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

Buka Joele le Kereke ya Masala ya Supa ya Laodisea - Nomoro ya Nngwe

Testing Present Truth

Kūm-adwene a ɛwɔ hɔ mprempren no ho sɔhwɛ

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.

> “බයිබලයේ තේරුම් ගැනීමට දුෂ්කර කාරණා කිහිපයක් තිබේ; පේතුරුගේ භාෂාව අනුව, අධ්‍යාපනය නොලත් සහ අස්ථිර වූවෝ ඒවා තමන්ගේම විනාශය කරා යොමු වන ලෙස විකෘති කරති. මේ ජීවිතයේදී අපට ශුද්ධ ලියවිල්ලේ සෑම කොටසකම අර්ථය පැහැදිලි කළ නොහැකි විය හැක; එහෙත් ප්‍රායෝගික සත්‍යයේ ජීවිතාත්මක කරුණු කිසිවක් අභිරහසෙන් වැසී නොයනු ඇත. ඒ කාලයට අදාල සත්‍යය පිළිබඳව ලෝකය පරීක්ෂා කරනු ලබන කාලය, දෙවියන්වහන්සේගේ ප්‍රවිධානය අනුව, පැමිණෙන විට, උන්වහන්සේගේ ආත්මයාණන් විසින් මනස් ශුද්ධ ලියවිලි සොයමින් පරීක්ෂා කිරීමට ප්‍රබෝධ කරනු ලබනු ඇත—උපවාසය සමඟද යාච්ඤාව සමඟද—එහි සම්බන්ධකයෙන් සම්බන්ධකය සොයාගෙන, පරිපූර්ණ දාමයක් ලෙස ඒවා එකට බැඳෙන තෙක්. ආත්මයන්ගේ ගැළවීම සම්බන්ධයෙන් සෘජුව අදාල වන සෑම සත්‍යයක්ම කිසිවෙකුත් වැරදීමට හෝ අන්ධකාරයේ ගමන් කිරීමට අවශ්‍ය නොවන ලෙස ඉතා පැහැදිලි කරනු ලබනු ඇත.”

> “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.

> “जैसाकि हमले भविष्यवाणीको श्रृंखलालाई पछ्याउँदै आएका छौँ, हाम्रो समयका लागि प्रकट गरिएको सत्य स्पष्ट रूपमा देखिएको र व्याख्या गरिएको छ। हामीले उपभोग गर्ने विशेषाधिकारहरूका लागि र हाम्रो मार्गमा चम्कने ज्योतिका लागि हामी उत्तरदायी छौँ। विगतका पुस्ताहरूमा बाँच्नेहरू तिनीहरूमाथि चम्कन दिइएको ज्योतिका लागि उत्तरदायी थिए। धर्मशास्त्रका विभिन्न बुँदाहरूका सम्बन्धमा, जसले तिनीहरूको परीक्षा गर्थे, तिनीहरूको मन अभ्यासित गरिन्थ्यो। तर उनीहरूले ती सत्यहरू बुझेनन्, जुन हामी बुझ्छौँ। तिनीहरूसँग नभएको ज्योतिका लागि तिनीहरू जिम्मेवार थिएनन्। तिनीहरूसँग, हामीसँग भएझैँ, बाइबल थियो; तर यस पृथ्वीको इतिहासका अन्तिम दृश्यहरूसँग सम्बन्धित विशेष सत्यको उद्घाटन हुने समय ती अन्तिम पुस्ताहरूको कालमा हो, जो पृथ्वीमाथि जीवित रहनेछन्।”

> “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.

> “Imiqondo ekhethekile iye yalungelaniswa nezimo zezizukulwane njengoba bezikhona. Iqiniso lamanje, eliyisivivinyo kubantu balesi sizukulwane, belingesona isivivinyo kubantu bezizukulwane zasemandulo kakhulu. Ukuba ukukhanya okukhanya phezu kwethu manje maqondana neSabatha yomthetho wesine kwakunikezwe izizukulwane zesikhathi esedlule, uNkulunkulu wayeyobabeka icala ngalokho kukhanya.” Testimonies, volume 2, 692, 693.

## New and Old

Ba Baebele le e Kgologolo

> “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.

> “Dalam setiap zaman ada perkembangan baru dari kebenaran, suatu pekabaran dari Allah kepada umat pada generasi itu. Kebenaran-kebenaran lama semuanya hakiki; kebenaran baru tidak berdiri sendiri terlepas dari yang lama, melainkan merupakan penyingkapan daripadanya. Hanya apabila kebenaran-kebenaran lama dipahami barulah kita dapat mengerti yang baru. Ketika Kristus hendak membukakan kepada murid-murid-Nya kebenaran tentang kebangkitan-Nya, Ia memulai ‘dari Musa dan segala nabi’ lalu ‘menerangkan kepada mereka dalam seluruh Kitab Suci segala sesuatu yang tertulis tentang diri-Nya.’ Lukas 24:27. Tetapi terang yang bercahaya dalam penyingkapan baru kebenaran itulah yang memuliakan yang lama. Barangsiapa menolak atau mengabaikan yang baru, sesungguhnya tidak memiliki yang lama. Baginya, yang lama kehilangan kuasa hidupnya dan menjadi hanya suatu bentuk yang mati.”

> “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.

> “Go na le bao ba ipolelang gore ba a dumela e bile ba ruta boammaaruri jwa Testamente e Kgologolo, fa ka nako e tshwanang ba gana e Ntšhwa. Mme ka go gana go amogela dithuto tsa ga Keresete, ba bontsha gore ga ba dumele se bapatriarke le baporofeti ba se buileng. ‘Fa lo ka bo lo dumela Moshe,’ Keresete a rialo, ‘lo ka bo lo dumetse le Nna; gonne o ne a kwala ka ga Me.’ Johane 5:46. Ka jalo, ga go na maatla a mmatota mo thutong ya bone le ka ga Testamente e Kgologolo.”

> “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.

> “Ɔkoo foo a wɔka sɛ wogye di na wɔkyerɛkyerɛ asɛmpa no wɔ mfomso koro bi mu saa ara. Wɔde Apam Dedaw no Kyerɛwsɛm no to nkyɛn, a Kristo kaa ho asɛm sɛ, ‘Ɛno ne adansefo a wɔdi Me ho adanse no.’ Yohane 5:39. Bere a wɔpo Dedaw no, nokware mu no, wɔpo Foforo no nso; efisɛ ne nyinaa yɛ adekuro biako a wontumi ntetew mu. Obiara rentumi mfa Onyankopɔn mmara nkyerɛkyerɛ yiye a asɛmpa nka ho, anaa asɛmpa no a mmara nka ho. Mmara no ne asɛmpa a wɔde honam ahyɛ no mu, na asɛmpa no ne mmara a wɔatrɛw mu ada no adi. Mmara no ne ntini no, asɛmpa no ne nhwiren a ɛyɛ huam ne aba a ɛsow no.”

> “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.

> “Perjanjian Lama menerangi Perjanjian Baru, dan Perjanjian Baru menerangi Perjanjian Lama. Masing-masing merupakan penyataan kemuliaan Allah dalam Kristus. Keduanya menyajikan kebenaran-kebenaran yang akan terus-menerus menyingkapkan kedalaman makna yang baru kepada para pencari yang sungguh-sungguh.” 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.

ความจริงปัจจุบัน ตามคำนิยาม คือ “ความจริงที่ทรงสำแดง” สำหรับช่วงเวลาเฉพาะหนึ่ง ซึ่ง “มองเห็นได้อย่างชัดเจนและได้รับการอธิบายแล้ว” ชนรุ่นที่มีชีวิตอยู่ในเวลาที่ “ความจริงปัจจุบัน” ถูกสำแดงนั้น ถูกถือว่า “ต้องรับผิดชอบ” ที่จะยอมรับความจริงนั้น มิฉะนั้นก็ต้องตาย ความจริงทั้งหลายที่ประกอบรวมกันเป็น “ความจริงสำหรับการทดสอบในปัจจุบัน” สำหรับ “ชนรุ่นนี้” ได้รับการแทนไว้ใน “การคลี่คลายของ” ความจริง “พิเศษ” “ที่สัมพันธ์กับฉากสุดท้ายแห่งประวัติศาสตร์ของโลกนี้” ความจริง และด้วยเหตุนี้ “ความจริงปัจจุบัน” จึงถูกทำให้เป็นแบบโดยพันธสัญญาใหม่เมื่อสัมพันธ์กับพันธสัญญาเดิม ความจริงได้รับการสถาปนาขึ้นบนพยานสองคน และความจริงมีทั้งจุดเริ่มต้นและจุดจบ ทั้งตามตัวอักษรและฝ่ายจิตวิญญาณ ทั้งโบราณและสมัยใหม่ ทั้งอัลฟาและโอเมกา ทั้งแรกและสุดท้าย

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.”

Asas Millerit bagi pekabaran malaikat pertama ialah yang “lama” dalam hubungannya dengan pekabaran “kebenaran masa kini” malaikat ketiga. Mereka yang “menolak yang Lama,” “sebenarnya menolak yang Baharu,” kerana kedua-duanya merupakan bahagian-bahagian daripada satu keseluruhan yang tidak dapat dipisahkan.

> “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.

> “Saya telah melihat perlunya para pembawa pekabaran, khususnya, berjaga-jaga dan mengekang segala kefanatikan di mana pun mereka melihatnya mulai timbul. Iblis mendesak dari setiap sisi, dan kecuali kita berjaga-jaga terhadapnya, serta membuka mata kita terhadap tipu dayanya dan jerat-jeratnya, dan mengenakan seluruh perlengkapan senjata Allah, maka panah-panah api dari si jahat akan mengenai kita. Ada banyak kebenaran yang berharga terkandung dalam Firman Allah, tetapi ‘kebenaran masa kini’-lah yang dibutuhkan kawanan itu sekarang. Saya telah melihat bahaya apabila para pembawa pekabaran menyimpang dari pokok-pokok penting kebenaran masa kini, lalu memusatkan perhatian pada pokok-pokok yang tidak cenderung mempersatukan kawanan itu dan menguduskan jiwa. Iblis di sini akan mengambil setiap kesempatan yang mungkin untuk merugikan pekerjaan itu.

> “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.

> “Fahasam toy ny fitoerana masina, miaraka amin’ny 2300 andro, ny didin’Andriamanitra ary ny finoan’i Jesosy, dia voalamina tsara indrindra hanazava ny fihetsiketsehana Advantista tamin’ny lasa sy haneho izay toerana misy antsika ankehitriny, hampiorina ny finoan’ireo misalasala, ary hanome antoka ny hoavy be voninahitra. Matetika no hitako fa ireo no lohahevitra lehibe tokony hifantohan’ny iraka.” 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.

“Tempat Kudus, dalam kaitannya dengan 2300 hari, hukum-hukum Allah, dan iman kepada Yesus” adalah kunci untuk menjelaskan “gerakan Advent yang lalu” dari kaum Millerit, dan dengan demikian, untuk menjelaskan “dengan sempurna” “apa kedudukan kita sekarang.” Mereka yang “meragukan” “gerakan Advent yang lalu” sedang “meragukan” apa yang memberi “kepastian kepada masa depan yang mulia.” Yang memberi kepastian kepada masa depan ialah masa lalu.

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.

Buku Joel ialah suatu pekabaran kebenaran ujian masa kini. Hal ini diteguhkan oleh banyak saksi. Joel dikenali sebagai “kebenaran masa kini” oleh Roh Nubuat, yang menurut Yohanes dalam kitab Wahyu ialah kesaksian Yesus.

> 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.

> Penubuan Jisu Krist, uba dikaruniaka Allah ngagai iya, ngena nunjuk ngagai bala ulun iya utai ke enda lama agi deka nyadi; lalu iya ngirum melikat iya lalu mandangka iya ngagai ulun iya, John: Iya ke udah meri saksi pasal jaku Allah, enggau pasal pengaku Jisu Krist, enggau pasal semua utai ke udah dipeda iya. Penubuan 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.

“Bukti” John (yang tentangnya dia telah “bersaksi”), digambarkan dalam tiga bahagian. Dia mencatatkan “firman Allah,” “kesaksian Yesus” dan “perkara-perkara yang dilihatnya.” Dalam dua ayat pertama Wahyu, John mewakili seseorang yang telah dikurniai karunia “roh nubuat.” Karunia itu merangkumi suatu penyataan khusus tentang Firman Allah, dan juga merangkumi penyataan-penyataan khusus yang disampaikan kepada nabi melalui kata-kata Kristus; (sama ada oleh Kristus sendiri atau melalui wakil-wakil malaikat-Nya) dan karunia itu juga merangkumi kebenaran yang dipersembahkan melalui perantaraan mimpi dan penglihatan. Roh nubuat ialah kesaksian Kristus yang disampaikan kepada nabi, dan ia mempunyai kewibawaan yang sama seolah-olah seorang malaikat atau Kristus sendiri mengucapkan kata-kata itu.

> 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.

> Мән униң путлириға жиқилип, униңға ибадәт қилмақчи болдум. Лекин у маңа: «Бундақ қилма; мән сән билән вә Әйсаниң гуваһлиғиға егә болған қериндашлириң билән биллә хизмәтчи бир қулмән. Худаға ибадәт қил; чүнки Әйсаниң гуваһлиғи пәйғәмбәрлик роһидур», деди. Вәһий 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.”

Jibril mengenal pasti bahawa dia ialah sesama hamba dengan Yohanes, dan dia tidak patut disembah. Jibril juga mengenal pasti bahawa “saudara-saudara” yang diwakili oleh Yohanes “mempunyai kesaksian Yesus,” iaitu “roh nubuat.” “Saudara-saudara” yang diwakili oleh Yohanes ialah seratus empat puluh empat ribu, dan saudara-saudara itu semuanya mempunyai “roh nubuat.”

> “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.

> “Ba ne ba tsoha e sa le hosasa haholo, ba ea lefeelleng la Thekoa; ’me ha ba ntse ba tsoa, Josafate a ema a re: Nkutloeng, lōna ba Juda, le lōna baahi ba Jerusalema; lumelang ho Morena Molimo oa lōna, ’me le tla tiisoa; lumelang baprofeta ba hae, ’me le tla atleha. 2 Likronike 20:20.”

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

> “‘Dumela mo go Morena Modimo wa lona, mme lo tla tlhomamisiwa; dumelang baporofeti ba gagwe, mme lo tla atlega.’

> “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 Molaong le bopaking; haeba ba sa bue ho ya ka lentswe lena, ke hobane ha ho lesedi ho bona.’ Ditemana tse pedi di bewa mona pela batho ba Modimo: maemo a mabedi a katleho. Molao o boletsweng ke Jehova ka boeena, le moya wa boprofeta, ke mehlodi e mmedi ya bohlale e tataisang batho ba Hae boiphihlelong bo bong le bo bong. Deuteronoma 4:6. ‘Hona ke bohlale ba lona le kutlwisiso ya lona mahlong a ditjhaba, tse tla re, Ka nnete setjhaba sena se seholo ke setjhaba se bohlale le se nang le kutlwisiso.’”

> “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.

> “Molao oa Molimo le Moea oa Boporofeta li tsamaisana hammoho ho tataisa le ho eletsa kereke, ’me neng kapa neng ha kereke e lemohile sena ka ho mamela molao oa Hae, moea oa boporofeta o rometsoe ho e tataisa tseleng ea ’nete.

> “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.

> “Pwahyɛ 12:17. ‘Na ɔwɔtwe no bo fuw ɔbea no, na ɔkɔe sɛ ɔne n’aseni nkaefo no nkɔko, wɔn a wɔdi Onyankopɔn mmara so, na wɔwɔ Yesu Kristo adanse no.’ Saa nkɔmhyɛ yi kyerɛ pefee sɛ asafo nkaefo no begye Onyankopɔn atom wɔ Ne mmara mu na wɔanya nkɔmhyɛ akyɛde no. Asetie a wɔde di Onyankopɔn mmara so, ne nkɔmhyɛ honhom no, na bere nyinaa ɛda Onyankopɔn nokware nkurɔfo no adi, na mpɛn pii no, wɔde sɔhwɛ no ma wɔ mprempren daadi ahorow no so.”

> “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.

> “Katika siku za Yeremia watu hawakuwa na shaka lolote kuhusu ujumbe wa Musa, Eliya, au Elisha, lakini waliutilia shaka na kuuweka kando ujumbe uliotumwa na Mungu kwa Yeremia mpaka nguvu na uwezo wake vikapotea, wala hakukuwa na tiba nyingine ila Mungu kuwachukua na kuwapeleka utumwani.

> “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.

> “Begitu juga pada zaman Kristus, orang ramai telah mengetahui bahawa berita Yeremia adalah benar, lalu mereka meyakinkan diri untuk percaya bahawa sekiranya mereka hidup pada zaman nenek moyang mereka, mereka tentu akan menerima beritanya; namun pada masa yang sama mereka sedang menolak berita Kristus, tentang Dia yang telah dituliskan oleh semua nabi.

> “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.

> “ท่ามกลางการที่ข่าวสารของทูตสวรรค์องค์ที่สามได้อุบัติขึ้นในโลก ซึ่งมีขึ้นเพื่อสำแดงพระบัญญัติของพระเจ้าแก่คริสตจักรอย่างครบถ้วนและด้วยฤทธานุภาพนั้น ของประทานแห่งคำพยากรณ์ก็ได้รับการฟื้นฟูขึ้นอีกในทันทีด้วยเช่นกัน ของประทานนี้ได้มีบทบาทอันเด่นชัดยิ่งในการพัฒนาและการผลักดันข่าวสารนี้ให้ก้าวหน้าต่อไป”

> “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.

> “Mtima maoni yanapozuka kuhusu tafsiri za Maandiko na mbinu za utendaji, ambazo huelekea kuyumbisha imani ya waamini katika ujumbe na kuleta mafarakano katika kazi, roho ya unabii imekuwa daima ikitoa nuru juu ya hali hiyo. Daima imeleta umoja wa mawazo na upatano wa matendo kwa mwili wa waamini. Katika kila kipindi cha hatari kilichozuka katika maendeleo ya ujumbe na ukuaji wa kazi, wale waliosimama imara upande wa sheria ya Mungu na nuru ya Roho ya unabii wameshinda, nayo kazi imefanikiwa mikononi mwao.” 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.

Buku Yoel dikenal pasti secara langsung sebagai “kebenaran masa kini” dalam Roh Nubuat, yang menurut Yohanes dalam kitab Wahyu ialah kesaksian Yesus. Buku itu juga disahkan secara langsung dalam Firman Tuhan. Baik Alkitab mahupun Roh Nubuat secara langsung menerapkan buku Yoel kepada akhir zaman.

> “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. …

> “Tiap-tiap nabi purba berbicara bukan terutama bagi zaman mereka sendiri, melainkan bagi zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Semuanya ini telah menimpa mereka sebagai teladan, dan dituliskan untuk menjadi peringatan bagi kita, yang hidup pada waktu, di mana zaman akhir telah tiba.’ 1 Korintus 10:11. ‘Sebab kepada mereka telah dinyatakan, bahwa mereka bukan melayani diri mereka sendiri, tetapi melayani kamu dengan segala sesuatu yang sekarang diberitakan kepada kamu dengan perantaraan mereka, yang oleh Roh Kudus yang diutus dari sorga, telah menyampaikan berita Injil kepada kamu, yaitu hal-hal yang ingin diketahui oleh malaikat-malaikat.’ 1 Petrus 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.

> “A Kitap Kom Santuari iha ema sira ne'ebé mak iha geração ikus ne'e. Eventu boot hotu-hotu no tranzasaun solemne hotu-hotu husi istória Testamentu Tuan nian repete ona, no hela repete hela iha igreja iha loron ikus sira ne'e.” Selected Messages, livru 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.

Propheti ya Yoele “ri khou shuma” “kha” avho “vhane magumo a shango o swika khavho.” “Ri khou shuma” zwi tou sumbedza uri “ngoho ya zwino” misi yoṱhe ndi mulingo, nahone avho vhane vha kundelwa nga mulingo wonoyo vha imelwa nga vhabvumbedzwa vha muṅwalo vhane vha nga Yudasi.

> “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.

> “Pelajaran demi pelajaran jatuh tanpa diindahkan ke telinga Yudas. Betapa banyak orang pada masa kini mengikuti jejaknya. Dalam terang hukum Allah, orang-orang yang mementingkan diri melihat tabiat mereka yang jahat, tetapi gagal mengadakan pembaruan yang dituntut, lalu terus melangkah dari satu keadaan dosa kepada keadaan dosa yang lain.

> “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.

> “Pelajaran-pelajaran Kristus berlaku bagi zaman dan generasi kita sendiri. Ia berkata, ‘Dan bukan untuk mereka ini saja Aku berdoa, tetapi juga untuk orang-orang yang akan percaya kepada-Ku oleh pemberitaan mereka.’ Kesaksian yang sama dibawa kepada kita pada hari-hari terakhir ini seperti yang dibawa kepada Yudas. Pelajaran-pelajaran yang sama, yang gagal ia terapkan secara nyata dalam hidupnya, datang kepada manusia yang mendengar, namun mengalami kegagalan yang serupa, karena mereka tidak membuang dosa mereka.” Review and Herald, 17 Maret 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.

Yuhanna dalam seluruh kitab Wahyu melambangkan umat Allah pada akhir zaman, dan dengan dibuang ke Patmos, Yuhanna mewakili mereka yang dianiaya dalam krisis undang-undang Ahad. Dia menyatakan sebab dia dipenjarakan.

> 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 mutirhisani 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 Patimosi hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.

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

Yohana ngwaku wa Biblia na Roho ya Unabii. Kwa nini wale mia moja na arobaini na nne elfu wanateswa kwa sababu ya Roho ya Unabii? Ukweli wa kwanza ambao nabii Yoeli anautambulisha ni uasi wa kanisa la Waadventista Wasabato. Mtume Petro alipotambua kwamba Pentekoste ilikuwa utimizo wa kitabu cha Yoeli, Petro alifanya hivyo kwa kujibu mashambulizi ya Wayahudi dhidi ya udhihirisho wa “lugha.” Wayahudi, ambao hapo walikuwa mfano wa Waadventista Wasabato katika siku za mwisho, walikuwa wakisema kwamba Petro na wale waliokuwa wakitangaza ujumbe walikuwa “walevi.” Waadventista Wasabato watapigana dhidi ya ujumbe wa mvua ya mwisho kama walivyofanya Wayahudi wa wakati wa Petro. Wanafanya hivyo kwa kuwa wale wanaotangaza ujumbe wa kujaribu wa “ukweli wa sasa” wa mvua ya mwisho wanazo kweli za msingi za “zamani,” kwa maana ukweli mpya daima hujengwa juu ya ukweli wa zamani. Yeremia aliwaita watu wa Mungu katika wakati wa mvua ya mwisho waende katika njia za kale na kuisikiliza sauti ya tarumbeta ya mlinzi, lakini wanakataa. Ujumbe wa msingi wa ukweli wa “zamani” kwa njia ya ishara unawakilishwa na “nyakati saba” za Mambo ya Walawi ishirini na sita, zinazoweka wazi uhusiano wa agano kwa misingi ya Sabato kwa ajili ya nchi.

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

> “Ná bona gore kereke ya leina fela le Baadventist ba leina fela, jaaka Judase, ba ne ba tla re okaela kwa go Bakatoliki gore ba bone tlhotlheletso ya bone gore ba tle ba lwantšhane le boammaaruri. Ka nako eo baitshepi ba tla bo e le batho ba ba sa itseweng thata, ba sa itsewe thata ke Bakatoliki; mme dikereke le Baadventist ba leina fela ba ba itseng tumelo ya rona le mekgwa ya rona (gonne ba ne ba re tlhoile ka ntlha ya Sabata, ka gonne ba ne ba sa kgone go e ganetsa) ba tla okaela baitshepi mme ba ba bega kwa go Bakatoliki jaaka ba ba nyatsang ditheo tsa batho; ke gore, gore ba boloka Sabata mme ba nyatsa Sontaga.”

> “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.

> “ከዚያም ካቶሊኮች ፕሮቴስታንቶቹን ወደ ፊት እንዲገፉ ያነሣሣሉ፣ እንዲሁም ከሰባተኛው ቀን ይልቅ የሳምንቱን የመጀመሪያ ቀን የማይጠብቁ ሁሉ እንዲገደሉ ትእዛዝ ያወጣሉ። እና ቁጥራቸው ብዙ የሆኑት ካቶሊኮች ከፕሮቴስታንቶቹ ጎን ይቆማሉ። ካቶሊኮች ኃይላቸውን ለአውሬው ምስል ይሰጣሉ። ፕሮቴስታንቶችም እናታቸው ከእነርሱ በፊት ቅዱሳኑን ለማጥፋት እንደሠራች እንዲሁ ይሠራሉ። ነገር ግን ትእዛዛቸው ፍሬ ከማፍራቱ በፊት ቅዱሳኑ በእግዚአብሔር ድምፅ ይድናሉ።” 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.

Dua kali Sister White mengenal pasti “gereja nominal” dan “Adventist nominal,” sambil membuat suatu perbezaan antara kedua-dua “golongan nominal” itu dan “Katolik.” “Gereja nominal” dan “Adventist nominal,” “membenci” mereka yang diwakili oleh Petrus dan Yohanes “oleh sebab Sabat, kerana mereka tidak dapat menyangkalnya.” Gereja nominal dan Katolik tidak dapat “menyangkal” kebenaran Sabat hari ketujuh, dan “Adventist nominal” tidak dapat “menyangkal” “tujuh masa” dalam Imamat dua puluh enam, yang merupakan perintah Sabat bagi tanah itu. Gereja nominal dan Katolik tidak dapat “menyangkal” hakikat bahawa Sabat hari ketujuh ialah suatu kebenaran Alkitab yang “asas,” dan “Adventist nominal” tidak dapat “menyangkal” hakikat bahawa “tujuh masa” dalam Imamat dua puluh enam ialah suatu kebenaran Millerit yang “asas.”

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.”

Ukuboshwa kukaJohane ePhatmose kumela abayizinkulungwane eziyikhulu namashumi amane nane abagcina kokubili iBhayibheli noMoya Wesiprofetho, futhi abashushiswa ngokukhethekile ngaphandle ngenxa yeSabatha yosuku lwesikhombisa, futhi bashushiswe ngaphakathi ngenxa yeSabatha yonyaka wesikhombisa yezwe. Ngenxa yalesi sizathu, ubufakazi bukaJohane bokuthi kungani wayeshushiswa evesini lesishiyagalolunye bulandelwa yiSabatha yevesi leshumi kanye nomyalezo ovela esikhathini esidlule (“ngemuva”) ovela “ezwini elikhulu” njengowelika “cilongo.”

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

> Ndzi Yohane, loyi na mina ndzi nga makwenu, ni munghana exikarhi ka nhlomulo, ni le ka mfumo ni ku tiyisela ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patmosi hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. A ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala. Nhlavutelo 1:9, 10.

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

John mewakili mereka yang pada 9/11 mendengar suara sangkakala malaikat dalam Wahyu delapan belas yang menyerukan agar umat Allah kembali kepada “jalan-jalan yang lama” menurut Yeremia. Suara yang nyaring itu juga merupakan amaran sangkakala ketujuh, yang juga adalah celaka yang ketiga.

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.

Sista Waete i raetem se Baebol i “bin hipimap mo fasem tugeta ol tresa blong hem blong las jeneresen ia.” Buk blong Joel i wan long ol “tresa” blong Baebol we i present truth long “las dei.” Long taem blong Pentekos, Pita i makemaot se hemia buk blong Joel we i stap kamtru long taem ya. Pita, semak wetem Joel, i “toktok smol moa blong” taem blong Pentekos i bitim se hem i toktok blong “taem” blong yumi. Taem blong Pentekos i early rain blong Kristin Dispensasen. Pentekos i makem stat blong Kristin Dispensasen, mo long sem fasin ia i soemaot en blong Kristin Dispensasen. En blong Kristin Dispensasen i taem blong latter rain, olsem Pentekos i mekem taep blong hem. From samting ia, Pita i wan saen blong ol pipol blong God long en blong Kristin Dispensasen we oli save makemaot kamtru blong outpouring blong Tabu Spirit taem oli yusum buk blong Joel blong mekem olsem.

> 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.

> Petro, ka ema na ba lesome le mongwe, a tsholetsa lentswe la gagwe, a bua le bone a re: Banna ba Judea, le lona lotlhe ba lo agileng mo Jerusalema, a tsotlhe tse di itsiwe ke lona, mme lo utlwe mafoko a me. Gonne bano ga ba a tagwa, jaaka lo akanya, ka e le gore jaanong ke ura ya boraro ya letsatsi. Mme se ke sone se se builweng ka moporofeti Joele; Go tla diragala mo metlheng ya bofelo, go bua Modimo, Ke tla tshololela Mowa wa me mo nameng yotlhe; mme bomorwaalona le bomorwadialona ba tla porofeta, le makawana a lona a tla bona dipono, le bagolwane ba lona ba tla lora ditoro. Ee, mo batlhankeng ba me le mo batlhankeng ba me ba basadi Ke tla tshololela Mowa wa me mo malatsing ao; mme ba tla porofeta. Mme Ke tla supa dikgakgamatso kwa legodimong godimo, le ditshupo mo lefatsheng tlase; madi, le molelo, le mosi wa mouwane. Letsatsi le tla fetolwa lefifi, le ngwedi o tla fetolwa madi, pele letsatsi leo le legolo le le tumileng la Morena le tla. Mme go tla diragala gore mongwe le mongwe yo o tla bitsang leina la Morena o tla bolokwa. Ditiro 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.”

Untuk menjadi seorang pelajar nubuatan yang berjaya memerlukan suatu pemahaman yang teguh bahawa akhir dunia digambarkan “baris demi baris” dalam naratif sejarah Kitab Suci. Berkaitan dengan kebenaran ini ialah bahawa para nabi sendiri melambangkan umat Tuhan pada akhir zaman. Yoel menempatkan kitabnya pada akhir zaman kerana kitab itu mengumumkan mendekatnya “hari Tuhan.”

> 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.

> Letang terompeta mo Siona, ary ampaneno ny fanairana ao amin’ny tendrombohitro masina; aoka hangovitra ny mponina rehetra amin’ny tany; fa avy ny andron’i Jehovah, eny, efa antomotra izany. Joela 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.

“तुरही” एक प्रतीक के रूप में, अन्य अर्थों के साथ, एक चेतावनी-संदेश का प्रतिनिधित्व करती है। एक प्रतीक के रूप में तुरही प्रसंग के आधार पर समय की एक अवधि, या समय का एक बिंदु, अथवा दोनों का प्रतिनिधित्व कर सकती है। तुरही न्याय का भी प्रतिनिधित्व करती है। प्रायश्चित-दिवस से दस दिन पहले तुरहियों का पर्व आने वाले न्याय की चेतावनी था।

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.

“hari Tuhan” menggambarkan sama ada suatu titik waktu atau suatu jangka masa, berdasarkan konteks petikan di mana “hari Tuhan” digunakan. “hari Tuhan” boleh menjadi lambang penghakiman pelaksanaan yang digambarkan sebagai tujuh malapetaka terakhir, atau boleh juga merujuk kepada penghakiman pelaksanaan pada penghujung milenium seribu tahun. Dalam kedua-dua keadaan, sangkakala itu menandakan penghakiman pelaksanaan Allah. Oleh itu, “hari Tuhan” boleh merujuk kepada titik ketika hukuman Allah dilaksanakan atau kepada jangka masa ketika hukuman-hukuman Allah dilaksanakan.

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.

“Sangkakala,” seperti halnya “hari Tuhan,” dapat melambangkan suatu titik waktu maupun suatu jangka waktu, sebagaimana disaksikan dalam titik-titik dan periode-periode sejarah yang dilambangkan oleh ketujuh sangkakala dalam Wahyu pasal delapan dan sembilan. “Hari Tuhan” yang digambarkan Yoel dengan “sangkakala” yang harus ditiup itu—adalah baik suatu titik waktu maupun juga suatu jangka waktu yang dimulai ketika penghakiman atas orang mati berakhir dan penghakiman atas orang hidup dimulai. Pada 9/11, sebuah sangkakala ditiup yang menandai tibanya penghakiman atas orang hidup sebagai suatu titik waktu, dan juga menandai 9/11 sebagai permulaan periode penghakiman atas orang hidup.

> 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.

> Jadi sekarang juga, firman TUHAN, berbaliklah kepada-Ku dengan segenap hatimu, dengan berpuasa, dengan menangis, dan dengan meratap. Koyakkanlah hatimu dan jangan pakaianmu, dan berbaliklah kepada TUHAN, Allahmu; sebab Ia pengasih dan penyayang, panjang sabar dan berlimpah kasih setia, dan Ia menyesal karena malapetaka itu. Siapa tahu, mungkin Ia akan berbalik dan menyesal, lalu meninggalkan berkat di belakang-Nya, yakni korban sajian dan korban curahan bagi TUHAN, Allahmu? Tiuplah sangkakala di Sion, kuduskanlah puasa, serukanlah perkumpulan raya. Yoel 2:12–15.

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

꞉ꞰꞱꞴ Ꞓꞷ ꞝꞩꞵ ꞶꞩꞬ ꞚꞭ ꞽꞿꞷꞻ. Ꞓꞷ ꞫꞬꞩ ꞽꞿꞷꞻꞴ “trumpets” Ꞓꞷ Ꞓꞷꞵꞩꞽ ꞳꞬꞶ ꞝꞫꞷꞻ ꞩꞯꞭꞷꞬꞿ ꞬꞒꞵꞴ ꞚꞭ ꞭꞩꞪꞼꞽ ꞠꞭꞩꞹꞶ ꞽꞾꞬꞷꞻ Ꞓꞷ ꞚꞭ ꞪꞿꞬꞷꞻ ꞛꞩꞼꞽꞩ ꞩꞿꞵꞬꞷꞻ ꞨꞭꞩꞬ, ꞽꞿ ꞒꞾꞬꞷꞻ ꞩꞯ ꞤꞷꞻꞩꞽꞿꞩꞹꞬ Ꞓꞷ ꞤꞩꞭꞫꞷꞻꞿꞩꞽ ꞩꞯ ꞠꞩꞶꞫꞯꞶꞩ ꞛꞩ ꞶꞩꞽꞿꞵꞬꞽꞿꞶ ꞓꞪꞩꞼꞽꞿꞩꞽꞿꞵꞩ.

> 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.

> Ba ngwang, ba khorrei shaphrang, pyneh ïa ka sur jong pha kum ka buh‑dut, bad pyni ha ki briew jong nga ïa ka jingryngkang jong ki, bad ha ka ïing u Jakob ïa ki pop jong ki. Isaiah 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.

Isaia, Joele, Johane le Petro ka moka ba emela ba dikete tše lekgolo le masomenne-nne ba mehla ya bofelo, bjalo ka ge Jeremia le yena a laetša nako yeo phalafala e swanetšego go letšwa ka yona.

> 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.

> Mungu uthi hivi, Simameni njiani, mkaone, mkatafute mapito ya kale, ilipo njia iliyo njema, mkatembee humo, nanyi mtapata raha kwa ajili ya roho zenu. Lakini wakasema, Hatuwezi kutembea humo. Tena niliweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu. 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.

Angolot ya buŋ-tua wɔɔma nɛ ba daa nyɛna la poore 9/11, ka saŋ-kpɛɛma kaŋ nyɛla nyɛna la n daan kɔɔri zaa la nɔɔre la nɛ nyɛ ka ba gban’e la suŋ-sɔŋa ka taari la. La yɛla ka Malek la kaŋ nyɛla Revelation eighteen n bɛgma.

> “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.

> “Pula e nau mai he fakaʻosinga kuo pau ke tō hifo ki he kakai ʻa e ʻOtua. ʻE hifo mai mei he langi ha ʻāngelo māfimafi, pea ʻe hoʻomāmā ʻa māmani kātoa ʻe hono nāunau.” Review and Herald, ʻEpeleli 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.

Apabila bangunan-bangunan besar di New York telah diruntuhkan pada 9/11, malaikat yang perkasa itu turun, dan hujan akhir pun mula dicurahkan.

> “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.

> “Lina kalikamo lile lya ndiyasimbwije lya kuti New York ali wa kupyangulwamo ne lishipibiko lya menshi ya kalunga? Ici nshatala nanda ukusosa. Nasosa lyeshi, pa kutala ku mayanda ayakalamba yakwelela kulya, chipuna pa chipuna, ‘Mishikakulo ya buteta ilacitika lilya Mukama akema ku kunyukusha isonde nelyo buteta! Elyo amashiwi ya Kusokolola 18:1–3 yakafikilwa.’ Icikomo conse ca cipandwa ca kumi na cine conse ica Kusokolola ni cecenjezo ca fintu fileisa pa nsi. Lelo nshikwete ulubuto ulwa mwine pa fyo fileisa pa New York, kano fye kuti naishiba ati ubushiku bumo amayanda ayakalamba kulya yakapononwa ku kupilibula no kupilibululamo kwa maka yakwe Lesa. Ukufuma ku lubuto lwanjipelwa, naishiba ati ukubwafya kuli mw’isonde. Ishiwi limo ukufuma kuli Mukama, ukunkuma kumo kwa maka yakwe ayabafye, na yaya mayanda ayakosa yakwelela yakagwa. Imishikakulo yakwe buteta iyo teti twelenganye ubucushi bwayo ikacitika.” 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.

Ka 9/11 pula ea morao e ile ea qala ho fafatsa esale pele ho tšolloa ha eona ka botlalo nakong ea molao oa Sontaha.

> “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.

> “ᱥᱩᱥᱟᱢᱟᱹᱲᱤ ᱨᱮᱭᱟᱜ ᱢᱟᱦᱟᱱ ᱠᱟᱹᱢᱤ ᱤᱧ ᱞᱮᱠᱟ ᱛᱟᱭᱚᱢ ᱨᱮ ᱤᱥᱚᱨᱟᱜ ᱥᱟᱹᱠᱛᱤᱭᱟᱜ ᱯᱨᱚᱠᱟᱥ ᱠᱚᱢ ᱦᱩᱭᱚᱜ ᱛᱮ ᱵᱟᱝ ᱢᱩᱪᱟᱹᱫᱚᱜᱼᱟ, ᱡᱮᱞᱮᱠᱟ ᱚᱱᱟ ᱩᱱᱤ ᱡᱮᱭᱟᱜ ᱮᱦᱚᱵ ᱨᱮ ᱥᱤᱱᱟᱹᱜ ᱞᱮᱱᱟ᱾ ᱚᱱᱟ ᱵᱷᱟᱵᱤᱥᱚᱫᱽᱵᱟᱱᱤ ᱠᱚ, ᱡᱮᱠᱚ ᱥᱩᱥᱟᱢᱟᱹᱲᱤᱭᱟᱜ ᱮᱦᱚᱵ ᱨᱮ “ᱯᱟᱹᱦᱤᱞ ᱨᱤᱢᱤᱞ” ᱨᱮᱭᱟᱜ ᱩᱫᱩᱜ ᱨᱮ ᱯᱷᱚᱞ ᱯᱩᱨᱟᱹᱣ ᱮᱱᱟ, ᱚᱱᱟᱠᱚ ᱢᱤᱫ ᱫᱚᱦᱲᱟ ᱛᱟᱭᱚᱢ ᱨᱮ “ᱛᱟᱭᱚᱢ ᱨᱤᱢᱤᱞ” ᱨᱮ ᱚᱱᱟᱭᱟᱜ ᱢᱩᱪᱟᱹᱫ ᱨᱮ ᱯᱩᱨᱟᱹᱣᱚᱜᱼᱟ᱾ ᱱᱚᱰᱮ ᱟᱠᱟᱱᱟ “ᱥᱟᱹᱥᱛᱤᱭᱟᱜ ᱡᱚᱢᱚᱜ ᱚᱠᱛᱚ”, ᱚᱠᱟ ᱨᱮ ᱯᱨᱮᱨᱤᱛ ᱯᱤᱛᱚᱨ ᱟᱸᱜᱟᱹᱜ ᱧᱮᱞ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ ᱡᱮᱛᱮ ᱩᱱᱤ ᱱᱚᱣᱟ ᱠᱟᱛᱷᱟ ᱠᱮᱫᱟ: ‘ᱛᱚᱵᱮ ᱞᱚᱜᱚᱱ ᱢᱚᱱ ᱵᱟᱫᱞᱟᱣ ᱢᱮ ᱟᱨ ᱨᱩᱣᱟᱹᱲ ᱨᱩᱣᱟᱹᱲ ᱢᱮ, ᱡᱮᱢᱚᱱ ᱟᱢᱟᱜ ᱯᱟᱯ ᱠᱚ ᱢᱩᱪᱟᱹᱫ ᱮᱢᱚᱜᱼᱟ, ᱡᱚᱠᱷᱚᱱ ᱥᱟᱹᱥᱛᱤᱭᱟᱜ ᱡᱚᱢᱚᱜ ᱚᱠᱛᱚ ᱯᱨᱟᱹᱵᱷᱩᱭᱟᱜ ᱦᱟᱡᱟᱨ ᱠᱷᱚᱱ ᱦᱤᱡᱩᱜᱼᱟ; ᱟᱨ ᱩᱱᱤ ᱡᱤᱥᱩᱠᱚ ᱠᱩᱞᱤᱭᱟ।’ Acts 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.

Kaganapan na ganap ang katuparan ng mga “panahon ng kaginhawahan” samantalang ikaw ay nabubuhay, sapagkat ang babala ay “magsisi,” na imposibleng gawin kung ikaw ay patay na. Ang mga “panahon ng kaginhawahan” ay dumarating habang ang mga “kasalanan” ng mga kaluluwang buháy ay maaari pang “mapawi”. Ang mga “panahon ng kaginhawahan” ay nagsimula noong 9/11, sa gayon ay ipinakikilala ang pasimula ng paghuhukom sa mga buháy. Ang Pentecostes ay inuulit sa pagsasara ng dispensasyon ng ebanghelyo. Nang dumating ang mga “panahon ng kaginhawahan,” ang mga pangyayaring tinipong-anino sa Pentecostes ay nagsimulang maulit.

> “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.

> “Dengan kerinduan yang sungguh-sungguh aku menantikan waktu ketika peristiwa-peristiwa pada hari Pentakosta akan diulangi dengan kuasa yang bahkan lebih besar daripada pada kesempatan itu. Yohanes berkata, ‘Aku melihat seorang malaikat lain turun dari surga, mempunyai kuasa yang besar; dan bumi menjadi terang oleh kemuliaannya.’ Kemudian, seperti pada masa Pentakosta, orang-orang akan mendengar kebenaran diberitakan kepada mereka, setiap orang dalam bahasanya sendiri.

> “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.

> “Ngai ka tih thei a ni, A rawngbawl duh tak tak thlarau tinte chu nunthar pein, hmaichhawnṭhum atangin mei nung hmangin hmur a khawih thei a, A fakna sawi tura ṭawngkam tha tak neiin a siam thei. Aw ni loh rawh se, aw tam tak chu Pathian Thu mak takte puang chhuak tura thiltihtheihna neiin an lo khat ang. Ṭawng theih lo deuhte lei chu a lo inhawng ang a, hlau deuh leh zau deuhte chu thutak tana rinawm leh huaisen taka ṭestimony an hlan theih nan chakna pe an ni ang. Lalpa’n A mite hi bawlhhlawh tinreng lak atangin thlarau biak in an tihthianghlim theih nan min ṭanpui se; tin, a lo buatsaih hnuah rain hnuhnung an chan ve theih nan, Ani nen inzawmna hnaih tak an vawn zui theih bawk nan. Review and Herald, July 20, 1886.”

We will continue in the next article.

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> 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.

> Malaika amenena nami adzabweranso, nandiwusya nga muntu wakuti wawusyiwa mu tulo twakwe. Nipo adandibuuza ati, “Uwona ciani?” Nandi ndati, “Ndalola, ndipo ona, ciyikilo ca nyale conse ca golide, cina beseni pa pamulu pace, na nyale zake ziwiri na ziwiri zili pamenepo, na mapaipi manomwe kuya ku nyale zisanu na ziŵiri ziri pa pamulu pace. Ndipo pali mitengo iŵiri ya maolivi pambali pace, umo pa dzanja lamanzele la beseni, ndipo imo pa dzanja lamacelo lace.”

> 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.

> Maka aku menjawab dan berkata kepada malaikat yang berbicara dengan aku, demikian: Apakah ini, tuanku? Lalu malaikat yang berbicara dengan aku itu menjawab dan berkata kepadaku: Tidakkah engkau mengetahui apakah ini? Dan aku berkata: Tidak, tuanku.

> 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.

> Maka ia menjawab dan berkata kepadaku, demikian: Inilah firman TUHAN kepada Zerubabel, demikian: Bukan dengan keperkasaan, bukan pula dengan kekuatan, melainkan dengan Roh-Ku, firman TUHAN semesta alam. Zakharia 4:1–6.

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