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

Buku la Yoele ni Kanisa la Waadventista Wasabato wa Laodikia - Namba Mbili

Number Two

Inamba ya 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.

> “Ndinoshuvira zvikuru, nomwoyo unopisa, nguva iyo zviitiko zvezuva rePentekosti zvichadzokororwa nesimba rinotopfuura rakaratidzwa panguva iyoyo. Johane anoti, ‘Ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika ikavhenekerwa nokubwinya kwake.’ Zvino, sezvazvakanga zvakaita panguva yePentekosti, vanhu vachanzwa chokwadi chichitaurwa kwavari, mumwe nomumwe norurimi rwake amene.

> “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.

> “Mulungu angathe kuuzira moyo watsopano mu mzimu uliwonse umene ukufunitsitsa moona mtima kumtumikira, ndipo angakhudze milomo ndi khala lamoto lochokera pa guwa la nsembe, n’kupangitsa kuti ikhale yolankhula momveka bwino m’kutamanda Iye. Mawu zikwizikwi adzadzazidwa ndi mphamvu yolengeza choonadi chodabwitsa cha Mawu a Mulungu. Lilime lolankhula movutikira lidzamasulidwa, ndipo amanyazi adzalimbikitsidwa kuti achitire umboni choonadi molimba mtima. Ambuye athandize anthu Ake kuyeretsa kachisi wa moyo ku chodetsa chilichonse, ndi kusunga kulumikizana kwapafupi chotere ndi Iye kotero kuti akakhale ogawana mu mvula yotsiriza pamene idzatsanulidwe.” 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.

Pentecost, kana kuchirangarirwa semutambo waShe, hakugoni kupatsanurwa nePaseka, mutambo wechingwa chisina mbiriso, chipiriso chezvibereko zvokutanga, uye mutambo wamavhiki. Pentecost inguva yakatarwa, kunyange hazvo iriwo nguva chaiyo. Ndokusaka ichinzi “mwaka wePentecostal.” Mwaka uyu wakatanga nerufu rwaKristu, kuvigwa Kwake, nokumuka Kwake kuvakafa. Mushure mokukwira Kwake kudenga, Kristu akatanga mazuva makumi mana okurayira pachake, akateverwa namazuva gumi muimba yokumusoro umo kubatana kwakazadzikiswa. 9/11 yakatanga nguva inoguma pamutemo weSvondo muUnited States. Mutemo iwoyo weSvondo unomiririrwa nezuva rePentecost senguva chaiyo; nguva chaiyo yakatangirwa nenguva yakatarwa yakatanga pa9/11. Kubva pa9/11 kusvikira pamutemo weSvondo, “mwaka wePentecostal” unodzokororwa.

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

Petro akatsanangura kuti chiitiko chinoshamisa che“ndimi dzomoto” chakanga chisiri upenzi hwokudhakwa, asi kuzadziswa kwebhuku raJoere, nokuti kupokana kwakanga kwamutswa pamusoro peshoko. “Ndimi” dzinomirira kupiwa kweshoko, uye moto unomirira Mweya Mutsvene. Shoko rePentekosti rinomirira kubatanidzwa kwehuMwari (Mwari moto unoparadza) pamwe chete nounhu hwendimi. Sezvinongoita Petro kumirira vane zviuru zana namakumi mana nezvina panguva yemvura yokupedzisira, saizvozvowo vaJudha vanogunun’una vanomirira vanhu vesungano yokutanga vari kupfuurwa panguva chaiyo iyo mvura yokupedzisira iri kunaya.

> 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.

> Uye vose vakazadzwa noMweya Mutsvene, vakatanga kutaura nendimi dzimwe, sezvavakapihwa noMweya kuti vataure. Zvino paiva paJerusarema vaJudha vaigara imomo, varume vanotya Mwari, vakabva kundudzi dzose dziri pasi pedenga. Zvino ruzha urwu parwakatanga kuzivikanwa, chaunga chikaungana pamwechete, chikashamiswa zvikuru, nokuti mumwe nomumwe ainzwa ivo vachitaura norurimi rwake amene. Vose vakakatyamara nokushamiswa, vakataurirana vachiti, Tarirai, ava vose vanotaura havasi vaGarirea here? Ko zvino zvinoitika sei kuti mumwe nomumwe wedu anzwe norurimi rwedu, rwataakaberekerwa marwuri? VaPatiya, navaMedhi, navaErami, navagari veMesopotamia, neveJudhea, neveKapadhosia, vePonto neveAsia, veFrigia nevePamufiria, veEgipita, nenzvimbo dzeRibhiya riri pedyo neKurene, navatorwa vakabva Roma, vaJudha navakatendeukira kuchiJudha, vaKrete navaArabhiya, tinovanzwa vachitaura nendimi dzedu mabasa anoshamisa aMwari. Vose vakakatyamara, vakavhiringidzika, vachibvunzana vachiti, Izvi zvinorevei? Asi vamwe vachiseka vakati, Varume ava vakadhakwa newaini itsva. Asi Petro, amire pamwe chete navane gumi nomumwe, akasimudza inzwi rake, akataura kwavari achiti, Imi varume veJudhea, nemi mose munogara paJerusarema, izvi ngazvizivikanwe kwamuri, muteerere mashoko angu; nokuti ava havana kudhakwa sezvamunofunga, nokuti achiri awa rechitatu rezuva. Mabasa 2:4–15.

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

Petro ari kutsanangura Pentekosti sekuzadzikiswa kwebhuku raJoere. Ari kuita izvi nenzira yechiporofita apo nyika yose inomiririrwa, nokuti ndima yacho inoti vateereri vakanga vauya “kubva kundudzi dzose dziri pasi pedenga.” Pa9/11 nyika yakavhenekerwa nokubwinya kwaKristu, uyezve paMutemo weSvondo vane zana nemakumi mana nezvina zvuru vachanyatsoratidza zvakakwana kubwinya kwaKristu sezvavachasimudzirwa sechiratidzo pamberi penyika yose. Nguva yePentekosti yakatanga pa9/11 uye inopera paMutemo weSvondo.

> “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.

> “ਏਕ ਵੀ ਅਸੀਂ ਵਿੱਚੋਂ ਕੋਈ ਪਰਮੇਸ਼ੁਰ ਦੀ ਮੁਹਰ ਕਦੇ ਪ੍ਰਾਪਤ ਨਹੀਂ ਕਰੇਗਾ ਜਦ ਤੱਕ ਸਾਡੇ ਚਰਿੱਤਰਾਂ ਉੱਤੇ ਇਕ ਵੀ ਦਾਗ ਜਾਂ ਕਲੰਕ ਹੋਵੇਗਾ। ਸਾਡੇ ਉੱਤੇ ਇਹ ਛੱਡਿਆ ਗਿਆ ਹੈ ਕਿ ਅਸੀਂ ਆਪਣੇ ਚਰਿੱਤਰਾਂ ਦੇ ਦੋਸ਼ਾਂ ਨੂੰ ਦੂਰ ਕਰੀਏ, ਅਤੇ ਆਤਮਾ ਦੇ ਮੰਦਰ ਨੂੰ ਹਰ ਇੱਕ ਅਸ਼ੁੱਧਤਾ ਤੋਂ ਸ਼ੁੱਧ ਕਰੀਏ। ਤਦ ਪਿਛਲੀ ਵਰਖਾ ਸਾਡੇ ਉੱਤੇ ਇਸੇ ਤਰ੍ਹਾਂ ਵਰਸੇਗੀ ਜਿਵੇਂ ਪਹਿਲੀ ਵਰਖਾ ਪੈਂਤਕੁਸਤ ਦੇ ਦਿਨ ਚੇਲਿਆਂ ਉੱਤੇ ਵਰਸੀ ਸੀ।”

> “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.’ …

> “Tinogutsikana zviri nyore zvikuru nezvatinowana. Tinonzwa sokuti takapfuma uye tawedzerwa zvinhu, asi hatizivi kuti tiri ‘vanotambudzika, uye vanosiririsa, uye varombo, uye mapofu, uye vasina kupfeka.’ Ino ndiyo nguva yokuteerera yambiro yoChapupu Chakatendeka, ichiti: ‘Ndinokuraira kuti utenge kwandiri ndarama yakaidzwa mumoto, kuti upfume; nenguvo chena, kuti upfekedzwe, uye kuti kunyadziswa kwokusapfeka kwako kurege kuonekwa; uzore meso ako nemushonga wameso, kuti ugone kuona.’ …”

> “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.

> “Zvino ndiyo nguva yatinofanira kuzvichengeta isu navana vedu tisina kusvibiswa nenyika. Zvino ndiyo nguva yatinofanira kusuka nguo dzechimiro chedu, todzichenesa muchena muropa reGwayana. Zvino ndiyo nguva yatinofanira kukunda kuzvikudza, kushuva kwenyama, nousimbe hwomweya. Zvino ndiyo nguva yatinofanira kumuka, tikaita kuedza kwakasimba kuti chimiro chedu chive chakaringana pamativi ose. ‘Nhasi kana muchinzwa inzwi Rake, musaomesa mwoyo yenyu.’ Tiri pachinzvimbo chinonyanya kuedza, takamirira uye takarinda kuonekwa kwaIshe wedu. Nyika iri murima. ‘Asi imi, hama,’ anodaro Pauro, ‘hamusi murima, kuti zuva iro rikukundai sembavha.’ Nguva dzose ndicho chinangwa chaMwari kubudisa chiedza murima, mufaro mukusuwa, nezororo mukuneta nokuda kwomweya unomirira, unoshuva.”

> “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.

> “Zvino muri kuitei, hama, mubasa guru rokugadzirira? Avo vari kubatana nenyika vari kugamuchira muumbirwo wenyika uye vari kugadzirirwa chiratidzo chechikara. Avo vasingavimbi nezvavo, vari kuzvininipisa pamberi paMwari uye vachinatsa mweya yavo nokuteerera chokwadi—ava ndivo vari kugamuchira muumbirwo wokudenga uye vari kugadzirirwa chisimbiso chaMwari pahuma dzavo. Kana mutemo wacho wabudiswa uye mucherechedzo wacho waiswa, hunhu hwavo hucharamba hwakachena, husina gwapa, nokusingaperi.

> “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.

> “Zvino ndiyo nguva yokugadzirira. Chisimbiso chaMwari hachizomboiswi pahuma yomurume kana yomukadzi asina kuchena. Hachizomboiswi pahuma yomurume kana yomukadzi anotsvaka kukudzwa, anoda nyika. Hachizomboiswi pahuma pavarume kana vakadzi vane ndimi dzenhema kana mwoyo dzinonyengera. Vose vanogamuchira chisimbiso vanofanira kuva vasina gwapa pamberi paMwari—vakakodzera denga. Endererai mberi, hama dzangu nehanzvadzi dzangu. Panguva ino ndinogona kungonyora muchidimbu pamusoro pezvinhu izvi, ndichingokwevera pfungwa dzenyu pakukosha kwokugadzirira. Tsvagai Magwaro imi pachenyu, kuti munzwisise kusimba kunotyisa uye utsvene hwenguva yazvino.” Testimonies, vhoriyamu 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.

Pano Sista White anozivisa Pentekosti sechinhu chinocherechedza nguva, chichienderana nemutemo weSvondo muUnited States, “apo chirevo chinobuda.” Asi, kunyange zvazvo achiratidza mutemo weSvondo nePentekosti sechinhu chinocherechedza nguva, shoko rake rinodaidzira kugadzirira rinoratidza nguva inotangira mutemo weSvondo sechinofananidzirwa nenguva yePentekosti. Mutemo weSvondo ndiwo muedzo weSabata yezuva rechinomwe, uye nguva inobva pa9/11 kusvikira kumutemo weSvondo inogona kuzivikanwa se“zuva” rokugadzirira kwaIshe rokufananidzira. Kugadzirira kunotangira muedzo.

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

“mvula ya kumalilako yiya mwangwela” pa bamiliyoni umwanda umo na amakumi yane na bane, fye “nga filya imvula ya kutendekela yawile pa basambi pa Bushiku bwa Pentekosite.” Inshita iyalumbulwa nga ni nshita ya Pentekosite yatendekele no kusansa kunono ilyo Kristu abwelele ukufuma ku kukwata Kwakwe mu mulu.

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

> Ari wakati alipokwisha kusema hayo, akawavuvia, akawaambia, Pokeeni Roho Mtakatifu. 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.

Umoya wakhe udlulisela uMoya oNgcwele, futhi umoya yiwo okhiqiza umsindo wamazwi. UJesu uyiLizwi, futhi umoya wakhe udlulisela uMoya oNgcwele ngokwabiwa kweLizwi lakhe. Umoya yiwo owanika umzimba ka-Adamu ukuphila, futhi umoya yiwo oletha ekuphileni ibutho likaHezekeli lamathambo omile abafileyo abavusiweyo.

> “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.

> “Chiito cha Kristo cha kuwapulizia wanafunzi wake Roho Mtakatifu, na cha kuwapa amani yake, kilikuwa kama matone machache kabla ya mvua nyingi ambayo ingetolewa siku ya Pentekoste.” Spirit of Prophecy, juzuu ya 3, 243.

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

Ekuqaleni kwenkathi yePhentekhoste, “umoya” kaKristu wanika abafundi uMoya oNgcwele, kodwa abanye bangabaza.

> 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.

> Asi Tomasi, umwe wava gumi navaviri, ainzi Didimo, akanga asipo pavari pakauya Jesu. Naizvozvo vamwe vadzidzi vakati kwaari, Taona Ishe. Asi iye akati kwavari, Kana ndisingaoni pamaoko ake mavanga ezvipikiri, ndigoisa munwe wangu mumavanga ezvipikiri, uye ndigoisa ruoko rwangu parutivi rwake, handingatendi. Johani 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.

Nthawi ya Pentekosite inayamba nyengo ya “kuyesedwa,” kuyambira pa mpweya wa Khristu ndi mkangano wa kukayika wa Tomasi. Mkangano wa Tomasi pa chiyambi ukuimira mwa uneneri mkangano wa Ayuda pa mapeto a nyengo ya Pentekosite. Pa chiyambi, Khristu anapereka mawu Ake ndi Mzimu Woyera kwa ophunzira, ndipo pa mapeto a nyengo ya Pentekosite, ophunzirawo anapereka mawu ndi Mzimu Woyera ku dziko lapansi.

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.

Ibasa Kristo yakoze igihe yahuhaga ku bigishwa ryari ubuhamya bwa kabiri bw’ikorwa rimwe 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. …

> Zvino zvakaitika kuti, vachiri kukurukurirana pamwe chete nokurangarirana, Jesu amene akaswedera pedyo, akafamba navo. Asi meso avo akadziviswa kuti vasaMuziva. …

> 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.

> Ipapo akati kwavari, Imi mapenzi, nemwoyo unononoka kutenda zvose zvakataurwa navaporofita: Ko Kristu wakanga asingafaniri kutambudzika nezvinhu izvi, nokupinda mukubwinya kwake here? Zvino achitanga kuna Mozisi nokuvaporofita vose, akavadudzira mumagwaro ose zvinhu zvaaireva iye amene. Vakati voswedera kumusha kwavaienda; iye akaita sokunge anoda kupfuurira mberi. Asi vakamumanikidza, vachiti, Garai nesu; nokuti kwava kumadekwana, uye zuva rava kunyura. Ipapo akapinda kundogara navo. Zvino zvakaitika, agere pakudya navo, akatora chingwa, akachiropafadza, akachimedura, akavapa. Ipapo meso avo akazarurwa, vakamuziva; uye akanyangarika pamberi pavo. Vakataurirana vachiti, Mwoyo yedu yanga isingatsvi mukati medu here, paakanga achitaura nesu munzira, uye paakanga achitizarurira magwaro? Ruka 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.

Sezvo Jesu “agere no kudya” mu Emmaus, pashure akazodyawo navadzidzi. Muzviitiko zvose izvi kudya kunomiririrwa. Pamwe chete zvinoratidza kuti kutanga kwenguva yePentekosti kunocherechedzwa nemweya woMweya Mutsvene uyewo nekudya. Zviitiko zvokutanga zvinobudisa gakava pakati peboka rinotenda neboka rinopokana. Kudya, kugoverwa koMweya Mutsvene, nokuzarurwa kwaMagwaro, zvinosanganisira kuti Kristu akatanga dzidziso Yake na “Mozisi navaporofita vose.” Kudzidzisa kwaKristu kwakapiwa nokutora mutsara wouporofita waMozisi nokuuenzanisa nemitsara yavaporofita vose, pano zvishoma nepapo zvishoma.

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.

Pa 9/11 mphepo ya miphepo inayi ya mu Ezekieli inawomba pa mafupa ouma a akufa a m’chaputala cha makumi atatu ndi chisanu ndi chiwiri. Pa nthawiyo, monga momwe zinasonyezedwera ndi mngelo amene anatsika pa Ogasiti 11, 1840 ndi kupatsa mphamvu uthenga wa mngelo woyamba, mngelo wa Chivumbulutso 18 anatsika ndi uthenga umene uyenera kudyedwa, monga momwe ophunzira anadyera pachiyambi cha nthawi ya Pentekoste. Kusafuna kwa Tomasi kukhulupirira kumasonyeza kuti pamene uthengawo ukuyambitsidwa, kugwedezeka kumadziwika.

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.

Maererano nokuwa kweTwin Towers pa9/11, tinoudzwa kuti Ishe akasimuka “kuzunungusa marudzi zvinotyisa.” Zvakakosha kuyeuka kuti “kuzununguswa” pakati pevanhu vaMwari kunoitwa neavo vari kurwisa shoko rechokwadi. Kune “kuzununguswa” kuri kwekunze, asi kuzununguswa kwemukati mukereke kunoitika munzvimbo umo shoko riri kuunzwa.

> “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.

> “Ndzi vutisise nhlamuselo ya ku tsekatseka loku a ndzi ku vonile, kutani ndzi kombisiwile leswaku a ku ta vangiwa hi vumbhoni byo kongoma lebyi vitaniweke hi ndzayo ya Mbhoni ya Ntiyiso eka Valaodikiya. Leswi swi ta va na nkucetelo embilwini ya loyi a byi amukelaka, naswona swi ta n’wi kongomisa leswaku a tlakusa mpimo ni ku humesa ntiyiso wo kongoma. Van’wana a va nge swi koti ku tiyisela vumbhoni lebyi byo kongoma. Va ta pfuka va byi kaneta, naswona hi swona leswi swi nga ta vanga ku tsekatseka exikarhi ka vanhu va Xikwembu.”

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

> “Ndzi vone leswaku vumbhoni bya Mboni ya Ntiyiso a byi si yingiseriwa hafu. Vumbhoni lebyi khomekaka swinene lebyi makumu ya kereke ma hengamaka ehenhla ka byona byi tekiwe hi ku olova, loko byi nga ri ku honisiwa hi ku helela. Vumbhoni lebyi lebyi faneleke ku humesa ku hundzuka loku dzikeke; hinkwavo lava byi amukelaka hi ntiyiso va ta byi yingisa naswona va ta basisiwa.” Early Writings, 271.

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

“කුලුණුවීම” අභ්‍යන්තරව සිදුවන්නේ ලාඔදිකයාවේ පණිවිඩයේ ඉදිරිපත් කිරීමට ප්‍රතිරෝධ කරන අය නිසාය. සොහොයුරිය වයිට් 1888 දී ජෝන්ස් සහ වෑගනර්ගේ පණිවිඩය ලාඔදිකයාවේ පණිවිඩය ලෙස හඳුනා දක්වයි.

> “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.

> “Shoko ratakapiwa na A. T. Jones, na E. J. Waggoner, ishoko raMwari kukereke yeRaodhikia, uye ane nhamo munhu ani naani anozviti anotenda chokwadi asi asingaratidzi kune vamwe mwaranzi dzakapiwa naMwari.” 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.

Ukuphikisana lomyalezo waseLawodikea kuveza ukuzamazama, futhi uDade White ufanisa umlayezo ka-1888 lokwehla kwengilosi yesAmbulo isahluko 18.

> “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.

> “ការមិនព្រមលះបង់ទស្សនៈដែលបានកំណត់ទុកជាមុន ហើយមិនព្រមទទួលយកសេចក្តីពិតនេះ គឺជាមូលដ្ឋាននៃការប្រឆាំងជាចំណែកធំដែលបានបង្ហាញឡើងនៅទីក្រុងមីននេអាប៉ូលីស ទាស់នឹងព្រះសាររបស់ព្រះអម្ចាស់ តាមរយៈបងប្អូន Waggoner និង Jones។ ដោយបង្កឲ្យមានការប្រឆាំងនោះ សាតាំងបានទទួលជោគជ័យក្នុងការបិទបាំងមិនឲ្យប្រជារាស្ត្ររបស់យើងទទួលបាន ពីវិសេសអំណាចនៃព្រះវិញ្ញាណបរិសុទ្ធ ដែលព្រះទ្រង់ប្រាថ្នាយ៉ាងខ្លាំងចង់ប្រទានដល់ពួកគេ។ សត្រូវបានរារាំងពួកគេមិនឲ្យទទួលបានប្រសិទ្ធភាពនោះ ដែលអាចនឹងជារបស់ពួកគេ ក្នុងការនាំសេចក្តីពិតទៅកាន់លោកិយ ដូចដែលពួកសាវកបានប្រកាសវា បន្ទាប់ពីថ្ងៃបុណ្យភេនទីកុស្ត។ ពន្លឺដែលត្រូវបំភ្លឺផែនដីទាំងមូលដោយសិរីរុងរឿងរបស់វា ត្រូវបានប្រឆាំង ហើយដោយសកម្មភាពរបស់បងប្អូនរបស់យើងផ្ទាល់ វាត្រូវបានរក្សាទុកឲ្យឆ្ងាយពីលោកិយក្នុងកម្រិតយ៉ាងធំមួយ។” Selected Messages, សៀវភៅទី 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?

Kukahadzika kwa Tomasi pakutanga kwemwaka wePentekosti, kuchifananidzira kupanduka kuchipesana neshoko rakasvika pazuva rePentekosti, kwakafananidzira kuzununguswa kwakaitika apo hutungamiri hweSeventh-day Adventism hwakasimuka hukapikisa shoko kuchechi yeRaodhikia sezvakaratidzwa naJones naWaggoner muna 1888. Muna 1888 mutumwa ane simba waZvakazarurwa gumi nesere akaburuka kuzovhenekera nyika nokubwinya Kwake, asi zvikuru nekuda kwekusada kwevatungamiri ivavo kuisa parutivi maonero avakanga vatotanga kuva nawo, kupanduka kwaKora, Dhatani naAbhiramu kwakadzokororwa. Tomasi, vaJudha paPentekosti, kupanduka kwaKora munguva yaMozisi, kupanduka kwa1888, zvose zvinofananidzira 9/11 apo, maererano naJoere—hwamanda yaifanira kuridzwa. Hwamanda iyoyo, maererano naIsaya, yakaridzwa kuti izivise zvivi zvevanhu vaMwari, nokudaro ichifananidzira 1888 neshoko rekuRaodhikia. Murindi waJeremiya, anoridza hwamanda kuti vadzokere ku“nzira dzekare,” anoenderana naIsaya achisimudza inzwi rake sehwamanda. Varindi vaJeremiya ndivo varindi vaHabhakuki vanobvunza mubvunzo wokuti nzvimbo yavo ichava ipi mukukakavadzana kana mumakakatanwa enhoroondo yavo?

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ndzi ta yima eka rindza ra mina, ndzi tiyisa ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuku 2:1.

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

Izwi elithi “reproved” lisho “ukusolwa noma ukuphikiswa,” futhi livetela umbuzo, ngoba ivesi elilandelayo linikeza impendvulo.

> 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.

> Ndipo Yehova akandipindura, nati, Lemba masomphenyawo, ndipo uwayike momveka pa miyala yolembapo, kuti wowerengayo athamangire. Habakuku 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.

“Gakava” kana kuzununguswa kwakavamba mukuzadziswa kwenhoroondo yevaMillerite kwaiva shoko raWilliam Miller nemitemo yake yokududzira zviporofita richipesana nenyanzvi dzezvidzidzo zvechitendero zvechiPurotesitendi. Gakava iri munhoroondo yevaMillerite rakavamba nekusimbiswa kweshoko revaMillerite musi wa11 Nyamavhuvhu, 1840, apo pasina “munhu muduku kupfuura Jesu Kristu” akaburuka aine kabhuku kaduku kaifanira kutorwa nekudyiwa naJohani. Kukakavadzana kwevarindi vaHabhakuki, kusava nechokwadi kwaTomasi, kupanduka kwa1888, kupanduka kwaKora, kukakavadzana pamusoro pokudhakwa paPentekosti, zvose zvinopupurira gakava rakavamba pa9/11. Kupesana kuri kukakavadzanwa pamusoro pako ishoko remvura yokupedzisira, iyo yakatanga kusasa pa9/11.

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.

Mhinduro iri muna Habakkuk yakaita kuti vaMillerite vabudise chati ya1843 inobatana nekuvandudzwa kwemapoka maviri avanamati anomiririrwa naKora nevamwe vake vachipesana naMosesi; naTomasi nevamwe vadzidzi; nenharo yevaJudha yokudhakwa paPentekosti; nehutungamiri hweAdventism muna 1888; nevaPurotesitendi vachipesana nevaMillerite muna 1844; uye nemhandara dzakapusa nedzakachenjera dzaGumiguru 22, 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.

Pa 9/11, Kristu akafemera pamusoro pevadzidzi Vake Mweya Mutsvene semadonhwe mashomanana achitungamira kudururwa kuzere panguva yomurayiro weSvondo. Ipapo akazarura kunzwisisa kwavo kushoko rouprofita, achitanga, “murairo pamusoro pomurairo,” naMozisi, nokudzosera vadzidzi ivavo kunzira dzekare dzaJeremia, uko vakazodzwa kuti varidze hwamanda yeyambiro. Kufema kwaKristu pa9/11 kwakabva kumhepo ina dzaEzekieri naJohani, uye kwaiva shoko reRaodhikia, rinova “uchapupu hwakatwasuka,” hunokonzera kuzununguswa sezvahuno rwiswa. 1888 inomiririra kumukira kwaKora, Dhatani naAbhiramu, nokuti kwaisava kushoko chete kwairambwa, asiwo varindi vakasarudzwa vakanga vachipa hwamanda inzwi rakajeka.

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.

Hanzvadzi White vakanyora kuti, “kuzungunuswa kwandakanga ndaona” “kwaizokonzerwa nouchapupu hwakananga hwakadanwa nezano reChapupu Chakatendeka kuvaLaodhikia.” Mharidzo ya1888 ndiyo yaiva uchapupu ihwohwo hwakananga, uye zvose zviri zviviri 1888 na9/11 zvinoratidza kuburuka kwengirozi yaZvakazarurwa gumi nesere.

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

> “Uchapupu hwakatwasuka hunofanira kupiwa kumakereke edu nemasangano edu, kuti humutse avo vakarara.”

> “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.

> “పరలోకుని వాక్యము విశ్వసింపబడి ఆజ్ఞాపాలన చేయబడినప్పుడు, స్థిరమైన పురోగతి కలుగును. ఇప్పుడు మన మహత్తర అవసరమును గ్రహించుదము. ప్రభువు ఎండిన ఎముకలలో జీవశ్వాసను ఊదకమునుపు, ఆయన మనలను ఉపయోగింపలేడు. నేను పలుకబడిన ఈ మాటలను వినితిని: ‘దేవుని ఆత్మ హృదయముపై గాఢముగా కదలిక చేయకపోతే, దాని జీవదాయక ప్రభావము లేకపోతే, సత్యము మృత అక్షరముగా మారిపోవును.’” 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.

Pana 9/11 ujumbe wa Laodikia ulifikia utimilifu wake mkamilifu wakati mwito wa mwisho kwa watu wa Mungu wa agano Lake la zamani ulipoanza kutangazwa. Ndipo Sister White anapobainisha, “Ushuhuda wa moja kwa moja lazima utolewe kwa makanisa na taasisi zetu, ili kuwaamsha wale waliolala.” Ujumbe wa Laodikia ulianza wakati malaika wa Ufunuo kumi na nane aliposheuka katika 9/11, jambo linalomaanisha kwamba katika 9/11 ujumbe kwa Waadventista Wasabato wa Laodikia ulikuwa na ulio ni “amka.” Yoeli aliwaamuru walevi waamke katika mstari wa tano wa sura ya kwanza. 9/11 huashiria kuwasili kwa kipindi cha mwisho cha kupimwa kwa Uadventista, nayo inawakilisha amri ya Yoeli ya kuamka. Mwanzo wa majira ya Kipentekoste huanza kwa kuamshwa kwa watu wa Mungu katika 9/11 na kumalizika kwa utimilifu wa mfano wa mabikira kumi muda mfupi kabla ya sheria ya Jumapili.

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.

Ukuvuswa kwe-9/11 kuwubizo esizukulwaneni sokugcina sabantu besivumelwano abasekuphambukeni. Ukuvuswa okwandulela umthetho weSonto kuvala umnyango kubantu besivumelwano bangaphambili. Isiqalo nesiphetho kuyefana, futhi ngoJulayi ka-2023 ofakazi ababili besAmbulo isahluko 11 bavuselwa ekuvukeleni kokubikezelwa kukaJulayi 18, 2020. Ukuvuswa okuphakathi kumelwe ukuvukela, okubonisa i-9/11 njengohlamvu lokuqala lwezinhlamvu zesiHebheru, uJulayi 18, 2020 njengohlamvu lweshumi nantathu, nomthetho weSonto njengohlamvu lwamashumi amabili nambili nolokugcina lwezinhlamvu zesiHebheru. Uhlamvu lwamashumi amabili nambili lumelela ukuhlanganiswa kobuNkulunkulu nobuntu okupheleliswa kokokugcina kulezo zikhathi ezintathu zokuvuswa.

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.

Mbuya “anofemera upenyu mumapfupa akaoma” pa9/11, sezvaakafemera Mweya Mutsvene pamusoro pevadzidzi pakutanga kwenguva yePentekosti. Vadzidzi pashure pokukwira kwake kudenga vanomirira avo vakagamuchira Mweya Mutsvene, uye avo vakazovhurirwa kunzwisisa kwavo kweShoko rechiporofita kubudikidza nenzira ye“mutsara pamusoro pomutsara.” Kugamuchirwa kwaMweya Mutsvene kwakaitika panguva yokudya chisvusvuro, nokuti kudya pakunamata kunoreva kuti mudye nyama yaJesu uye munwe ropa rake, iye ari Shoko.

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.

Vaipanduki vakabatana na Kora, Dhatani na Abhiramu vanomirira (sezvakaitawo hutungamiriri hweAdventism muna 1888) boka rinokonzeresa kuzununguka nokupikisa shoko rehwamanda rinoratidza zvivi zvevanhu vaMwari, uye panguva imwe chete richidana kudzokera kunzira dzekare, kuchokwadi hwakavakirwa hunomiririrwa ne“nguva nomwe” dzaRevhitiko makumi maviri nematanhatu. Hwamanda iri kudana kumutsidzirwa nokuvandudzwa. Pfuma yokutanga yezviporofita yaMiller, uyezve yokutanga kurambwa neAdventism, inomirira mavambo nemagumo esangano reMillerite. Mavambo nemagumo eshoko rengirozi yokutanga sezvarakaparidzwa nemaMillerite zvinoratidzirwa ne“nguva nomwe” dzaMozisi. Pakutanga rakagamuchirwa, pakuguma rakarambwa. Nemhaka yokurambwa ikoko, Ezekieri anomiririra Adventism somupata wamapfupa akaoma akafa. Nguva kubva muna 1863 kusvikira kumurayiro weSvondo muUnited States ndiwo mupata wechiratidzo, maererano naIsaya makumi maviri nemaviri, asi mupata wamapfupa akaoma akafa maererano naEzekieri. Mipata yose iyi yechiporofita inowirirana nomupata waJehoshafati waJoeri, uyo Joeri anozivisazve somupata wesarudzo.

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.

Na miyezo iyi yawekwa, swali linaweza kuulizwa: imekuwaje kwamba wakati wa 9/11 kitabu cha Yoeli kilikuja kuwa ujumbe ambao Petro aliutambulisha katika Pentekoste? Tutajaribu kufafanua dhana hizi katika makala zinazofuata.

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

> “(Zvakatemwa musi wa5 Mbudzi, 1892, kubva kuAdelaide, South Australia, zvichinyorerwa kuna ‘Muzukuru wangu anodiwa nemukadzi wake, Frank naHattie [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.

> “Kanokanganiswa noMudzimu Mutsvene, muchaona zvakaipa zvose zviya zvepaMinneapolis sezvazviri, sokuzvionwa kwazvinoitwa naMwari. Kana ndikazokushayai zvakare munyika ino, zivai chokwadi kuti ndinokukanganwirai kusuruvara, nhamo, nomutoro womweya zvamakaisa pamusoro pangu pasina mhaka. Asi nokuda kwomweya wenyu, nokuda kwaIye akakufirai, ndinoda kuti muone uye mureurure kukanganisa kwenyu. Makabatanidzana navaya vairamba Mudzimu waMwari. Maiva nouchapupu hwose hwamaida kuti Ishe vakanga vachibata kubudikidza naHama Jones naWaggoner; asi hamuna kugamuchira chiedza; uye mushure memanzwiro amakakurudzira, namashoko amakataura muchipesana nechokwadi, hamuna kunzwa makagadzirira kureurura kuti makanga makatadza, kuti varume ava vakanga vane shoko raibva kuna Mwari, uye kuti makanga mashora zvose shoko navatumwa.”

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

> “Ndzi nga si tshama ndzi vona exikarhi ka vanhu va hina ku titshemba loku tiyeke hi ndlela yo tihungasa ni ku nga tiyimiseli ku amukela ni ku pfumela rivoningo, hilaha leswi swi kombisiweke hakona eMinneapolis. Ndzi kombisiwile leswaku a ku na na un’we exikarhi ka ntshungu wa lava hlayiseke moya lowu kombisiweke enhlanganweni wolowo loyi a a ta tlhela a va ni rivoningo leri tshembeke ro vona nkoka wa ntiyiso wa risima lowu va rhumeriweke wona hi le tilweni, ku fikela loko va titsongahata ku tikukumuxa ka vona kutani va pfumela leswaku a va nga fambi hi Moya wa Xikwembu, kambe miehleketo ni timbilu ta vona a swi tele hi xihlawuhlawu. Hosi a yi navela ku tshinela eka vona, ku va katekisa ni ku va horisa eka ku hambuka ka vona, kambe a va nga lavi ku yingisa. A va fambisiwa hi moya wolowo wu fanaka lowu hlohloteleke Kora, Datani, na Abirama. Vavanuna volavo va Israele a va tiyimisele ku lwisana ni vumbhoni hinkwabyo lebyi a byi ta kombisa leswaku va hoxile, kutani va ya emahlweni ni emahlweni endleleni ya vona ya ku nga tshembeki, ku fikela loko vo tala va kokeriwa ekule leswaku va hlangana na vona.”

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

> “Ava vaive vanaani? Kwakanga kusiri vasina simba, kusiri vasingazivi, kusiri vasina kujekeswa. Mukupandukira ikoko maiva nemachinda mazana maviri namakumi mashanu aiva nemukurumbira muungano, varume vane zita. Uchapupu hwavo hwaiva hwei? ‘ungano yose itsvene, mumwe nomumwe wavo, uye Jehovha ari pakati pavo; zvino munozvikudzirei pamusoro peungano yaJehovha?’ [Numeri 16:3]. Kora navamwe vake pavakaparara pasi pekutonga kwaMwari, vanhu vavakanga vanyengera havana kuona ruoko rwaJehovha muchishamiso ichi. Ungano yose mangwanani akatevera yakapomera Mosesi naAroni ichiti, ‘Makauraya vanhu vaJehovha’ [ndima 41], uye denda rakava pamusoro peungano, uye vanopfuura zviuru gumi nezvina vakaparara.”

> “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.

> “Pandakafunga kubva kuMinneapolis, mutumwa waShe akamira parutivi rwangu akati: ‘Kwete saizvozvo; Mwari ane basa raanoda kuti uite panzvimbo ino. Vanhu vari kudzokorora kupanduka kwaKora, Dhatani, naAbhiramu. Ndakakuisa panzvimbo yako yakafanira, iyo vasingafambi muchiedza vasingazobvumi; havangateereri uchapupu hwako; asi Ini ndichava newe; nyasha dzangu nesimba rangu zvichakutsigira. Havasi iwe wavari kuzvidza, asi vatumwa neshoko randinotuma kuvanhu vangu. Vakaratidza kushora shoko raShe. Satani akapofumadza meso avo uye akatsausa kutonga kwavo; uye kana mweya mumwe nomumwe akasatendeuka pachivi ichi chavo, rusununguko urwu rusina kuyereswa rwuri kutuka Mweya waMwari, vachafamba murima. Ndichabvisa chigadziko chemwenje panzvimbo yacho, kana vasingatendeuki nokushandurwa, kuti ndivapore. Vakavhiringidza kuona kwavo kwomweya. Havana kuda kuti Mwari aratidze Mweya wake nesimba rake; nokuti vane mweya wokunyomba nowokuvenga shoko rangu. Kureruka, kutamba nezvinhu zvitsvene, kuseka nokuita majee, zvinoitwa zuva nezuva. Havana kuisa mwoyo yavo pakunditsvaka. Vanofamba mumipfunga yemoto wavakazvibatidzira ivo pachavo, uye kana vasingatendeuki vacharara pasi mukusuwa. Zvanzi naShe: Mira panzvimbo yako yebasa; nokuti ndinewe, uye handingakusiyi kana kukurasa.’ Mashoko aya akabva kuna Mwari handina kumbotsunga kuafuratira.

> “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.

> “Chiedza chave chichivhenekera muBattle Creek mumwaranzi yakajeka, inopenya; asi ndiani pakati paavo vakatora chikamu mumusangano weMinneapolis vakauya kuchiedza uye vakagamuchira pfuma huru dzechokwadi iyo Ishe vakavatumira kubva kudenga? Ndiani vakaramba vachifambirana nhanho nenhanho noMutungamiri, Jesu Kristu? Ndiani vakaita kupupura kwakazara pamusoro pokushingaira kwavo kwakatsauka, upofu hwavo, godo ravo nemifungo yakaipa yokufungira vamwe, nokuzvidza kwavo chokwadi? Hakuna kana mumwe; uye nokuda kwokuregeredza kwavo kwenguva refu kubvuma chiedza, chakavasiya kure shure; havana kukura munyasha nomukuruzivo rwaKristu Jesu Ishe wedu. Vakakundikana kugamuchira nyasha dzaidiwa idzo dzavaigona kunge vakawana, uye idzo dzingadai dzakavaita vanhu vakasimba muruzivo rwechitendero.

> “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.

> “Naqomwe ya mavonelo leyi tekiweke eMinneapolis a yi vonakala onge i xihinga lexi nga hluriwiki, lexi hi mpimo lowukulu xi va pfalelerile exikarhi ka lava kanakanaka, lava vutisaka swivutiso, ni lava arisaka ntiyiso ni matimba ya Xikwembu. Loko ku ta xiphiqo xin’wana, lava va nga heta nkarhi wo leha va lwisana ni vumbhoni lebyi hlengeletiweke ehenhla ka vumbhoni va ta tlhela va ringiwa eka timhaka leti va hluleke ngopfu eka tona hi ku vonakala, kutani swi ta va tikela ku amukela leswi humaka eka Xikwembu ni ku ala leswi humaka eka matimba ya munyama. Hikokwalaho ndlela ya vona ntsena yo hlayiseka i ku famba hi ku titsongahata, va lulamisa tindlela ta milenge ya vona, leswaku lava khutaka va nga hambuki endleleni. Swi endla ku hambana lokukulu swinene leswaku hi endla xinakulobye na mani, leswaku i na vanhu lava fambaka na Xikwembu ni lava pfumelaka ni ku tshemba Yena, kumbe na vanhu lava landzelaka vutlhari bya vona lebyi va anakanyaka leswaku i bya ntiyiso, va famba eku vonakaleni ka tinhlavuko ta ndzilo wa vona vini.”

> “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 byasabye kugira ngo hahakanwe imbaraga z’ingaruka z’abakoze barwanya ukuri byabaye igihombo giteye ubwoba; kuko twari kuba tugeze imbereho imyaka myinshi mu bumenyi bw’ibya Mwuka; kandi ubugingo bwinshi cyane bwari kuba bwarongewe ku itorero iyaba abari bakwiriye kugendera mu mucyo barakomeje kumenya Uwiteka, kugira ngo bamenye ko ukuza kwe guteguwe nk’umuseke wa mu gitondo. Ariko igihe umurimo mwinshi ugomba gukoreshwa mu itorero ubwaryo kugira ngo hatsindwe ingaruka z’abakozi bahagaze nk’urukuta rwa graniti barwanya ukuri Imana yoherereza ubwoko bwayo, isi isigara iri 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.

> “དཀོན་མཆོག་གིས་སྲུང་མཁན་རྣམས་ལངས་ཏེ། སྐད་གཅིག་གིས་གསལ་ཞིང་ངེས་པའི་བརྡ་སྒྲ་ཞིག་བཏང་ནས། དུང་བུས་ངེས་པའི་སྒྲ་ཞིག་བསྒྲགས་པ་བཞིན། མི་སེར་ཐམས་ཅད་རང་རང་གི་ལས་འགན་གྱི་གནས་སུ་མྱུར་དུ་འཕུར་ནས། ལས་ཆེན་པོ་དེའི་ནང་རང་གི་བགོས་སྐལ་ལ་ལས་འགན་བསྒྲུབ་དགོས་པ་ཡིན། དེ་ནས་ནམ་མཁའ་ནས་མཐུ་ཆེན་པོ་དང་བཅས་མར་བབས་པའི་ཕོ་ཉ་གཞན་པ་དེའི་སྟོབས་ལྡན་གསལ་ཞིང་དྭངས་པའི་འོད་དེས། ས་གཞི་ཡོངས་སུ་ཁོང་གི་དཔལ་གྱིས་ཁེངས་པར་བྱས་ཡོད་ངེས། ང་ཚོ་ལོ་མང་པོས་རྗེས་ལུས་སོང་ཡོད། དངོས་པོ་དེ་བཞིན་དུ། ལོང་བའི་གནས་སུ་ལངས་ནས་དཀོན་མཆོག་གིས་མི་ནེ་པོ་ལིས་ཚོགས་འདུ་ནས་མར་འགྲོ་དགོས་པའི་འཕྲིན་དེ་མར་མེ་འབར་བ་བཞིན་དུ་ཕྱིར་འབྱུང་དགོས་པ་ལ་འགོག་རྐྱེན་བཟོས་པ་རྣམས་ལ། རང་གི་སེམས་ཁམས་དཀོན་མཆོག་གི་མདུན་དུ་དམའ་བར་བྱས་ནས། རང་གི་བློའི་ལོང་བ་དང་སྙིང་གི་མཁྲེགས་པ་ལས་བརྟེན་ཏེ་ལས་ཀ་ཇི་ལྟར་བཀག་ཡོད་པ་མཐོང་ཞིང་རྟོགས་པར་བྱ་དགོས་ཡོད།”

> “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.

> “ஹோராக்கள் சிறுசிறு விஷயங்களைப் பற்றி வாதாடிக்கொண்டு கழிந்துவிட்டன; பொன்னான வாய்ப்புகள் வீணாகிவிட்டன; தாமதத்தினால் துயருற்ற பரலோகத் தூதர்கள் அதனால் அதிருப்தியடைந்திருந்தார்கள். பரிசுத்த ஆவியானவர்—அவரின் மதிப்பையும் ஒவ்வோர் ஆத்துமாவும் அவரைப் பெற்றுக்கொள்ள வேண்டிய அவசியத்தையும் மிகச் சிறிதாகவே மதிக்கப்பட்டுள்ளது. அந்தப் பரலோகப் பரிசைப் பெறுகிறவர்கள் நீதியின் கவசத்தை அணிந்தவர்களாய் தேவனுக்காகப் போராடச் செல்லுவர். அவர்கள் கர்த்தருடைய நடத்துதல்களை மதிப்பார்கள்; அவருடைய இரக்கத்திற்காக அவர்மேல் நன்றியினால் நிரம்பியிருப்பார்கள். ஆனால் அநேக அநேக இடங்களிலும் அநேக அநேக சந்தர்ப்பங்களிலும், தேவனுடைய ஜனங்களென்று தங்களை அறிவிப்பவர்களைப் பற்றி கிறிஸ்துவின் நாட்களில் சொல்லப்பட்டதுபோலவே உண்மையாகச் சொல்லப்படலாம்: அவர்களுடைய அவிசுவாசத்தினால் அங்கே பல வல்லமையான கிரியைகள் செய்யப்படவில்லை. இருளின் கட்டுகளால் பிணைக்கப்பட்டிருந்த பலர், தேவன் அவர்களைப் பயன்படுத்தியதினால் மதிக்கப்பட்டார்கள்; அவர்களுடைய அவிசுவாசம், பரலோகத் தூதர்கள் மனுஷரான கருவிகள் வழியாக அறிவிக்க முயன்ற சத்தியத்தின் செய்திக்கெதிராக—விசுவாசத்தினாலான நீதிகரிப்பு, கிறிஸ்துவின் நீதியைப் பற்றிய செய்திக்கெதிராக—சந்தேகத்தையும் முன்வெறுப்பையும் எழுப்பியுள்ளது.” The 1888 Materials, 1066–1070.

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