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

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya — Umubare wa Kabiri

Number Two

Umubare wa Kabiri

Author

Jeff Pippenger

Published

December 2, 2025

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> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Ntegereje n’umutima wifuza cyane igihe ibyabaye ku munsi wa Pentekote bizasubirwamo bifite imbaraga ziruta izo byagaragayeho icyo gihe. Yohana aravuga ati: ‘Mbona marayika wundi amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe.’ Hanyuma, nk’uko byagenze mu gihe cya Pentekote, abantu bazumva ukuri kuvugwa kuri bo, umuntu wese mu rurimi rwe bwite.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Imana ishobora guhumekera ubugingo bushya muri buri muntu wese wifuza by’ukuri kuyikorera, kandi ishobora gukora ku minwa ikoresheje ikara rizima rivuye ku gicaniro, maze ikayihindura ivuga neza ishimwe ryayo. Ibihumbi by’amajwi bizuzuzwa imbaraga zo gutangaza ukuri gutangaje kw’Ijambo ry’Imana. Ururimi rudidimanga ruzabohorwa, kandi abanyabwoba bazakomezwa kugira ngo batange ubuhamya bw’ukuri bafite ubutwari. Uwiteka afashe ubwoko bwe kweza urusengero rw’umutima bakuremo ikizinga cyose, no gukomeza kugumana na We isano ya bugufi cyane, kugira ngo bazahabwe gusangira imigisha y’imvura y’itumba, ubwo izaba isutswe.” Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentekote, iyo ifashwe nk’umunsi mukuru w’Uwiteka, ntishobora gutandukanywa na Pasika, umunsi mukuru w’imitsima itasembuwe, ituro ry’umuganura n’umunsi mukuru w’ibyumweru. Pentekote ni igihe runaka, nubwo kandi ari n’ingingo y’igihe. Ni yo mpamvu yitwa “igihe cya Pentekote.” Icyo gihe cyatangiranye n’urupfu rwa Kristo, ugushyingurwa kwe n’umuzuko we. Nyuma yo kuzamuka kwe, Kristo yatangiye iminsi mirongo ine y’inyigisho ze bwite, yakurikiwe n’iminsi icumi mu cyumba cyo hejuru aho ubumwe bwagezweho. 9/11 yatangije igihe gisozwa n’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika. Iryo tegeko ryo ku Cyumweru rigereranywa n’umunsi wa Pentekote nk’ingingo y’igihe; ingingo y’igihe yabanje kubanzirizwa n’igihe runaka cyatangiriye kuri 9/11. Kuva kuri 9/11 kugeza ku itegeko ryo ku Cyumweru, “igihe cya Pentekote” cyongera kubaho.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Petero yasobanuye ko icyo gitangaza cy’“indimi z’umuriro” kitari ubusazi bw’uwasinze, ahubwo ko cyari isohozwa ry’igitabo cya Yoweli, kuko ubutumwa bwari burezwe impaka. “Indimi” zigereranya itangazwa ry’ubutumwa, kandi umuriro ugereranya Umwuka Wera. Ubutumwa bwa Pentekote bugaragaza ihuriro ry’ubumana (Imana ni umuriro ukongora) n’ubumuntu bw’ururimi. Nk’uko Petero agereranya abantu ibihumbi ijana na mirongo ine na bine mu gihe cy’imvura y’itumba, ni ko n’Abayahudi b’abajyajyana na bo bagereranya ubwoko bw’isezerano rya mbere burimo kurengerwa muri ako kanya nyako k’igihe imvura y’itumba iri kugwa.

> And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

> Nuko bose buzuzwa Umwuka Wera, batangira kuvuga izindi ndimi nk’uko Umwuka yabahaga kuzivuga. Kandi i Yerusalemu hari hatuye Abayahudi, abagabo bubaha Imana, bavuye mu mahanga yose yo munsi y’ijuru. Ibyo bimaze kwamamara, abantu benshi baraterana, barumirwa, kuko umuntu wese yabumvise bavuga mu rurimi rwe bwite. Bose baratangara cyane, barumirwa, babwirana bati: Dore, aba bose bavuga si Abanyagalilaya? None se ni gute twese tubumva, umuntu wese mu rurimi rw’iwacu, urwo twavukiyemo? Abaparitiya n’Abamedi n’Abelamu, n’abatuye i Mesopotamiya, n’i Yudaya, n’i Kapadokiya, n’i Ponto, n’iya Aziya, n’i Furugiya, n’i Pamfiliya, n’i Misiri, no mu ntara z’i Libiya hafi y’i Kurene, n’abashyitsi baturutse i Roma, Abayahudi n’abahindukiriye idini ryabo, Abanyakireti n’Abarabu, turabumva bavuga mu ndimi zacu imirimo ikomeye y’Imana. Bose batangaye, bashidikanya, babwirana bati: Ibi bisobanuye iki? Ariko abandi barabaseka bati: Aba bantu banyoye divayi nshya. Ariko Petero, ahagaze hamwe na bamwe cumi n’umwe, arangurura ijwi rye arababwira ati: Yemwe bagabo b’i Yudaya, namwe mwese mutuye i Yerusalemu, mumenye ibi, kandi mutege amatwi amagambo yanjye: kuko aba bantu batasinze, nk’uko mubitekereza, kuko ari isaha ya gatatu y’amanywa gusa. Ibyakozwe n’Intumwa 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Petero arasobanura Pentekote nk’isohozwa ry’igitabo cya Yoweli. Ibyo abikora mu buryo bw’ubuhanuzi igihe isi yose ihagarariwe, kuko uwo murongo uvuga ko abari aho bari baturutse “mu mahanga yose ari munsi y’ijuru.” Ku wa 9/11 isi yamurikiwe n’ubwiza bwa Kristo, kandi hanyuma nanone ku itegeko ryo ku Cyumweru, abantu ibihumbi ijana na mirongo ine na bine bazagaragaza mu buryo butunganye ubwiza bwa Kristo ubwo bazamurikirwa nk’ibendera imbere y’isi yose. Igihe cya Pentekote cyatangiye ku wa 9/11 kandi kirangira ku itegeko ryo ku Cyumweru.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

> “Nta n’umwe muri twe uzigera ahabwa ikimenyetso cy’Imana mu gihe imico yacu ikiriho akabara kamwe cyangwa ikizinga kimwe. Twasigiwe inshingano yo gukosora inenge ziri mu mico yacu, no kweza urusengero rw’ubugingo kuwanduza kwose. Ni bwo imvura y’itumba izatugwirira nk’uko imvura y’umuhindo yagwiriye abigishwa ku Munsi wa Pentekote.

> “We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

> “Tworoherwa n’ibyo tumaze kugeraho bitatugoye. Twiyumva ko dukize kandi twongerewe ibyiza, nyamara ntitumenye yuko turi ‘abanyabyago, n’abagorwa, n’abakene, n’impumyi, kandi twambaye ubusa.’ Ubu ni bwo gihe cyo kumvira inama y’Umuhamya W’ukuri iti: ‘Ndakugira inama yo kundanguraho izahabu yatunganirijwe mu muriro, kugira ngo ubone kuba umutunzi; n’imyambaro yera, kugira ngo wambare kandi isoni z’ubwambure bwawe zitagaragara; kandi usige amavuta ku maso yawe, kugira ngo ubashe kubona.’ …”

> “It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

> “Ni ubu ni bwo tugomba kwirinda ubwacu hamwe n’abana bacu kugira ngo tudahumanywa n’isi. Ni ubu ni bwo tugomba koza imyambaro y’imico yacu no kuyera mu maraso y’Umwana w’Intama. Ni ubu ni bwo tugomba kunesha ubwibone, irari, n’ubunebwe bwo mu by’umwuka. Ni ubu ni bwo tugomba gukanguka no gushyiraho umwete udacogora kugira ngo imico yacu ibe yuzuye uburinganire. ‘Uyu munsi nimwumva ijwi Rye, ntimwinangire imitima yanyu.’ Turi mu mimerere y’ibigeragezo bikomeye cyane, dutegereje kandi turinze ukuza k’Umwami wacu. Isi iri mu mwijima. ‘Ariko mwebwe, bene Data,’ ni ko Pawulo avuga, ‘ntimuri mu mwijima, ngo uwo munsi ubatungure nk’umujura.’ Buri gihe umugambi w’Imana ni ukuvana umucyo mu mwijima, ibyishimo mu gahinda, no guhumuriza mu munaniro ku bugingo butegereza kandi bwifuza.”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Bene Data, murakora iki muri uyu murimo ukomeye wo kwitegura? Abishyira hamwe n’isi barimo kwakira ishusho y’isi kandi barimo kwitegurira ikimenyetso cy’inyamaswa. Ariko abatifitiye icyizere ubwabo, bicisha bugufi imbere y’Imana kandi bagatunganya ubugingo bwabo bubahiriza ukuri, abo ni bo barimo kwakira ishusho yo mu ijuru kandi barimo kwitegurira ikimenyetso cy’Imana mu ruhanga rwabo. Itegeko nirijya ahagaragara kandi icyo kimenyetso kimaze gushyirwaho, imico yabo izaguma itanduye kandi itagira inenge iteka ryose.

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

> “Ubu ni bwo gihe cyo kwitegura. Ikimenyetso cy’Imana ntikizigera gishyirwa ku gahanga k’umugabo cyangwa k’umugore wanduye. Ntikizigera gishyirwa ku gahanga k’umugabo cyangwa k’umugore wifuza icyubahiro, ukunda iby’isi. Ntikizigera gishyirwa ku gahanga k’abagabo cyangwa abagore bafite indimi zibeshya cyangwa imitima irimo uburiganya. Abakira icyo kimenyetso bose bagomba kuba badafite ikizinga imbere y’Imana—ababereye ijuru. Nimukomeze mutere imbere, bene Data na bashiki banjye. Ubu nshoboye kwandika muri make gusa kuri izi ngingo, mbibutsa gusa akamaro ko kwitegura. Mwihugure mu Byanditswe ubwanyu, kugira ngo musobanukirwe n’uburemere buteye ubwoba bw’iki gihe turimo.” Testimonies, volume 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Aha Mushiki wa White yerekana Pentekote nk’igihe runaka, ihuzwa n’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika, “igihe itegeko ritangarizwa.” Nyamara nubwo agaragaza itegeko ryo ku Cyumweru na Pentekote nk’ingingo yo mu gihe, ubutumwa bwe buhamagarira kwitegura bugaragaza igihe kibanziriza itegeko ryo ku Cyumweru nk’icyashushanyijwe n’igihe cya Pentekote. Itegeko ryo ku Cyumweru ni ikigeragezo cy’Isabato y’umunsi wa karindwi, kandi igihe kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru gishobora kumenyekana nk’“umunsi w’ikigereranyo wo kwitegura k’Umwami.” Kwitegura kubanziriza ikigeragezo.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Imvura y’itumba izagwa ku” bantu ibihumbi ijana na mirongo ine na bine nk’uko “imvura y’umuhindo yagwiriye abigishwa ku Munsi wa Pentekote.” Igihe kigereranywa n’igihe cya Pentekote cyatangiranye no kuminjagirwaho gato igihe Kristo yagarukaga avuye mu izamurwa rye.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Ama amaze kuvuga ibyo, abahuhaho umwuka, arababwira ati: Nimwakire Mwuka Wera. Yohana 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Umwuka we utanga Mwuka Wera, kandi umwuka ni wo ubyara ijwi ry’amagambo. Yesu ni Jambo, kandi umwuka we utanga Mwuka Wera binyuze mu guha abandi ijambo rye. Umwuka ni wo wazanye ubuzima mu mubiri wa Adamu, kandi umwuka ni wo uzana ubuzima mu ngabo ya Ezekiyeli igizwe n’amagufwa yumye y’abapfuye bazutse.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Igikorwa Kristo yakoze cyo guhumekera abigishwa be Umwuka Wera, no kubaha amahoro ye, cyari nk’udutonyanga duke tubanziriza imvura nyinshi yagombaga gutangwa ku munsi wa Pentekote.” Spirit of Prophecy, volume 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Mu itangiriro ry’igihe cya Pentekote, “umwuka” wa Kristo wahaye abigishwa Mwuka Wera, nyamara bamwe bashidikanyaga.

> But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

> Ariko Toma, umwe muri ba cumi na babiri, witwaga Didumo, ntiyari kumwe na bo ubwo Yesu yazaga. Nuko abandi bigishwa baramubwira bati: Twabonye Umwami. Ariko we arababwira ati: Keretse mbonye mu maboko ye ibimenyetso by’imisumari, nkashyira urutoki rwanjye muri ibyo bimenyetso by’imisumari, kandi nkashyira ikiganza cyanjye mu rubavu rwe, sinzigera nemera. Yohana 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Igihe cya Pentekote cyatangije igihe cy’“igeragezwa,” gitangirana n’umwuka wa Kristo n’impaka za Tomasi zo gushidikanya. Impaka za Tomasi mu itangiriro zigereranya impaka z’Abayahudi ku iherezo ry’igihe cya Pentekote. Kristo yahaye abigishwa be ijambo rye na Mwuka Wera mu itangiriro, kandi abigishwa bahaye isi ijambo na Mwuka Wera ku iherezo ry’igihe cya Pentekote.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Igikorwa Kristo yakoze igihe yahuhiraga ku bigishwa cyari ubuhamya bwa kabiri bw’icyo gikorwa kimwe yari amaze gukora hamwe n’abigishwa bari mu nzira ijya i Emawusi.

> And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

> Nuko byabaho, ubwo bagendanaga bavuga kandi bajya impaka, ko Yesu ubwe yegereye, ajyana na bo. Ariko amaso yabo aratamazwa kugira ngo batamumenya. …

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

> Nuko arababwira ati: Yemwe bapfapfa, kandi imitima yanyu itinda kwemera ibyo abahanuzi bavuze byose! Mbese Kristo ntiyari akwiriye kubabazwa n’ibyo bintu, maze akinjira mu bwiza bwe? Ahera kuri Mose no ku bahanuzi bose, abasobanurira mu Byanditswe byose ibyerekeye we ubwe. Nuko begera umudugudu bajyagamo; na we akora nk’ushaka gukomeza urugendo. Ariko baramwinginga bati: Gumana natwe, kuko bugorobye kandi umunsi uciye cyane. Nuko yinjira kugira ngo agumane na bo. Nuko igihe yari yicaranye na bo ku meza, afata umugati, arawushimira, arawumanyagura, arawubaha. Amaso yabo arahumuka, baramumenya; ariko abura imbere yabo. Nuko barabwirana bati: Mbese imitima yacu ntiyagurumanaga muri twe, ubwo yatuganirizaga mu nzira kandi akadusobanurira Ibyanditswe? Luka 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Nk’uko Yesu “yicaranaga ku meza ngo bafungure” i Emmaus, ni ko nyuma yaho yanariye hamwe n’abigishwa. Muri ibyo bihe byombi kurya ni ko kugaragazwa. Bihurije hamwe bigaragaza ko itangiriro ry’igihe cya Pentekote ryaranzwe n’umwuka w’Umwuka Wera kandi nanone no kurya. Ibyabaye mu ntangiriro bitera impaka hagati y’itsinda ry’abizera n’itsinda ry’abashidikanya. Kurya, guhabwa Umwuka Wera, no gufungurwa kw’Ibyanditswe bikubiyemo ko Kristo yatangiye inyigisho ze ahereye kuri “Mose n’abahanuzi bose.” Inyigisho za Kristo zatanzwe afata umurongo w’ubuhanuzi wa Mose akawuhuza n’imirongo y’abahanuzi bose, aha hato n’ahandi hato.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

Ku wa 9/11 umwuka w’imiyaga ine ya Ezekiyeli wahuhaga amagufwa yumye y’abapfuye yo mu gice cya mirongo itatu na karindwi. Muri icyo gihe, nk’uko byashushanyijwe n’umumarayika wamanutse ku wa 11 Kanama 1840 agaha imbaraga ubutumwa bw’umumarayika wa mbere, umumarayika wo mu Ibyahishuwe cumi n’umunani yamanutse azanye ubutumwa bugomba kuribwa, nk’uko abigishwa bariye mu ntangiriro y’igihe cya Pentekote. Ukutemera kwa Toma kwizera kugaragaza ko, igihe ubutumwa butangijwe, kunyeganyega kurangwa.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Mu kuvuga iby’ikorwa ryo kugwa kw’inyubako z’Impanga ku wa 11 Nzeri, tubwirwa yuko Uwiteka yahagurutse kugira ngo “anyeganyeze amahanga mu buryo buteye ubwoba.” Ni ngombwa kwibuka ko “kunyeganyezwa” mu bantu b’Imana bikorwa n’abarwanya ubutumwa bw’ukuri. Hariho “ukunyeganyezwa” guturuka hanze, ariko ukunyeganyezwa ko mu imbere mu itorero kuba mu rwego rw’uko ubutumwa buri gutangwa.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> “Nabajije ubusobanuro bw’ukunyeganyega nari nabonye, maze neretswa yuko kwari kuzaterwa n’ubuhamya butomoye bwahamagajwe n’inama y’Umugabo w’Icyizere w’Ukuri yagiriye Abalawodikiya. Ibi bizagira ingaruka ku mutima w’ubwakiriye, kandi bizamutera kuzamura ibendera no gusuka ukuri kutomoye. Hari bamwe batazihanganira ubu buhamya butomoye. Bazabuhagurukira, kandi ibi ni byo bizatera ukunyeganyega mu bwoko bw’Imana.”

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

> “Mbona ko ubuhamya bw’Umuhamya W’ukuri butumviwe no hafi. Ubuhamya bukomeye iherezo ry’ishengero rishingiyeko bwafashwe nk’ikintu gisanzwe, mbere iyo butirengagijwe rwose. Ubwo buhamya butegerezwa gutera ukwihana kwimbitse; abazobwakira vy’ukuri bose bazobugamburukira kandi bazohumanurwa.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

“Guhungabana” kw’imbere guterwa n’abarwanya itangazwa ry’ubutumwa bw’i Lawodikiya. Mushiki wa White agaragaza ko ubutumwa bwa Jones na Waggoner bwo mu 1888 ari bwo butumwa bw’i Lawodikiya.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ubutumwa twahawe binyuze kuri A. T. Jones na E. J. Waggoner ni ubutumwa bw’Imana bugenewe Itorero ry’i Lawodikiya, kandi uzagushwa n’ishyano umuntu wese uvuga ko yizera ukuri, nyamara ntagaragarize abandi imirasire yahawe n’Imana.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Kurwanywa kw’ubutumwa bw’i Lawodikiya gutera kunyeganyega, kandi Mushiki wacu White ahuza ubutumwa bwo mu 1888 no kumanuka kw’umumarayika wo mu Byahishuwe igice cya cumi n’umunani.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Ukutemera kureka ibitekerezo umuntu yari yarafashe mbere, no kwemera uku kuri, ni byo byari ishingiro ry’igice kinini cy’ukurwanya kwagaragariye i Minneapolis kurwanya ubutumwa bw’Umwami yatanze anyuze kuri Bene Data Waggoner na Jones. Kubera kubyutsa uko kurwanya, Satani yabashije kubuza abantu bacu, ku rugero runini, imbaraga zidasanzwe za Mwuka Wera Imana yifuzaga cyane kubaha. Umwanzi yababujije kugera kuri ubwo bushobozi bwari kuba ubwabo mu kugeza ukuri ku isi, nk’uko intumwa zakwamamaje nyuma y’umunsi wa Pentekote. Umucyo ugomba kumurikisha isi yose ubwiza bwawo warwanyijwe, kandi kubera igikorwa cya bene data bacu bwite, ku rugero runini wabujijwe kugera ku isi.” Selected Messages, igitabo cya 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Ugushidikanya kwa Tomasi mu ntangiriro y’igihe cya Pentekote, gushushanya ukwigomeka ku butumwa bwageze ku munsi wa Pentekote, kwashushanyaga ihungabana ryabaye igihe ubuyobozi bw’Abadiventisiti b’Umunsi wa Karindwi bwahagurukaga bukarwanya ubutumwa bw’itorero ry’i Lawodikiya nk’uko bwatanzwe na Jones na Waggoner mu 1888. Mu 1888 marayika ukomeye wo mu Ibyahishuwe 18 yaramanutse kugira ngo amurikishe isi ubwiza bwe, ariko kubera ahanini ukudashaka kw’abo bayobozi gushyira ku ruhande ibitekerezo bari barafashe mbere, ukwigomeka kwa Kora, Datani na Abiramu kwarongeye kurisubiramo. Tomasi, Abayuda bo kuri Pentekote, ukwigomeka kwa Kora mu gihe cya Mose, ukwigomeka kwa 1888, byose bishushanya 9/11 aho, dukurikije Yoweli—impanda yagombaga kuvuza. Iyo mpanda, dukurikije Yesaya, yavuzwe kugira ngo hamenyekane ibyaha by’ubwoko bw’Imana, bityo igashushanya 1888 n’ubutumwa bw’i Lawodikiya. Umurinzi wa Yeremiya, uvuza impanda kugira ngo basubire mu “nzira za kera,” ahura na Yesaya uzamura ijwi rye nk’impanda. Abarinzi ba Yeremiya ni bo barinzi ba Habakuki, bibaza ikibazo cy’aho umwanya we uzaba uri mu mpaka cyangwa mu mpaka zikomeye z’amateka ye?

> 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 burinzi bwanjye, niyimike ku munara, kandi nzatega amatwi ngo ndebe icyo azambwira, n’icyo nzasubiza ubwo nzacyahwa. Habakkuk 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Ijambo “yacyashye” risobanura “guhana cyangwa kujya impaka na,” kandi rikubiyemo ikibazo, kuko umurongo ukurikiyeho utanga igisubizo.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Maze Uwiteka aransubiza, aravuga ati: Andika ibyo yeretswe, ubyandike ku bisate mu buryo busobanutse, kugira ngo ubisoma abashe kwiruka. Habakuki 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

Impaka” cyangwa kunyeganyega byatangiye mu isohozwa ry’amateka y’Abamillerite byari ubutumwa bwa William Miller n’amategeko ye yo gusobanura ubuhanuzi bihanganye n’abahanga mu bya tewolojiya bo mu Baporotesitanti. Impaka zo mu mateka y’Abamillerite zatangiye ubwo ubutumwa bw’Abamillerite bwahamirizwaga ku wa 11 Kanama 1840, igihe nta “muntu muto munsi ya Yesu Kristo ubwe” wamanutse afite agatabo gato Yohana yagombaga gufata akakarya. Impaka z’abarinzi bo muri Habakuki, gushidikanya kwa Tomasi, ubugome bwo kwigomeka bwo mu 1888, kwigomeka kwa Kora, impaka zerekeye ubusinzi kuri Pentekote—byose bihamya impaka zatangiye ku wa 9/11. Intambara mpaka irimo kugibwaho impaka ni iyerekeye ubutumwa bw’imvura y’itumba, bwatangiye gutonyanga ku wa 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Igisubizo kiboneka muri Habakuki cyatumye Abamilerite bakora imbonerahamwe yo mu 1843 gifitanye isano n’iterambere ry’amatsinda abiri y’abaramya bagereranywa na Kora na bagenzi be bahanganye na Mose, na Tomasi n’abandi bigishwa; impaka z’Abayahudi zivuga ko hari ubusinzi kuri Pentekote, ubuyobozi bw’Abadiventisiti mu 1888; Abaporotesitanti bahanganye n’Abamilerite mu 1844, n’abakobwa cumi b’abapfapfa n’abanyabwenge bo ku wa 22 Ukwakira 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

Ku wa 9/11 Kristo yahumekeye abigishwa Be Umwuka Wera nk’utudonhwe duke mbere y’isukwa ryuzuye rizabaho ku itegeko ryo ku Cyumweru. Hanyuma abumburira ubwenge bwabo ku butumwa bw’ubuhanuzi, atangirira kuri Mose mu kubigisha “umurongo ku wundi murongo,” abayobora gusubira ku nzira za kera za Yeremiya aho basigiwe kuvuza impanda y’imbuzi. Umwuka wa Kristo ku wa 9/11 wavuye mu muyaga ine wa Ezekiyeli n’uwa Yohana, kandi bwari ubutumwa bw’i Lawodikiya, ari bwo “buhamya butomoye” butera kunyeganyega uko burwanywa. Umwaka wa 1888 ushushanya ubugome bwo kwigomeka kwa Kora, Datani na Abiramu, kuko itari ubutumwa bwonyine bwangwaga, ahubwo n’abarinzi batoranyijwe batangaga impanda ijwi risobanutse.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Mushiki White yanditse ko “guhungabana nari nabonye” “kwari guterwa n’ubuhamya butaziguye bwatumijwe n’inama y’Umuhamya W’Ukuri yahaye Abalawodikiya.” Ubutumwa bwo mu 1888 bwari ubwo buhamya butaziguye, kandi 1888 na 9/11 byombi biranga kumanuka kw’umumarayika wo mu Ibyahishuwe cumi n’umunani.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Ubuhamya butaziguye bugomba gutangarizwa amatorero yacu n’ibigo byacu, kugira ngo bukangure abasinziriye.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Ijambo ry’Umwami nirizerwa kandi rikumvirwa, hazabaho gutera imbere kudahindagurika. Noneho nimureke tubone ugukena kwacu gukomeye. Umwami ntashobora kudukoresha keretse ahumekeye ubugingo muri ayo magufwa yumye. Numvise amagambo avugwa ngo: ‘Hatariho gukoresha kwimbitse kw’Umwuka w’Imana ku mutima, hatariho ingaruka zawo zitanga ubugingo, ukuri guhinduka inyuguti yapfuye.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

Ku wa 9/11, ubutumwa bw’i Lawodikiya bwageze ku isohozwa ryabwo ritunganye ubwo umuhamagaro wa nyuma watangiraga kumvikanishwa ku bwoko bw’Imana bwahoze buri munsi y’isezerano ryayo. Ni bwo Sister White yanditse ati: “Ubuhamya butaziguye bugomba guhabwa amatorero n’inzego zacu, kugira ngo bukangure abasinziriye.” Ubutumwa bw’i Lawodikiya bwatangiye ubwo marayika wo mu Ibyahishuwe 18 yamanukaga ku wa 9/11, bivuga ko ku wa 9/11 ubutumwa bwahawe Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya bwari kandi bukiri ubwo “kubyuka.” Yoweli yategetse abasindyi kubyuka mu murongo wa gatanu w’igice cya mbere. Ku wa 9/11 haranga ukuza kw’igihe cya nyuma cy’igeragezwa ku Badiventisiti, kandi hagahagararira itegeko rya Yoweli ryo kubyuka. Intangiriro y’igihe cya Pentekote itangirana no gukanguka kw’ubwoko bw’Imana ku wa 9/11 kandi igasozwa no gusohora kw’umugani w’abakobwa icumi mbere gato y’itegeko ryo ku cyumweru.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Kanguka kwabaye ku ya 9/11 ni umuhamagaro uhamagarira igisekuru giheruka cy’ubwoko bw’isezerano buri mu buhakanyi. Kanguka kubaho mbere gato y’itegeko ry’Icyumweru gusoza urugi ku bwoko bw’isezerano bwa mbere. Intangiriro n’iherezo ni kimwe, kandi muri Nyakanga 2023 abahamya babiri bo mu Byahishuwe 11 bakanguriwe kumenya ubwigomeke bw’ihanura ryo ku ya 18 Nyakanga 2020. Kanguka ko hagati guhagarariwe n’ubwigomeke, ibyo bikagaragaza ko 9/11 ari inyuguti ya mbere y’inyuguti z’Igiheburayo, ko ku ya 18 Nyakanga 2020 ari inyuguti ya cumi na gatatu, kandi ko itegeko ry’Icyumweru ari inyuguti ya makumyabiri na kabiri kandi ya nyuma y’inyuguti z’Igiheburayo. Inyuguti ya makumyabiri na kabiri igereranya guhurizwa hamwe kw’ubumana n’ubumuntu, bikuzurizwa muri kanguka ya nyuma muri izo kanguka eshatu.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Umwami “ahumekera amagufa yumye ubugingo” kuri 9/11, nk’uko yahumekeye Umwuka Wera ku bigishwa mu itangiriro ry’igihe cya Pentekote. Abigishwa nyuma yo kuzamuka kwe bagereranya abahawe Umwuka Wera, kandi nyuma yaho gusobanukirwa kwabo n’Ijambo ry’ubuhanuzi kurafungurwa binyuze mu buryo bwa “umurongo ku wundi murongo.” Kwakira Umwuka Wera byabereye mu gihe barimo bafungura, kuko kurya mu buryo bw’umwuka bisaba ko urya umubiri kandi ukanywa amaraso bya Yesu, ari we Jambo.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Abigometse bifatanyije na Kora, Datani na Abiramu bagereranya (nk’uko n’ubuyobozi bw’Abadiventisiti bwo mu 1888 bubigereranya) itsinda riteza kunyeganyega binyuze mu kurwanya ubutumwa bw’impanda bugaragaza ibyaha by’ubwoko bw’Imana, kandi mu gihe kimwe bunasaba gusubira mu nzira za kera, ari zo kuri z’ishingiro zigereranywa na “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Impanda irahamagarira kubyuka no kuvugururwa byombi. Ibuye ry’agaciro rya mbere mu by’ubuhanuzi bya Miller, kandi nanone rikaba n’iryabanje kwangwa n’Abadiventisiti, rigereranya intangiriro n’iherezo by’umuryango w’Abamillerite. Intangiriro n’iherezo by’ubutumwa bw’umumarayika wa mbere nk’uko bwamamajwe n’Abamillerite birangwa n’“ibihe birindwi” bya Mose. Mu ntangiriro byaremewe, ku iherezo birangwa. Kubera uko kwangwa, Ezekiyeli yerekana Abadiventisiti nk’igikombe cyuzuyemo amagufwa yumye yapfuye. Igihe cyo kuva mu 1863 kugeza ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika ni ikibaya cy’iyerekwa, nk’uko biri muri Yesaya makumyabiri na kabiri, ariko ni ikibaya cy’amagufwa yumye yapfuye nk’uko biri muri Ezekiyeli. Ibyo bibaya byombi by’ubuhanuzi bihura n’ikibaya cya Yehoshafati cya Yoweli, na cyo Yoweli kandi akakigaragaza nk’ikibaya cy’icyemezo.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Hamaze gushyira mu mwanya ibi bitekerezo, umuntu ashobora kwibaza ati: ni gute byagenze kugira ngo ku wa 9/11 igitabo cya Yoweli kibe ubutumwa Petero yagaragaje ko bwariho kuri Pentekote? Tuzagerageza gusobanura neza ibi bitekerezo mu nyandiko zikurikira.

> “(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

> “(Byanditswe ku wa 5 Ugushyingo 1892, i Adelaide, South Australia, byandikiwe ‘Mwishywa wanjye nkunda n’umugore we, Frank na Hattie [Belden].’)”

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Iyo uzamurikirwa na Mwuka Wera, uzabona ubwo bugome bwose bwabereye i Minneapolis uko buri, nk’uko Imana ibwitegereza. Niba ntazongera kukubona muri iyi si, umenye rwose ko nguhariye umubabaro n’agahinda n’umutwaro by’umutima wanzaniye nta mpamvu. Ariko ku bw’ubugingo bwawe, no ku bw’Uwo wagupfiriye, ndashaka ko ubona amakosa yawe kandi ukayatura. Wifatanyije n’abarwanyije Mwuka w’Imana. Wari ufite gihamya zose wari ukeneye zerekana ko Umwami yakoreraga mu Bavandimwe Jones na Waggoner; ariko ntiwakiriye umucyo; kandi nyuma y’amarangamutima wakomeje, amagambo wavuze arwanya ukuri, ntiwigeze wumva witeguye kwemera ko wakoze nabi, ko abo bagabo bari bafite ubutumwa buva ku Mana, kandi ko wari warasuzuguye ubutumwa n’intumwa zabwo byombi.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Nta na rimwe mbere yaho nigeze mbona mu bantu bacu ukwiyizera gukomeye bene ako kageni no kudashaka kwemera no kwemera umucyo nk’uko byagaragariye i Minneapolis. Neretswe ko nta n’umwe mu itsinda ry’abagundiriye umwuka wagaragariye muri iyo nama wari kongera kugira umucyo usobanutse wo gutahura agaciro k’ukuri koherejwe baturutse mu ijuru, kugeza ubwo bicishaga bugufi bakatura ko bataterwaga n’Umwuka w’Imana, ahubwo ko ibitekerezo byabo n’imitima yabo byari byuzuye urwikekwe. Uwiteka yifuzaga kubegera, kubaha umugisha no kubakiza gusubira inyuma kwabo, ariko ntibashatse kumwumvira. Bayoborwaga n’umwuka umwe wahumekeye Kora, Datani na Abiramu. Abo bagabo bo muri Isirayeli bari biyemeje kurwanya ibihamya byose byari kubereka ko bibeshye, kandi bakomeza, bakomeza mu nzira yabo yo kutanyurwa no kwigomeka, kugeza ubwo benshi bayobejwe bakifatanya na bo.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Aba bari bande? Si abanyantegenke, si injiji, si abatamurikiwe. Muri uko kwigomeka harimo abatware magana abiri na mirongo itanu, bari ibirangirire mu iteraniro, abagabo b’ibyamamare. Ubuhamya bwabo bwari ubuhe? ‘Iteraniro ryose ni iryera, umwe wese muri bo ni uwera, kandi Uwiteka ari hagati yabo; none se ni iki gituma mwishyira hejuru y’iteraniro ry’Uwiteka?’ [Kubara 16:3]. Igihe Kora na bagenzi be barimbukaga munsi y’urubanza rw’Imana, abantu bari barayobejwe na bo ntibabonye ukuboko k’Uwiteka muri iki gitangaza. Bukeye bwaho mu gitondo, iteraniro ryose rishinja Mose na Aroni riti: ‘Mwivuganye ubwoko bw’Uwiteka’ [umurongo wa 41], maze icyorezo kigwa ku iteraniro, hapfa abarenga ibihumbi cumi na bine.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Igihe nari nagambiriye kuva i Minneapolis, marayika w’Uwiteka arahagarara iruhande rwanjye arambwira ati: ‘Si uko bibe; Imana ifite umurimo ugukorerwa aha hantu. Aba bantu barimo gusubiramo ubugome bwo kwigomeka bwa Kora, Datani na Abiramu. Nagushyize mu mwanya wawe ukwiriye, uwo abatari mu mucyo batazemera; ntibazumvira ubuhamya bwawe; ariko nzabana nawe; ubuntu Bwanjye n’imbaraga Zanjye bizagushyigikira. Si wowe basuzugura, ahubwo ni intumwa n’ubutumwa nohereza ku bwoko Bwanjye. Basuzuguye ijambo ry’Uwiteka. Satani yahumye amaso yabo kandi yagoretse imitekerereze yabo; kandi keretse buri muntu wese yihannye iki cyaha cye, uku kwigenga kuteguriwe kwezwa gukorera Umwuka w’Imana igitutsi, bazagendera mu mwijima. Nzavanaho igitereko cy’itabaza mu mwanya wacyo keretse bihannye bagahinduka, kugira ngo mbakize. Bwijimishije amaso yabo y’umwuka. Ntibashatse ko Imana yerekana Umwuka Wayo n’imbaraga Zayo; kuko bafite umwuka wo gushinyagura no kugaya ijambo Ryanjye. Ubworoherane budakwiriye, gukinagirana, guterateranya no guterana amagambo yo gusetsa bikorwa buri munsi. Ntabwo bashyize imitima yabo ku kunshaka. Bagendera mu bicumbi by’umuriro bicanishije ubwabo, kandi keretse bihannye bazaryama mu mubabaro. Uwiteka avuga atya ati: Hagarara ku murimo wawe; kuko ndi kumwe nawe, kandi sinzaguta cyangwa ngo nguhane.’ Aya magambo ava ku Mana sinatinyutse kuyirengagiza.”

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Umucyo wagiye urasira i Battle Creek mu mirase isobanutse, irabagirana; ariko se ni nde muri bamwe bagize uruhare mu nama y’i Minneapolis waje ku mucyo maze akakira ubutunzi bwinshi bw’ukuri Uwiteka yabatumyeho avuye mu ijuru? Ni nde wakomeje kugendana n’Umuyobozi, Yesu Kristo, intambwe ku yindi? Ni nde wakoze kwatura kuzuye kw’ishyaka rye ryayobye, ubuhumyi bwe, ishyari rye n’ibikeka bibi, no gusuzugura ukuri? Nta n’umwe; kandi kubera igihe kirekire bamaze birengagiza kwemera umucyo, wabasize inyuma cyane; ntibakuze mu buntu no mu kumenya Kristo Yesu Umwami wacu. Bananiwe kwakira ubuntu bwari bukenewe, ubwo bashoboraga kuba barabonye, kandi bwari kubagira abantu bakomeye mu mibereho y’iby’idini.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> “Umwanya bafashe i Minneapolis bigaragara ko wari inzitizi idashobora kurengerwa, kandi ku rugero runini wabafungiranye hamwe n’abashidikanya, abashidikanya bibaza, hamwe n’abanga ukuri n’imbaraga z’Imana. Igihe ikindi kibazo gikomeye kizaza, abamaze igihe kirekire barwanya ibihamya byiyongereye ku bindi bihamya bazongera kugeragerezwa kuri ya ngingo bananiweho mu buryo bugaragara, kandi bizabagora kwemera ibiturutse ku Mana no kwanga ibituruka ku mbaraga z’umwijima. Ni cyo gituma inzira yabo yonyine itekanye ari ukugenda bicishije bugufi, bakomeza inzira zigororotse z’ibirenge byabo, kugira ngo ibirema bitayoboka inzira. Bitandukanya byose rwose uwo tubana na we, niba ari abantu bagendana n’Imana kandi bakayizera kandi bakayiringira, cyangwa niba ari abantu bakurikira ubwenge bwabo bibwira ko ari bwo nyabwo, bagendera mu rumuri rw’udushashi tw’umuriro wabo bwite.”

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> “Igihe n’ubwitonzi n’umurimo byasabwaga kugira ngo hatsindwe ingaruka z’abakoranaga barwanya ukuri byabaye igihombo gikomeye cyane; kuko twari kuba twaramaze imyaka myinshi imbere mu bumenyi bw’iby’Umwuka; kandi ubugingo bwinshi cyane bwari kuba bwarongerewe itorero iyo abari bakwiriye kugendera mu mucyo baza gukomeza gushaka kumenya Uwiteka, kugira ngo bamenye ko kuza Kwe guteguye nk’umuseke. Ariko iyo umurimo mwinshi cyane ugomba gukoreshwa rwagati mu itorero kugira ngo hatsindwe ingaruka z’abakozi bahagaze nk’urukuta rwa graniti barwanya ukuri Imana yohereza ubwoko Bwayo, isi isigara mu mwijima ugereranyije.”

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

> Imana yashakaga ko abarinzi bahaguruka maze bakohereza ubutumwa busobanutse mu majwi yunzwe, bagatanga impanda ijwi ridashidikanywaho, kugira ngo abantu bose bihutire kujya ku myanya y’inshingano zabo no gukora uruhare rwabo muri uwo murimo ukomeye. Maze umucyo ukomeye, usobanutse, w’uwo mumalayika wundi umanuka ava mu ijuru afite imbaraga nyinshi, wari kuzura isi ikuzo cye. Turi inyuma y’imyaka; kandi abahagaze mu buhumyi bakabuza gutera imbere kw’ubutumwa nyir’izina Imana yashakaga ko busohoka buvuye mu nama y’i Minneapolis nk’itabaza ryaka, bakeneye gucisha bugufi imitima yabo imbere y’Imana no kubona no gusobanukirwa uko umurimo wabujijwe n’ubuhumyi bwo mu bitekerezo byabo n’ukwinangira kw’imitima yabo.

> “Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

> “Amasaha menshi yamaze mu mpaka zishingiye ku bintu bito; amahirwe y’igiciro cyinshi yarapfushijwe ubusa, mu gihe intumwa zo mu ijuru zababaye, zitihanganira uku gutinda. Umwuka Wera—agaciro kawo ntikamenyekanye uko gakwiye, habe no kubona ko ari ngombwa ko buri muntu wese awuhabwa. Abawuhabwa iyo mpano yo mu ijuru bazasohoka bambaye intwaro yo gukiranuka kugira ngo barwanire Imana. Bazubaha kuyoborwa n’Umwami kandi bazuzuzwa gushimira We ku bw’imbabazi ze. Ariko ahantu henshi cyane, no mu bihe byinshi cyane, byavugwa ukuri nk’uko byavuzwe mu minsi ya Kristo ku biregaga ko ari ubwoko bw’Imana, ko imirimo ikomeye itari myinshi yashoboraga gukorwa kubera kutizera kwabo. Benshi baboshywe n’ingoyi z’umwijima bakomeje kubahwa kuko Imana yabakoresheje, kandi kutizera kwabo kwabyukije gushidikanya n’urwikekwe ku butumwa bw’ukuri abamarayika bo mu ijuru bashakaga kugeza ku bantu babinyujije mu bikoresho bya kimuntu—gutsindishirizwa kubwo kwizera, ari ko gukiranuka kwa Kristo.” The 1888 Materials, 1066–1070.

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