“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.

«На Писанията има някои неща, които са трудни за разбиране и които, според думите на Петър, невежите и неутвърдените изопачават за своя собствена погибел. В този живот може и да не сме способни да обясним значението на всеки пасаж от Писанието; но няма жизненоважни точки на практическата истина, които да бъдат обвити в тайнствена неяснота. Когато настъпи времето, според Божието провидение, светът да бъде изпитан относно истината за онова време, умовете ще бъдат подбудени от Неговия Дух да изследват Писанията, дори с пост и с молитва, докато звено след звено бъде издирено и съединено в съвършена верига. Всеки факт, който непосредствено засяга спасението на души, ще бъде направен тъй ясен, че никой да не е нужно да греши или да ходи в тъмнина.

“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.

“Ni loko be téli na lálabi bɔlɔɔ ka nɛgɛya kalan kɛ, an ka wagati la siran-kuma min yé kà fɔrɔ ye, ó yé yɛrɛ la kɛnɛya kɛra ka jɛ. An bɛ taamasiyɛn don ni hɛrɛ minnu an bɛ sɔrɔ ani ni kɛnɛya min bɛ tila an ka sila kan. Niiw minnu tún bɛ si kɔrɔw la, olu fana tún bɛ taamasiyɛn don kɛnɛya min yé sira sɔrɔ ka tila olu kan. Olu hakilina tún bɛ sigi Dɔgɔya-Sebɛnni la yɔrɔ caman kan, minnu tún bɛ olu kɔrɔsi. Nka olu ma sisan kɛnɛyaw faamu i n’a fɔ an bɛ minnu faamu ye. Olu ma tún bɛ taamasiyɛn don kɛnɛya min olu ma sɔrɔ ye. Olu tún bɛ ni Bibli ye i n’a fɔ an fana bɛ ni a ye; nka wagati min na kɛnɛya dɔw yé ka fɔlɔ ka bɔ kɛnɛ la, minnu bɛ se ka ɲɔgɔn ɲini ni dugukolo in ka taarikɛ laban-jɛginw ye, o bɛ kɛnɛ la danbe laban maariw la minnu bɛna to dugukolo kan.”

“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.

«La vérité spéciale a été adaptée aux conditions des générations telles qu’elles ont existé. La vérité présente, qui constitue une épreuve pour le peuple de cette génération, n’était pas une épreuve pour le peuple des générations d’autrefois. Si la lumière qui brille maintenant sur nous concernant le sabbat du quatrième commandement avait été donnée aux générations passées, Dieu les aurait tenues responsables de cette lumière.» Testimonies, volume 2, 692, 693.

New and Old

Mpya na ya Kale

“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.

“प्रत्येक युग में सत्य का एक नया विकास होता है, उस पीढ़ी के लोगों के लिए परमेश्वर का एक संदेश। पुराने सत्य सब के सब अनिवार्य हैं; नया सत्य पुराने से स्वतंत्र नहीं होता, वरन् उसी का उद्घाटन होता है। केवल तब, जब पुराने सत्यों को समझा जाता है, हम नए को ग्रहण कर सकते हैं। जब मसीह ने अपने चेलों पर अपने पुनरुत्थान का सत्य प्रकट करना चाहा, तब उसने ‘मूसा और सब भविष्यद्वक्ताओं से आरम्भ करके’ ‘समस्त पवित्रशास्त्र में अपने विषय की बातें उन्हें समझाईं।’ लूका 24:27। परन्तु वह ज्योति, जो सत्य के नूतन उद्घाटन में चमकती है, उसी से पुराने की महिमा प्रकट होती है। जो कोई नए को अस्वीकार या उपेक्षित करता है, वह वास्तव में पुराने का अधिकारी नहीं है। उसके लिए वह अपनी जीवनदायिनी शक्ति खो देता है और केवल एक निर्जीव रूप बनकर रह जाता है।”

“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.

«Υπάρχουν εκείνοι που ομολογούν ότι πιστεύουν και διδάσκουν τις αλήθειες της Παλαιάς Διαθήκης, ενώ απορρίπτουν την Καινή. Αλλά, αρνούμενοι να δεχθούν τις διδασκαλίες του Χριστού, δείχνουν ότι δεν πιστεύουν εκείνο το οποίο έχουν λαλήσει οι πατριάρχες και οι προφήτες. «Εάν επιστεύετε εις τον Μωυσήν», είπε ο Χριστός, «θα επιστεύετε και εις Εμέ· διότι εκείνος έγραψε περί Εμού». Ιωάν. 5:46. Επομένως, δεν υπάρχει καμία πραγματική δύναμη ούτε στη διδασκαλία τους ακόμη και της Παλαιάς Διαθήκης.»

“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.

“Ba bangata ba ipolelang hore ba lumela le ho ruta evangeli ba mo phosong o tshwanang. Ba bea ka thoko Mangolo a Testamente ya Kgale, ao Kreste a ileng a re ka ona: ‘Ke wona a pakang ka Nna.’ Johanne 5:39. Ka ho hana ya Kgale, ha e le hantle ba hana le e Ntjha; hobane ka bobedi ke dikarolo tsa ntho e le nngwe e sa arohaneng. Ha ho motho ya ka hlahisang molao wa Modimo ka nepo ntle le evangeli, kapa evangeli ntle le molao. Molao ke evangeli e apesitsweng sebopeho, mme evangeli ke molao o senotsweng ka botlalo. Molao ke motso, evangeli ke palesa e nkhang hamonate le tholwana eo o e behang.”

“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.

«Το Παλαιό Διαθήκη ρίπτει φως επάνω στην Καινή, και η Καινή επάνω στην Παλαιά. Καθεμία αποτελεί αποκάλυψη της δόξας του Θεού εν Χριστώ. Και οι δύο παρουσιάζουν αλήθειες που θα αποκαλύπτουν διαρκώς νέα βάθη νοήματος στον ειλικρινή ζητητή.» Christ’s Object Lessons, 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.

Haqiqat, ta’rifiga ko‘ra, muayyan bir davr uchun “ochib berilgan haqiqat” bo‘lib, u “ravshan ko‘rinadigan va tushuntirilgan” haqiqatdir. “Hozirgi haqiqat” ochib beriladigan paytda yashayotgan avlod ushbu haqiqatni qabul qilishga “mas’ul” hisoblanadi, aks holda halok bo‘ladi. “Ushbu avlod” uchun “hozirgi sinovchi haqiqat”ni tashkil etuvchi jamuljam haqiqatlar “bu yer tarixining yakunlovchi sahnalari bilan bog‘liq holda” “maxsus” haqiqatlarning “bosqichma-bosqich ochilishi”da ifodalanadi. Haqiqat, va demakki “hozirgi haqiqat,” Yangi Ahdning Eski Ahdga nisbati orqali timsollanadi. Haqiqat ikki guvoh asosida mustahkamlanadi va haqiqatning boshlanishi ham, oxiri ham, zohiriysi ham, ruhoniysi ham, qadimiysi ham, zamonaviysi ham, alfası ham, omegasi ham, birinchisi ham, oxirgisi ham bor.

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.”

La base millérite du message du premier ange est « l’ancien » par rapport au message de la « vérité présente » du troisième ange. Ceux qui « rejettent l’Ancien » « rejettent virtuellement le Nouveau », car tous deux sont des parties d’un tout inséparable.

“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.

“Mi vidis la neceson, ke la mesaĝistoj precipe vigle observu kaj kontraŭstaru ĉian fanatikecon, kie ajn ili povus vidi ĝin ekaperi. Satano premas de ĉiu flanko, kaj se ni ne gardas nin kontraŭ li, kaj ne havas niajn okulojn malfermitaj al liaj artifikoj kaj kaptiloj, kaj ne surhavas la tutan armaĵon de Dio, la fajraj sagoj de la malvirtulo trafos nin. Multaj altvaloraj veroj estas entenataj en la Vorto de Dio, sed estas la ‘nuna vero’, kiun la grego bezonas nun. Mi vidis la danĝeron, ke la mesaĝistoj foriras de la gravaj punktoj de nuna vero por okupiĝi pri temoj, kiuj ne taŭgas por unuigi la gregon kaj sanktigi la animon. Satano ĉi tie uzos ĉian eblan avantaĝon por damaĝi la aferon.”

“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.

«Mais des sujets tels que le sanctuaire, en relation avec les 2300 jours, les commandements de Dieu et la foi de Jésus, sont parfaitement propres à expliquer le mouvement adventiste passé et à montrer quelle est notre position présente, à affermir la foi de ceux qui doutent et à donner l’assurance de l’avenir glorieux. J’ai souvent vu que tels étaient les principaux sujets sur lesquels les messagers devaient s’étendre.» 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.

「聖所、二千三百日、神の戒め、そしてイエスの信仰」に関することは、「過去の再臨運動」であるミラー派の運動を説明するための鍵であり、そうすることによって、「現在のわれわれの立場が何であるか」を「完全に」説明する鍵でもある。「過去の再臨運動」を「疑っている」者たちは、「栄光ある未来に確実性を与える」ものを「疑っている」のである。未来に確実性を与えるものは、過去である。

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.

Le livre de Joël est un message de vérité présente mise à l’épreuve. Cela est confirmé par de multiples témoins. Joël est désigné comme la « vérité présente » par l’Esprit de prophétie, lequel, selon Jean dans le livre de l’Apocalypse, est le témoignage de Jésus.

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.

Dévoilement de Jésus-Christ, que Dieu lui a donné pour montrer à ses serviteurs les choses qui doivent arriver bientôt; et il l’a fait connaître, en l’envoyant par son ange à son serviteur Jean, lequel a rendu témoignage à la parole de Dieu, au témoignage de Jésus-Christ, et à tout ce qu’il a vu. Apocalypse 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.

Le « témoignage » de Jean (dont il a « rendu témoignage ») est présenté en trois parties. Il a consigné la « parole de Dieu », le « témoignage de Jésus » et « les choses qu’il a vues ». Dans les deux premiers versets de l’Apocalypse, Jean représente quelqu’un à qui a été accordé le don de « l’esprit de prophétie ». Ce don comprend une révélation spéciale de la Parole de Dieu, et il comprend aussi des révélations spéciales transmises au prophète par les paroles du Christ ; (soit directement par le Christ, soit par l’intermédiaire de ses représentants angéliques) et ce don comprend également la vérité présentée par le moyen de songes et de visions. L’esprit de prophétie est le témoignage du Christ transmis au prophète, et il porte la même autorité que si un ange ou le Christ prononçait ces paroles.

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.

Et je tombai à ses pieds pour l’adorer. Mais il me dit : Garde-toi de le faire ! Je suis ton compagnon de service, et celui de tes frères qui ont le témoignage de Jésus. Adore Dieu ; car le témoignage de Jésus est l’esprit de la prophétie. Apocalypse 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 s’identifie comme un compagnon de service de Jean, et il ne doit pas être adoré. Gabriel précise aussi que les « frères » que représente Jean « ont le témoignage de Jésus », lequel est « l’esprit de prophétie ». Les « frères » que Jean représente sont les cent quarante-quatre mille, et tous les frères ont « l’esprit de prophétie ».

“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.

«អស់​គ្នា​ក៏​ក្រោក​ឡើង​ពី​ព្រឹក​ព្រលឹម ហើយ​ចេញ​ទៅ​កាន់​វាល​រហោស្ថាន​តេកូអា។ កាល​ដែល​ពួក​គេ​កំពុង​ចេញ​ទៅ យេហូសាផាត​ក៏​ឈរ​ឡើង ហើយ​មាន​ព្រះបន្ទូល​ថា ចូរ​ស្តាប់​ខ្ញុំ​ចុះ ឱ​យូដា និង​អ្នក​ស្រុក​ក្រុង​យេរូសាឡឹម​អើយ; ចូរ​ជឿ​ដល់​ព្រះយេហូវ៉ា​ជា​ព្រះ​របស់​អ្នក​រាល់​គ្នា នោះ​អ្នក​រាល់​គ្នា​នឹង​បាន​តាំង​មាំមួន; ចូរ​ជឿ​ពួក​ហោរា​របស់​ព្រះអង្គ នោះ​អ្នក​រាល់​គ្នា​នឹង​បាន​រុងរឿង។ ២ របាក្សត្រ ២០:២០»

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

« Croyez en l’Éternel, votre Dieu, et vous serez affermis ; croyez en ses prophètes, et vous prospérerez. »

“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.’

“Esaya 8:20. ‘Ke molaong le bopaking; haeba ba sa bue ho ea ka lentsoe lena, ke hobane ha ho leseli ho bona.’ Litemana tse peli li behoa mona ka pel’a sechaba sa Molimo: maemo a mabeli a katleho. Molao o builoeng ke Jehova ka boeena, le moea oa boprofeta, ke mehloli e ’meli ea bohlale ea ho tataisa sechaba sa Hae boiphihlelong bo bong le bo bong. Deuteronoma 4:6. ‘Hona ke bohlale ba lōna le kutloisiso ea lōna mahlong a lichaba, tse tla re, Ka ’nete sechaba sena se seholo ke sechaba se bohlale le se nang le kutloisiso.’”

“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.

“Lwa Bondye ak Lespri Pwofesi a mache men nan men pou gide ak konseye legliz la, epi chak fwa legliz la rekonèt sa lè li obeyi lwa Li a, lespri pwofesi a te voye pou gide li nan chemen verite a.

“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.

“Ufunuo 12:17. ‘Yule joka akamkasirikia mwanamke, akaenda kupigana vita na wazao wake waliosalia, wazishikao amri za Mungu, nao wana ushuhuda wa Yesu Kristo.’ Unabii huu unaonyesha wazi kwamba kanisa la masalio litamkiri Mungu katika sheria Yake na litakuwa na karama ya unabii. Utii kwa sheria ya Mungu, na roho ya unabii, siku zote vimewatofautisha watu wa kweli wa Mungu, na kwa kawaida jaribio hutolewa kwa njia ya madhihirisho ya wakati uliopo.”

“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.

Ғайритабий эмаски, Ермия даврида халқ Мусо, Ильёс ёки Элишанинг хабари борасида ҳеч қандай шубҳа қилмаган, аммо Худо томонидан Ермияга юборилган хабарни эса сўроқ остига олдилар ва четга сурдилар; оқибатда унинг таъсири ва қудрати беҳуда кетди ва Худо уларни асирликка олиб кетишидан бошқа ҳеч қандай чора қолмади.

“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.

“De la même manière, aux jours du Christ, le peuple avait appris que le message de Jérémie était vrai, et il se persuadait de croire que, s’il avait vécu aux jours de ses pères, il aurait accepté son message; mais, dans le même temps, il rejetait le message du Christ, de qui tous les prophètes avaient écrit.

“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.

« Lorsque le message du troisième ange s’éleva dans le monde, message destiné à révéler à l’Église la loi de Dieu dans toute sa plénitude et sa puissance, le don prophétique fut également aussitôt rétabli. Ce don a joué un rôle des plus éminents dans le développement et l’avancement de ce message. »

“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.

“Nuair a tha eadar-dhealachaidhean beachd air èirigh a thaobh mhìneachaidhean nan Sgriobtairean agus dhòighean-obrach, a tha air an tomhas gu creideamh nan creidmheach anns an teachdaireachd a chrathadh agus eas-aonachd a thoirt a-steach don obair, tha spiorad na fàidheadaireachd an-còmhnaidh air solas a thilgeil air an t-suidheachadh. Thug e an-còmhnaidh aonachd smaointe agus co-sheirm gnìomh do chorp nan creidmheach. Anns gach èiginn a dh’èirich ann an leasachadh na teachdaireachd agus fàs na h-obrach, bhuadhaich iadsan a sheas gu daingeann ri taobh lagh Dhè agus solas Spiorad na fàidheadaireachd, agus shoirbhich leis an obair nan làmhan.” 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.

Le livre de Joël est directement identifié comme la « vérité présente » dans l’Esprit de prophétie, lequel, selon Jean dans le livre de l’Apocalypse, est le témoignage de Jésus. Il est aussi directement confirmé dans la Parole de Dieu. La Bible comme l’Esprit de prophétie appliquent directement le livre de Joël aux derniers jours.

“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. …

«Chacun des anciens prophètes parlait moins pour son propre temps que pour le nôtre, de sorte que leur prophétie est en vigueur pour nous. “Or toutes ces choses leur arrivaient pour servir d’exemples, et elles ont été écrites pour notre instruction, à nous qui sommes parvenus à la fin des siècles.” 1 Corinthiens 10:11. “Ce n’est pas pour eux-mêmes, mais pour nous qu’ils étaient ministres de ces choses, qui vous ont maintenant été annoncées par ceux qui vous ont prêché l’Évangile par le Saint-Esprit envoyé du ciel, et dans lesquelles les anges désirent plonger leurs regards.” 1 Pierre 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.

“La Bible a accumulé et rassemblé ses trésors pour cette dernière génération. Tous les grands événements et toutes les transactions solennelles de l’histoire de l’Ancien Testament se sont répétés, et se répètent, dans l’Église en ces derniers jours.” Messages choisis, livre 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.

Profesía Joel nisqa qhelqasqaqa “llank’achisqa” kachkan “chaykunaman” “pimanakunachus kay pachaq tukukuyninkuna chayamusqan.” “Llank’achisqa” nisqaqa sasachayllataqmi sut’inchan, “kunan pacha cheqaq kay” sapa kuti suyanapaq prueba kasqanta, chay prueba-ta mana atipaykunkuqa, Judas hina bibliapi runakuna nisqawanmi rikuchisqa kanku.

“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.

«Сабақ артынан сабақ Яһуданың құлағына жеткенімен, елеусіз қалды. Бүгінде қаншама адам оның ізімен жүруде. Құдай заңының нұрында өзімшіл адамдар өздерінің зұлым мінез-құлқын көреді, бірақ талап етілетін түзелуді жүзеге асырмай, бір күнәлі күйден екіншісіне өте береді. »

“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.

« Les leçons du Christ s’appliquent à notre époque et à notre génération. Il a dit : “Je ne prie pas pour eux seulement, mais encore pour ceux qui croiront en moi par leur parole.” Le même témoignage nous est adressé en ces derniers jours que celui qui fut adressé à Judas. Les mêmes leçons qu’il n’a pas su rendre effectives dans sa vie parviennent à des hommes qui entendent, et pourtant connaissent un échec semblable, parce qu’ils ne renoncent pas à leur péché. » Review and Herald, 17 mars 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.

Yohane mu gitabo cyose cy’Ibyahishuwe ashushanya ubwoko bw’Imana bwo mu minsi y’imperuka, kandi ubwo yoherezwaga i Patimo agahagararira abazarenganywa mu gihe cy’ikibazo cy’itegeko ryo ku Cyumweru. Avuga impamvu yatumye afungwa.

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.

أنا يوحنا، أخوكم أيضًا وشريككم في الضيقة، وفي ملكوت يسوع المسيح وصبره، كنت في الجزيرة التي تُدعى بطمس، من أجل كلمة الله، ومن أجل شهادة يسوع المسيح. رؤيا 1:9.

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.

Juan fue perseguido por la Biblia y el Espíritu de Profecía. ¿Por qué son perseguidos los ciento cuarenta y cuatro mil a causa del Espíritu de Profecía? La primera verdad que identifica el profeta Joel es la apostasía de la Iglesia Adventista del Séptimo Día. Cuando el apóstol Pedro identificó que Pentecostés era un cumplimiento del libro de Joel, Pedro lo hizo en respuesta a que los judíos atacaban la manifestación de las “lenguas”. Los judíos, que entonces tipificaban a los Adventistas del Séptimo Día en los últimos días, sostenían que Pedro y los que proclamaban el mensaje estaban “ebrios”. Los Adventistas del Séptimo Día combatirán contra el mensaje de la lluvia tardía, tal como lo hicieron los judíos en el tiempo de Pedro. Lo hacen porque quienes están proclamando el mensaje probatorio de la “verdad presente” de la lluvia tardía poseen las antiguas verdades fundamentales, pues la verdad nueva siempre se basa en la verdad antigua. Jeremías llamó al pueblo de Dios, en el tiempo de la lluvia tardía, a andar por las sendas antiguas y a escuchar el sonido de la trompeta del atalaya, pero ellos rehúsan hacerlo. El mensaje de verdad fundamental “antigua” está representado simbólicamente por los “siete tiempos” de Levítico veintiséis, que expone la relación del pacto en términos del sábado de la tierra.

“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.

「わたしは、名目上の教会と名目上のアドベンチストたちが、ユダのように、真理に敵対するためにその勢力を得ようとして、わたしたちをカトリックに売り渡すのを見た。そのとき聖徒たちは、カトリックにはほとんど知られていない、目立たぬ民となるであろう。だが、わたしたちの信仰と慣習を知っている諸教会と名目上のアドベンチストたち（彼らは安息日のゆえにわたしたちを憎んだのである。なぜなら、彼らはそれに反駁することができなかったからである）は、聖徒たちを裏切り、民の制度を無視する者たちとしてカトリックに告げるであろう。すなわち、彼らは安息日を守り、日曜日を顧みないのである。」

“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.

«Потом католики побудят протестантов идти вперёд и издать указ, что все, кто не будет соблюдать первый день недели вместо седьмого дня, должны быть преданы смерти. И католики, которых много числом, станут на стороне протестантов. Католики дадут свою силу образу зверя. И протестанты будут действовать так, как прежде действовала их мать, чтобы уничтожить святых. Но прежде чем их указ принесёт или даст плод, святые будут избавлены Голосом Божьим». 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.

ክልተ ሳዕቲ ሓብቲ ዋይት “ስማዊት ቤተ ክርስቲያን”ን “ስማውያን ኣድቬንቲስት”ን ትጠቅስ፣ ኣብ ተመሳሳሊ ግዜ ድማ ነዞም ክልተ “ስማውያን ጉጅለታት” ካብ “ካቶሊካውያን” ፍልይነት ትገብር። እቶም “ስማዊት ቤተ ክርስቲያን”ን “ስማውያን ኣድቬንቲስት”ን፣ ነቶም ብጴጥሮስን ዮሃንስን ዝተወከሉ ሰባት፣ “ብምኽንያት ሰንበት ጸልእዎም፣ ምኽንያቱ ክነፍግዎ ኣይከኣሉን ነበሩ።” ስማዊት ቤተ ክርስቲያንን ካቶሊካውያንን ንሓቂ ሰንበት ሻብዐይቲ መዓልቲ “ክነፍግዋ” ኣይክእሉን፣ ከምኡ ድማ “ስማውያን ኣድቬንቲስት” ን“ሸውዓተ ጊዜ” ዘለዎ ሌዋውያን ዕስራን ሽዱሽተን ክ“ነፍግዎ” ኣይክእሉን፣ እዚ ድማ ናይ ምድሪ ትእዛዝ ሰንበት እዩ። ስማዊት ቤተ ክርስቲያንን ካቶሊካውያንን ሰንበት ሻብዐይቲ መዓልቲ “መሰረታዊት” መጽሓፍ ቅዱሳዊት ሓቂ ምዃና “ክነፍግዎ” ኣይክእሉን፣ ከምኡ ድማ “ስማውያን ኣድቬንቲስት” ነቲ “ሸውዓተ ጊዜ” ናይ ሌዋውያን ዕስራን ሽዱሽተን “መሰረታዊ” ሚለራዊ ሓቂ ምዃኑ “ክነፍግዎ” ኣይክእሉን።

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.”

Yohana akiwa kifungoni huko Patmo anawakilisha wale mia moja na arobaini na nne elfu wanaoshikilia Biblia pamoja na Roho ya Unabii, na ambao hasa huteswa kutoka nje kwa sababu ya Sabato ya siku ya saba na huteswa kutoka ndani kwa sababu ya Sabato ya mwaka wa saba kwa ajili ya nchi. Kwa sababu hii, ushuhuda wa Yohana kuhusu kwa nini alikuwa akiteswa katika aya ya tisa unafuatwa na Sabato ya aya ya kumi na ujumbe kutoka wakati uliopita (“nyuma”) kutoka kwa “sauti kuu” kama ya “baragumu.”

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.

Aku, Yohanes, yang juga adalah saudaramu dan teman sekutumu dalam kesusahan, dan dalam Kerajaan serta ketekunan Yesus Kristus, berada di pulau yang bernama Patmos oleh karena firman Allah dan kesaksian Yesus Kristus. Aku dikuasai oleh Roh pada hari Tuhan, dan aku mendengar dari belakangku suatu suara nyaring, seperti bunyi sangkakala. Wahyu 1:9, 10.

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.

Yohane awɔnkyerɛ wɔn a wɔtee ɔbɔfo a ɔwɔ Adiyisɛm dumiɛnsa no torobɛnto nne no wɔ 9/11 mu, a ɛfrɛ Onyankopɔn nkurɔfo sɛ wɔnsan nkɔ Yeremia “kwan dada” no so. Saa nne kɛse no nso yɛ na ɛyɛ kɔkɔbɔ a ɛfa torobɛnto a ɛto so ason ho, a ɛno nso ne awerɛhosɛm a ɛto so abiɛsa no.

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.

সিস্টার হোয়াইট লিপিবদ্ধ করেছেন যে “Bible has accumulated and bound up together its treasures for this last generation.” যোয়েল গ্রন্থ সেই সকল বাইবেলীয় “treasures”-এর একটি, যা “last days”-এর জন্য বর্তমান সত্য। পেন্টেকোস্টের সময় পিতর নির্দেশ করেছিলেন যে তখন যোয়েল গ্রন্থই পরিপূর্ণতা লাভ করছিল। পিতর, যোয়েলের ন্যায়, পেন্টেকোস্টের সময়পর্বের জন্য যত না “spoke less for”, তার চেয়ে আমাদের “time”-এর জন্য অধিক বলেছিলেন। পেন্টেকোস্টের সময়পর্ব ছিল খ্রিষ্টীয় বিধানের প্রারম্ভিক বৃষ্টি। পেন্টেকোস্ট খ্রিষ্টীয় বিধানের সূচনা চিহ্নিত করে, এবং সেই দ্বারা এটি খ্রিষ্টীয় বিধানের সমাপ্তিকেও চিত্রিত করে। খ্রিষ্টীয় বিধানের সমাপ্তি হলো পরবৃষ্টি-সময়, যা পেন্টেকোস্ট দ্বারা প্রতিরূপায়িত। অতএব পিতর খ্রিষ্টীয় বিধানের অন্তিমকালে ঈশ্বরের সেই জনগণের প্রতীক, যারা পবিত্র আত্মার বর্ষণের পরিপূর্ণতা চিহ্নিত করে, এবং তা করার জন্য যোয়েল গ্রন্থকে প্রয়োগ করে।

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.

Але Петро, ставши з одинадцятьма, підніс свій голос і промовив до них: Мужі юдейські, і всі, що живете в Єрусалимі, нехай буде вам відоме це, і вислухайте мої слова: бо вони не п’яні, як ви гадаєте, адже тепер лише третя година дня. Але це є те, що було сказане через пророка Йоіла: І станеться останніми днями, говорить Бог, що виллю від Духа Мого на всяке тіло; і пророкуватимуть ваші сини та ваші дочки, і ваші юнаки бачитимуть видіння, а вашим старим снитимуться сни. І на рабів Моїх, і на рабинь Моїх виллю тими днями від Духа Мого, і вони пророкуватимуть. І дам чуда на небі вгорі та знамення на землі внизу: кров, і вогонь, і куряву диму. Сонце обернеться в темряву, а місяць — у кров, перед тим як прийде той великий і славний день Господній. І станеться, що кожен, хто покличе Ім’я Господнє, спасеться. Дії 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.”

Munhu wa udi ḓivha zwiporofita nga nḓila i bvelelaho u fanela u vha na pfesesa yo dzikaho ya uri vhufhelo ha shango vhu sumbedzwa “ḽaini nṱha ha ḽaini” ngomu ha tshiṱori tsha maitele a zwifhinga zwi re Maṅwaloni. Zwo ṱanganelaho na ngoho iyi ndi zwa uri vhaporofita vhone vha imela vhathu vha Mudzimu maḓuvhani a vhufhelo. Yoele u vhea bugu yawe maḓuvhani a vhufhelo ngauri i ḓivhadza u sendela ha “ḓuvha ḽa Murena.”

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.

Piga mbiu katika Sayuni, mkatoe sauti ya tahadhari katika mlima wangu mtakatifu; na wenyeji wote wa nchi na watetemeke; maana siku ya Bwana inakuja, kwa kuwa i karibu. Yoeli 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.

‘Ná’íwotówe’etsi,” háne’yáhóhóno’ovȯhtse, tseše hetane’ėstse, nátse warning message. Symbol hó’ėhkeo’o, trumpet méstse period of time nátse point in time, naa énėstse nátse néhnéstse—context hestȯhke. Trumpet naa judgment nátse hetane’ėstse. Feast of trumpets, Day of Atonement-na ten days ésehe, approaching judgment warning nátse hetane’ėstse.

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.

L’« jour du Seigneur » représente soit un moment précis, soit une période de temps, selon le contexte du passage où l’expression « jour du Seigneur » est employée. Le « jour du Seigneur » peut être un symbole du jugement exécutif représenté par les sept derniers fléaux, ou bien le jugement exécutif à la fin du millénium de mille ans. Dans l’un ou l’autre cas, la trompette désigne le jugement exécutif de Dieu. Le « jour du Seigneur » peut donc représenter soit le moment où le châtiment de Dieu est infligé, soit la période de temps durant laquelle les châtiments de Dieu sont infligés.

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.

“Egede” dịka “ụbọchị Onyenwe anyị” pụrụ ịnọchite anya otu nkebi oge kpọmkwem na kwa otu oge na-aga n’ihu, dịka e si ahụ ya n’ebe ihe ndị mere eme nke egede asaa nke Mkpughe isi nke asatọ na nke itoolu nọchiri anya na-agba ama. “Ụbọchị Onyenwe anyị” nke Joel na-anọchi anya site n’“egede” ahụ a ga-afụ—bụ ma otu nkebi oge kpọmkwem, ma kwa otu oge na-aga n’ihu nke malitere mgbe ikpe nke ndị nwụrụ anwụ kwụsịrị ma ikpe nke ndị dị ndụ malitere. N’ụbọchị 9/11, a fụrụ egede, na-egosi mbata nke ikpe nke ndị dị ndụ dịka otu nkebi oge kpọmkwem, na kwa na-egosi 9/11 dịka mmalite nke oge nke ikpe nke ndị dị ndụ.

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.

لهذا أيضًا الآن، يقول الرب: ارجعوا إليَّ بكل قلوبكم، وبالصوم والبكاء والنوح. ومزِّقوا قلوبكم لا ثيابكم، وارجعوا إلى الرب إلهكم، لأنه رؤوف ورحيم، بطيء الغضب وكثير الإحسان، ويندم على الشر. لعلَّه يرجع ويندم، ويُبقي وراءه بركة، تقدمةً وسكيبًا للرب إلهكم. اضربوا بالبوق في صهيون، قدِّسوا صومًا، نادوا باعتكاف. يوئيل 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.

Joël commande ici, pour la seconde fois, que l’on sonne de la trompette. Les « trompettes » dans Joël sont à la fois des avertissements du jugement exécutif qui s’approche, celui des sept dernières plaies, et elles s’inscrivent dans le contexte de l’appel laodicéen à la repentance ainsi que de la clôture imminente du temps de grâce.

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.

Beti kwa sauti kuu, usijizuie, inua sauti yako kama tarumbeta, ukawaonyeshe watu wangu kosa lao, na nyumba ya Yakobo dhambi zao. Isaya 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.

Isaie, Joël, Jean et Pierre représentent tous les cent quarante-quatre mille des derniers jours, de même que Jérémie, qui indique quand la trompette doit retentir.

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.

ਇਉਂ ਯਹੋਵਾਹ ਆਖਦਾ ਹੈ, ਰਾਹਾਂ ਵਿੱਚ ਖਲੋ ਜਾਓ, ਅਤੇ ਵੇਖੋ, ਅਤੇ ਪੁਰਾਣੀਆਂ ਪੰਧਾਂ ਬਾਰੇ ਪੁੱਛੋ, ਕਿ ਚੰਗਾ ਰਾਹ ਕਿਹੜਾ ਹੈ; ਅਤੇ ਉਸ ਵਿੱਚ ਚੱਲੋ, ਤਾਂ ਤੁਸੀਂ ਆਪਣੀਆਂ ਜਿੰਦਾਂ ਲਈ ਵਿਸ਼ਰਾਮ ਪਾਓਗੇ। ਪਰ ਉਨ੍ਹਾਂ ਨੇ ਆਖਿਆ, ਅਸੀਂ ਉਸ ਵਿੱਚ ਨਹੀਂ ਚੱਲਾਂਗੇ। ਅਤੇ ਮੈਂ ਤੁਹਾਡੇ ਉੱਤੇ ਪਹਿਰੇਦਾਰ ਵੀ ਨਿਯੁਕਤ ਕੀਤੇ, ਇਹ ਆਖਦੇ ਹੋਏ, ਤੁਰਹੀ ਦੀ ਧੁਨ ਸੁਣੋ। ਪਰ ਉਨ੍ਹਾਂ ਨੇ ਆਖਿਆ, ਅਸੀਂ ਨਹੀਂ ਸੁਣਾਂਗੇ। ਯਿਰਮਿਯਾਹ 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.

管樂在這末後的日子於九一一吹響，隨後，秋雨便開始降在那些選擇善道並行在其中的人身上。也就在那時，啟示錄第十八章的天使降下了。

“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.

«Վերջին անձրևը պիտի թափվի Աստծո ժողովրդի վրա։ Մի հզոր հրեշտակ պիտի իջնի երկնքից, և ամբողջ երկիրը պիտի լուսավորվի նրա փառքով»։ Review and Herald, April 21, 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.

伟大的纽约建筑于“9·11”被夷为平地之时，那大力的天使降下了，晚雨也开始降落。

“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.

« D’où vient donc cette parole que j’aurais déclarée, à savoir que New York doit être emportée par une vague de marée ? Je n’ai jamais dit cela. J’ai dit, tandis que je regardais les grands édifices qui s’y élevaient, étage après étage : “Quelles scènes terribles se produiront lorsque le Seigneur se lèvera pour ébranler puissamment la terre ! Alors s’accompliront les paroles d’Apocalypse 18:1–3.” L’ensemble du dix-huitième chapitre de l’Apocalypse est un avertissement de ce qui vient sur la terre. Mais je n’ai pas de lumière particulière quant à ce qui doit venir sur New York, sinon que je sais qu’un jour les grands bâtiments qui s’y trouvent seront renversés par l’action de retournement et de bouleversement de la puissance de Dieu. D’après la lumière qui m’a été donnée, je sais que la destruction est dans le monde. Une parole du Seigneur, un seul attouchement de sa puissance redoutable, et ces constructions massives tomberont. Des scènes se produiront dont nous ne pouvons imaginer l’effroi. » Review and Herald, 5 juillet 1906.

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

Le 11 septembre, la pluie de l’arrière-saison a commencé à tomber en ondées légères en prélude à son déversement complet au moment de la loi dominicale.

“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.

“Ишқи бузурги Инҷил набояд бо зуҳури камтари қудрати Худо аз он чи оғози онро муайян карда буд, анҷом ёбад. Нубувватҳое, ки дар фурӯрезиши борони аввал дар оғози Инҷил ба иҷро расиданд, боз дар борони охирон ҳангоми анҷоми он ба иҷро хоҳанд расид. Инҳо ҳамон ‘замонҳои таровати рӯҳонӣ’ мебошанд, ки ҳавворӣ Петрус ба онҳо назар дошт, вақте гуфт: ‘Пас тавба кунед ва рӯй гардонед, то гуноҳҳои шумо маҳв гарданд, ҳангоме ки замонҳои тароват аз ҳузури Худованд фаро расанд; ва Ӯ Исоро хоҳад фиристод.’ Аъмол 3:19, 20.” Муборизаи Бузург, 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.

Bhâvabāhār “samayagũr visarjan”r sampūrṇa pūrti taba heuchi jetebele tume jībat achha, kāraṇa satarka-bāṇī heuchi “manaparibarttan kar”, yāhā tume mr̥ta heile karibā asambhab. “samayagũr visarjan” sehi samayare āse jetebele jībita ātmāmānkra “pāp” ebe madhya “miṭāi deijāi pāre”. “samayagũr visarjan” 9/11 re ārambha hela, ehipari jībitamānkra bichārār ārambhaku cihnita karila. Susamācār yugar samāptire Pentecost punarābr̥tta hue. Jetebele “samayagũr visarjan” āsi pahanchila, Pentecostre pratīkr̥ta ghaṭanābalī punarābr̥tta heibāku ārambha kala.

“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.

“मी मनापासून उत्कट आकांक्षेने त्या काळाकडे पाहत आहे, जेव्हा पेंतेकोस्ताच्या दिवसातील घटना त्या प्रसंगापेक्षाही अधिक सामर्थ्याने पुन्हा घडतील. योहान म्हणतो, ‘मी दुसरा एक देवदूत स्वर्गातून खाली उतरताना पाहिला; त्याच्याकडे महान सामर्थ्य होते; आणि पृथ्वी त्याच्या तेजाने प्रकाशित झाली.’ मग, पेंतेकोस्ताच्या काळाप्रमाणेच, लोकांना सत्य त्यांच्याशी बोललेले ऐकू येईल, प्रत्येक मनुष्याला त्याच्या स्वतःच्या भाषेत.”

“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.

“賜欲誠心事奉祂嘅每一個靈魂以新生命，並且可以用壇上取下來嘅紅炭觸摸人嘅嘴唇，使佢哋因讚美祂而成為雄辯。千千萬萬把聲音都要被賦予能力，宣講上帝聖言中奇妙嘅真理。口吃嘅舌頭要被解開，怯懦嘅人要得堅強，勇敢地為真理作見證。願主幫助祂嘅子民，潔淨心靈嘅殿，除去一切污穢，並且與祂保持如此親密嘅聯合，以致當晚雨傾降之時，佢哋可以有分於其中。”《Review and Herald》，1886年7月20日。

We will continue in the next article.

Nous poursuivrons dans le prochain article.

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.

Tokbanjelo oyo azalaki kosolola na ngai azongaki lisusu, mpe alamusaki ngai lokola moto oyo alamusami na pongi na ye; mpe alobaki na ngai: Omoni nini? Mpe nalobaki: Natali, mpe tala, etelemiselo ya minda nyonso ya wolo, elongo na sani moko na likoló na yango, mpe minda na yango nsambo ezalaki likoló na yango, mpe bapípa nsambo epai ya minda nsambo oyo ezalaki na likoló na yango; mpe banzete mibale ya olive pembeni na yango, moko na ngámbo ya mobali ya sani, mpe mosusu na ngámbo ya mwasi na yango.

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.

Basi, nalobaki mpe nalobaki na anzelu oyo azalaki kosolola na ngai, nalobaki: Oyo ezali nini, nkolo na ngai? Bongo anzelu oyo azalaki kosolola na ngai azongiselaki ngai mpe alobaki na ngai: Oyebi te biloko oyo ezali nini? Mpe ngai nalobaki: Te, nkolo na ngai.

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.

Ngayon siya’y sumagot at nagsalita sa akin, na sinasabi, Ito ang salita ng Panginoon kay Zorobabel, na sinasabi, Hindi sa pamamagitan ng kalakasan, ni sa pamamagitan ng kapangyarihan, kundi sa pamamagitan ng aking Espiritu, sabi ng Panginoon ng mga hukbo. Zacarias 4:1–6.