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

«Номҳоед дар Навиштаҳо баъзе чизҳое, ки фаҳмидани онҳо душвор аст ва, ба гуфтаи Петрус, ноомӯхтагон ва ноустуворон онҳоро ба ҳалокати худ таҳриф мекунанд. Шояд мо дар ин зиндагӣ қодир набошем маънии ҳар порчаи Навиштаро шарҳ диҳем; аммо ҳеҷ нуктаи ҳаётан муҳими ҳақиқати амалӣ нест, ки дар асрор пӯшида бимонад. Вақте ки, дар инояти Худо, замон фаро расад, ки ҷаҳон бо ҳақиқати барои он замон озмуда шавад, зеҳнҳо ба василаи Рӯҳи Ӯ барангехта хоҳанд шуд, то Навиштаҳоро, ҳатто бо рӯзадорӣ ва бо дуо, биҷӯянд, то он даме ки ҳалқа пас аз ҳалқа ёфта ва дар як занҷири комил ба ҳам пайваста гардад. Ҳар воқеияте, ки бевосита ба наҷоти ҷонҳо дахл дорад, чунон равшан хоҳад гардид, ки ҳеҷ кас лозим наёбад гумроҳ шавад ё дар торикӣ роҳ биравад.

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

“Barəxetəne nəbuwət zənzəlay dəybu, ḥaqiqat təgəllilə lə-zəmanən bə-gəlits yətəʾəyyə wə-təfəssərə. Nəḥna məsʾulīn ʿab zəlonəna məftəḥat wə-ʿab bərhān zəfənnəʿ ʿalā məngədna. Illu zəxəyu bəzəmanat ḥaləftu məsʾulīn ʿab bərhān zə-təfqeḍ ləhəm yəbriq ʿalayhəm nəbbəru. ʿAqlatəhəm bə-məlləs ʿab mələxəktat məxəttəfələf məkatəb qaddus zə-fəttənu ʾənnətu təʿassəbu. ʾƏlla ḥaqiqatat zə-nəḥna nəfəhm do ʾayfəhmuhən. ʾƏnnətu ʾaykənu məsʾulīn ʿab bərhān zə-ʾaykəlləwom. Məṣḥaf qaddus ʿəndom nəbbər, kəmā ləna ʿəndəna; ʾəlla zəman fəthi ḥaqiqat xasiṣit bə-zəʿalləq bəmashahid xətəmti tarix hāḏihi l-ʾarḍ ʾab axər zəmənat, ʾəlli ḥayyin yəqbəlu ʿalā l-ʾarḍ, ʾəyyu.”

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

«Ճշմարտության հատուկ հատվածները համապատասխանեցվել են սերունդների վիճակներին, ինչպես որ նրանք եղել են։ Ներկայ ճշմարտությունը, որը փորձություն է այս սերնդի ժողովրդի համար, փորձություն չէր հեռավոր անցյալի սերունդների ժողովրդի համար։ Եթե այն լույսը, որ այժմ շողում է մեզ վրա՝ չորրորդ պատվիրանի շաբաթի վերաբերյալ, տրված լիներ անցյալի սերունդներին, Աստված նրանց պատասխանատու կպահեր այդ լույսի համար»։ Վկայություններ, հատոր 2, 692, 693.

New and Old

Nye og gamle

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

«همیشه در هر عصر گشایشِ تازه‌ای از حقیقت وجود دارد؛ پیامی از جانب خدا برای مردمِ آن نسل. حقایقِ کهن همگی اساسی‌اند؛ حقیقتِ نو مستقل از حقیقتِ کهن نیست، بلکه گشوده‌شدنِ آن است. تنها هنگامی که حقایقِ کهن فهمیده شوند، می‌توانیم حقیقتِ نو را دریابیم. وقتی مسیح خواست حقیقتِ رستاخیزِ خود را بر شاگردانش آشکار سازد، «از موسی و همهٔ انبیا آغاز کرد» و «در همهٔ کتب، امور مربوط به خود را برای ایشان شرح داد.» لوقا 24:27. اما این نوری است که در گشایشِ تازهٔ حقیقت می‌تابد و کهن را جلال می‌بخشد. آن‌که نو را رد کند یا از آن غفلت ورزد، در حقیقت کهن را نیز به‌راستی در اختیار ندارد. برای او، آن حقیقت نیروی حیاتیِ خود را از دست می‌دهد و جز صورتی بی‌جان نمی‌گردد.»

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

“Yra tokių, kurie išpažįsta tikį ir moką Senojo Testamento tiesų, tačiau atmeta Naująjį. Bet atsisakydami priimti Kristaus mokymą, jie parodo, kad netiki tuo, ką kalbėjo patriarchai ir pranašai. „Jei būtumėte tikėję Moze, būtumėte tikėję ir Manimi, nes jis rašė apie Mane“, — tarė Kristus. Jn 5, 46. Todėl jų mokyme net apie Senąjį Testamentą nėra jokios tikros galios.

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

«Уағызға сенеміз әрі оны үйретеміз деп мәлімдейтіндердің көбі осыған ұқсас адасуда жүр. Олар Ескі Өсиет Жазбаларын бір шетке ысырады; ал Мәсіх солар туралы: “Олар Мен туралы куәлік етеді”,— деп жариялаған. Жохан 5:39. Ескіні теріске шығару арқылы олар іс жүзінде Жаңаны да теріске шығарады; өйткені екеуі де ажырамас біртұтастың бөліктері. Құдай заңын Інжілсіз де, Інжілді заңсыз да ешбір адам дұрыс түрде ұсына алмайды. Заң — тұлғаланған Ізгі хабар, ал Ізгі хабар — ашылып көрсетілген заң. Заң — тамыр, ал Інжіл — одан шығатын хош иісті гүл мен жеміс.»

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

«العهد القديم يُلقي نورًا على العهد الجديد، والجديد على القديم. وكلٌّ منهما إعلانٌ لمجد الله في المسيح. وكلاهما يقدّمان حقائق ستواصل الكشف عن أعماق جديدة من المعنى للطالب الجاد». أمثال المسيح، 128.

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

La verdad presente es, por definición, la “verdad revelada” para un período específico de tiempo, que es “claramente vista y explicada”. La generación que vive en el tiempo en que la “verdad presente” es revelada es tenida por “responsable” de aceptar esa verdad o morir. Las verdades combinadas que constituyen la “verdad presente de prueba” para “esta generación” están representadas en “el despliegue de verdades especiales” “en relación con las escenas finales de la historia de esta tierra”. La verdad, y por lo tanto la “verdad presente”, es tipificada por el Nuevo Testamento en relación con el Antiguo Testamento. La verdad se establece sobre dos testigos y la verdad tiene un principio y un fin, un literal y un espiritual, un antiguo y un moderno, un alfa y una omega, un primero y un último.

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

بنیادی میلریِ پیام فرشتۀ اول، در نسبت با پیام «حقیقت حاضر»ِ فرشتۀ سوم، همان «قدیم» است. آنان که «قدیم را رد می‌کنند»، «در عمل جدید را نیز رد می‌کنند»، زیرا هر دو اجزای یک کلیتِ جدایی‌ناپذیرند.

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

“Ḱ m̀ rí dandan fún àwọn òjíṣẹ́ náà, ní pàtàkì, kí wọ́n máa ṣọ́ra, kí wọ́n sì máa ṣàyẹ̀wò gbogbo ìfẹ́kúfẹ̀ẹ́ aṣiwèrè níbikíbi tí wọ́n bá rí i pé ó ń dìde. Sátánì ń tẹ̀ wọlé láti gbogbo ọ̀nà, àti bí a kò bá ṣọ́ra sí i, tí a kò sì ní ojú wa sílẹ̀ sí àwọn ète àti ìdẹkùn rẹ̀, tí a kò sì wọ gbogbo ihamọ́ra Ọlọ́run, àwọn ọfà iná ti ẹni búburú yóò gbá wa. Ọ̀pọ̀lọpọ̀ òtítọ́ iyebíye ni ó wà nínú Ọ̀rọ̀ Ọlọ́run, ṣùgbọ́n ‘òtítọ́ ìsinsin yìí’ ni agbo náà nílò báyìí. Mo ti rí ewu tí ó wà nínú bí àwọn òjíṣẹ́ ṣe lè yà kúrò lórí àwọn kókó pàtàkì ti òtítọ́ ìsinsin yìí, kí wọ́n sì máa gbé lé àwọn kókó-ọrọ̀ tí kò lè mú agbo náà ṣọ̀kan, tí kò sì lè sọ ọkàn di mímọ́. Níhìn-ín ni Sátánì yóò ti lo gbogbo ànfààní tí ó bá ṣeé ṣe láti pa iṣẹ́ náà lára.”

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

“Aymá amta yatiyawinakax santuario tuqita, 2300 urunamp chikachata, Diosan kamachinakapampi ukhamarak Jesusan iyawsäwipampi, wali sum wakicht’atawa nayra Advento saräwita qhanañchañataki ukhamarak jichhax kawkinktan uñacht’ayañataki, payachasirinakan iyawsäwip sayt’ayañataki, ukhamarak k’aja jutïri uruta chiqapa yatiyäwi churañataki. Akanakawa, nayax walja kuti uñjta, qillqirinakax juk’amp qhanañcht’apxañapa wakiskir jach’a amtanakäna.” Early Writings, 63.

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

«معبدگاه»، در پیوند با 2300 روز، احکام خدا و ایمان عیسی، کلید تبیین «جنبش ادونتی گذشته»ی میلری‌هاست و بدین‌وسیله، برای تبیین «به‌طور کاملِ» این‌که «موقعیت کنونی ما چیست». کسانی که در «جنبش ادونتی گذشته» «تردید» می‌کنند، در آنچه به «آیندهٔ پرجلال» «یقین» می‌بخشد، «تردید» می‌کنند. آنچه به آینده یقین می‌بخشد، گذشته است.

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

کتاب یوئیل پیامی از حقیقتِ آزمون‌کنندهٔ حاضر است. این امر به‌واسطهٔ شاهدان متعدد تأیید می‌شود. روحِ نبوت، یوئیل را به‌عنوان «حقیقتِ حاضر» معرفی می‌کند؛ و این همان است که یوحنا در کتاب مکاشفه، مطابقِ شهادتِ عیسی، بیان می‌دارد.

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

وحيُ يسوعَ المسيحِ الذي أعطاه اللهُ له، لِيُرِيَ عبيدَه ما لا بُدَّ أن يكون عن قريب؛ وقد أرسله وبيَّنه بملاكِه لعبدِه يوحنا، الذي شَهِدَ لكلمةِ الله، ولشهادةِ يسوعَ المسيح، ولكلِّ ما رآه. رؤيا 1:1، 2.

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

„Yatsujtiriäwi” Juananxa (kawkïr yatiyäwinakti qhanañchäna), kimsa t’aqaru uñacht’ayatänwa. Jupax “Diosan arupa”, “Jesusan yatsuqtäwipa” ukat “kuna yänakatï jupax uñjkäna” ukanak qillqäna. Apocalipsis qillqatan nayrïr pä jisk’a t’aqanakanxa, Juanax khititï “profecían ajayupa” churatäkäna ukham uñacht’ayasi. Uka churatäwix Diosan Arupan mä especial qhanañchäwipa utjayi, ukhamaraki Criston arunakap tuqi profetar apayat especial qhanañchäwinakampiw utjaraki; (Cristo pachpata jan ukax angelanakap tuqi) ukat uka churatäwix samkanaka ukhamarak visióananaka taypi uñacht’ayata chiqäwimpirakiw utjaraki. Profecían ajayupax Criston yatsuqtäwipawa, ukax profetar apayatawa, ukat mä angelasa jan ukax Cristosa uka arunak arsunkaspäna ukhama pachpa autoridadaniwa.

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

और मैं उसके चरणों पर उसे दण्डवत करने के लिये गिर पड़ा। और उसने मुझ से कहा, ऐसा न कर; मैं तेरा सहदास हूँ, और तेरे उन भाइयों में से हूँ जिनके पास यीशु की गवाही है। परमेश्वर की आराधना कर; क्योंकि यीशु की गवाही भविष्यद्वाणी की आत्मा है। प्रकाशितवाक्य 19:10।

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

Gabriel ohechauka ha’eha peteĩ tembiguái irũngua Juan ndive, ha ndojeadorái va’erã chupe. Gabriel avei ohechauka umi “joyke’y” Juan orepresentáva “oguerekoha Jesús testimonio”, ha upéva hína “marandu hag̃uáva espíritu”. Umi “joyke’y” Juan orepresentáva hína umi cien cuarenta y cuatro mil, ha enterove umi joyke’y oguereko pe “marandu hag̃uáva espíritu”.

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

“Натревон эрэни эртэ босож, Текоагийн цөл уруу одов. Тэднийг явж байхад Иехошафат босон зогсоод: Намайг сонсогтун, Иуда аа, мөн Иерусалимын оршин суугчид аа; ЭЗЭН Бурхандаа итгэгтүн, тэгвэл та нар бат бэх тогтоогдох болно; Түүний эш үзүүлэгчдэд итгэгтүн, тэгвэл та нар амжилт олох болно” гэж хэлэв. Шастирын дэд 20:20.

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

«እግዚአብሔር አምላካችሁን እመኑ፥ ትጸናላችሁ፤ ነቢያቱንም እመኑ፥ ትለምልማላችሁ።»

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

«Ишая 8:20. „Къыралгъа эм шаадеткъе; эгер олар бу сёзге коре сёйлемеселер, бу оларда ярыкъ олмагъаны себебиндендир.“ Мында Алланы халкъыны алдында эки текст къоюлгъанды: муваффакъият ичюн эки шарт. Йегованы́н озю айтхан къануну ве пейгъамберлик руху — Они́н халкъыны эр бир теҗрибеде ёллаштырмакъ ичюн икъметнинъ эки менбаасыдыр. Теснийе 4:6. „Бу сизнинъ икъметиниз ве фикир-идракинъиздир миллетлернинъ козю алдында; олар айтаджакълар: Шек-сиз, бу буюк миллет икъметли ве анълагъан бир халкътыр.“»

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

«Azəngir Êzdanî û Ruhê Pêxemberiyê bi dest bi dest diçin da ku dêrê rêberî û şîret bikin; û kengê dêrê vê yekê bi girtina qanûna Wî nas kiriye, ruhê pêxemberiyê hatî şandin da ku wê di rêya rastiyê de rêberî bike.

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

«ឯ វិវរណៈ ១២:១៧។ “ហើយ​នាគ​ក៏​ខឹង​សម្បារ​នឹង​ស្ត្រី​នោះ ហើយ​ទៅ​ធ្វើ​សង្គ្រាម​នឹង​ពួក​សំណល់​នៃ​ពូជ​របស់​នាង គឺ​អ្នក​ដែល​កាន់​តាម​បញ្ញត្តិ​របស់​ព្រះ ហើយ​មាន​ទីបន្ទាល់​របស់​ព្រះយេស៊ូវ​គ្រីស្ទ។” ព្រះបន្ទូល​ទំនាយ​នេះ​បង្ហាញ​យ៉ាង​ច្បាស់​ថា ក្រុមជំនុំ​សំណល់​នឹង​ទទួល​ស្គាល់​ព្រះ​នៅ​ក្នុង​ក្រឹត្យវិន័យ​របស់​ទ្រង់ ហើយ​នឹង​មាន​អំណោយទាន​ខាង​ទំនាយ។ ការគោរព​តាម​ក្រឹត្យវិន័យ​របស់​ព្រះ និង​វិញ្ញាណ​នៃ​ទំនាយ តែងតែ​ជា​សញ្ញា​សម្គាល់​ប្រជារាស្ត្រ​ពិត​របស់​ព្រះ ហើយ​ការល្បងល​ត្រូវ​បាន​ប្រទាន​ជា​ទូទៅ​តាម​រយៈ​ការ​សម្ដែង​នៅ​សម័យ​បច្ចុប្បន្ន។»

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

«در روزگار ارمیا، قوم دربارهٔ پیام موسی، ایلیا یا الیشع هیچ تردیدی نداشتند؛ اما پیامی را که خدا به‌واسطهٔ ارمیا فرستاده بود، مورد تردید قرار دادند و کنار نهادند، تا آنکه اثر و قوت آن تباه شد و دیگر هیچ چاره‌ای نماند جز اینکه خدا ایشان را به اسارت ببرد.»

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

“Уи Христос анцәақәа рхаангьы ауаа Иеремиа иаҳәамҭа ҵабыргуп ҳәа еилыркаахьан, насгьы урҭ рхала ирадырц абас ргәы иадырхәаԥшуан: дара рбаадыр рхаан иҟанаҵызҭгьы, уи иаҳәамҭа ирыдыркылон ҳәа; аха убри аамҭазы дара Христос иаҳәамҭа мап ацәыркит, иаразнак азы аԥааимбарцәа зегьы ирыҩхьаз.”

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

«چوون په جیهاندا دەنگی سێیەمین فریشتە هاتە هەڵدان، ئەوەی کە بۆ ئەوەیە شەریعەتی خودا بە تەواوی و بە هێزی خۆی بۆ کڵێسا ئاشکرا بکات، هەروەها بەخشینی پێشبینییەکەش لە هەمان کاتدا دووبارە گەڕایەوە. ئەم بەخشینە ڕۆڵێکی زۆر دیار و گرنگی بینیوە لە پەرەپێدان و پێشبردنی ئەم پەیامەدا.»

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

«Mívwul ra sa ka ngaihthlakna tihsual lo tak takte chungchang leh hnathawh dânte chungchanga ngaihthlakna danglamna te a lo awm a, chûngte chuan thuchah ringtute rinna tihbuai tûr leh hnathawhnaah inthenna hring tûrin an siam hnuah, hrilhlâwknaa thlarau chuan dinhmun chu engtin nge a nih tih a hrilhfiah zêl ṭhîn a ni. Chû thlarau chuan ringtute pawl hnenah ngaihtuahna inpumkhatna leh thiltihah inpumkhatna a thlen zêl ṭhîn. Thuchah lo ṭhanglian dân leh hnathawh lo pun chak dân kawnga harsatna tinrêng a lo chhuah tawh apiangah, Pathian dân lamah leh hrilhlâwknaa Thlarau êng lamah nghet takin ding tlatte chuan hnehna an chang a, hnathawh pawh an kutah a hmuingîl zêl ṭhîn a ni.» Loma Linda Messages, 33, 34.

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

Yoel kitābk “amān zamānā” der ruh al-nubuwwa čēn šenāsāyi kerdeya, ki ba ḥasb-e qawl-e Yuḥannā dar kitāb-e Mukāšafa, hamān shahādat-e ʿĪsā ast. Hamčanīn dar Kalām-e Ḵodā be sūrāt-e mustaqīm taʾyīd šode ast. Har do, Kitāb-e Muqaddas wa Ruh al-Nubuwwa, kitāb-e Yoel rā be rūz-hā-ye āḵir be sūrāt-e mustaqīm tatbīq mīkunand.

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

«Wakīla ba annabawān na dā sun yi magana ne ba sosai domin zamaninsu ba kamar yadda suka yi domin namu, har ya zama annabcin da suka yi yana da ƙarfi a gare mu. “To, duk waɗannan abubuwa sun faru da su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu waɗanda ƙarshen zamanai ya zo mana.” 1 Korintiyawa 10:11. “Ba domin kansu ba ne, amma dominmu suka yi hidimar waɗannan abubuwa, waɗanda yanzu aka sanar muku ta wurin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki wanda aka aiko daga sama; waɗannan abubuwa kuwa mala’iku suna marmarin dubawa cikinsu.” 1 Bitrus 1:12. …»

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

«الكتاب المقدس قد جمع كنوزه وربطها معًا لأجل هذا الجيل الأخير. إن جميع الأحداث العظيمة والمعاملات المهيبة في تاريخ العهد القديم قد كانت، وما تزال، تتكرر في الكنيسة في هذه الأيام الأخيرة». الرسائل المختارة، الكتاب 3، 338، 339.

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

യോവേലിന്റെ പ്രവചനം “ലോകത്തിന്റെ അറ്റങ്ങൾ വന്നിരിക്കുന്ന” അവരുടെ “മേൽ” “പ്രാബല്യത്തിൽ” ആകുന്നു. “പ്രാബല്യത്തിൽ” എന്നത് “ഇപ്പോഴത്തെ സത്യം” എപ്പോഴും ഒരു പരീക്ഷണമാണെന്ന കാര്യം മാത്രം ഊന്നിപ്പറയുന്നതാണ്; ആ പരീക്ഷണത്തിൽ പരാജയപ്പെടുന്നവർ യൂദാസ് പോലുള്ള ബൈബിളിലെ വ്യക്തികളാൽ പ്രതിനിധീകരിക്കപ്പെടുന്നു.

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

“Lección tras lección cayó sin ser atendida en los oídos de Judas. ¡Cuántos hoy siguen sus pasos! A la luz de la ley de Dios, los hombres egoístas ven sus malos caracteres, pero no realizan la reforma requerida, y continúan pasando de un estado de pecado a otro.

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

«Мәсихтің тәлімдері біздің өз дәуіріміз бен ұрпағымызға да қатысты. Ол былай деді: “Мен тек осылар үшін ғана емес, олардың сөзі арқылы Маған сенетіндер үшін де дұға етемін”. Соңғы күндерде бізге де Яһудаға жеткізілген сол куәлік жеткізілуде. Ол өз өмірінде іс жүзінде қолдана алмаған сол сабақтар естуші адамдарға да беріледі, бірақ олар да сондай-ақ сәтсіздікке ұшырайды, өйткені өз күнәларын тастамайды». Review and Herald, March 17, 1891.

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

Yohanis mul’ata Raajjiin Waaqayyoo fi dhugaa ba’umsa Yesus Kiristoosiif jedhee kitaaba Mul’ataa guutuu keessatti saba Waaqayyoo warra guyyaa dhumaa bakka bu’a; akkasumas Phaxmoositti ari’atamuun isaa warra balaa seera Dilbataa keessatti ari’ataman ni bakka bu’a. Inni sababii itti hidhametti ture ni ibsa.

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

من، یوحنا، که برادر شما نیز هستم و در مصیبت و در ملکوت و صبرِ عیسی مسیح شریک شما می‌باشم، به سبب کلام خدا و به جهت شهادتِ عیسی مسیح، در جزیره‌ای بودم که پَطمُس نامیده می‌شود. مکاشفه ۱:۹

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

John a Bible ne Nkɔmhyɛ Honhom no nti na wɔtaa no. Adɛn nti na wɔtaa ɔha ɔwɔtwe aduanan anan no esiane Nkɔmhyɛ Honhom no nti? Nokware a edi kan a odiyifo Yoel da no adi ne Seventh-day Adventist asafo no awaresɔe. Bere a ɔsomafo Petro kyerɛe sɛ Pentekoste yɛ Yoel nhoma no mmamu no, Petro yɛɛ saa de buaa Yudafo a na wɔreto nsa ahyɛ “kasa foforo” no adaedie no so no. Yudafo no, a saa bere no wɔyɛɛ Seventh-day Adventists a wɔwɔ nna a edi akyiri no ho sɛnkyerɛnne no, na wɔreka sɛ Petro ne wɔn a wɔreka asɛmpa no “aboro.” Seventh-day Adventists bɛko atia osutɔ a edi akyiri no nkrasɛm sɛnea Yudafo a wɔwɔ Petro bere so yɛe no. Wɔyɛ saa efisɛ wɔn a wɔreka osutɔ a edi akyiri no “mprempren nokware” sɔhwɛ nkrasɛm no kura “dedaw” fapem nokware ahorow no, na nokware foforo nyinaa gyina nokware dedaw so bere nyinaa. Yeremia frɛɛ Onyankopɔn nkurɔfo a wɔwɔ osutɔ a edi akyiri no bere mu sɛ wɔnantew akwan dedaw no mu na wontie ɔwɛmfo no torobɛnto nnyegyee no, nanso wɔpow. Fapem “dedaw” nokware nkrasɛm no gyina hɔ sɛnkyerɛnne kwan so wɔ Leviticus aduonu asia no “mmere ason” no mu, a ɛda apam abusuabɔ no adi wɔ homeda a ɛfa asase no ho no mu.

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

“Makuona kangkere ya mwandamo na Waadventista wa mwandamo, kama Yuda, wataitusaliti kwa Wakatoliki ili wapate mvuto wao wa kuja kinyume na kweli. Wakati huo watakatifu watakuwa watu wasiojulikana sana, wanaojulikana kidogo kwa Wakatoliki; lakini makanisa na Waadventista wa mwandamo wanaoijua imani na desturi zetu (kwa maana walituchukia kwa sababu ya Sabato, kwa kuwa hawakuweza kuipinga) watawasaliti watakatifu na kuwatoa taarifa kwa Wakatoliki kuwa ni wale wanaopuuza taasisi za watu; yaani, kwamba wanaishika Sabato na kuipuuza Jumapili.

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

“हां, कैथोलिक लोग प्रोटेस्टेंट लोगों से आगे बढ़ने को कहेंगे, और एक ऐसा फ़रमान जारी करेंगे कि जो कोई सप्ताह के सातवें दिन के स्थान पर पहले दिन का पालन न करेगा, वह मार डाला जाए। और कैथोलिक, जिनकी संख्या बड़ी है, प्रोटेस्टेंटों का साथ देंगे। कैथोलिक अपनी शक्ति पशु की मूरत को देंगे। और प्रोटेस्टेंट, जैसे उनकी माता ने उनसे पहले किया था, वैसे ही पवित्र लोगों का नाश करने के लिए कार्य करेंगे। परन्तु उनके फ़रमान के फल लाने या प्रभावी होने से पहले, पवित्र लोग परमेश्वर की वाणी द्वारा छुड़ा लिए जाएंगे।” Spalding and Magan, 1, 2.

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

ᎢᏔᎵᏁ ᏌᏍᏓ ᏭᎦᎾᏩᏛᎯ ᎤᏬᏂᏍᎬᎢ Ꮎ “nominal church” ᎠᎴ Ꮎ “nominal Adventists,” ᎠᎴ ᎤᏬᏎᎸᎢ ᎤᏩᏍᏗ ᎢᎬᏱᏊ ᎠᏂᏔᎵ “nominal groups” ᎠᎴ Ꮎ “Catholics.” Ꮎ “nominal church” ᎠᎴ Ꮎ “nominal Adventists,” “hated” ᎬᏩᏙᎴᎰᎯ ᏈᏓ ᎠᎴ ᏣᏂ, “on account of the Sabbath, for they could not refute it.” Ꮎ nominal church ᎠᎴ Catholics ᎥᏝ ᏱᎬᏩᏂᏍᏗ ᎨᏎᏍᏗ “refute” ᎤᏙᎯᏳᎯ ᏆᏍᎬ ᎤᏓᏅᏘ ᎢᎦ, ᎠᎴ “nominal Adventists” ᎥᏝ ᏱᎬᏩᏂᏍᏗ ᎨᏎᏍᏗ “refute” Ꮎ “seven times” ᎤᏪᎵᎩ ᎵᏫᏔᎦ ᏔᎵᏍᎪᎯ ᏑᏓᎵ, Ꮎ ᎦᏙᎯ ᏆᏍᎬ ᎤᏁᏨᎢ. Ꮎ nominal church ᎠᎴ Catholics ᎥᏝ ᏱᎬᏩᏂᏍᏗ ᎨᏎᏍᏗ “refute” Ꮎ ᎤᏙᎯᏳᎯ ᎠᏆᏍᎬ ᎤᏓᏅᏘ ᎢᎦ ᎠᏍᏆᏂᎪᏗ ᏗᎧᎿᎭᏩᏛᎲ ᎤᏓᏅᏘ ᎤᏙᎯᏳᎯ, ᎠᎴ “nominal Adventists” ᎥᏝ ᏱᎬᏩᏂᏍᏗ ᎨᏎᏍᏗ “refute” Ꮎ ᎤᏙᎯᏳᎯ Ꮎ “seven times” ᎤᏪᎵᎩ ᎵᏫᏔᎦ ᏔᎵᏍᎪᎯ ᏑᏓᎵ ᎠᏍᏆᏂᎪᏗ “foundational” ᎤᏙᎯᏳᎯ Millerite ᎤᏃᎯᏳᏒᎢ.

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

യോഹന്നാന്റെ പാത്മൊസിലെ തടങ്കൽ, ബൈബിളിനെയും പ്രവചനാത്മാവിനെയും ഒരുപോലെ ഉറച്ചുപിടിക്കുന്ന ഒരു ലക്ഷത്തി നാല്പത്തിനാലായിരത്തെയാണു പ്രതിനിധീകരിക്കുന്നത്; അവർ ഏഴാംദിവസ ശബ്ബത്തിനെക്കുറിച്ചു പുറത്തുനിന്നു പ്രത്യേകമായി ഉപദ്രവിക്കപ്പെടുകയും, ദേശത്തേക്കുള്ള ഏഴാംവർഷ ശബ്ബത്തിനെക്കുറിച്ചു അകത്തുനിന്നും ഉപദ്രവിക്കപ്പെടുകയും ചെയ്യുന്നു. ഈ കാരണത്താൽ, താൻ എന്തുകൊണ്ടാണ് ഉപദ്രവിക്കപ്പെടുന്നതെന്നതിനെക്കുറിച്ചുള്ള ഒമ്പതാം വാക്യത്തിലെ യോഹന്നാന്റെ സാക്ഷ്യത്തിനു പിന്നാലെ, പത്താം വാക്യത്തിലെ ശബ്ബത്തും “വലിയ ശബ്ദത്തിൽനിന്നുള്ള” കാഹളത്തെപ്പോലെയുള്ള, ഭൂതകാലത്തിൽനിന്നുള്ള (“പിന്നിൽ”) സന്ദേശവും വരുന്നു.

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

ڎن یوحنا، نا پە ئەمانەندا ستاس ورار اؤزو وارداشینیز، سِقینتیدە، عیسی مسیحنین پادشاهلیغیندا و صبرینده شریک اولان، الله‌ین سؤزو و عیسی مسیحنین شهادتی اوچون پطموس دئیلن آدادا ایدیم. ربّین گونو روحدا ایدیم، و آرقامدان بورازا بنزر بؤیۈک بیر سس اشیتم. مکاشفه ۱:۹، ۱۰.

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

Juan representa a aquellos que, en 9/11, oyeron la voz de trompeta del ángel de Apocalipsis dieciocho que llamaba al pueblo de Dios a volver a las «sendas antiguas» de Jeremías. Aquella gran voz fue también la advertencia de la séptima trompeta, que es asimismo el tercer ay.

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

Berna White eykwaa se, “Bible has accumulated and bound up together its treasures for this last generation.” Joel buuk so wɔ biblical “treasures” no mu baako a ɔyɛ present truth wɔ “last days” no mu. Pentecost bere mu no, Peter kyerɛɛ sɛ ɛyɛ Joel buuk no na na wɔrehyɛ no ma saa bere no. Peter, sɛnea ɛte wɔ Joel ho no, “spoke less for” Pentecost bere no sen yɛn “time.” Pentecost bere no yɛɛ early rain maa Christian Dispensation no. Pentecost hyɛ Christian Dispensation no ase, na saa ara so na ɛda Christian Dispensation no awiei nso adi. Christian Dispensation no awiei ne latter rain bere no sɛnea Pentecost yɛɛ ho mfonini no. Enti Peter yɛ Onyankopɔn nkurɔfoɔ a wɔwɔ Christian Dispensation no awiei no sɛnkyerɛnne, wɔn a wɔde Joel buuk no di dwuma de hu Honhom Kronkron no hwiegu no mmamu.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

لەکن پېترۆس، وەستا لەگەڵ یازدەکە، دەنگی خۆی بەرز کردەوە و پێیانی گوتن: ئەی پیاوانی یەهودیا و هەموو ئەوانەی لە ئۆرشەلیم نیشتەجێن، ئەمە بزانن و گوێ لە قسەکانم بگرن: چونکە ئەمانە مست نین وەک ئێوە وەهم دەکەن، لەبەر ئەوەی تەنها کاتی سێهەمی ڕۆژە. بەڵکو ئەمە ئەوەیە کە بە هۆی پێغەمبەر یۆئیل وتراوە؛ «وە دەبێت لە ڕۆژانی دواییدا، خودا دەفەرموێت، لە ڕۆحی خۆم دەڕێژم بەسەر هەموو جەستەیەکدا؛ و کوڕان و کچەکانتان پێشبینی دەکەن، و گەنجەکانتان دیمەن دەبینن، و پیرەکانتان خەون دەبینن؛ هەروەها لەو ڕۆژانەدا لەسەر خزمەتکارانم و کەنێزەکانم لە ڕۆحی خۆم دەڕێژم؛ و ئەوان پێشبینی دەکەن: و سەرسوڕمان لە ئاسمانی سەرەوە و نیشانەکان لە زەویی خوارەوە پیشان دەدەم؛ خوێن، و ئاگر، و هەڵمی دووکەڵ: خۆر دەگۆڕدرێت بۆ تاریکی، و مانگ بۆ خوێن، پێش ئەوەی ئەو ڕۆژی گەورە و بەناوبانگی یەزدان بێت: وە دەبێت، هەرکەس ناوی یەزدان بانگ بکات، ڕزگار دەبێت.» کارەکان 2:14–21.

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

ᱵᱷᱟᱵᱤᱥᱚᱛ ᱵᱤᱫᱟᱱ ᱨᱮ ᱥᱟᱯᱷᱚᱞ ᱪᱟᱛᱨᱟ ᱦᱚᱪᱚ ᱞᱟᱜᱤᱫ, ᱱᱚᱶᱟ ᱜᱚᱴᱟ ᱵᱩᱡᱷᱟᱹᱣ ᱛᱷᱤᱨ ᱛᱮ ᱛᱟᱦᱮᱱᱟ ᱡᱮ ᱡᱚᱜᱚᱛ ᱨᱮᱭᱟᱜ ᱛᱟᱭᱚᱢ ᱯᱟᱵᱤᱛᱨ ᱫᱷᱚᱨᱚᱢᱯᱚᱛᱷᱤ ᱨᱮᱱ ᱤᱛᱤᱦᱟᱥ ᱜᱚᱞᱯᱚ ᱨᱮ “ᱥᱟᱨᱤ ᱪᱮᱛᱟᱱ ᱨᱮ ᱥᱟᱨᱤ” ᱛᱮ ᱪᱤᱛᱨᱟᱹᱣ ᱟᱠᱟᱱᱟ। ᱱᱚᱶᱟ ᱥᱟᱹᱛᱭ ᱥᱟᱶ ᱡᱳᱲᱟᱣ ᱟᱠᱟᱱᱟ ᱡᱮ ᱵᱷᱟᱵᱤᱥᱚᱛᱵᱟᱠᱛᱟ ᱠᱚ ᱱᱤᱡᱮᱨ ᱛᱮ ᱛᱟᱭᱚᱢ ᱫᱤᱱ ᱨᱮ ᱤᱥᱣᱚᱨ ᱨᱮᱱ ᱦᱚᱲ ᱠᱚᱣᱟᱜ ᱯᱨᱚᱛᱤᱱᱤᱫᱷᱤ ᱛᱟᱱᱟ। ᱡᱳᱭᱮᱞ ᱟᱯᱚᱱᱟᱜ ᱯᱚᱛᱚᱵ “ᱛᱟᱭᱚᱢ ᱫᱤᱱ” ᱨᱮ ᱫᱚᱦᱚ ᱟᱠᱟᱫᱟ, ᱪᱮᱛᱟᱱ ᱡᱮ ᱱᱚᱶᱟ “ᱯᱨᱟᱵᱷᱩᱣᱟᱜ ᱫᱤᱱ” ᱨᱮᱭᱟᱜ ᱱᱟᱰᱮ ᱟᱹᱭᱩᱵ ᱠᱟᱱᱟ।

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

Tumutok kayo ng trumpeta sa Zion, at magbigay ng hudyat sa aking banal na bundok: manginig ang lahat ng nananahan sa lupain: sapagkat dumarating ang araw ng Panginoon, sapagkat ito’y malapit na. Joel 2:1.

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

「タッパル」という象徴は、そのほかの意味とともに、警告のメッセージを表す。象徴としてのタッパルは、文脈に応じて、一定の時期、あるいはある時点、またはその両方を表し得る。タッパルはまた、裁きをも表す。贖罪の日の十日前にあるラッパの祭りは、近づく裁きへの警告であった。

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

«Жаратқан Иенің күні» осы тіркес қолданылған аяттың мәнмәтініне қарай не уақыттың белгілі бір сәтін, не уақыт кезеңін білдіреді. «Жаратқан Иенің күні» жеті соңғы оба ретінде бейнеленген атқарушы соттың нышаны болуы мүмкін, немесе ол мыңжылдық мерзімнің соңындағы атқарушы сот болуы мүмкін. Қай жағдайда да, керней Құдайдың атқарушы сотын білдіреді. Сондықтан «Жаратқан Иенің күні» Құдайдың жазасы жүзеге асырылатын сәтті де, Құдайдың жазалары жүзеге асырылатын уақыт кезеңін де білдіре алады.

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

«بوق» نیز همانند «روزِ خداوند» می‌تواند هم نشان‌دهندۀ یک نقطه در زمان باشد و هم یک دورۀ زمانی؛ چنان‌که این امر در نقاط و دوره‌های تاریخی‌ای که هفت بوقِ مکاشفۀ هشت و نه نمایندگی می‌کنند، گواهی شده است. «روزِ خداوند» که یوئیل آن را با «بوقی» که باید نواخته شود به تصویر می‌کشد، هم یک نقطه در زمان است و هم یک دورۀ زمانی که از هنگامی آغاز می‌شود که داوریِ مردگان پایان یافت و داوریِ زندگان آغاز شد. در ۹/۱۱، بوقی نواخته شد که ورودِ داوریِ زندگان را به‌عنوان یک نقطه در زمان مشخص کرد، و نیز ۹/۱۱ را به‌عنوان آغازِ دورۀ داوریِ زندگان معین ساخت.

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

Eya enti nnɛ nso, sɛdeɛ Awurade seɛ ni, momfa mo koma nyinaa nsan mmra me nkyɛn, ne mmuadadie, ne su, ne awerɛhoɔ mu: na monsunsuane mo akoma, na ɛnyɛ mo ntadeɛ, na monsane mmra Awurade mo Onyankopɔn nkyɛn; ɛfiri sɛ ɔyɛ adomfoɔ ne mmɔborɔhunufoɔ, ɔyɛ abufuo mu brɛoo, na ɔwɔ ayamyeɛ bebree, na ɔgyae bɔne a ɔde reba no. Hwan na ɔnim sɛ ɔbɛsane aba na wagyae, na wagya nhyira bi wɔ n’akyi; mpo aduane afɔrebɔ ne nsã afɔrebɔ ama Awurade mo Onyankopɔn? Monhyɛn totorobɛnto wɔ Sion, montew mmuadadie ho, monfrɛ animuonyam badwa. Yoel 2:12–15.

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

Ari qalli iskay kaqmi Joel mandan waqra waqachisqa kananpaq. Joelpa “waqrankuna”qa iskaynintaqmi kan: qanchis qhipa plagaspa qayllamusaq kamachiq taripayninmanta willakuykuna, hinaspataq churakusqaña kanku Laodiceapa arrepentikuyman waqyakuyninpa contexto ukupi, hinaspa qayllapiña probationpa wisq’anankama.

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

Qayqır, əsla çəkinmə, səsini şeypur kimi ucaldıb xalqıma öz üsyanını, Yaqub nəslinə isə öz günahlarını göstər. Yeşaya 58:1.

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

Isaias, Joel, Juan y Pedro representan todos a los ciento cuarenta y cuatro mil de los últimos días, al igual que Jeremías, quien identifica cuándo ha de tocarse la trompeta.

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

Jis baarooni maɗa: “Dartee irratti dhaabadhaa; ilaalaa; daandiiwwan durii gaafadhaa, daandiin gaariin eessa akka taʼe hubadhaa; ishee irra deemaas, lubbuu keessaniif boqonnaa ni argattu.” Isaan garuu, “Ishee irra hin deemnu” jedhan. Akkasumas ani eegdotaa isin irratti ramadee, “Sagalee malakataa dhagaʼaa” jedheen. Isaan garuu, “Hin dhaggeeffannu” jedhan. Ermiyaas 6:16, 17.

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

Труба загучала в ці останні дні на 9/11, і тоді пізній дощ почав спадати на тих, хто обрав добру дорогу й ходив нею. Саме тоді зійшов ангел з Об’явлення вісімнадцятого.

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

“La lluvia tardía ha de derramarse sobre el pueblo de Dios. Un ángel poderoso ha de descender del cielo, y toda la tierra ha de ser alumbrada con su gloria.” Review and Herald, 21 de abril de 1891.

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

Kadi 9/11 nyeng New York mutanuge garem mapuŋ der'baŋ woŋaŋo, amgel map pələŋ demat, maŋane der'baŋ loŋaŋa atila kəpaŋu.

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

«کىچەل كەلگەن، مەن ئېيتقان سۆز شۇمۇكى، يېڭى يورك زور دولقۇن بىلەن سۈپۈرۈپ تاشلىنىدۇ دەپ؟ بۇنى مەن ھېچقاچان ئېيتمىغانمەن. مەن شۇنى ئېيتقانمەنكى، ئۇ يەردە قەۋەت ئۈستىگە قەۋەت بولۇپ كۆتۈرۈلۈۋاتقان ئۇلۇغ بىنالارغا قارىغىنىمدا: “پەرۋەردىگار يەرنى قەتئىي تىترىتىش ئۈچۈن ئورنىدىن تۇرغاندا، نېمە دېگەن دەھشەتلىك كۆرۈنۈشلەر يۈز بېرىدۇ! ئاندىن ۋەھىي 18:1–3 دىكى سۆزلەر ئەمەلگە ئاشىدۇ” دېدىم. ۋەھىي كىتابىنىڭ ئون سەككىزىنچى بابىنىڭ ھەممىسى يەر يۈزىگە كېلىدىغان ئىشلار ھەققىدە بىر ئاگاھلاندۇرۇشتۇر. لېكىن يېڭى يوركقا كېلىدىغان ئىشلار توغرۇلۇق ماڭا ئالاھىدە بېرىلگەن نۇر يوق؛ پەقەت شۇنى بىلىمەنكى، بىر كۈنى ئۇ يەردىكى ئۇلۇغ بىنالار خۇدانىڭ قۇدرىتىنىڭ ئايلاندۇرۇشى ۋە ئاستىن-ئۈستۈن قىلىشى بىلەن يىقىتىلىدۇ. ماڭا بېرىلگەن نۇرغا كۆرە، دۇنيادا ھالاكەت بارلىقىنى بىلىمەن. پەرۋەردىگاردىن بىرلا سۆز، ئۇنىڭ قۇدرەتلىك كۈچىنىڭ بىرلا تېگىشى، ۋە بۇ غايەت زور قۇرۇلۇشلار يىقىلىدۇ. بىز ئۇنىڭ دەھشىتىنى تەسەۋۋۇر قىلىپ بولالمايدىغان كۆرۈنۈشلەر يۈز بېرىدۇ.» Review and Herald, July 5, 1906.

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

9/11-এর দিনে রবিবারের আইন জারির সময় এর পূর্ণ বর্ষণের পূর্বে পরবর্তী বৃষ্টি অগ্রিমভাবে ঝিরঝির করে পড়তে শুরু করেছিল।

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

“Uyu əhdi-cədidin böyük işi, onun başlanğıcını səciyyələndirən Allahın qüdrətinin təzahüründən daha az bir təzahürlə başa çatmamalıdır. Müjdənin başlanğıcında ilk yağışın tökülməsində yerinə yetən peyğəmbərliklər, onun sonunda son yağışda yenidən yerinə yetməlidir. Bunlar həvari Peterin belə deyərkən intizarla gözlədiyi ‘təravət vaxtları’dır: ‘Buna görə tövbə edin və dönün ki, günahlarınız silinsin, Rəbbin hüzurundan təravət vaxtları gəldikdə, O da İsanı göndərsin.’ Həvarilərin İşləri 3:19, 20.” Böyük Mübarizə, 611, 612.

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

“నూతనోల్లాస కాలములు” యొక్క సంపూర్ణ నెరవేర్పు మీరు సజీవులై ఉన్నప్పుడే సంభవిస్తుంది, ఎందుకంటే హెచ్చరిక “మనస్సు మార్చుకొనుడి” అని ఉంది; మీరు మరణించి ఉంటే అది చేయుట అసాధ్యం. సజీవులైన ఆత్మల “పాపములు” ఇంకా “తుడిచివేయబడగల” సమయంలోనే “నూతనోల్లాస కాలములు” వచ్చును. “నూతనోల్లాస కాలములు” 9/11న ఆరంభమయ్యాయి; అందువలన అది సజీవుల తీర్పు ప్రారంభాన్ని గుర్తింపజేస్తుంది. సువార్తా వ్యవస్థ ముగింపునందు పెంతెకొస్తు మళ్లీ పునరావృతమవుతుంది. “నూతనోల్లాస కాలములు” వచ్చినప్పుడు, పెంతెకొస్తుతో మాదిరి చూపబడిన సంఘటనలు మరల పునరావృతమగుట ప్రారంభమైంది.

“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.

«ئۇنتۇلماس سەمىمىي ئارزۇ بىلەن مەن پەنتىكۇست كۈنىدىكى ۋەقەلەرنىڭ شۇ ۋاقىتتىكىدىنمۇ تېخىمۇ زور قۇدرەت بىلەن قايتا تەكرارلىنىدىغان ۋاقتىنى كۈتىمەن. يۇھاننا دەيدۇ: «مەن ئاسماندىن چۈشكەن يەنە بىر پەرىشتىنى كۆردۈم؛ ئۇنىڭ زور قۇدرىتى بار ئىدى، يەر يۈزى ئۇنىڭ شان-شەرىپى بىلەن يورۇتۇلدى.» ئاندىن، پەنتىكۇست مەزگىلىدىكىدەك، خەلق ھەقىقەتنىڭ ئۆزلىرىگە سۆزلەنگەنلىكىنى، ھەر بىر ئادەمنىڭ ئۆز تىلىدا ئاڭلايدۇ. »

“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.

“ယွဟောဝါသည် မိမိအား ဝတ်ပြုအမှုဆောင်လိုသော စိတ်ရင်းမှန်သော အသက်ဝိညာဉ်တိုင်း၌ အသက်သစ်ကို မှုတ်သွင်းပေးတော်မူနိုင်ပြီး၊ ပလ္လင်ယဇ်ပူဇော်ရာမှ ယူသော မီးခဲပူဖြင့် နှုတ်ခမ်းတို့ကို ထိတော်မူကာ၊ ထိုနှုတ်ခမ်းတို့ကို ကိုယ်တော်၏ ချီးမွမ်းခြင်းဖြင့် ဝေါဟာရပြည့်စုံစေတော်မူနိုင်သည်။ အသံထောင်ပေါင်းများစွာသည် ဘုရားသခင်၏ နှုတ်ကပတ်တော်အတွင်းရှိ အံ့ဖွယ်သမ္မာတရားများကို ကြေညာပြောဆိုရန် တန်ခိုးဖြင့် ပြည့်ဝစေခြင်းကို ခံရကြလိမ့်မည်။ တတ်တတ်မပြောနိုင်သော လျှာသည် ဖြေလွှတ်ခြင်းကို ခံရမည်ဖြစ်ပြီး၊ ကြောက်ရွံ့တတ်သူတို့သည်လည်း သမ္မာတရားအတွက် ရဲရင့်သော သက်သေခံချက်ကို ဆောင်ရွက်နိုင်ရန် ခွန်အားရှိသောသူများ ဖြစ်စေခြင်းကို ခံရကြလိမ့်မည်။ ထာဝရဘုရားသည် မိမိလူမျိုးတို့အား စိတ်ဝိညာဉ်ဗိမာန်ကို အညစ်အကြေးအမျိုးမျိုးမှ သန့်စင်စေတော်မူ၍၊ ကိုယ်တော်နှင့် အလွန်နီးကပ်သော ဆက်သွယ်မှုကို ထိန်းသိမ်းနိုင်ကြစေရန် မစတော်မူပါစေ။ သို့မှသာ နောက်ကျမိုးရေ သွန်းလောင်းခြင်းခံရသည့်အခါ သူတို့သည် ထိုမိုးရေ၏ ပါဝင်ခံစားသူများ ဖြစ်နိုင်ကြမည်။” Review and Herald, July 20, 1886.

We will continue in the next article.

In die volgende artikel sal ons voortgaan.

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

Ve ñandeve oñeʼẽvaʼekue angel ou jey ha chemombáy, peteĩ kuimbaʼe okegui oñemombáyháicha. Ha heʼi chéve: Mbaʼe piko rehecha? Ha che haʼe: Amaña, ha péina ápe peteĩ candelabro óro memete guigua, hiʼári peteĩ mbaʼyru, ha hiʼári hína ijetyvyro siete, ha siete tubo umi siete lámpara-pe g̃uarã, oĩva hiʼári. Ha mokõi olívo yvyramáta ijykére, peteĩ mbaʼyru akatúa gotyo, ha ambue asu gotyo.

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

لەبەر ئەوە وەڵامم دایەوە و قسەم کرد لەگەڵ ئەو فریشتەیەی کە لەگەڵمدا دەدووایەوە، و گوتم: ئەی گەورەم، ئەمانە چین؟ ئەوجا ئەو فریشتەیەی کە لەگەڵمدا دەدووایەوە وەڵامی دامەوە و پێی وتم: ئایا نازانیت ئەمانە چین؟ منیش گوتم: نەخێر، ئەی گەورەم.

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

ئەمەش وەڵامی دامەوە و پێی وتوم: ئەمە وشەی یەزدانە بۆ زەڕوبابەل، دەفەرموێت: نە بە هێز، نە بە توانە، بەڵکو بە ڕۆحی خۆم، دەفەرموێت یەزدانی سوپاسالاران. زەکەریا 4:1–6.