, 8–18.”

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “Imana ntishobora gukomeza kwihangana igihe kirekire. Ubutabera bwayo bwamaze gutangira kugera ku hantu hamwe na hamwe, kandi bidatinze uburakari bwayo bugaragara buzumvikana no mu bindi bice.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Hazabaho urukurikirane rw’ibintu bizahishura ko Imana ari yo Mugenga w’ibihe n’ibintu. Ukuri kuzatangazwa mu mvugo isobanutse kandi idashidikanywaho. Nkatwe ubwoko, tugomba gutegurira Umwami inzira tuyobowe n’Umwuka Wera utegeka byose. Ubutumwa bwiza bugomba gutangwa mu butungane bwabwo bwose. Uruzi rw’amazi y’ubugingo rugomba kurushaho kuba rurerure kandi rugasakara mu rugendo rwabwo. Mu mirima yose, hafi n’aharehare, abantu bazahamagarwa bave ku isuka no mu mirimo y’ubucuruzi isanzwe cyane ihugiza ubwenge, kandi bazigishwa bafatanyijwe n’abantu b’inararibonye. Uko baziga gukora umurimo neza, bazatangaza ukuri bafite imbaraga. Binyuze mu bikorwa bitangaje cyane by’ubuyobozi bw’Imana, imisozi y’ingorane izakurwaho ijugunywe mu nyanja. Ubutumwa bufite icyo busobanuye cyane ku batuye isi buzumvikana kandi busobanuke. Abantu bazamenya ukuri icyo ari cyo. Umurimo uzakomeza kujya mbere, ukomeza kujya mbere, kugeza aho isi yose izaba yaraburiwe, maze iherezo rizahita riza.”

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> Uko iminsi igenda ihita, ni ko birushaho kugaragara ko imanza z’Imana ziri mu isi. Mu muriro no mu mwuzure no mu mutingito arimo kuburira abatuye isi ko kuza kwe kwegereje. Igihe kiri hafi ubwo ihurizo rikomeye mu mateka y’isi rizaba rigeze, igihe buri gikorwa cyose mu butegetsi bw’Imana kizakurikirwanwa n’inyota ikomeye yo kukimenya no gutinya bidasobanutse mu magambo. Mu ruhererekane rwihuse, imanza z’Imana zizakurikirana—umuriro n’umwuzure n’umutingito, hamwe n’intambara no kumeneka kw’amaraso.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Mbega ukuntu abantu bakamenya igihe cyo kugendererwa kwabo! Hari benshi batarumva ukuri kugerageza kw’iki gihe. Hari benshi Umwuka w’Imana agihanganye na bo. Igihe cy’imanza z’Imana zirimbura ni cyo gihe cy’imbabazi ku batigeze babona uburyo bwo kumenya ukuri icyo ari cyo. Uwiteka azabarebana ubwuzu. Umutima we w’imbabazi urakabakabye; ukuboko kwe kuracyarambuye ngo akize, mu gihe umuryango ufunzwe ku banga kwinjira.”

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “Imbabazi z’Imana zigaragarira mu kwihangana kwayo kw’igihe kirekire. Irimo ibuza imanza zayo gusohora, itegereje ko ubutumwa bw’umuburo bumvikanishwa kuri bose. Mbega, iyaba ubwoko bwacu bwiyumvamo nk’uko bukwiriye inshingano iburemereye yo kugeza ku isi ubutumwa bwa nyuma bw’imbabazi, mbega umurimo utangaje wakorwa!” Testimonies, volume 9, 94–97.

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