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

Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodikiya — Na Ɗaya

Testing Present Truth

Gwada Gaskiyar Yanzu

Author

Jeff Pippenger

Published

December 2, 2025

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> “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.

> “Akwai a cikin Nassosi wasu abubuwa waɗanda suke da wuyar ganewa, kuma waɗanda, bisa ga furcin Bitrus, marasa ilimi da marasa ƙarfi a cikin bangaskiya sukan karkatar da su har zuwa ga hallakarsu. Wataƙila ba za mu iya bayyana ma’anar kowane sashe na Nassi ba a wannan rayuwa; amma babu muhimman ginshiƙan gaskiya ta aikace da za su kasance a lulluɓe cikin asiri. Sa’ad da lokaci ya yi, cikin tanadin Allah, domin a gwada duniya da gaskiyar da ta dace da wannan lokaci, Ruhunsa zai motsa zukata su binciki Nassosi, har ma da azumi da addu’a, har sai an gano mahaɗi bayan mahaɗi, kuma aka haɗa su wuri guda cikin cikakkiyar sarka. Kowane gaskiya da take da alaƙa kai tsaye da ceton rayuka za a bayyana ta sarai, har babu wanda ya wajaba ya yi kuskure ko ya yi tafiya cikin duhu.”

> “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.

> “Yayin da muka bi jerin annabci zuwa ƙasa, an ga gaskiyar da aka bayyana domin zamaninmu a sarari, kuma an yi bayaninta. Muna da alhaki game da gata da muke morewa da kuma hasken da yake haskakawa a kan tafarkinmu. Waɗanda suka rayu a ƙarnukan da suka shige suna da alhaki game da hasken da aka ba shi izni ya haskaka a kansu. An motsa hankulansu game da batutuwa dabam-dabam na Nassi waɗanda suka gwada su. Amma ba su fahimci gaskiyoyin da muke fahimta ba. Ba su da alhakin hasken da ba su da shi. Suna da Littafi Mai Tsarki, kamar yadda muke da shi; amma lokacin buɗewar gaskiya ta musamman dangane da abubuwan ƙarshe na tarihin wannan duniya yana cikin ƙarnuka na ƙarshe waɗanda za su rayu a kan duniya.

> “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.

> “An daidaita gaskiya ta musamman da yanayin al’ummu kamar yadda suka kasance. Gaskiyar wannan lokaci, wadda ita ce gwaji ga mutanen wannan tsara, ba ta kasance gwaji ga mutanen tsararraki na dā ba. Da a ce hasken da yanzu yake haskakawa a kanmu game da Asabar ta umarni na huɗu an ba shi ga tsararrakin da suka gabata, da Allah ya ɗora musu alhaki game da wannan haske.” Testimonies, juzu’i na 2, 692, 693.

## New and Old

Sabo da Tsoho

> “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.

> “A cikin kowane zamani akwai sabon bunƙasar gaskiya, saƙo daga Allah zuwa ga mutanen wannan tsara. Dukan tsofaffin gaskiya muhimmmai ne ƙwarai; sabuwar gaskiya ba mai cin gashin kanta ba ce daga tsohuwar, sai dai buɗewa ce ta abin da yake cikinta. Sai dai idan an fahimci tsofaffin gaskiya ne za mu iya gane sabuwar. Sa’ad da Kristi ya yi nufin ya buɗe wa almajiransa gaskiyar tashinsa daga matattu, ya fara ‘daga Musa da dukan annabawa’ kuma ‘ya bayyana musu a cikin dukan Nassosi abubuwan da suka shafe shi.’ Luka 24:27. Amma hasken da yake haskakawa cikin sabon buɗewar gaskiya ne yake ɗaukaka tsohuwar. Wanda ya ƙi ko ya yi sakaci da sabuwar, ba ya mallakar tsohuwar da gaske. A gare shi tsohuwar tana rasa ikon rayuwarta, ta zama kawai siffa marar rai.”

> “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.

> “Akwai waɗanda suke ikirarin cewa suna ba da gaskiya ga, kuma suna koyar da, gaskokin Tsohon Alkawari, alhali kuwa suna ƙin Sabon Alkawari. Amma ta wurin ƙin karɓar koyarwar Almasihu, suna nuna cewa ba sa gaskata abin da kakanni da annabawa suka faɗa. ‘Da kun gaskata Musa,’ in ji Almasihu, ‘da kun gaskata Ni; gama shi ya rubuta game da Ni.’ Yohanna 5:46. Saboda haka babu ainihin iko a cikin koyarwarsu ko da game da Tsohon Alkawari.”

> “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.

> “Mutane da yawa da suke da’awar sun gaskata kuma suna koyar da bishara suna cikin irin wannan kuskure. Suna ware Nassosin Tsohon Alkawari, waɗanda game da su Almasihu ya ce, ‘Su ne waɗanda suke ba da shaida a kaina.’ Yahaya 5:39. Ta wurin ƙin karɓar Tsohon, a zahiri suna ƙin karɓar Sabon; gama dukansu sassa ne na ɗaya cikakkiyar haɗin da ba ya rabuwa. Babu wani mutum da zai iya gabatar da dokar Allah yadda ya dace ba tare da bishara ba, ko kuma bishara ba tare da doka ba. Doka ita ce bishara a cikin jiki, bishara kuma ita ce doka da aka bayyana a sarari. Doka ita ce saiwa, bishara kuma ita ce fure mai ƙamshi da ’ya’yan itacen da take haifarwa.”

> “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.

> “Tsohon Alkawari yana haskaka Sabon Alkawari, Sabon Alkawari kuma yana haskaka Tsohon. Kowannensu wahayi ne na ɗaukakar Allah cikin Almasihu. Dukansu suna gabatar da gaskiyoyi waɗanda za su ci gaba da bayyana sabbin zurfafan ma’anoni ga mai neman gaskiya da gaske.” 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.

Gaskiyar yanzu, bisa ma’anarta, ita ce “gaskiyar da aka bayyana” domin wani takamaiman zamani wadda “ake gani sarai kuma ake bayyana ta.” Ƙarnin da yake rayuwa a lokacin da ake bayyana “gaskiyar yanzu” ana ɗaukar su da “alhakin” karɓar wannan gaskiya ko kuwa su mutu. Haɗaɗɗun gaskiyoyin da suke ƙunshe da “gaskiyar gwaji ta yanzu” domin “wannan ƙarni,” ana wakilta su cikin “buɗewa” ta gaskiyoyi “na musamman” “dangane da al’amuran ƙarshe na tarihin wannan duniya.” Sabon Alkawari yana kwatanta gaskiya, sabili da haka “gaskiyar yanzu,” dangane da Tsohon Alkawari. Ana tabbatar da gaskiya bisa shaidu biyu, kuma gaskiya tana da farko da ƙarshe, zahiri da ruhaniya, na dā da na zamani, alfa da omega, na fari da na ƙarshe.

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.”

Tushen saƙon mala’ika na fari na Milleriyawa shi ne “tsoho” dangane da saƙon “gaskiya ta yanzu” na mala’ika na uku. Waɗanda suke “ƙin Tsohon,” “a zahiri suna ƙin Sabon” domin duka biyun sassa ne na cikakken abu guda da ba za a iya raba shi ba.”

> “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.

> “Na ga larurar da ke akwai ga manzanni, musamman, su kasance suna tsaro suna kuma bincikar dukan irin zafin-tsattsauran ra’ayi a duk inda za su ga yana tasowa. Shaidan yana matsowa ta kowane gefe, kuma sai mun tsare shi, muka kasance da idanuwanmu a buɗe ga makircinsa da tarkunansa, kuma muka yafa dukan sulken Allah, in ba haka ba kibiyoyin wuta na mugaye za su same mu. Akwai gaskiya masu daraja da yawa da suke ƙunshe a cikin Maganar Allah, amma ‘gaskiyar wannan lokaci’ ce garken yake bukata yanzu. Na ga hatsarin da ke tattare da manzanni su kauce daga muhimman batutuwan gaskiyar wannan lokaci, su tsaya suna maida hankali a kan batutuwan da ba su dace su haɗa garken wuri guda su tsarkake rai ba. Shaidan zai yi amfani a nan da kowace dama mai yiwuwa domin ya cuci aikin.”

> “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.

> “Amma irin waɗannan batutuwa kamar Wuri Mai Tsarki, dangane da kwanaki 2300, umarnan Allah da bangaskiyar Yesu, sun dace ƙwarai su bayyana motsin zuwan Almasihu na da, su nuna abin da matsayarmu ta yanzu take, su tabbatar da bangaskiyar masu shakka, kuma su ba da tabbaci game da nan gaba mai ɗaukaka. Na sha gani sau da yawa cewa waɗannan su ne manyan batutuwan da ya kamata manzanni su tsaya a kansu.” 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.

“Wuri Mai Tsarki,” dangane da kwanaki 2300, dokokin Allah da bangaskiyar Yesu, su ne mabuɗin bayyana “motsin Zuwan Almasihu na dā” na Millerites, kuma ta yin haka, a bayyana “sarai” “abin da matsayinmu na yanzu yake.” Waɗanda suke “shakka” game da “motsin Zuwan Almasihu na dā,” suna “shakka” game da abin da yake ba da “tabbaci ga ɗaukakar nan gaba.” Abin da yake ba da tabbaci ga nan gaba shi ne abin da ya gabata.

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.

Littafin Joel saƙo ne na gaskiyar gwaji ta yanzu. Shaidu da yawa sun tabbatar da wannan. Ruhun Annabci ya bayyana Joel a matsayin “gaskiyar yanzu,” wanda, bisa ga Yohanna a cikin littafin Ru’ya ta Yohanna, shi ne shaidar 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.

> Wahayin Yesu Almasihu, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne su faru nan ba da daɗewa ba; kuma ya aiko ya bayyana shi ta wurin mala’ikansa ga bawansa Yohanna: wanda ya ba da shaida ga maganar Allah, da kuma ga shaidar Yesu Almasihu, da kuma ga dukan abubuwan da ya gani. Ru’ya ta Yohanna 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.

An kwatanta “shaidar” Yohanna (wadda ya “ba da shaida” a kanta) gida uku. Ya rubuta “maganar Allah,” da “shaidar Yesu,” da kuma “abubuwan da ya gani.” A cikin ayoyi biyu na farko na Ru’ya ta Yohanna, Yohanna yana wakiltar wanda aka ba baiwar “ruhun annabci.” Wannan baiwa ta ƙunshi wahayi na musamman game da Maganar Allah, haka kuma ta ƙunshi wahayi na musamman da ake isar wa annabi ta wurin kalmomin Almasihu; (ko dai ta wurin Almasihu kai tsaye ko kuwa ta wurin wakilansa mala’iku) kuma baiwar tana kuma ƙunshe da gaskiya da ake gabatarwa ta wurin mafarkai da wahayi. Ruhun annabci shi ne shaidar Almasihu wadda ake isar wa annabi, kuma tana ɗauke da irin wannan ikon kamar dai mala’ika ko Almasihu ne ya furta kalmomin.

> 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.

> Sai na fāɗi a ƙafafunsa domin in yi masa sujada. Sai ya ce mini, “Ka lura, kada ka yi haka: ni bawan aiki ne tare da kai, kuma na ’yan’uwanka waɗanda suke da shaidar Yesu: yi wa Allah sujada; gama shaidar Yesu ita ce ruhun annabci.” Ru’ya ta Yohanna 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.”

Jibrilu ya bayyana cewa shi abokin-bauta ne tare da Yahaya, kuma ba za a yi masa sujada ba. Jibrilu kuma ya bayyana cewa “’yan’uwa” waɗanda Yahaya yake wakilta “suna da shaidar Yesu,” wadda ita ce “ruhun annabci.” “’Yan’uwa” waɗanda Yahaya yake wakilta su ne dubu ɗari da arba’in da huɗu, kuma duk ’yan’uwan suna da “ruhun annabci.”

> “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.

> “Da suka tashi da sassafe, suka fita zuwa cikin jejin Tekowa; kuma suna kan tafiya, Yehoshafat ya tsaya ya ce, Ku ji ni, ya ku Yahuza, da ku mazaunan Urushalima; ku gaskata ga Ubangiji Allahnku, sa’an nan za a tabbatar da ku; ku gaskata annabawansa, sa’an nan za ku yi nasara. 2 Tarihi 20:20.

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

> “Ku gaskata ga Ubangiji Allahnku, za a kafa ku; ku gaskata annabawansa, za ku sami wadata.”

> “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.’

> “Ishaya 8:20. ‘Zuƙa ga shari’a da kuma ga shaida; idan ba su yi magana bisa ga wannan kalma ba, to, domin babu haske a cikinsu.’ An gabatar wa mutanen Allah ayoyi biyu a nan: sharuɗɗa biyu don nasara. Shari’ar da Ubangiji da kansa ya faɗa, da kuma ruhun annabci, su ne tushen hikima biyu da za su shiryar da mutanensa cikin kowane irin yanayi. Kubawar Shari’a 4:6. ‘Wannan ce hikimarku da fahimtarku a gaban al’ummai, waɗanda za su ce, Lalle wannan babbar al’umma mutane ne masu hikima da fahimta.’”

> “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.

> “Dokar Allah da Ruhun Annabci suna tafiya kafaɗa da kafaɗa wajen jagoranci da ba ikilisiya shawara, kuma a duk lokacin da ikilisiya ta gane wannan ta wurin yin biyayya ga dokarsa, an aiko ruhun annabci domin ya bishe ta a cikin hanyar gaskiya.

> “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.

> “Ru’ya ta Yohanna 12:17. ‘Sai macijin ya husata da matar, ya tafi domin ya yi yaƙi da saura daga zuriyarta, waɗanda suke kiyaye dokokin Allah, kuma suke da shaidar Yesu Almasihu.’ Wannan annabci yana bayyana a sarari cewa ikkilisiyar saura za ta amince da Allah cikin dokarsa kuma za ta kasance da baiwar annabci. Biyayya ga dokar Allah, da ruhun annabci, su ne a kowane lokaci suka bambanta mutanen Allah na gaskiya, kuma akan ba da gwajin ne yawanci bisa ga bayyanannun al’amuran yanzu.”

> “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.

> “A zamanin Irmiya mutane ba su yi wata tambaya game da saƙon Musa, Iliya, ko Elisha ba, amma sun yi shakka game da saƙon da Allah ya aiko wa Irmiya, suka kuma ajiye shi gefe har ƙarfinsa da ikonsa suka ɓaci, ba kuwa wata mafita sai Allah ya tafi da su bauta.”

> “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.

> “Haka kuma a zamanin Almasihu, mutane sun gane cewa saƙon Irmiya gaskiya ne, kuma suka rinjayi kansu su gaskata cewa da sun rayu a zamanin kakanninsu, da sun karɓi saƙonsa; amma a lokaci guda suna ƙin saƙon Almasihu, wanda dukan annabawa suka yi rubutu a kansa.

> “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.

> “Yayin da saƙon mala’ika na uku ya taso a duniya, wanda zai bayyana wa ikkilisiya dokar Allah cikin cikar ta da ƙarfinta, baiwar annabci ita ma nan da nan aka maido da ita. Wannan baiwa ta taka muhimmiyar rawa ƙwarai a cikin bunƙasa da kuma ci gaba da ɗaukar wannan saƙo.”

> “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.

> “Yayin da sabanin ra’ayi ya taso dangane da fassarar Nassosi da hanyoyin aiki, wanda aka tsara domin girgiza bangaskiyar masu bi ga saƙon kuma ya kai ga rarrabuwar kai a cikin aikin, ruhun annabci kullum ya kan ba da haske game da yanayin. Kullum ya kan kawo haɗin kai na tunani da jituwa ta aiki ga taron masu bi. A cikin kowane rikici da ya taso a ci gaban saƙon da bunƙasar aikin, waɗanda suka tsaya daram bisa ga dokar Allah da hasken Ruhun annabci sun yi nasara, kuma aikin ya bunƙasa a hannuwansu.” 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.

An bayyana littafin Joel kai tsaye a matsayin “gaskiya ta yanzu” a cikin Ruhun Annabci, wadda bisa ga Yohanna a cikin littafin Ru’ya ta Yohanna ita ce shaidar Yesu. Haka kuma, an tabbatar da shi kai tsaye a cikin Kalmar Allah. Duka Littafi Mai Tsarki da Ruhun Annabci suna danganta littafin Joel kai tsaye da kwanaki na ƙarshe.

> “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. …

> “Kowane ɗaya daga cikin annabawan dā ya yi magana ne ƙasa da game da zamaninsa fiye da game da namu, domin annabcin da suka yi yana da ƙarfi a gare mu. ‘Yanzu kuwa duk waɗannan abubuwa sun faru da su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu waɗanda ƙarshen duniya ya riske mu.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, sai dai dominmu suka yi hidimar waɗannan abubuwa, waɗanda yanzu aka ba ku labarinsu ta wurin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki da aka aiko daga sama; abubuwan da mala’iku suke marmarin dubawa ciki.’ 1 Bitrus 1:12. …”

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

> “Littafi Mai Tsarki ya tara, ya kuma ɗaure taskokinsa gaba ɗaya domin wannan ƙarni na ƙarshe. Dukan manyan al’amura da muhimman abubuwan da suka faru a tarihin Tsohon Alkawari sun kasance suna maimaita kansu, kuma suna ci gaba da maimaita kansu, a cikin ikkilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 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.

Annabcin Yowel yana “aiki” “a kan” waɗanda “waɗanda iyakar duniya ta zo a kansu.” “Aiki” kawai yana jaddada cewa “gaskiyar yanzu” ko yaushe gwaji ce, kuma waɗanda suka kasa gwajin an wakilta su da irin waɗannan haruffan Littafi Mai Tsarki kamar Yahuda.

> “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.

> “Darasi a kan darasi ya fāɗi a kunnen Yahuza ba tare da an saurare shi ba. Nawa ne a yau suke bin sawunsa. A cikin hasken dokar Allah, mutane masu son kai suna ganin mugayen halayensu, amma sun kasa yin gyaran da ake bukata, sai su ci gaba daga wani yanayin zunubi zuwa wani.”

> “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.

> “Darussan Almasihu suna da amfani ga zamaninmu da tsara ta mu. Ya ce, ‘Ba waɗannan kaɗai nake roƙa wa ba, amma har ga waɗanda kuma za su ba da gaskiya gare ni ta wurin maganarsu.’ Wannan shaida guda ce ake kawo mana a waɗannan kwanaki na ƙarshe kamar yadda aka kawo wa Yahuda. Waɗannan darussa guda da ya kasa aiwatarwa a cikin rayuwarsa suna zuwa ga mutanen da suke ji, amma duk da haka su ma suna yin irin wannan gazawar, domin ba sa kawar da zunubinsu.” Review and Herald, Maris 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.

Yahaya, a dukan littafin Ru’ya ta Yohanna, yana wakiltar mutanen Allah na kwanaki na ƙarshe ta fuskar alama; kuma a cikin korarsa zuwa Batmos, Yahaya yana wakiltar waɗanda ake tsananta wa a rikicin dokar Lahadi. Ya bayyana dalilin da ya sa aka tsare shi a kurkuku.

> 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.

> Ni Yohanna, wanda ni ma ɗan’uwanku ne, kuma abokin tarayya a cikin wahala, da cikin mulki, da haƙurin Yesu Almasihu, na kasance a tsibirin da ake kira Patmos, saboda maganar Allah, da kuma saboda shaidar Yesu Almasihu. Ru’ya ta Yohanna 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.

An tsananta wa Yohanna domin Littafi Mai Tsarki da Ruhun Annabci. Me ya sa ake tsananta wa dubu ɗari da arba’in da huɗu saboda Ruhun Annabci? Gaskiya ta farko da annabi Yowel ya bayyana ita ce ridda ta cocin Seventh-day Adventist. Sa’ad da manzo Bitrus ya bayyana cewa Fentikos cikar littafin Yowel ne, Bitrus ya yi haka ne a matsayin martani ga yadda Yahudawa suka kai hari ga bayyanar “harsuna.” Yahudawan, waɗanda a wancan lokaci suka zama misalin Seventh-day Adventists na kwanaki na ƙarshe, suna jayayya cewa Bitrus da waɗanda suke shelanta saƙon “sun bugu.” Seventh-day Adventists za su yi yaƙi da saƙon ruwan sama na ƙarshe kamar yadda Yahudawan zamanin Bitrus suka yi. Suna yin haka domin waɗanda suke shelanta saƙon gwaji na “gaskiyar yanzu” na ruwan sama na ƙarshe suna da tsofaffin gaskiyoyin tushe, gama sabuwar gaskiya kullum tana ginuwa ne a kan tsohuwar gaskiya. Irmiya ya yi kira ga mutanen Allah a zamanin ruwan sama na ƙarshe su yi tafiya cikin tsofaffin hanyoyi, su kuma kasa kunne ga karar ƙahon mai tsaro, amma suka ƙi. Saƙon gaskiyar tushe “ta tsoho” a alama an wakilta shi da “sau bakwai” na Leviticus ashirin da shida, wanda yake bayyana dangantakar alkawari ta fuskar Asabar domin ƙasar.

> “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.

> “Na ga coci na suna kawai da Adventist na suna kawai, kamar Yahuza, za su bashe mu ga Katolika domin su sami tasirinsu su zo su yi gaba da gaskiya. A sa’an nan tsarkaka za su zama jama’a marasa fice, waɗanda Katolika ba su cika sani ba; amma majami’u da Adventist na suna kawai waɗanda suka san bangaskiyarmu da al’adunmu (gama sun ƙi mu saboda Asabar, domin ba su iya warware hujjar ta), za su bashe tsarkaka su kai rahotonsu ga Katolika a matsayin waɗanda suke raina dokokin mutane; wato, cewa suna kiyaye Asabar kuma suna raina Lahadi.”

> “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.

> “Sai kuma Katolika su umarci Furotesta su ci gaba, su kuma fitar da doka cewa duk waɗanda ba za su kiyaye ranar farko ta mako ba, maimakon rana ta bakwai, a kashe su. Kuma Katolika, waɗanda yawansu mai girma ne, za su tsaya tare da Furotesta. Katolika za su ba da ikon su ga siffar dabbar. Kuma Furotesta za su yi aiki kamar yadda uwarsu ta yi a gabansu domin su hallaka tsarkaka. Amma kafin dokarsu ta haifar ko ta ba da ’ya’ya, za a kuɓutar da tsarkaka ta wurin Muryar Allah.” 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.

A sau biyu ’Yar’uwa White ta bayyana “coci ta suna” da kuma “’yan Adventist na suna,” alhali tana nuna bambanci tsakanin waɗannan “ƙungiyoyi biyu na suna” da “Katolika.” “Coci ta suna” da “’yan Adventist na suna” sun “ƙi” waɗanda Bitrus da Yohanna suke wakilta “saboda Asabar, gama ba za su iya ƙaryata ta ba.” Coci ta suna da Katolika ba za su iya “ƙaryata” gaskiyar Asabar ta rana ta bakwai ba, kuma “’yan Adventist na suna” ba za su iya “ƙaryata” “sau bakwai” na Littafin Firistoci ashirin da shida ba, wadda ita ce umarnin Asabar na ƙasa. Coci ta suna da Katolika ba za su iya “ƙaryata” gaskiyar cewa Asabar ta rana ta bakwai ita ce tushen gaskiya ta Littafi Mai Tsarki ba, kuma “’yan Adventist na suna” ba za su iya “ƙaryata” gaskiyar cewa “sau bakwai” na Littafin Firistoci ashirin da shida ita ce “gaskiya ta asali” ta Millerite ba.

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.”

Tsarewar Yohanna a Patmos yana wakiltar mutum dubu ɗari da arba’in da huɗu waɗanda suke riƙe da Littafi Mai Tsarki da Ruhun Annabci duka biyun, kuma waɗanda ake tsananta musu musamman daga waje saboda Asabar ta yini na bakwai, kuma ake tsananta musu daga ciki saboda Asabar ta shekara ta bakwai domin ƙasar. Saboda wannan dalili, shaidar Yohanna game da dalilin da ya sa ake tsananta masa a aya ta tara tana biye da Asabar da ke cikin aya ta goma da kuma saƙon daga baya (“a bayansa”) daga “babbar murya” kamar ta “ƙaho.”

> 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.

> Ni Yohanna, wanda ni ma ɗan’uwanku ne, kuma abokin tarayya a cikin wahala, da cikin mulki, da haƙurin Yesu Kristi, na kasance a tsibirin da ake kira Patmos, saboda maganar Allah, da kuma saboda shaidar Yesu Kristi. Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho. Ru’ya ta Yohanna 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.

Yahaya yana wakiltar waɗanda, a 9/11, suka ji muryar ƙaho ta mala’ikan Ru’ya ta Yohanna ta goma sha takwas yana kiran mutanen Allah su koma ga “tsoffin hanyoyi” na Irmiya. Wannan babbar murya kuma ita ce gargaɗin ƙaho na bakwai, wanda kuma shi ne annoba ta uku.

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.

’Yar’uwa White ta rubuta cewa “Littafi Mai Tsarki ya tara kuma ya ɗaure taskokinsa wuri guda domin wannan ƙarni na ƙarshe.” Littafin Yoel yana ɗaya daga cikin “taskokin” na Littafi Mai Tsarki wanda shi ne gaskiya ta yanzu a cikin “kwanaki na ƙarshe.” A lokacin Fentikos, Bitrus ya bayyana cewa littafin Yoel ne a wancan lokacin yake cika. Bitrus, kamar yadda yake ga Yoel, “ya yi magana ƙasa da” domin zamanin Fentikos fiye da domin “lokacinmu.” Zamanin Fentikos shi ne ruwan fari na farkon lokaci ga zamanin Kristanci. Fentikos yana alamar farkon zamanin Kristanci, kuma da yin haka yana kwatanta ƙarshen zamanin Kristanci. Ƙarshen zamanin Kristanci shi ne lokacin ruwan sama na ƙarshe kamar yadda Fentikos ya kasance misalinsa. Saboda haka Bitrus alama ce ta mutanen Allah a ƙarshen zamanin Kristanci waɗanda suke gane cikar zubowar Ruhu Mai Tsarki ta wurin amfani da littafin Yoel domin yin hakan.

> 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.

> Amma Bitrus, yana tsaye tare da goma sha ɗayan, ya ɗaga murya, ya ce musu, Ya ku mutanen Yahudiya, da ku duka mazaunan Urushalima, ku san wannan, ku kuma saurari maganata: Gama waɗannan ba su bugu ba ne, kamar yadda kuke zato, da yake yanzu ƙarfe tara na safe ne kawai. Amma wannan shi ne abin da annabi Yowel ya faɗa; Kuma zai zama a cikin kwanaki na ƙarshe, in ji Allah, zan zubo daga Ruhuna a kan dukan ’yan adam: ’ya’yanku maza da ’ya’yanku mata kuwa za su yi annabci, samarin ku kuma za su ga wahayoyi, dattawanku kuma za su yi mafarkai: Har ma a kan bayina maza da bayina mata zan zubo daga Ruhuna a waɗannan kwanaki; su kuma za su yi annabci: Zan kuma nuna abubuwan al’ajabi a sama can, da alamu a ƙasa nan; jini, da wuta, da tururin hayaƙi: Za a mai da rana duhu, wata kuma ya zama jini, kafin babbar ranar nan mai ɗaukaka ta Ubangiji ta zo: Kuma zai zama, duk wanda ya kira ga sunan Ubangiji zai sami ceto. Ayyukan Manzanni 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.”

Domin zama ɗalibi mai nasara a fagen annabci yana bukatar tabbatacciyar fahimta cewa ƙarshen duniya an kwatanta shi “layi bisa layi” a cikin tarihin ruwayar Littafi Mai Tsarki. Abin da yake da alaƙa da wannan gaskiya shi ne cewa annabawan da kansu suna wakiltar mutanen Allah a kwanaki na ƙarshe. Joel ya kafa littafinsa a cikin kwanaki na ƙarshe, domin yana shelanta kusantowar “ranar Ubangiji.”

> 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.

> Ku busa ƙaho a Sihiyona, ku kuma yi ƙararrawa a cikin tsattsarkan dutsena; bari dukan mazaunan ƙasar su yi rawar jiki: gama ranar Ubangiji tana zuwa, gama ta kusa ƙwarai. Joel 2:1.

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

“Ƙaho” a matsayin alama, ban da sauran ma’anoni, yana wakiltar saƙon gargaɗi. A matsayin alama, ƙaho na iya wakiltar wani zamani ko wani takamaiman lokaci, ko duka biyun—gwargwadon mahallin magana. Ƙaho kuma yana wakiltar hukunci. Idi na ƙaho, kwanaki goma kafin Ranar Kafara, ya kasance gargaɗi game da hukuncin da yake gabatowa.

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.

“ranar Ubangiji” tana wakiltar ko dai wani takamaiman lokaci ne ko kuma wani zangon lokaci, gwargwadon mahallin nassin da aka yi amfani da kalmar “ranar Ubangiji” a cikinsa. “Ranar Ubangiji” na iya zama alamar hukuncin aiwatarwa da aka wakilta a matsayin annobai bakwai na ƙarshe, ko kuma hukuncin aiwatarwa a ƙarshen shekaru dubu. A kowane hali, ƙaho yana nuna hukuncin aiwatarwar Allah. Saboda haka, “ranar Ubangiji” na iya wakiltar lokacin da ake zartar da hukuncin Allah ko kuma zangon lokacin da ake zartar da hukunce-hukuncen Allah.

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.

“Ƙaho” kamar yadda yake da “ranar Ubangiji” na iya wakiltar wani takamaiman lokaci da kuma wani zangon lokaci, kamar yadda aka shaida a cikin takamaiman lokuta da zangunan tarihi da ƙahoni bakwai na Ru’ya ta Yohanna sura ta takwas da ta tara suke wakilta. “Ranar Ubangiji” wadda Joel yake wakilta da “ƙahon” da za a busa—duka takamaiman lokaci ne, kuma haka kuma wani zangon lokaci ne wanda yake farawa sa’ad da shari’ar matattu ta ƙare, shari’ar rayayyu kuma ta fara. A ranar 9/11, an busa ƙaho wanda ya nuna isowar shari’ar rayayyu a matsayin takamaiman lokaci, kuma haka kuma ya nuna 9/11 a matsayin farkon zangon shari’ar rayayyu.

> 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.

> Saboda haka ma yanzu, in ji Ubangiji, ku komo gare ni da dukan zuciyarku, tare da azumi, da kuka, da makoki: Ku yage zukatanku, ba rigunanku ba, ku kuma komo ga Ubangiji Allahnku: gama shi mai alheri ne mai jinƙai, mai jinkirin fushi, mai yalwar ƙauna, yana kuma janye hukuncin masifa. Wane ne ya sani ko zai komo ya janye hukuncin, ya bar albarka a bayansa; wato hadayar gari da hadayar sha ga Ubangiji Allahnku? Ku busa ƙaho a Sihiyona, ku tsarkake azumi, ku kira babban taro mai tsarki. Joel 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.

Wannan ne karo na biyu da Yowel yake umarta a busa ƙaho. “Ƙahunan” da suke cikin Yowel duka biyun gargaɗi ne game da hukuncin zartarwa mai gabatowa na annoba bakwai na ƙarshe, kuma an sa su a cikin mahallin kiran Laodikiya zuwa ga tuba da kuma kusantowar rufewar lokacin jarrabawa.

> 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.

> Ka yi kuka da ƙarfi, kada ka yi rangwame, ka ɗaga muryarka kamar ƙaho, ka nuna wa mutanena laifofinsu, kuma ga gidan Yakubu zunubansu. Ishaya 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.

Ishaya, Yowel, Yohanna da Bitrus dukkansu suna wakiltar mutum dubu ɗari da arba’in da huɗu na kwanaki na ƙarshe, haka kuma Irmiya, wanda ya bayyana lokacin da ya kamata a busa ƙaho.

> 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.

> Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku kuma tambayi tsofaffin hanyoyi, inda hanya mai kyau take, ku bi ta; za ku kuwa sami hutawa ga rayukanku. Amma suka ce, Ba za mu bi ta ba. Haka kuma na sa masu tsaro a kanku, ina cewa, Ku saurari ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 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.

An busa ƙaho a cikin waɗannan kwanaki na ƙarshe a 9/11, sai ruwan sama na ƙarshe ya fara sauka a kan waɗanda suka zaɓi hanya mai kyau suka yi tafiya a cikinta. A sa’an nan ne mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko.

> “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.

> “Ruwan sama na ƙarshe zai sauko a kan mutanen Allah. Wani mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, 21 ga Afrilu, 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.

Sa’ad da aka rushe manyan gine-ginen New York a ranar 9/11, mala’ika mai ƙarfi ya sauko, kuma ruwan sama na ƙarshe ya fara sauka.

> “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.

> “Yanzu kuwa an zo da maganar da na faɗa cewa New York za a share ta da igiyar ruwa mai ƙarfi? Wannan ban taɓa faɗa ba. Na faɗa ne cewa, sa’ad da nake kallon manyan gine-ginen da ake ginawa a can, bene a kan bene, na ce, ‘Irin munanan al’amura masu ban tsoro ne za su faru sa’ad da Ubangiji zai tashi domin ya girgiza ƙasa ƙwarai! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta goma sha takwas ta Ru’ya ta Yohanna gargaɗi ne game da abin da ke zuwa bisa duniya. Amma ba ni da wani haske na musamman dangane da abin da ke zuwa bisa New York, sai dai kawai na san cewa wata rana manyan gine-ginen da ke can za a rushe su ta wurin juyawa da kifar da ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma ɗaya daga wurin Ubangiji, taɓawa ɗaya daga ikonSa mai ƙarfi, kuma waɗannan manyan gine-gine za su fāɗi. Al’amura za su faru masu tsoro irin waɗanda ba za mu iya tunaninsu ba.” Review and Herald, July 5, 1906.

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

A ranar 9/11 ruwan sama na ƙarshe ya fara yayyafawa a gaba kafin cikakken zubowarsa a lokacin dokar Lahadi.

> “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.

> “Babban aikin bishara ba zai ƙare da ƙarancin bayyanuwar ikon Allah fiye da wadda ta nuna farkonta ba. Annabce-annabcen da suka cika cikin zubowar ruwan sama na fari a farkon bishara, za su sāke cika cikin ruwan sama na ƙarshe a ƙarshenta. Waɗannan su ne ‘lokutan wartsakewa’ da manzo Bitrus ya hango tun gaba sa’ad da ya ce: ‘Saboda haka ku tuba, ku komo kuma, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko Yesu.’ Ayyukan Manzanni 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.

Cikakkiyar cikar “lokutan wartsakewa” tana faruwa ne sa’ad da kana da rai, domin gargadin shi ne a “tuba,” abin da ba zai yiwu a yi ba idan ka mutu. “Lokutan wartsakewa” suna zuwa ne sa’ad da har yanzu za a iya “goge” “zunuban” rayayyun rayuka. “Lokutan wartsakewa” sun fara ne a 9/11, ta haka suna nuna farkon shari’ar masu rai. Ana maimaita Fentikos a ƙarshen zamanin bishara. Sa’ad da “lokutan wartsakewa” suka zo, abubuwan da aka wakilta a Fentikos suka fara maimaituwa.

> “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.

> “Da matsananciyar marmari nake ɗokin jiran lokacin da abubuwan da suka faru a ranar Fentikos za su sāke faruwa da iko mafi girma fiye da na wancan lokaci. Yahaya ya ce, ‘Na ga wani mala’ika kuma yana saukowa daga sama, yana da iko mai girma; kuma aka haskaka duniya da ɗaukakarsa.’ Sa’an nan kuma, kamar yadda ya kasance a lokacin Fentikos, mutane za su ji ana yi musu magana da gaskiya, kowa cikin harshensa.”

> “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.

> “Allah na iya hura sabuwar rai cikin kowane rai da yake da marmarin bauta masa da gaske, kuma yana iya taɓa leɓɓa da garwashin rai daga kan bagadi, ya sa su su zama masu iya furta yabonsa. Dubban muryoyi za su cika da iko domin su shelanta muhimman gaskiya masu banmamaki na Kalmar Allah. Za a kwance harshen mai tuntuɓe, kuma za a ƙarfafa masu jin tsoro su ba da shaida ga gaskiya da ƙarfin hali. Ubangiji ya taimaki mutanensa su tsarkake haikalin rai daga kowace ƙazanta, kuma su riƙe irin wannan kusantar haɗin kai da shi har su zama masu tarayya cikin ruwan sama na ƙarshe sa’ad da za a zubo shi.” Review and Herald, Yuli 20, 1886.

We will continue in the next article.

Za mu ci gaba a talifi na gaba.

> 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.

> Sai mala’ikan da yake magana da ni ya sāke zuwa, ya tashe ni kamar yadda ake tashe mutum daga barcinsa, ya ce mini, “Me kake gani?” Sai na ce, “Na duba, ga shi kuma fitila mai riƙe da fitilu duka ta zinariya ce, da ƙwano a samanta, da fitilunta bakwai a kanta, da bututu bakwai zuwa ga fitilu bakwai ɗin da suke a samanta. Kuma akwai itatuwan zaitun biyu a gefenta, ɗaya a gefen dama na ƙwanon, ɗaya kuma a gefen hagunta.”

> 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.

> Sai na amsa na yi magana da mala’ikan da yake magana da ni, ina cewa, Mene ne waɗannan, ranka yă daɗe? Sai mala’ikan da yake magana da ni ya amsa ya ce mini, Ashe, ba ka san abin da waɗannan suke ba? Sai na ce, A’a, ranka yă daɗe.

> 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.

> Sai ya amsa ya yi mini magana, yana cewa, Wannan ita ce maganar Ubangiji ga Zarubabel, yana cewa, Ba da ƙarfi ba, ba kuwa da iko ba, sai dai da Ruhuna, in ji Ubangijin runduna. Zakariya 4:1–6.

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