“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.

“Kuna mambo fulani katika Maandiko ambayo ni vigumu kueleweka na ambayo, kwa mujibu wa maneno ya Petro, wasio na elimu na wasio imara huyapotoa kwa uangamivu wao wenyewe. Huenda tusiwe na uwezo, katika maisha haya, wa kueleza maana ya kila kifungu cha Maandiko; lakini hakuna mambo ya msingi yaliyo ya lazima ya kweli ya utendaji ambayo yatafichwa katika fumbo. Wakati utakapowadia, katika majaliwa ya Mungu, kwa ulimwengu kujaribiwa kwa kweli ya wakati huo, nia za watu zitaongozwa na Roho Wake kuchunguza Maandiko, hata kwa kufunga na kwa kuomba, mpaka kiungo baada ya kiungo kitakapogunduliwa na kuunganishwa katika mnyororo mkamilifu. Kila ukweli unaohusu moja kwa moja wokovu wa roho utafanywa wazi sana kiasi kwamba hakuna atakayehitaji kukosea au kutembea gizani.”

“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.

“Sezvatakatevera nhevedzano yechiporofita, chokwadi chakazarurirwa chenguva yedu chakaonekwa nokujeka uye chikatsanangurwa. Tine mhosva pamusoro peropafadzo dzatinofarira uye pamusoro pechiedza chinovhenekera nzira yedu. Avo vakararama mumazera akapfuura vaiva nemhosva pamusoro pechiedza chavakabvumirwa kuvhenekerwa nacho. Pfungwa dzavo dzakashandiswa maererano nemisoro yakasiyana yeMagwaro yakavaedza. Asi havana kunzwisisa chokwadi chatinonzwisisa isu. Vakanga vasingaitiwi mhosva pamusoro pechiedza chavaisina. Vaiva neBhaibheri, sezvatinaro nesu; asi nguva yokuzarurwa kwechokwadi chakakosha chine chokuita nezviitiko zvokupedzisira zvenhoroondo yenyika ino iri mumazera okupedzisira achagara panyika.

“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.

“Timhaka to hlawuleka ti lungiselelwe ku fambisana ni swiyimo swa tinxaka hilaha ti nga va kona hakona. Ntiyiso wa sweswi, lowu nga ndzingo eka vanhu va rixaka leri, a wu nga ri ndzingo eka vanhu va tinxaka ta khale swinene. Loko ku vonakala loku sweswi ku hi voningelaka mayelana ni Savata ya xileriso xa vumune a ku nyikiwile tinxaka ta nkarhi lowu hundzeke, Xikwembu a xi ta va xi va vutisile hikwalaho ka ku vonakala koloko.” Testimonies, volume 2, 692, 693.

New and Old

ថ្មី និង​ចាស់

“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 m’badwo uliwonse mumakhala chitukuko chatsopano cha choonadi, uthenga wochokera kwa Mulungu wopita kwa anthu a m’badwo umenewo. Zoonadi zakale zonse ndi zofunika; choonadi chatsopano sichiyima pa chokha mosadalira chakale, koma ndi kutambasulidwa kwa icho. Ndi pamene zokha choonadi zakale zimamveka m’pamene tingathe kuzindikira chatsopano. Pamene Khristu anafuna kutsegulira ophunzira Ake choonadi cha kuuka Kwake, anayambira ‘kwa Mose ndi aneneri onse’ ndipo ‘anawafotokozera m’Malemba onse zinthu zokhudza Iye mwini.’ Luka 24:27. Koma ndi kuwala kumene kumaunikira mu kutambasulidwa kwatsopano kwa choonadi komwe kumalemekeza chakale. Iye amene akana kapena kunyalanyaza chatsopano sakhala ndi chakale chenicheni. Kwa iye, chimataya mphamvu yake ya moyo ndipo chimangokhala mawonekedwe opanda moyo.”

“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.

“Kune avo vanoti vanotenda uye vanodzidzisa zvokwadi dzeTestamende Yekare, asi vachiramba Testamende Itsva. Asi mukuramba kwavo kugamuchira dzidziso dzaKristu, vanoratidza kuti havatendi izvo zvakataurwa nemadzibaba ekutanga nevaporofita. ‘Dai maiva maitenda Mozisi,’ akadaro Kristu, ‘mungadai maitenda ini; nokuti iye akanyora pamusoro pangu.’ Johane 5:46. Naizvozvo hapana simba rechokwadi mudzidziso yavo kunyange yeTestamende Yekare.

“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.

“Vazhinji vanoti vanotenda uye vanodzidzisa vhangeri vari mukukanganisa kwakafanana. Vanokandira parutivi Magwaro eTestamende Yekare, ayo Kristu akati pamusoro pawo, ‘Ndiwo anondipupurira.’ Johane 5:39. Pakuramba Testamende Yekare, vanenge vachitorambawo Testamende Itsva; nokuti zvose zviri zviviri zvikamu zvoumwe hwose husingaparadzaniswi. Hakuna munhu anganyatsoruramisira kuratidza murayiro waMwari asina vhangeri, kana vhangeri risina murayiro. Murayiro ndiro vhangeri rakaiswa muchimiro chinooneka, uye vhangeri ndiro murayiro wakazarurwa. Murayiro ndiwo mudzi, vhangeri iruva rinonhuhwira nomuchero warinobereka.”

“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.

“Testamende Yakare inovhenekera Testamende Itsva, uye Testamende Itsva inovhenekera Testamende Yakare. Chimwe nechimwe chizaruro chekubwinya kwaMwari muna Kristu. Zvose zviri zviviri zvinopa chokwadi chicharamba chichiratidza kudzika kutsva kwezvachinoreva kumutsvaki anoshingaira.” 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.

Pa selo sa bjalo, “therešo ya bjale” ka tlhaloso ya yona ke “therešo ye e utolotšwego” bakeng sa lebaka le le itšego la nako, yeo “e bonwago gabotse le go hlalošwa.” Moloko wo o phelago nakong yeo “therešo ya bjale” e utolotšwago, o “ikarabelwa” go amogela therešo yeo goba go hwa. Ditherešo tše di kopantšwego tšeo di bopago “therešo ya bjale ya teko” bakeng sa “moloko wo,” di emelwa ka “go phuthologa ga ditherešo tše kgethegilego” “mabapi le ditiragalo tša mafelelo tša histori ya lefase le.” Therešo, gomme ka baka leo “therešo ya bjale,” e swantšhwa ke Testamente ye Mpsha mabapi le Testamente ye Tala. Therešo e tiišwa godimo ga hlatse tše pedi, gomme therešo e na le mathomo le mafelelo, sa kgonthe le sa semoya, sa bogologolo le sa mehleng yeno, alpha le omega, sa pele le sa mafelelo.

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.”

Msingi wa Kamileri wa ujumbe wa malaika wa kwanza ndio “wa kale” kuhusiana na ujumbe wa “kweli ya sasa” wa malaika wa tatu. Wale wanao “ikataa 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.

“Ndzi vone ku laveka ka varhumiwa, ngopfu-ngopfu, leswaku va tshama va rindzile ni ku kambisisa fanatizimi hinkwayo kwihi ni kwihi laha va nga yi vonaka yi sungula kona. Sathana u tshikilela hi matlhelo hinkwawo, naswona loko hi nga n’wi rindzi, ni ku va ni mahlo ya hina ma pfulekile eka maqhinga ya yena ni mintlhamu ya yena, ni ku ambala matlhari hinkwawo ya Xikwembu, miseve leyi pfurhaka ya lowo homboloka yi ta hi ba. Ku ni ntiyiso wo tala wa nkoka lowu nga exikarhi ka Rito ra Xikwembu, kambe i ‘ntiyiso wa nkarhi wa sweswi’ lowu ntlhambi wu wu lavaka sweswi. Ndzi vone khombo ra leswaku varhumiwa va suka eka timhaka ta nkoka ta ntiyiso wa nkarhi wa sweswi, va ya tshama eka timhaka leti nga endlaka leswaku ntlhambi wu nga hlanganisiwi naswona moya wu nga kwetsimisiwi. Sathana u ta tirhisa laha ku pfuleka kun’wana ni kun’wana loku kotekaka leswaku a onha ntirho.”

“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.

“Asi nyaya dzakadai sedzvenzvimbo tsvene, zvine chokuita namazuva ana 2300, nemirayiro yaMwari nokutenda kwaJesu, dzakanyatsokodzera kutsanangura kufamba kweAdvent kwekare uye kuratidza kuti chimiro chedu chazvino chii, kusimbisa kutenda kwevanokahadzika, uye kupa chokwadi pamusoro peramangwana rinobwinya. Izvi, ndakagara ndichiona kazhinji, ndizvo zvaiva nyaya huru dzaifanira kugara dzichitsinhirwa nenhume.” 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.

“Nheyo tsvene, pamwe chete nemazuva 2300, nemirairo yaMwari nokutenda kwaJesu,” ndizvo kiyi yokutsanangura “basa reAdvent rakapfuura” ravaMillerite uye, pakuita saizvozvo, kutsanangura “zvakakwana” kuti “chimiro chedu chiripo ndechei.” Avo vari “kusava nechokwadi” ne“basa reAdvent rakapfuura,” vari “kusava nechokwadi” neicho chinopa “chokwadi chakasimba cheramangwana rinobwinya.” Chinopa chokwadi cheramangwana ndicho chakapfuura.

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.

Bhuku ra Joeri ishoko rechokwadi chokuedzwa chenguva ino. Izvi zvinosimbiswa nezvapupu zvakawanda. Joeri anozivikanwa se“chokwadi chenguva ino” noMweya weChiporofita, uyo, maererano naJohane mubhuku raZvakazarurwa, chiri chapupu chaJesu.

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.

Chakazarurwa chaJesu Kristu, icho Mwari akamupa, kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; uye akachitumira akachizivisa nomutumwa wake kumuranda wake Johane: uyo akapupura shoko raMwari, nokupupura kwaJesu Kristu, nezvose zvaakaona. Zvakazarurwa 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.

“Ushahidi” wa Yohana (ambao “aliushuhudia”) uliwasilishwa katika sehemu tatu. Aliandika “neno la Mungu,” “ushahidi wa Yesu,” na “mambo aliyoyaona.” Katika aya mbili za kwanza za Ufunuo, Yohana anawakilisha mtu ambaye amepewa kipawa cha “roho ya unabii.” Kipawa hicho kinajumuisha ufunuo maalumu wa Neno la Mungu, na pia kinajumuisha mafunuo maalumu yanayowasilishwa kwa nabii kupitia maneno ya Kristo; (ama na Kristo mwenyewe moja kwa moja au kupitia wawakilishi wake wa kimalaika) na kipawa hicho pia kinajumuisha kweli inayowasilishwa kwa njia ya ndoto na maono. Roho ya unabii ni ushahidi wa Kristo unaowasilishwa kwa nabii, nao una mamlaka yale yale kana kwamba malaika au Kristo mwenyewe amesema maneno hayo.

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.

මම ඔහුගේ පාදවල වැඳුම් පිණිස වැටුණෙමි. එවිට ඔහු මට කීවේය, “එසේ නොකරන්න: මම ඔබගේ සමසේවකයෙකුය, යේසුස්ගේ සාක්ෂිය ඇති ඔබගේ සහෝදරයන්ගෙන් කෙනෙකුය: දෙවියන් වහන්සේට නමස්කාර කරන්න: මක්නිසාද යේසුස්ගේ සාක්ෂිය අනාවැකියේ ආත්මයය.” එළිදරව් 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.”

Gabriele anozvizivisa kuti mushandi pamwe chete naJohane, uye haafaniri kunamatwa. Gabriele anozivisawo kuti “hama” dzinomiririrwa naJohane “dzine uchapupu hwaJesu,” hunova “mweya wokuprofita.” “Hama” dzinomiririrwa naJohane ndidzo zviuru zana namakumi mana nezvina, uye hama dzacho dzose dzine “mweya wokuprofita.”

“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 vakamwaca era sa tucake, ka ra lako yani ki na veikau mai Tikoa; ia ni ra sa lako yani, sa tu o Jiovafata ka kaya, Ni rogoci au, kemuni Jiova kei kemuni na lewe i Jerusalemi; ni vakabauta Jiova na nomuni Kalou, dou na qai vakataudeitaki; ni vakabauti ira na nona parofita, dou na qai rawaka.” 2 Veigauna 20:20.

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

“‘Tenda mu Hosi Xikwembu xa n’wina, kutani mi ta tiyisiwa; tendani vaprofeta va yena, kutani mi ta humelela.’”

“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.’

“Isaya 8:20. ‘Ku murayiro nokuchapupu; kana vasingatauri maererano neshoko iri, imhaka yokuti hamuna chiedza mavari.’ Pano pana magwaro maviri akaiswa pamberi pavanhu vaMwari: mamiriro maviri okubudirira. Murayiro wakataurwa naJehovha pachake, nomweya wouprofita, ndizvo zvinyuko zviviri zvouchenjeri zvinotungamirira vanhu Vake muzviitiko zvose. Dheuteronomio 4:6. ‘Ndihwo uchenjeri hwenyu nokunzwisisa kwenyu pamberi pamarudzi, ayo achati, Zvirokwazvo rudzi urwu rukuru rudzi rwakachenjera uye runonzwisisa.’”

“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.

“Umthetho waNkulunkulu noMoya weSiprofetho kuhamba ndawonye ekuholeni nasekululekeni ibandla, futhi noma nini lapho ibandla likuqaphele lokhu ngokulalela umthetho waKhe, umoya wesiprofetho uthunyelwe ukuliqondisa endleleni yeqiniso.

“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.

“Chakazarurwa 12:17. ‘Zvino dhiragoni rikatsamwira mukadzi, ndokuenda kundorwa navakasara vorudzi rwake, vanochengeta mirairo yaMwari, uye vane uchapupu hwaJesu Kristu.’ Uprofita uhwu hunoratidza zvakajeka kuti kereke yavasara ichabvuma Mwari mumurayiro Wake uye ichava nechipo chouprofita. Kuteerera murayiro waMwari, nomweya wouprofita, ndizvo zvagara zvichisiyanisa vanhu vechokwadi vaMwari, uye muedzo unowanzopiwa pamusoro pezviratidzo zviripo zvino.”

“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 mazuva aJeremia, vanhu vakanga vasina mubvunzo pamusoro peshoko raMosesi, Eria, kana Erisha, asi vakabvunza uye vakaisa parutivi shoko ravakatumirwa naMwari kubudikidza naJeremia kusvikira simba raro nesimba raro zvaparara, uye pakanga pasisina mushonga kunze kwokuti Mwari avatakure vaende muutapwa.

“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.

“Vivyo hivyo katika siku za Kristo watu walikuwa wamejifunza kwamba ujumbe wa Yeremia ulikuwa wa kweli, nao wakajishawishi kuamini kwamba kama wangeishi katika siku za baba zao, wangeukubali ujumbe wake; lakini wakati huohuo walikuwa wakiukataa ujumbe wa Kristo, ambaye habari zake manabii wote walikuwa wameandika.

“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.

“Njengoba umlayezo wengelosi yesithathu wavela emhlabeni, okuyiwona ozokwembulela ibandla umthetho kaNkulunkulu ngokuphelela kwawo nangamandla awo, isipho sesiprofetho naso sabuyiselwa ngokushesha. Lesi sipho sidlale indima evelele kakhulu ekuthuthukisweni nasekuqhubekisweni kwalo myalezo.

“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.

“සම්මතය පිළිබඳ වූ ශාස්ත්‍රවචන අර්ථකථන සහ සේවාවේ ක්‍රම සම්බන්ධයෙන් මතභේද මතු වී, එමඟින් පණිවිඩය විශ්වාස කරන විශ්වාසීන්ගේ විශ්වාසය කම්පනයට පත් කර සේවයේ අසමගියකට නංවන ස්වභාවයක් ඇති වූ විට, අනාවැකි ආත්මය සැමවිටම එම තත්ත්වයට ආලෝකය හෙළා ඇත. එය සැමවිටම විශ්වාසීන්ගේ සමූහය වෙත චින්තනයේ එක්සත්භාවයත් ක්‍රියාවේ සමාදරතාවයත් ගෙන ආයේය. පණිවිඩයේ වර්ධනයෙහි සහ සේවයේ ව්‍යාප්තියෙහි මතු වූ සෑම අර්බුදයකදීම, දෙවියන්වහන්සේගේ ව්‍යවස්ථාවටත් අනාවැකි ආත්මයේ ආලෝකයටත් ස්ථිරව බැඳි සිටි අය ජයග්‍රහණය කර ඇති අතර, ඔවුන්ගේ අතින් සේවය සඵල වී ඇත.” 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.

Bhuku ra Joere rinonongedzerwa zvakananga se“chokwadi chiripo” mukati meMweya weChiporofita, uyo maererano naJohane mubhuku raZvakazarurwa uri uchapupu hwaJesu. Rinotsigirwawo zvakananga mukati meShoko raMwari. Zvose zviri zviviri, Bhaibheri neMweya weChiporofita, zvinonanga zvakananga bhuku raJoere kumazuva okupedzisira.

“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. …

“Mumwe nomumwe wevaporofita vekare akataura zvishoma pamusoro penguva yavo pachavo kupfuura pamusoro penguva yedu, zvokuti kuporofita kwavo kune simba kwatiri. ‘Zvino zvinhu izvi zvose zvakavawira kuti zvive mienzaniso: uye zvakanyorwa kuti tive nokuyambirwa kwedu, isu tasvikirwa nokuguma kwenyika.’ 1 VaKorinte 10:11. ‘Havana kushumira ivo pachavo, asi isu, pazvinhu izvo zvino zvaparidzirwa kwamuri navaya vakaparidza vhangeri kwamuri noMweya Mutsvene wakaburuka kubva kudenga; zvinhu izvo vatumwa vanoshuva kutarira mazviri.’ 1 Petro 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.

“Bhayibheli yi hlengeletele, yi tlhela yi boha swin’we matlotlo ya yona hikwalaho ka rixaka leri ra makumu. Hinkwaswo swiendlakalo leswikulu ni swiendlo leswi hloniphakaka swa matimu ya Testamente ya Khale a swi vuyelerile, naswona swa ha vuyelerela, ekerekeni emasikwini lawa ya makumu.” Selected Messages, buku 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.

Boporofita bwa Yoweli bo “a shuma” “gwe” wale “amazinga ga chara acha nsi ga abashireho.” “A shuma” nigo kugumya gusa ko “ukuri kw’iki gihe” buri gihe ari ikigeragezo, kandi abananirwa icyo kigeragezo bagereranywa n’abavugwa muri Bibiliya nka Yuda.

“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.

“Phunziro ndi phunziro zinkagwera m’makutu mwa Yudasi osamvera. Ndi angati lerolino akutsatira m’mapazi ake. M’kuunika kwa chilamulo cha Mulungu, anthu odzikonda amaona makhalidwe awo oipa, koma amalephera kuchita kusintha koyenera, ndipo amapitirira kuchoka pa mkhalidwe umodzi wa uchimo kupita pa wina.”

“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.

“Zvidzidzo zvaKristu zvinoshanda kunguva yedu nechizvarwa chedu. Iye akati, ‘Handinyengetereri ava bedzi, asiwo avo vachatenda kwandiri neshoko ravo.’ Uchapupu humwe chete hwakaunzwa kuna Judhasi ndihwo huri kuunzwawo kwatiri mumazuva okupedzisira aya. Zvidzidzo zvimwe chetezvo zvaakatadza kuita zvinobatika muupenyu hwake zvinouya kuvanhu vanonzwa, asi vachikundikanawo saizvozvo, nokuti havasi kurasa chivi chavo.” 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.

Ku bhuku hinkwabyo ra Nhlavutelo, Yohane u fanekisela vanhu va Xikwembu va masiku yo hetelela; naswona hi ku hlongoriwa a ya Patimosi, Yohane u yimela lava xanisiwaka enkarhini wa xiphiqo xa nawu wa Sonto. U vula xivangelo lexi endleke leswaku a pfaleriwa ekhotsweni.

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 mutirhi-kulorhi na n’wina eku xanisiweni, ni le ku fumeni ka Yesu Kriste, ni le ku tiyiseleleni ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patimo, 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.

Johane akatambudzwa nokuda kweBhaibheri noMweya weChiporofita. Ko, sei vane zana namakumi mana nezvina zvuru vachitambudzirwa nokuda kweMweya weChiporofita? Chokwadi chokutanga chinoratidzwa nomuprofita Joere kutsauka kwechechi yeSeventh-day Adventist. Apo muapostora Petro akaratidza kuti Pentekosti kwaiva kuzadzikiswa kwebhuku raJoere, Petro akaita saizvozvo achipindura kurwiswa kwakanga kuchiitwa navaJudha pamusoro poratidzwa rwemitauro. VaJudha, avo panguva iyoyo vaimiririra nenzira yokufananidzira maSeventh-day Adventist emazuva okupedzisira, vakanga vachipikisa vachiti Petro navaya vaizivisa shoko vakanga “vakadhakwa.” MaSeventh-day Adventist acharwa neshoko remvura yokupedzisira sezvakaitwa navaJudha munguva yaPetro. Vanoita saizvozvo nokuti avo vari kuparidza shoko ro“chokwadi chiripo zvino” rinoyedza remvura yokupedzisira vane chokwadi chokutanga “chekare,” nokuti chokwadi chitsva nguva dzose chinovakirwa pachokwadi chekare. Jeremia akadana vanhu vaMwari munguva yemvura yokupedzisira kuti vafambe munzira dzekare uye vateerere kurira kwehwamanda yomurindi, asi vanoramba. Shoko rechokwadi chokutanga “chekare” rinomiririrwa nenzira yokufananidzira ne“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, iro rinoburitsa pachena ukama hwesungano maererano neSabata renyika.

“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.

“Ndzi vone leswaku kereke ya vito ntsena ni Va-Adventist va vito ntsena, kufana na Yudasi, a va ta hi xavisela eka Vakatoliki leswaku va kuma nkucetelo wa vona leswaku va ta lwa ni ntiyiso. Kutani vakwetsimi hi nkarhi wolowo va ta va vanhu lava nga tivekiki ngopfu, lava Vakatoliki va nga ta va tiva ngopfu; kambe tikereke ni Va-Adventist va vito ntsena lava tivaka ripfumelo ra hina ni mikhuva ya hina (hikuva a va hi venga hikwalaho ka Savata, hikuva a va nga swi koti ku yi kaneta) va ta xavisela vakwetsimi kutani va va mangalela eka Vakatoliki tanihi lava honisaka milawu ya vanhu; leswi vulaka leswaku va hlayisa Savata kutani va honisa Sonto.

“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.

“Ndipo Akatolika adzawauza Achiprotestanti kuti apitirire patsogolo, ndi kutulutsa lamulo lakuti onse amene sadzasunga tsiku loyamba la sabata, m'malo mwa tsiku lachisanu ndi chiwiri, adzaphedwa. Ndipo Akatolika, amene chiwerengero chawo ndi chachikulu, adzathandiza Achiprotestanti. Akatolika adzapereka mphamvu zawo kwa fano la chilombo. Ndipo Achiprotestanti adzagwira ntchito monga momwe mayi wawo anachitira pamaso pawo kuti awononge oyera mtima. Koma lamulo lawo lisanabweretse kapena kubala zipatso, oyera mtima adzapulumutsidwa ndi Liwu la Mulungu.” 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.

Kaŵiri Mlongosi White wakuzirongora “mpingo wa zina” na “Aadventisti a zina,” uku wakupanga mphambano pakati pa “magulu ghaŵiri gha zina” agha na “Akatolika.” “Mpingo wa zina” na “Aadventisti a zina,” “ŵakinkhanga” awo ŵakaimiririka na Petrosi na Yohane “chifukwa cha Sabata, pakuti ŵakatondekanga kuyikanira.” Mpingo wa zina na Akatolika ŵangatondeka “kuyikanira” unenesko wa Sabata ya zuŵa lachinayi, ndipo “Aadventisti a zina” ŵangatondeka “kuyikanira” “nyengo ziŵiri na ziŵiri na ziŵiri na yiŵiri” za Leviticus 26, icho ni dango la Sabata la charu. Mpingo wa zina na Akatolika ŵangatondeka “kuyikanira” fundo yakuti Sabata ya zuŵa lachinayi ni unenesko wa Baibolo “wakukhazikiska,” ndipo “Aadventisti a zina” ŵangatondeka “kuyikanira” fundo yakuti “nyengo ziŵiri na ziŵiri na ziŵiri na yiŵiri” za Leviticus 26 ni unenesko wa Chimillerite “wakukhazikiska.”

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.”

Kupindwa kwaJohane paPatmos kunomiririra vane zana namakumi mana navana zvuru, vanochengeta zvose Bhaibheri noMweya woChiporofita, uye vanotambudzwa zvikuru nokunze pamusoro peSabata rezuva rechinomwe, uye vanotambudzwa mukati pamusoro peSabata regore rechinomwe renyika. Nokuda kwechikonzero ichi, uchapupu hwaJohane hwokuti nei ainge achitambudzwa mundima yepfumbamwe hunoteverwa neSabata riri mundima yegumi, pamwe neshoko rinobva kare (“shure”) richibva ku“inzwi guru” rakaita se“hwamanda.”

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.

Mina Yoane, hama yenuwo, uye shamwari yenyu pakutambudzika, nomuumambo, nomukutsungirira kwaJesu Kristu, ndakanga ndiri pachitsuwa chinonzi Patmosi, nokuda kweshoko raMwari, uye nokuda kweuchapupu hwaJesu Kristu. Ndakanga ndiri muMweya nezuva raShe, ndikanzwa shure kwangu inzwi guru, sererwamupanda. Zvakazarurwa 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.

Johane anomirira avo, panguva ya9/11, vakanzwa inzwi rehwamanda remunhu waMwari anowanikwa muna Zvakazarurwa gumi nesere richidana vanhu vaMwari kuti vadzokere ku“nzira dzekare” dzaJeremia. Inzwi guru iroro rakanga ririwo yambiro yehwamanda yechinomwe, inova zvakare nhamo yechitatu.

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.

Dada White vakanyora kuti “Bhaibheri rakaunganidza nokusungirira pamwe chete pfuma dzaro nokuda kwechizvarwa chino chokupedzisira.” Bhuku raJoeri nderimwe re“pfuma” dzeBhaibheri dziri chokwadi chiripo che“mazuva okupedzisira.” Panguva yePentekosti Petro akaratidza kuti rakanga riri bhuku raJoeri rakanga richizadziswa panguva iyoyo. Petro, sezvakanga zvakaitawo kuna Joeri, “akataura zvishoma pamusoro pe” nguva yePentekosti kupfuura pamusoro pe“nguva” yedu. Nguva yePentekosti yakanga iri mvura yokutanga yeNguva yeChiKristu. Pentekosti inoratidza kutanga kweNguva yeChiKristu, uye nokuita saizvozvo inofananidzira kuguma kweNguva yeChiKristu. Kuguma kweNguva yeChiKristu ndiyo nguva yemvura yokupedzisira sezvainomiririrwa nePentekosti. Naizvozvo Petro chiratidzo chevanhu vaMwari vari kumagumo eNguva yeChiKristu vanoziva kuzadziswa kwekudururwa kwoMweya Mutsvene vachishandisa bhuku raJoeri kuti vaite saizvozvo.

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.

Asi Petro, amire pamwe chete navane gumi nomumwe, akasimudza inzwi rake, akataura kwavari achiti, Imi varume veJudhea, nemi mose mugere muJerusarema, izvi ngazvizikanwe kwamuri, uye teererai mashoko angu; nokuti ava havana kudhakwa, sezvamunofunga, nokuti ichiri awa yechitatu yezuva. Asi izvi ndizvo zvakataurwa nomuporofita Joeri; Zvino zvichaitika mumazuva okupedzisira, ndizvo zvinotaura Mwari, kuti ndichadurura woMweya wangu pamusoro penyama yose; uye vanakomana venyu navanasikana venyu vachaporofita, uye majaya enyu achaona zviratidzo, navakuru venyu vacharota hope; uye pamusoro pavaranda vangu napamusoro pavarandakadzi vangu ndichadurura woMweya wangu mumazuva iwayo; uye vachaporofita; uye ndicharatidza zvishamiso kudenga kumusoro, nezviratidzo panyika pasi; ropa, nomoto, nemhute youtsi; zuva richashandurwa rive rima, nomwedzi uve ropa, zuva guru uye rinotyisa raShe risati rasvika; zvino zvichaitika kuti ani naani achadana kuzita raShe achaponeswa. Mabasa 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.”

Kuti munhu ave mudzidzi anobudirira wechiporofita, zvinoda kunzwisisa kwakadzikama kuti kuguma kwenyika kunoratidzirwa “mutsara pamusoro pemutsara” mukati merondedzero yenhoroondo yeMagwaro. Chokwadi chakabatanidzwa neizvi ndechekuti vaporofita pachavo vanomiririra vanhu vaMwari mumazuva okupedzisira. Joere anoisa bhuku rake mumazuva okupedzisira, nokuti rinozivisa kuswedera kwe“zuva raJehovha.”

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.

Muridzei hwamanda muZioni, muridze mhere pagomo rangu dzvene; vagari vose venyika ngaavadedere; nokuti zuva raJehovha rinouya, nokuti rava pedyo. Joeri 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.

“ට්‍රම්පට්” යන සංකේතය, එහි අනෙකුත් අර්ථ අතර, අනතුරු ඇඟවීමේ පණිවිඩයක් නිරූපණය කරයි. සංකේතයක් ලෙස ට්‍රම්පට් එකක්, සන්දර්භය අනුව, කාල පරිච්ඡේදයක් හෝ කාලයේ විශේෂ මොහොතක්, නැතහොත් දෙකම නිරූපණය කළ හැක. ට්‍රම්පට් එක විනිශ්චයද නිරූපණය කරයි. පව් සමාව දීමේ දිනයට දින දහයකට පෙර පැවැත්වූ ට්‍රම්පට් මංගල්‍යය, ආසන්න වෙමින් තිබූ විනිශ්චය පිළිබඳ අනතුරු ඇඟවීමක් විය.

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.

“දෙවියන්වහන්සේගේ දවස” යන්න, එය භාවිත කර ඇති පාඨයේ සන්දර්භය අනුව, කාලයේ එක් නිශ්චිත අවස්ථාවක් හෝ කාල පරිච්ඡේදයක් නියෝජනය කරයි. “දෙවියන්වහන්සේගේ දවස” යන්න, අවසාන වසංගත සත ලෙස නිරූපණය කර ඇති ක්‍රියාත්මක විනිශ්චයේ සංකේතයක් විය හැක; නැතහොත් එය අවුරුදු දහසක මිලේනියම අවසානයේ සිදුවන ක්‍රියාත්මක විනිශ්චය විය හැක. කුමන අවස්ථාවක් වුවද, හොරණෑව දෙවියන්වහන්සේගේ ක්‍රියාත්මක විනිශ්චය හඳුන්වා දෙයි. එබැවින්, “දෙවියන්වහන්සේගේ දවස” යන්න, දෙවියන්වහන්සේගේ දඬුවම ක්‍රියාත්මක කරනු ලබන නිශ්චිත අවස්ථාව හෝ දෙවියන්වහන්සේගේ දඬුවම් ක්‍රියාත්මක කරනු ලබන කාල පරිච්ඡේදය නියෝජනය කළ හැක.

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” sezvinoitawo “zuva raJehovha” chinogona kumirira nguva iri panzvimbo yakatarwa pamwe chete nenguva yakareba, sezvinopupurirwa nenzvimbo dzenguva dzakatarwa nenguva dzakareba dzenhoroondo zvinomiririrwa nehwamanda nomwe dzaZvakazarurwa 8 na9. “Zuva raJehovha” riri kumiririrwa naJoeri ne“tarumbeta” rinofanira kuridzwa—rinova panguva imwe cheteyo nzvimbo yakatarwa yenguva uyewo nguva yakareba, iyo inotanga pakapera kutongwa kwevakafa ndokutanga kutongwa kwevapenyu. Pana 9/11, tarumbeta yakaridzwa ichiratidza kusvika kwekutongwa kwevapenyu sechinhu chakaitika panguva yakatarwa, uyewo ichiratidza 9/11 sokutanga kwenguva yekutongwa kwevapenyu.

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.

Saka naizvozvo zvino, ndizvo zvinotaura Jehovha, dzokerai kwandiri nomwoyo yenyu yose, nokutsanya, nokuchema, nokuungudza. Bvamburai mwoyo yenyu, murege kubvambura nguo dzenyu, mudzokere kuna Jehovha Mwari wenyu; nokuti ane nyasha nengoni, anononoka kutsamwa, uye azere norudo rukuru, uye anozvidemba pamusoro pezvakaipa. Ndianiko anoziva kana angazodzoka akazvidemba, akasiya chikomborero shure kwake, chinova chipiriso chezvokudya nechipiriso chinwiwa kuna Jehovha Mwari wenyu? Ridzai hwamanda muZioni, tsaurirai kutsanya, daidzai ungano tsvene. Joere 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.

Aya ndiwo kechipiri Jowere anoraira kuti hwamanda iridzwe. “Hwamanda” dziri muna Jowere dziri zvose zviri zviviri yambiro dzokuuya kwokutongwa kwokupedzisira kunoitwa nehutongi hwezvirango zvinomwe zvokupedzisira, uye dzakaiswa mukati mechirevo chokudanwa kweRaodhikia chokutendeuka pamwe chete nokuvharwa kwenguva yokunzwirwa nyasha kwava pedyo.

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.

Dhobradza nenzwi guru, urega kudzora; simudza inzwi rako sehwamanda, uratidze vanhu vangu kudarika kwavo, neimba yaJakobho zvivi zvavo. 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.

Isaya, Joere, Johani na Petro vose vari kumiririra vane zana namakumi mana nezvina zvuru zvemazuva okupedzisira, sezvinoitawo Jeremia uyo anoratidza nguva inofanira kuridzwa hwamanda.

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.

Asema Bwana hivi, Simameni njiani, mkaangalie, mkaulizie mapito ya kale, ilipo njia njema; mkaiendee, nanyi mtapata raha kwa roho zenu. Lakini wakasema, Hatuwezi kuiendea. Tena niliweka walinzi juu yenu, nikisema, Sikilizeni sauti ya tarumbeta. Lakini wakasema, Hatusikii. Yeremia 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.

The trumpeta yakarira mumazuva okupedzisira aya pa9/11, uye mvura yokupedzisira yakabva yatanga kunaya pamusoro paavo vakasarudza nzira yakanaka vakafamba mairi. Ipapo ndipo pakaburuka mutumwa waZvakazarurwa gumi nesere.

“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.

“Mvura yokupedzisira inofanira kunaya pamusoro pavanhu vaMwari. Mutumwa ane simba anofanira kuburuka kubva kudenga, uye nyika yose inofanira kuvhenekerwa nokubwinya kwake.” Review and Herald, Kubvumbi 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.

Apho izakhiwo ezinkulu zaseNew York ziwiswa phansi ngo‑9/11, ingelosi enamandla yehla, futhi imvula yasekugcineni yaqala ukuna.

“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.

“Vasvika here kuti ndakazivisa here kuti New York ichatsvairwa nemafungu makuru egungwa? Izvi handina kumbotaura. Ndakataura kuti, pandakanga ndichitarisa zvivako zvikuru zvichisimuka imomo, pasi nepasi, ndakati, ‘Zviitiko zvinotyisa zvakadini zvichaitika apo Ishe vachasimuka kuzunungusa nyika zvine kutyisa! Ipapo mashoko eZvakazarurwa 18:1–3 achazadziswa.’ Chitsauko chose chegumi nesere cheZvakazarurwa inyevero yezviri kuuya panyika. Asi handina chiedza chakasiyana maererano nezviri kuuya paNew York, kunze kwekuti ndinoziva kuti rimwe zuva zvivako zvikuru zviri ikoko zvichawisirwa pasi nokutendeuka nokupidigurwa kwesimba raMwari. Kubva pachiedza chandakapihwa, ndinoziva kuti kuparadzwa kuri munyika. Shoko rimwe chete rinobva kuna Ishe, kubata kumwe chete kwesimba ravo guru, uye zvivako izvi zvikuru zvichawira pasi. Zviitiko zvichaitika zvokutyisa kwazvo zvatisingagoni kufungidzira.” Review and Herald, Chikunguru 5, 1906.

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

Pa 9/11 mvura yokupedzisira yakatanga kudonhedza zvishoma ichitangira kudururwa kwayo kuzere panguva yomurayiro weSvondo.

“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.

“Muhuri mukuru wa injili hautafungwa kwa udhihirisho mdogo wa uweza wa Mungu kuliko ule uliotia alama mwanzo wake. Unabii uliotimizwa katika kumwagwa kwa mvua ya kwanza wakati wa kufunguliwa kwa injili, utafanyika tena katika mvua ya mwisho wakati wa kufungwa kwake. Hizi ndizo ‘nyakati za kuburudishwa’ ambazo mtume Petro alizitazamia aliposema: ‘Basi tubuni mkageuke, ili dhambi zenu zifutwe, zipate kuja nyakati za kuburudishwa zitokazo mbele za Bwana; naye atamtuma Yesu.’ Matendo 3:19, 20.” The Great Controversy, 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.

Kukwaniritsika kwakakwana kwe“nguva dzekuzorodzwa” kunoitika uchiri mupenyu, nokuti yambiro iripo ndeyokuti “tendeukai,” izvo zvisingabviri kuitwa kana wakafa. “Nguva dzekuzorodzwa” dzinosvika apo “zvivi” zvemweya iri mipenyu zvichiri kukwanisa “kudzimwa”. “Nguva dzekuzorodzwa” dzakatanga pa9/11, nokudaro zvichiratidza kutanga kwekutongwa kwevapenyu. Pentekosti inodzokororwa pakupera kwenguva yedzidziso yevhangeri. Apo “nguva dzekuzorodzwa” dzakasvika, zviitiko zvakafananidzirwa paPentekosti zvakatanga kudzokororwa.

“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.

“Ndzi langutele nkarhi lowu hi ku navela lokukulu, lowu eka wona swiendlakalo swa siku ra Pentekosta swi nga ta phindha swi endleka hi matimba lamakulu swinene ku tlula lawa a ma ri kona hi nkarhi wolowo. Yohane u ri: ‘Ndzi vone ntsumi yin’wana yi xika yi huma etilweni, yi ri ni matimba lamakulu; kutani misava yi voningeriwile hi ku vangama ka yona.’ Kutani, hilaha a ku ri hakona hi nkarhi wa Pentekosta, vanhu va ta twa ntiyiso wu vulavuriwa eka vona, un’wana ni un’wana hi ririmi rakwe.”

“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.

“Mwari anogona kufemera upenyu hutsva mumweya mumwe nomumwe unoda zvechokwadi kumushandira, uye anogona kubata miromo nerasha rinopisa rakatorwa paatari, nokuiita kuti ive inotaura zvine unyanzvi mukumurumbidza Kwake. Zviuru zvemazwi zvichazadzwa nesimba rokuzivisa zvokwadi dzinoshamisa dzeShoko raMwari. Rurimi runokakama ruchasunungurwa, uye vanotya vachaitwa vakasimba kuti vape uchapupu hwoushingi pamusoro pechokwadi. Ishe ngavabatsire vanhu Vake kuchenesa temberi yomweya kubva kutsvina yose, uye kuti varambe vakabatana Navo zvikuru zvokuti vangava vagovani vemvura yokupedzisira painenge yadururwa.” Review and Herald, July 20, 1886.

We will continue in the next article.

Tutaendelea katika makala inayofuata.

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.

Nthenga iyo yikayowoyanga nane yikizaso, yikuniskamusya, mpela mundu jwakusakamusyidwa ku utulo wakwe. Ni yambile kuti kwa une, “Ana nkulola chi?” Une nadyandite kuti, “N’lolile, ndipo tawonani, panyali ja golide josope, jakwete beseni pachanya pake, ni nyali syakwe saba pa jili, ni mikolongo saba ja ku nyali saba syali pachanya pake. Soni mitela jiwili ja maolivi pa mbali pake, umo pa upande wakun’dyo wa beseni, ni ujine pa upande wakwe wakun’gono.”

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.

Lelo ngaphendula ngakhuluma lengilosi eyayikhuluma lami, ngisithi: Kuyini lokhu, nkosi yami? Ingilosi eyayikhuluma lami yasiphendula yathi kimi: Kawazi yini ukuthi kuyini lokhu na? Ngasengisithi: Hatshi, nkosi yami.

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.

Kakade akandiphendula, esithi kimi: Leli yizwi leNkosi kuZerubhabheli, elithi: Akusikho ngamandla, noma ngobuqhawe, kodwa kungoMoya wami, kusho uJehova Sebawoti. Zakariya 4:1–6.