“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.
“Mu Matujilo mu na bintu bimwe bya kukoma kuvisumina, ne byovyo, nge muvi wa Petro, bantu babula kusoma ne batatekelela bayikokotela ku lubilo lwabo bene. Mu bumi buno, twingakakalwa kulumbulula mana a cipande conse ca Matujilo; lelo takwaba mpapulo sha mfuma sha cine ca kupanga ifyo cingafimbwa mu cakumfwika. Ilyo inshita ikesa, mu kulangilila kwa Lesa, iya kuti isonde lyayeshiwa pa cine ca iyo nshita, amano yakatendekeshewa na Mupashi wakwe ukulondolola Matujilo, nangu no kufunga ne no kupepa, mpaka ulupapulo lumo ne lumo lwasangwa no kukonkana, no kulundwa mu mukololo wapwililika. Icishinka conse icikosekesha apo pene ku lupulukilo lwa myeo cikapangwa ukuba palwalala nganshi, pakuti takuli nangu cimo icingalufyanya nangu ukwenda mu mfifi.”
“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.
“Tuko twakwatele ku lukonkano lwa buprofeti, ukine wa bushiku bwetu bwamonekene patoka ne kulondololwa bwino. Tuli na mulandu pa mapalo ayo twasekelela, ne pa lubuto lwa kumwekesha lulu lusemene pa nshila yesu. Abo abaikele mu nkulo sha kale nabo bali na mulandu pa lubuto lwalyebalelwo ukumwekesha. Amatontonkanyo yabo yasalwike pa ntanshi sha Malembo ishapusene, ishabaesheleshe. Lelo tabaumvwile amawine ayo ifwe twumvwa. Tabali na mulandu pa lubuto lwo tabali nalwo. Bali na Bbaibolo, nga fwe twaba nalyo; lelo inshita ya kusokololwa kwa kwine kwa pa mushilo, mu kulandana ne byakulekelesha mu lyashi lya pano nsi, ni mu nkulo sha kulekelesha ishikala pa nsi.
“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.
“Eby’ukuri bwihariye bwahujwe n’imimerere y’ibihe by’abasekuruza uko byagiye bibaho. Ukuri kw’iki gihe, ari ko kigerageza abantu b’iki gisekuru, ntikwari ikigeragezo ku bantu b’ibisekuru byo kera cyane. Iyo umucyo utumurikira none werekeye Isabato y’itegeko rya kane uza guhabwa ibisekuru byo mu gihe cyahise, Imana yari kubabaza uwo mucyoho.” Testimonies, volume 2, 692, 693.
New and Old
Ekipya n’Ekikadde
“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.
“Mu mirembe yonse haba n’okweyongera okupya okw’amazima, obutumwa bwa Ruhanga eri abantu b’omulembe ogwo. Amazima aga ira goona ga mugaso omukuru; amazima amapya tigayemaliraho gagonyini, baitu n’okubandururwa kwago. Kiri obu amazima aga ira gategerwa niho tusobora kumanya amazima amapya. Kristo obu yayenda kubikulira abeegi be amazima ag’okuzooka kwe, yatandikira ‘hali Musa n’abarangi boona’ kandi ‘yabanyonyoraho omu Byahandiikirwe byona ebigambo ebimukwataho.’ Luka 24:27. Baitu ni musana ogwaka omu kubandururwa okupya okw’amazima ni gwo guha ekitiinisa ago aga ira. Oyo ayanga rundi arekaho amapya, mazima tali na ago aga ira. Gariwe gafeerwa amaani gaago ag’obwomeezi kandi gahinduka buryo bukafiire obw’obusa.”
“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.
“Ku na va va vulavula leswaku va pfumela ni ku dyondzisa ntiyiso wa Testamente ya Khale, kasi va ala leyi ya Testamente Leyintshwa. Kambe hi ku ala ku amukela tidyondzo ta Kreste, va kombisa leswaku a va pfumeli leswi vatatana ni vaprofeta va swi vuleke. ‘Loko a mi pfumela Muxe,’ ku vula Kreste, ‘a mi ta va mi pfumela na Mina; hikuva u tsale hi Mina.’ Yohane 5:46. Hikokwalaho, a ku na matimba ya xiviri ni le ku dyondziseni ka vona ka Testamente ya Khale.”
“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.
Barek ku îman dikin û îddîa dikin ku Mizgîniyê hîn didin, di xeletiyekî mîna vê de ne. Ew Nivîsarên Ahda Kevn, ku Mesîh di derbarê wan de got, “Ewan in ku şahidiyê li ser Min didin,” danî alî. Yûhenna 5:39. Di redkirina Ahda Kevn de, bi rastî Ahda Nû jî red dikin; çimkî herdu jî beşên yekbûnekî ne ku nayê ji hev qutkirin. Kesek nikare qanûna Xwedê bi awayekî rast bê Mizgînî pêşkêş bike, an jî Mizgînî bê qanûn. Qanûn Mizgînî ye ku di cism de hatiye xuyakirin, û Mizgînî qanûn e ku hatiye vekirin. Qanûn reh e, Mizgînî jî kulîlka bihnfireh û fêkiya ku ew tê de dide ye.
“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.
“Kiapo kya Kale kyalangika mwinda pa Kiapo kya Sika, ne Kiapo kya Sika pa kya Kale. Bikwabo byonse bibili byadi busokolodi bwa nkembo ya Nzambi mu Klisto. Byonse bibili bipesha solo yikalenga kutwala kumweneka bipimo bipya bya bubanji bwa dimwesha ku mufwilo wa bulelakanyi udi usaka ne moyo wose.” 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.
Ukweli wa sasa, kwa ufafanuzi wake, ni “ukweli uliofunuliwa” kwa kipindi maalum cha wakati ambao “unaonekana wazi na kuelezwa.” Kizazi kinachoishi wakati ambapo “ukweli wa sasa” unafunuliwa hushikwa “na wajibu” wa kuukubali ukweli huo au kufa. Kweli zilizounganishwa ambazo hufanya “ukweli wa sasa wa kupima” kwa ajili ya “kizazi hiki,” huwakilishwa katika “kufunuliwa kwa kweli maalum” “kuhusiana na matukio ya kufunga ya historia ya dunia hii.” Ukweli, na kwa hiyo “ukweli wa sasa,” umefanywa mfano na Agano Jipya kuhusiana na Agano la Kale. Ukweli huimarishwa juu ya mashahidi wawili, na ukweli una mwanzo na mwisho, halisi na wa kiroho, wa kale na wa kisasa, alfa na omega, wa kwanza na wa mwisho.
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.”
Umsingi wa Kimaillerite wa ujumbe wa malaika wa kwanza ndio “wa kale” kwa uhusiano na ujumbe wa “kweli ya wakati huu” wa malaika wa tatu. Wale “wanaoikataa ya Kale,” “kwa hakika wanaikataa iliyo Mpya,” kwa maana zote mbili ni sehemu za umoja usiotenganika.
“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.
“Nĩonire ũrĩa atũmwo maikorwo marĩ a bata mũno, na makĩrĩrĩra mũno, meehoyaga na makĩgeria ũhũrũki o wothe wa ũgĩkũyũ-inĩ wa ũrĩa wa kĩrĩra, kũrĩa guothe mangĩwona ũgĩcooka. Saitani arĩ gũcukia kũu na kũu, na angĩkorwo tũtirĩ kwĩhoya nĩ we, na maitho maitũ marĩ mahingũrũku kũhota kumenya mĩtugo yake na nyambo ciake, na twĩhumbĩte nguo yothe ya mbaara ya Ngai, mĩrimũ ya mwaki ya ũrĩa mũũru ĩgatũhĩta. Kũrĩ ma wendo maingĩ ma ma waarheid ma bata marĩthĩrĩrio thĩinĩ wa Kiugo kĩa Ngai, no nĩ ‘ũhoro-wa-ihinda-rĩrĩa-rĩrĩa’ ũrĩa ng’ondu ciĩhĩtie nĩguo cikuhĩĩrĩirie rĩu. Nĩonire ũũru wa atũmwo kũhũgũka kũrĩa nginya cia bata cia ũhoro-wa-ihinda-rĩrĩa-rĩrĩa, mangĩthiĩ gũikara makĩhoya mĩhango ĩrĩa itarĩ na hinya wa gũita hamwe ng’ondu na gũtheria roho. Hano Saitani nĩegũtwarĩra mweke o wothe ũrĩa angĩhota nĩguo athũkũme wĩra wa kĩhĩrĩra.”
“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.
“Na masomo kama vile patakatifu, kwa uhusiano na zile siku 2300, amri za Mungu na imani ya Yesu, yamekusudiwa kikamilifu kueleza vema mwamko wa zamani wa Ujio na kuonyesha msimamo wetu wa sasa ulivyo, kuithibitisha imani ya wenye mashaka, na kutoa hakika kuhusu ule wakati ujao wenye utukufu. Haya, nimeona mara nyingi, yalikuwa ndiyo masomo makuu ambayo juu yake wajumbe walipaswa kukazia.” 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.
“Agaturo,” ifatanije n’“iminsi 2300,” “amategeko y’Imana n’ukwizera kwa Yesu,” ni byo rufunguzo rwo gusobanura “urugendo rwa Advent rwo mu gihe cyashize” rw’Abamilerite, kandi muri ubwo buryo, gusobanura “mu buryo butunganye” “uko aho duhagaze ubu hameze.” Abari “gushidikanya” ku “rugendo rwa Advent rwo mu gihe cyashize,” baba “bagushidikanya” ku cyo gitanga “guhamya ku hazaza h’icyubahiro.” Igitanga guhanya ku hazaza ni ibyahise.
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.
Kitabu cha Yoeli ni ujumbe wa ukweli wa kujaribiwa wa wakati huu. Hili linathibitishwa na mashahidi wengi. Yoeli anatambuliwa kuwa ni “ukweli wa wakati huu” na Roho ya Unabii, ambao kulingana na Yohana katika kitabu cha Ufunuo ni ushuhuda wa Yesu.
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.
Ubusokoloke bwa Yesu Kristo, ubwo Imana yamuhaye kugira ngo yereke abagaragu bayo ibintu bigomba kubaho vuba; maze arabituma, abimenyekanisha binyuze kuri marayika wayo, abigeza ku mugaragu wayo Yohana; uwo wahamije ijambo ry’Imana, n’ubuhamya bwa Yesu Kristo, n’ibintu byose yabonye. Ibyahishuwe 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.
“Ubushuhuda” bwa Yohana (ubwo yatanzeho “inyandiko y’ubuhamya”), bwagaragajwe mu bice bitatu. Yanditse “ijambo ry’Imana,” “ubushuhuda bwa Yesu,” n’“ibyo yabonye.” Mu mirongo ibiri ya mbere y’Ibyahishuwe, Yohana ahagararira umuntu wahawe impano y’“umwuka w’ubuhanuzi.” Iyo mpano ikubiyemo ihishurirwa ryihariye ry’Ijambo ry’Imana, kandi ikubiyemo n’amahishurirwa yihariye agezwa ku muhanuzi binyuze mu magambo ya Kristo; (haba ku buryo butaziguye na Kristo ubwe cyangwa binyuze ku ntumwa ze z’abamarayika) kandi iyo mpano ikubiyemo n’ukuri gutangwa hifashishijwe inzozi n’iyerekwa. Umwuka w’ubuhanuzi ni bwo bushuhuda bwa Kristo bugezwa ku muhanuzi, kandi bufite ubutware bumwe nk’ubw’aho marayika cyangwa Kristo ubwe yaba avuze ayo magambo.
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.
Ndzi wela ehansi emilengeni yakwe leswaku ndzi n’wi gandzela. Kambe a ku eka mina: Tivonele leswaku u nga endli swona; ndzi nandza-kuloni, ni wa vamakwenu lava nga ni vumbhoni bya Yesu: gandzela Xikwembu; hikuva vumbhoni bya Yesu i moya wa vuprofeta. Nhlavutelo 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 atambua kwamba yeye ni mtumishi mwenzi pamoja na Yohana, wala hapaswi kuabudiwa. Tena Gabriel atambua kwamba “ndugu” wanaowakilishwa na Yohana “wana ushuhuda wa Yesu,” nao ndio “roho ya unabii.” “Ndugu” anao wawakilisha Yohana ni wale mia moja arobaini na nne elfu, na ndugu hao wote wana “roho ya unabii.”
“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.
“Na wakaondoka asubuhi na mapema, wakaenda kuelekea nyikani mwa Tekoa; nao walipokuwa wakienda, Yehoshafati akasimama, akasema, Nisikieni, enyi Yuda, nanyi wenyeji wa Yerusalemu; Mwamini Bwana, Mungu wenu, nanyi mtathibitishwa; waaminini manabii wake, nanyi mtafanikiwa. 2 Mambo ya Nyakati 20:20.
“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“‘Xwedayê xwe, yê Perwerdekar, bawer bikin, hûn ê biqewimin; peyxemberên wî bawer bikin, hûn ê serkevin.’”
“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.’
“ئیشایا 8:20. ‘بۆ تەورات و بۆ شایەتی؛ ئەگەر بە پێی ئەم وشەیە نەدوێن، هۆی ئەوەیە کە هیچ ڕووناکییەک تێیاندا نییە.’ لێرەدا دوو دەق لەبەردەم گەلی خودا دانراون: دوو مەرج بۆ سەرکەوتن. تەوراتەکەی کە یەهوە خۆی فەرموویەتی، و ڕۆحی پێشبینی، ئەو دوو سەرچاوەی دانایین کە گەلەکەی لە هەموو ئەزموونێکدا ڕێنمایی دەکەن. دواوتەرنۆمی 4:6. ‘ئەمە دانایی و تێگەیشتنی ئێوەیە لەبەردەم نەتەوەکان، ئەوانەی دەڵێن، بەڕاستی ئەم نەتەوە گەورەیە گەلێکی دانا و تێگەیشتووە.’”
“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.
“قانونِ خداوند و روحِ نبوت دوشادوشِ یکدیگر برای هدایت و اندرزِ کلیسا عمل میکنند، و هرگاه کلیسا با اطاعت از قانونِ او این حقیقت را بهرسمیت شناخته است، روحِ نبوت فرستاده شده است تا او را در طریقِ راستی هدایت کند.
“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. ‘Na yule joka akamkasirikia mwanamke, akaenda zake afanye vita na mabaki ya uzao wake, wazishikao amri za Mungu, na kuwa na ushuhuda wa Yesu Kristo.’ Unabii huu unaonyesha wazi kwamba kanisa la mabaki litamtambua Mungu katika sheria Yake na litakuwa na kipawa cha unabii. Utii kwa sheria ya Mungu, na roho ya unabii, daima vimewatofautisha watu wa kweli wa Mungu, na kwa kawaida jaribio hutolewa juu 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.
“Mu biro bya Yeremiya, abantu ntibari bafite ugushidikanya ku butumwa bwa Mose, Eliya, cyangwa Elisha, ariko bashidikanyaga ku butumwa Imana yari yarohereje binyuze kuri Yeremiya kandi babushyira ku ruhande kugeza aho imbaraga n’ububasha bwabwo byangijwe ubusa, maze ntihasigare undi muti uretse ko Imana ibajyana mu bunyage.”
“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.
Kimuin na kaa maa ni mialoni ma Kristo, andu nimamenyete kana ujumbe wa Yeremia waasili, na nimoitavya me veene kusuúa kana ingethiiwe nimatwike mialoni ma asaasa ao, nĩmwaikire ujumbe wake; indi o wakati usu nĩmakanithya ujumbe wa Kristo, ula ambaii anabii onthe nĩmwandikie.
“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.
“Ujumbe wa malaika wa tatu ulipozuka ulimwenguni, ambao ni wa kuifunulia kanisa sheria ya Mungu katika utimilifu na nguvu zake, karama ya unabii nayo ilirejeshwa mara hiyo hiyo. Karama hii imetenda sehemu iliyo kuu sana katika kuukuza na kuuendeleza ujumbe huu.
“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.
“जब पवित्रशास्त्रों की व्याख्याओं और कार्य-पद्धतियों के संबंध में मतभेद उत्पन्न हुए हैं, जो सन्देश में विश्वास करनेवालों के विश्वास को डिगाने और कार्य में फूट उत्पन्न करने के लिए प्रवृत्त रहे हैं, तब भविष्यद्वाणी की आत्मा ने सदैव परिस्थिति पर प्रकाश डाला है। उसने सदैव विश्वासियों की देह में विचार की एकता और आचरण की सामंजस्यता उत्पन्न की है। सन्देश के विकास और कार्य की उन्नति के क्रम में जो-जो संकट उत्पन्न हुए, उन सब में जिन्होंने परमेश्वर की व्यवस्था और भविष्यद्वाणी की आत्मा के प्रकाश का दृढ़तापूर्वक साथ दिया, वे विजयी हुए, और कार्य उनके हाथों में उन्नति करता गया।” 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.
کتێبی یۆئیل لە ناو ڕۆحی پێغەمبەریدا بە ڕاستەوخۆ وەک «ڕاستیی ئێستا» ناسێنراوە، کە بە پێی یۆحەنا لە کتێبی ئاشکراکردندا شایەتیی عیسا یە. هەروەها لە ناو وشەی خوداشدا بە ڕاستەوخۆ پشتگیری دەکرێت. هەردووکیان، کتێبی پیرۆز و ڕۆحی پێغەمبەری، بە ڕاستەوخۆ کتێبی یۆئیل بۆ ڕۆژانی دوایی جێبەجێ دەکەن.
“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. …
“Baprofeta ba bogologolo ka bongwe le bongwe ba ne ba bua e seng thata ka ga motlha wa bone, fa e se ka ga wa rona, mo e leng gore boporofeti jwa bone bo santse bo na le maatla mo go rona. ‘Jaanong dilo tsotlhe tse di ne tsa diragala mo go bone e le dikao: mme di ne tsa kwalelwa tlhagiso ya rona, rona ba bokhutlo jwa lefatshe bo gorogetseng mo go rona.’ 1 Bakorintha 10:11. ‘E ne ya senolelwa bone gore ba ne ba sa direle bone ka bobone, fa e se rona, mo dilong tseo tse jaanong di begelwang lona ke ba ba lo reretseng efangele ka Mowa o o Boitshepo o o rometsweng a tswa legodimong; e le dilo tse baengele ba eletsang go di tlhatlhoba.’ 1 Petoro 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.
“Biblia imekusanya na kufungamanisha pamoja hazina zake kwa ajili ya kizazi hiki cha mwisho. Matukio yote makuu na mashughuli zote za kutisha za historia ya Agano la Kale yalikuwa, nayo yanaendelea kujirudia, ndani ya kanisa katika siku hizi za mwisho.” Selected Messages, kitabu cha 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.
Yoelii raajjiin “addunyaa dhumaalee irra gaʼan” warra sana “irratti” hojii irra jira. “Hojii irra jira” jechuun salphaatti dhugaan yeroo ammaa yeroo hundumaa qormaata taʼuu isaa jabeessuudha; warri qormaata sana kufan immoo namoota Macaafa Qulqulluu keessatti akka Yihudaa fakkaatanin bakka buʼamu.
“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.
“Lisoni morago ga lisoni lwa wela mo ditsebeng tsa ga Juda lo sa utlwiwe. Ke ba le kae gompieno ba ba latelang mo dikgatelong tsa gagwe. Mo leseding la molao wa Modimo, batho ba ba ratang boithati ba bona maitsholo a bone a a bosula, mme ba palelwa ke go dira phetogo e e tlhokegang, ba bo ba tswelela go tswa mo seemong sengwe sa boleo go ya go sengwe.”
“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.
“Kristo erisomo ni, mema tongo talele totu ra kaime, ma nodi patapata. Me peiri, ‘I na prayer mo e tora motou mo, ka meki, mo e toa era lotu iau long na dia tok.’ Sema testimony ia, me vanai long ita hagei long goro ni dagi murimuri, hange sema me vanai long Judas. Sema erisomo ni dia heia na practical long lonana, me vanai long taivule era rongo, ka tura dia heia sema sala talele, hange dia he put away dia sin.” 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.
Yohana katika kitabu chote cha Ufunuo anawaakilisha kiishara watu wa Mungu wa siku za mwisho; na kwa kufukuzwa kwake kwenda Patmo, Yohana anawakilisha wale wanaoteswa katika mgogoro wa sheria ya Jumapili. Anaeleza sababu iliyomfanya afungwe.
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.
Ndzi Yohane, loyi na mina ndzi nga makwenu, ni nakulorhi eku xanisekeni, ni le ku fumeni, ni le ku lehiseni mbilu ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patimosi, hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 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.
Yohana aliteswa kwa ajili ya Biblia na Roho ya Unabii. Kwa nini wale mia moja na arobaini na nne elfu wanateswa kwa sababu ya Roho ya Unabii? Ukweli wa kwanza ambao nabii Yoeli anautambulisha ni uasi wa kanisa la Waadventista Wasabato. Wakati mtume Petro alipotambua kwamba Pentekoste ilikuwa utimizo wa kitabu cha Yoeli, Petro alifanya hivyo kwa kujibu mashambulizi ya Wayahudi dhidi ya udhihirisho wa “lugha.” Wayahudi, ambao wakati huo waliwawakilisha kwa mfano Waadventista Wasabato katika siku za mwisho, walikuwa wakisema kwamba Petro na wale waliokuwa wakitangaza ujumbe walikuwa “walevi.” Waadventista Wasabato watapigana dhidi ya ujumbe wa mvua ya masika ya mwisho kama Wayahudi walivyofanya katika siku za Petro. Hufanya hivyo kwa maana wale wanaotangaza ujumbe wa kujaribu wa “kweli ya wakati huu” wa mvua ya masika ya mwisho wana kweli za msingi za “zamani,” kwa kuwa kweli mpya daima hujengwa juu ya kweli ya zamani. Yeremia aliwaita watu wa Mungu katika wakati wa mvua ya masika ya mwisho waenende katika njia za kale na kuisikiliza sauti ya tarumbeta ya mlinzi, lakini wanakataa. Ujumbe wa kweli ya msingi ya “zamani” unawakilishwa kwa ishara na “nyakati saba” za Mambo ya Walawi ishirini na sita, ambazo zinaweka wazi uhusiano wa agano kwa kuzingatia Sabato kwa ajili ya nchi.
“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.
“Nakawoni ekalesia ina sa yaca wale ga ni lotu kei ira na Adventist ina yaca wale ga, me vaka o Jiutasa, ni ra na soli keimami yani vei ira na Katolika me ra rawata kina na nodra veivakauqeti me ra lako mai me saqati kina na dina. Ena gauna oya era na tamata yalosavasava e dua na matatamata sega ni kilai vakalevu, ka lailai na nodra kilai vei ira na Katolika; ia na veimatalotu kei ira na Adventist ina yaca wale ga era kila na noda vakabauta kei na noda itovo vakalotu (ni ra cati keda e na vuku ni Siga Tabu, ni ra a sega ni rawa ni vakalasuya), era na vakaisirita na yalosavasava ka tukuna na nodra i tukutuku vei ira na Katolika me vaka ni ra o ira era beca na veika sa tu me lawa vei ira na tamata; oya, ni ra maroroya na Siga Tabu ka beca na Sade.”
“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.
“Basi Wakatoliki watawaagiza Waprotestanti wasonge mbele, na kutoa amri kwamba wote wasiokubali kuitunza siku ya kwanza ya juma, badala ya siku ya saba, wauawe. Nao Wakatoliki, ambao idadi yao ni kubwa, watasimama upande wa Waprotestanti. Wakatoliki wataipa sanamu ya mnyama uwezo wao. Nao Waprotestanti watatenda kama mama yao alivyotenda kabla yao ili kuwaangamiza watakatifu. Lakini kabla amri yao haijazaa au kuleta matunda, watakatifu wataokolewa kwa Sauti ya Mungu.” 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.
دوو جارەکان خواهر وایت “کڵێسای ناوی” و “ئەدوێنتیستە ناوییەکان” ناساندووە، لە هەمان کاتدا جیاوازییەک لە نێوان ئەم دوو “گرووپی ناوییە” و “کاتۆلیکەکان” دا داکێشێت. “کڵێسای ناوی” و “ئەدوێنتیستە ناوییەکان” ئەوانەی کە بە پەترۆس و یۆحەننا نمایەندەکرابوون “ڕقیان لێبوو” “لەبەر ڕۆژی شەممە، چونکە نەیانتوانی بەتاڵی بکەنەوە.” کڵێسای ناوی و کاتۆلیکەکان ناتوانن ڕاستیی شەممەی ڕۆژی حەوتەم “بەتاڵ بکەنەوە”، و “ئەدوێنتیستە ناوییەکان” ناتوانن “حەوت جار”ەکانی لاویان ٢٦، کە فەرمانی شەممەی خاکە، “بەتاڵ بکەنەوە.” کڵێسای ناوی و کاتۆلیکەکان ناتوانن ئەو ڕاستییە “بەتاڵ بکەنەوە” کە شەممەی ڕۆژی حەوتەم ڕاستییەکی کتێبی پیرۆزی “بنیادنەرە”، و “ئەدوێنتیستە ناوییەکان” ناتوانن ئەو ڕاستییە “بەتاڵ بکەنەوە” کە “حەوت جار”ەکانی لاویان ٢٦ ڕاستییەکی “بنیادنەری” میلەرییە.
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.”
Йоханы Патмос дахь хоригдол байдал нь Библи болон Эш Үзүүллийн Сүнсийг хоёуланг нь бат сахигч нэг зуун дөчин дөрвөн мянгыг төлөөлдөг бөгөөд тэд ялангуяа долоо дахь өдрийн Амралтын өдрийн талаар гаднаас хавчигдаж, газрын төлөөх долоо дахь жилийн Амралтын өдрийн талаар дотроос хавчигддаг. Ийм учраас есдүгээр эшлэл дэх өөрийг нь яагаад хавчиж байсан тухай Йоханы гэрчлэлийн дараа аравдугаар эшлэл дэх Амралтын өдөр болон “их дуу” буюу “бүрээ” мэт дуунаас ирсэн өнгөрснөөс (“ардаас”) ирэх мэдээ залгадаг.
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.
Ndzi Yohane, loyi na mina ndzi nga makwavo wa n’wina, ni mupfuni-kulorhi wa n’wina eku xanisiweni, ni le ka mfumo ni ku tiyisela ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patmosi hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. A ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala. Nhlavutelo 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.
Yohana anawakilisha wale ambao katika 9/11 waliisikia sauti ya tarumbeta ya malaika wa Ufunuo kumi na nane akiita watu wa Mungu warudi kwenye “njia za kale” za Yeremia. Sauti hiyo kuu pia ilikuwa onyo la tarumbeta ya saba, ambayo pia ndiyo ole wa tatu.
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.
خواهر وایت ثبت کرده است که «کتابمقدّس گنجینههای خود را برای این نسلِ آخر اندوخته و به هم پیوسته ساخته است.» کتاب یوئیل یکی از «گنجینههای» کتابمقدّسی است که در «ایّام آخر» حقیقتِ حاضر میباشد. در زمان پِنتیکاست، پطرس تصریح کرد که این کتابِ یوئیل بود که در آن هنگام در حال تحقّق یافتن بود. پطرس نیز، همانند یوئیل، «کمتر برای» دورهٔ زمانیِ پِنتیکاست سخن گفت تا برای «زمانِ» ما. دورهٔ زمانیِ پِنتیکاست بارانِ اوّل برای عصرِ مسیحی بود. پِنتیکاست آغازِ عصرِ مسیحی را نشان میدهد، و از این رهگذر پایانِ عصرِ مسیحی را نیز به تصویر میکشد. پایانِ عصرِ مسیحی زمانِ بارانِ آخر است، چنانکه پِنتیکاست نمونهٔ آن بود. بنابراین پطرس نمادی از قومِ خدا در پایانِ عصرِ مسیحی است که تحقّقِ ریختنِ روحالقدس را با بهکارگیریِ کتابِ یوئیل برای این مقصود تشخیص میدهند.
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.
لې پێترۆس، لەگەڵ یازدەکە وەستا، دەنگی خۆی بەرز کردەوە و پێیانی وت: ئەی پیاوانی یەهودیا و هەموو ئەوانەی لە ئۆرشەلیم نیشتەجێن، ئەمە لای ئێوە زانیاری بێت، و گوێ لە قسەکانم بگرن: چونکە ئەمانە مەست نین، وەک ئێوە وا دەزانن، لەبەر ئەوەی تەنها کاتژمێری سێیەمی ڕۆژە. بەڵام ئەمە ئەوەیە کە لەلایەن پێغەمبەر یۆئیلەوە وتراوە؛ «و لە ڕۆژانی دواییدا ڕوودەدات، خودا دەفەرموێت، لە ڕۆحی خۆم دەڕژێنم بەسەر هەموو جەستەیەکدا؛ و کوڕان و کچانِ ئێوە پێشبینی دەکەن، و گەنجانِ ئێوە بینین دەبینن، و پیرانِ ئێوە خەون دەبینن: هەروەها لەسەر خزمەتکارانم و کنیزەکانم لەو ڕۆژانەدا لە ڕۆحی خۆم دەڕژێنم؛ و ئەوان پێشبینی دەکەن: و سەرسوڕمان لە ئاسمانی سەرەوە، و نیشانە لە زەویی خوارەوە پیشان دەدەم؛ خوێن، و ئاگر، و هەڵمی دووکەڵ: خۆر دەگۆڕدرێت بۆ تاریکی، و مانگ بۆ خوێن، پێش ئەوەی ڕۆژی گەورە و شکۆدارەکەی مەسیح بێت: و ئاوا دەبێت کە هەرکەس ناوی مەسیح بانگ بکات، ڕزگار دەبێت.» ئەعمال 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.”
Hauhia siku zi ta'angape kuluak va ahe'ana ila, la hakasiri ta'ehina gei hana'ina ngi kugea'a va a didi'ongana ni geve'i he'ilei “laini paon laini” i laona na hualonga ni Scripchure. A tangotango vagi mena te'ei didi'onga ia, a nginau hakasiri ta'ehana moie gei a prophet ni'i tangomana a matakau ni God gei mo i laona na haro ni'angina. O Joel e tabetabea na buk vona i laona na haro ni'angina, hange mo e talangia na hagosiana ni “na Aho i Vona na Lod.”
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.
Pigeni tarumbeta katika Sayuni, mkapige kengele katika mlima wangu mtakatifu; wenyeji wote wa nchi na watetemeke; kwa maana siku ya Bwana inakuja, kwa kuwa iko karibu sana. 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.
“Turumba” söndöru banggi, bönö läsón sungguh, minggino ingatan sang pamanikan. Banggi söndöru, turumba mamagka’ ba lewód wahtu atawa sang titik wahtu, atawa duwa-duwana—numana konteks. Turumba gangga mamagka’ panghukuman. Pesta turumba, sapuluh allo’ sedenna ri Allo’ Panebusan, ia mendi ingatan duka’na panghukuman to ma’datang.
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.
“Umunsi w’Umwami” ushobora kugaragaza igihe runaka cyangwa ikiringo c’igihe, bivanye n’inyifato y’igice c’Ivyanditswe aho imvugo ngo “umunsi w’Umwami” ikoreshwa. “Umunsi w’Umwami” ushobora kuba ikimenyetso c’urubanza nshitsa rugereranywa n’ivyago indwi vya nyuma, canke ukaba urubanza nshitsa rwo kw’iherezo ry’ikiringo c’imyaka igihumbi. Muri izo ngingo zompi, inzamba irerekana urubanza nshitsa rw’Imana. Ni co gituma “umunsi w’Umwami” ushobora kugaragaza umwanya aho igihano c’Imana gishikirizwa canke ikiringo c’igihe aho ibihano vy’Imana bishikirizwa.
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.
“Tarumbeta,” maitë “arap u Kadnan,” mabalin a mangibagina iti maysa a punto ken maysa a panawen, kas mapaneknekan kadagiti naibatay iti pakasaritaan a punto ken panawen a sinisimbolo dagiti pito a tarumbeta iti Apocalipsis walo ken siam. Ti “aldaw ti Kadnan” a itartarabay ni Joel babaen ti “tarumbeta” a masapul a mapuyot—ket agbalin a dua a banag: maysa a punto iti tiempo ken kasta met a maysa a panawen a mangrugi idi nagbanagan ti panangukom kadagiti natay ket nangrugi ti panangukom kadagiti sibibiag. Idi 9/11, napuyotan ti maysa a tarumbeta a nangtanda iti yaay ti panangukom kadagiti sibibiag kas maysa a punto iti tiempo, ken kasta met a nangtanda iti 9/11 kas pangrugian ti panawen ti panangukom kadagiti sibibiag.
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.
Nên bây giờ nữa, Đức Giê-hô-va phán rằng: Hãy hết lòng trở về cùng ta, kiêng ăn, khóc lóc và than khóc. Hãy xé lòng các ngươi, đừng xé áo các ngươi, và hãy trở về cùng Giê-hô-va Đức Chúa Trời các ngươi; vì Ngài là nhân từ và hay thương xót, chậm giận, giàu ơn, và đổi ý về tai họa. Ai biết được, có lẽ Ngài sẽ trở lại, đổi ý, và để lại đằng sau một phước lành, tức là của lễ chay và của lễ quán dâng cho Giê-hô-va Đức Chúa Trời các ngươi chăng? Hãy thổi kèn tại Si-ôn, biệt riêng một kỳ kiêng ăn, triệu tập một hội đồng trọng thể. Giô-ên 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.
Bûn cara duyemîn e ku Yûêl ferman dike bilûrek were lêdan. “Bilûr”ên di Yûêl de, hem hişyariyên dadweriya îcrayî ya nêzîk a heft belayên dawî ne, û hem jî di çarçoveya bangewaziya Laodîkeyayê ya ji bo tobekirinê û girtina nêzîk a demêya îmtîhanê de hatine danîn.
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.
Ia kwa sauti kuu, usijizuie; inua sauti yako kama baragumu, na uwaonyeshe watu wangu uasi wao, 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.
Yesaia, Yoele, Yoane, na Petro bose bazali komonisa bato nkóto nkama moko na ntuku minei na minei ya mikolo ya nsuka; ndenge moko mpe Yeremia azali, ye oyo azali kolakisa ntango kelelo esengeli kobetama.
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.
Yehova kwuru otú a, Guzonu n’ụzọ dị iche iche, lekwasịnụ anya, jụkwanụ maka okporo ụzọ ochie ndị ahụ, ebe ezi ụzọ ahụ dị, jeenu ije n’ime ya, unu ga-ahụkwa izu ike maka mkpụrụobi unu. Ma ha sịrị, Anyị agaghị eje ije n’ime ya. Ọzọkwa, edobekwara m ndị nche n’elu unu, na-asị, Nụrụnụ olu opi ahụ. Ma ha sịrị, Anyị agaghị anụ ya. Jeremaịa 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.
צוליל החצוצרה נשמע בימים האחרונים האלה ב־9/11, ואז החל הגשם המאוחר לרדת על אלה אשר בחרו בדרך הטובה והתהלכו בה. אז ירד המלאך של התגלות י״ח.
“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.
“Mvua ya masika ya mwisho itawanyeshewa watu wa Mungu. Malaika mwenye nguvu atashuka kutoka mbinguni, nayo dunia yote itaangazwa kwa utukufu wake.” Review and Herald, Aprili 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.
Wakati majengo makubwa ya New York yalipoangushwa mnamo 9/11, malaika mwenye nguvu alishuka, na mvua ya masika ilianza kunyesha.
“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.
“Niha ev gotin ku min ragihand ku New York dê bi pêlavekê avê ya mezin were paqij kirin? Ev tiştek e ku min qet negot. Min got, gava ku ez li wan avahiyên mezin ên ku li wir li ser hev bilind dibûn dinêrim, qat li dû qat, ‘Çiqas dîmenên tirsnak dê bibe gava ku Xudan rabe da ku erd bi awayekî xurt bihejîne! Hingê peyvên Revelation 18:1–3 dê bicîh biben.’ Hemû beşa hejdehê ya Revelation hişyariyek e ji bo tiştê ku li ser erdê tê. Lê belê di taybetî de li ser tiştê ku dê li New York were, min ronahiyek nîne; tenê ev dizanim ku rojekê wan avahiyên mezin ên li wir dê bi zivirandin û binûvarkirina hêza Xwedê werin avêtin. Ji ronahiya ku ji min re hatiye dayîn, ez dizanim ku hilweşandin di cîhanê de heye. Yek peyva ji Xudan, yek destlêdanek ji hêza wî ya qehremandî, û ev avahiyên girs dê bifetin. Dîmenên ku dê biben, tirsnakiya wan em nikarin xeyal bikin.” Review and Herald, 5ê Tîrmehê, 1906.
On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.
Li ser 9/11’an, barana dawî dest bi rijandina xwe ya pêşîn kir, berî ku di şerîeta Yekşemê de bi tevahî were rijandin.
“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.
“Habari njema haitaumalizika kwa udhihirisho mdogo wa nguvu za Mungu kuliko ule ulioitambulisha mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza mwanzoni mwa habari njema utatimizwa tena katika mvua ya mwisho mwishoni mwake. Hizi ndizo ‘nyakati za kuburudishwa’ ambazo mtume Petro alizitazamia aliposema: ‘Basi tubuni mkageuke, ili dhambi zenu zifutwe, zipate kuja nyakati za kuburudishwa zitokazo kwa Bwana; naye atamtuma Yesu.’ Matendo 3:19, 20.” Pambano Kuu, 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.
“ibihe byo kuruhura” bisohora byuzuye igihe ukiriho, kuko umuburo ari uwo “kwihana,” kandi ibyo ntibishoboka gukorwa niba warapfuye. “Ibihe byo kuruhura” bigera igihe “ibyaha” by’abazima bishobora kuba bikiri “guhanagurwaho”. “Ibihe byo kuruhura” byatangiye ku wa 9/11, bityo bikagaragaza itangira ry’urubanza rw’abazima. Pentekote irasubirwamo ku musozo w’igihe cy’ubutumwa bwiza. Igihe “ibihe byo kuruhura” byageraga, ibyabaye byagereranyijwe muri Pentekote byatangiye gusubirwamo.
“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.
“Ku wa mbilu ya kukhumba swinene ndzi langutele nkarhi lowu swiendlakalo swa siku ra Pentekosta swi nga ta tlhandlakanyiwa nakambe hi matimba lama tlulaka swinene lawa ya nga vonekeke hi nkarhi wolowo. Yohane u ri, ‘Ndzi vone ntsumi yin’wana yi xika hi le tilweni, yi ri ni matimba lamakulu; kutani misava yi voningeriwile hi ku vangama ka yona.’ Kutani, hilaha a swi ri hakona hi nkarhi wa Pentekosta, vanhu va ta twa ntiyiso wu vulavuriwa eka vona, un’wana ni un’wana hi ririmi rakwe n’wini.”
“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.
“Nyasaye ang’eyo kuhinga muoyo mupya e chuny ka chuny ma oyie konyine ku‑mtiyo niye, kendo nyalo mulo thuolo gi ligangla mar mach ma oa ku otero mar sadaka, kendo timo ni gibed jo wuoyo maber gi pakne. Dwongʼruok mar duond mopogore opogore biro yudore gi teko mar wuoyo maler adiera mopogore mar Wach Nyasaye. Lwete ma otimtim biro yueke, kendo jo luoro biro timore tek mondo giwal kwaya mar adiera gi chir. Madwa Ruoth kony jopinyne mondo gichweyo hekalu mar chuny kuom ngʼwonruok duto, kendo mondo gidongʼ gi thuolo machiegni ahinya kod En, mondo gibed jo mayudo piny mar kot mogik ka obiro chue.” Review and Herald, July 20, 1886.
We will continue in the next article.
Tukalutwalilila mu kasonko kakatala.
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.
Kandi malaika yina vandaka kutubila na mono vutukaka diaka, mpe fulusaka mono, bonso muntu yina balamusaka na mpongi na yandi. Mpe tubaka na mono ete: Nge ke mona nki? Mpe mono tubaka ete: Mono me tala, mpe tala, etelwelo ya minda nyonso ya wolo, ti dibungu na zulu na yo, mpe minda na yo nsambwadi na zulu na yo, mpe bapɔpɔ nsambwadi na kwenda na minda nsambwadi yina kele na zulu na yo. Mpe banzete zole ya olive pene na yo, mosi na diboko ya kibakala ya dibungu, mpe yankaka na diboko ya kibakala ya kimosi ya yo.
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 nikajibu, nikasema kwa malaika aliyesema nami, nikisema, Hivi ni nini, bwana wangu? Ndipo malaika aliyesema nami akajibu, akaniambia, Je, hujui hivi ni nini? Nami nikasema, La, bwana wangu.
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.
Awa buga min re ka fɔ ne ye ko: “Nin ye Matigi ye kuma ye Zerubabel ma, ko: ‘A tɛ se ka kɛ ni sɛbɛnna ye, wala ni fanga ye, nka ni Nii ye dɔrɔn,’ Matigi Sebɛwot ye a fɔ.” Zakari 4:1–6.