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

Buugga Yoo’eel iyo Kaniisadda La’odikiya ee Toddobaadka-maalin Adventistka ah - Lambarka Koowaad

Testing Present Truth

Imtixaanka Runta Hadda Jirta

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.

> “Waxaa Qorniinka ku jira waxyaalo qaarkood oo ay adag tahay in la fahmo, kuwaas oo, sida uu Butros u sheegay, dadka aan wax baran oo aan degganayn ay qalloociyaan, taasoo u horseedda halaaggooda. Innagu noloshan gudaheeda laga yaabee inaanan awoodin inaan sharraxno macnaha aayad kasta oo Qorniinka ka mid ah; laakiin ma jiraan qodobo muhiim ah oo runta wax-ku-oolka ah ah oo mugdi qarsoodi ah lagu dabooli doono. Marka waqtigu yimaado, sida ku jirta qaddarinta Ilaah, in dunida lagu imtixaamo runta wakhtigaas, maskaxaha waxaa kicin doona Ruuxiisu si ay u baaraan Qorniinka, xataa iyagoo sooman oo tukanaya, ilaa xiriirba xiriirka ka dambeeya la helo oo la isu geeyo silsilad qumman. Xaqiiq kasta oo si toos ah ula xiriirta badbaadada nafaha waxaa loo caddayn doonaa si hufan oo aan qofna ugu baahnayn inuu qaldo ama gudcur ku socdo.”

> “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.

> “Sidaa aynu ula soconnay silsiladda wax sii sheegidda, runta la muujiyey ee wakhtigeenna qusaysa si cad ayaa loo arkay loona sharraxay. Waxa nalaga doonayaa isla xisaabtan ku saabsan mudnaanta aynu ku raaxaysanno iyo iftiinka ku ifaya jidkeenna. Kuwii ku noolaa qarniyadii hore waxa lagaga doonayey isla xisaabtan ku saabsan iftiinkii loo oggolaaday inuu iyaga ku ifo. Maskaxdooda waxaa lagu hawlgeliyey qodobbada kala duwan ee Qorniinka oo iyaga imtixaanayey. Laakiin ma ay fahmin xaqiiqooyinka aynu fahamno. Mas’uul kama ay ahayn iftiinka aanay haysan. Waxay haysteen Kitaabka Quduuska ah sida aynu u haysanno; hase yeeshee wakhtiga furfuridda runta gaarka ah ee la xidhiidha dhacdooyinka gunaanadka taariikhda dhulkan waa xilliga jiilasha ugu dambeeya ee ku noolaan doona dhulka.

> “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.

> “Runnooyin gaar ah ayaa loo waafajiyey duruufaha jiilalka sida ay u jireen. Runta hadda jirta, oo imtixaan u ah dadka jiilkan, imtixaan uma ay ahayn dadka jiilalkii aad uga horreeyey. Haddii nuurka hadda inagu ifaya ee ku saabsan Sabtida amarka afraad la siin lahaa jiilalkii hore, Ilaah iyaga ayuu kula xisaabtami lahaa nuurkaas.” Testimonies, volume 2, 692, 693.

## New and Old

Cusub iyo Duug

> “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.

> “Qarni kasta waxaa jira horumar cusub oo runta ah, farriin Ilaah uga timid dadka jiilkaas. Runihii hore dhammaantood waa lama huraan; runta cusubi kama madax-bannaana tii hore, balse waa furfuriddeeda. Waa keliya marka runihii hore la fahmo in aynu garan karno kuwa cusub. Markii Masiixu doonayay inuu xertiisa u furo runta ku saabsan sarakiciddiisa, wuxuu ka bilaabay ‘Muuse iyo nebiyadii oo dhan,’ wuxuuna ‘u sharraxay kutubta oo dhan waxyaalihii isaga qudhiisa ku saabsanaa.’ Luukos 24:27. Laakiin waa iftiinka ka ifaya furfuridda cusub ee runta kan ammaana kii hore. Kan diida ama dayaca kan cusub dhab ahaantii kii hore ma haysto. Isaga runtii hore waxay luminaysaa xooggeedii noolaa, oo waxay noqotaa uun qaab aan nolol lahayn.”

> “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.

> “Waxaa jira kuwo sheegta inay rumaysan yihiin oo ay baraan runta Axdigii Hore, halka ay diiddan yihiin Axdiga Cusub. Laakiin markay diidaan inay aqbalaan waxbaristii Masiixa, waxay muujiyaan inaanay rumaysnayn wixii awowayaashii rumaysadka iyo nebiyadu ku hadleen. ‘Haddaad Muuse rumaysan lahaydeen,’ Masiixu wuxuu yidhi, ‘anigana waad i rumaysan lahaydeen; waayo, isagu aniguu iga qoray.’ Yooxanaa 5:46. Sidaa darteed ma jirto awood dhab ah oo ku jirta waxbaristooda xataa Axdigii Hore.”

> “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.

> “Kuwo badan oo ku andacooda inay rumaysan yihiin oo ay baraan injiilka ayaa ku jira qalad la mid ah. Waxay dhinac iska dhigaan Qorniinka Axdigii Hore, kaas oo Masiixu ka sheegay, ‘Kuwaasu waa kuwa aniga maragga ii fura.’ Yooxanaa 5:39. Markay diidaan Axdigii Hore, dhab ahaan waxay diidayaan Axdiga Cusub; waayo labaduba waa qaybo ka mid ah wadar aan kala sooc lahayn. Ninna si sax ah uguma soo bandhigi karo sharciga Ilaah injiilka la’aantiis, ama injiilka sharciga la’aantiis. Sharcigu waa injiilka oo qaab muuqda loo geliyey, injiilkuna waa sharciga oo la faahfaahiyey. Sharcigu waa xididka, injiilkuna waa ubaxa udgoon iyo midhaha uu dhaliyo.”

> “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.

> “Axdigii Hore iftiin buusa Axdiga Cusub, Axdiga Cusubna iftiin buu saaraa Axdigii Hore. Mid kastaaba waa muujin ka mid ah ammaanta Ilaah ee Masiixa ku jirta. Labadooduba waxay soo bandhigaan runno si joogto ah u sii muujin doona qoto-dheerooyin cusub oo macne ah kan daacadda ah ee wax doondoona.” 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.

Runta hadda jirta, sida qeexitaankeeda lagu garto, waa “runta la muujiyey” ee waqti cayiman oo “si cad loo arkay loona sharxay.” Jiilka nool wakhtiga “runta hadda jirta” la muujiyo waxaa lagu “xisaabtamayaa” inay runtaas aqbalaan ama ay dhintaan. Runaha isu geeyey ee ka kooban “runta imtixaanka ee hadda jirta” ee “jiilkan,” waxaa lagu matalaa “furfuranka” runo “gaar ah” oo “la xidhiidha muuqaalada gabagabada taariikhda dhulkan.” Runta, sidaas darteedna “runta hadda jirta,” Axdiga Cusub ayaa u tusaaleeya marka loo eego Axdigii Hore. Runta waxaa lagu adkeeyaa laba markhaati, runta na waxay leedahay bilow iyo dhammaad, mid dhab ah iyo mid ruuxi ah, mid qadiim ah iyo mid casri ah, alfa iyo oomega, kii ugu horreeyey iyo kii ugu dambeeyey.

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.”

Aasaaskii Millerite ee farriinta malaa’igta kowaad waa “duugga” marka loo eego farriinta “runta hadda jirta” ee malaa’igta saddexaad. Kuwa “diidaya Duuggii,” waxay “si dhab ah u diidaan Kan Cusub,” waayo labaduba waa qaybo ka mid ah isku-dhaf aan la kala sooci karin.

> “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.

> “Waxaan arkay lagama-maarmaannimada ay leedahay in rasuulladu, gaar ahaan, ay feejignaadaan oo baadhaan xamaasad kasta oo xad-dhaaf ah meel kasta oo ay ku arkaan inay ka soo baxayso. Shaydaanku dhinac kasta ayuu ka soo gelayaa, oo haddaanan isaga ka feejignaan, oo aynaan indhahayaga u furin xeeladihiisa iyo dabinnadiisa, oo aynaan xidhin hubka Ilaah oo dhan, fallaadhaha dabka leh ee kan sharka leh way ina haleeli doonaan. Waxaa jira runno qaali ah oo badan oo ku jira Erayga Ilaah, laakiin waa ‘runta wakhtigan la joogo’ tan ay adhigu hadda u baahan yihiin. Waxaan arkay khatarta ay leedahay in rasuulladu ka leexdaan qodobbada muhiimka ah ee runta wakhtigan la joogo, si ay ugu dheeraadaan mowduucyo aan ku habboonayn inay adhiga mideeyaan oo nafta quduus ka dhigaan. Shaydaanku halkan wuxuu ka faa’iidaysan doonaa fursad kasta oo suurtagal ah si uu u dhaawaco qaddiyadda.”

> “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.

> “Laakiin mowduucyada sida meesha quduuska ah, oo la xidhiidha 2300-ka maalmood, amarrada Ilaah iyo rumaysadka Ciise, si buuxda ayay ugu habboon yihiin inay sharxaan dhaqdhaqaaqii imaatinka ee hore oo ay muujiyaan waxa mowqifkeenna hadda yahay, adkeeyaan rumaysadka kuwa shakisan, oo siiyaan hubaal mustaqbalka ammaanta leh. Kuwani, ayaan marar badan arkay, waxay ahaayeen mawduucyada ugu waaweyn ee ay farriinwadayaashu tahay inay ku dheeraadaan.” 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.

“Quduuska, oo la xidhiidha 2300-ka maalmood, amarrada Ilaah iyo rumaysadka Ciise” ayaa ah furaha lagu sharraxo “dhaqdhaqaaqii Advent-ka ee hore” ee Millerites-ka, sidaasna lagu “si qumman” loogu sharraxo “waxa mowqifkeenna hadda jira yahay.” Kuwa “ka shakiyaya” “dhaqdhaqaaqii Advent-ka ee hore,” waxay “ka shakiyayaan” waxa siinaya “hubaalnimada mustaqbalka ammaanta leh.” Waxa siiya hubaalnimo mustaqbalka waa wixii la soo dhaafay.

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.

Kitaabka Yoo’eel waa farriin runta imtixaanka ee wakhtigan taagan. Tan waxaa xaqiijinaya markhaatiyaal badan. Yoo’eel waxaa Ruuxa Waxsii-sheegiddu ku aqoonsadaa “runta wakhtigan taagan,” taas oo sida uu Yooxanaa ku sheegay kitaabka Muujintii ay tahay markhaatifurka Ciise.

> 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.

> Muujintii Ciise Masiix, oo Ilaah isaga siiyey inuu addoommadiisa tuso waxyaalaha ay tahay inay dhaqsoba dhacaan; oo isagu wuxuu ku soo diray oo ku muujiyey malaa’igtiisii addoonkiisii Yooxanaa: kaas oo marag ka furay erayga Ilaah, iyo markhaatiga Ciise Masiix, iyo wax kasta oo uu arkay. Muujintii 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.

“Markhaatiga” Yooxanaa (taas oo uu “ka marag furay”) waxaa loo soo bandhigay saddex qaybood. Wuxuu diiwaangeliyey “ereyga Ilaah,” “markhaatiga Ciise” iyo “waxyaalihii uu arkay.” Labada aayadood ee ugu horreeya ee Muujintii, Yooxanaa wuxuu matalaa qof la siiyey hibada “ruuxa wax sii sheegidda.” Hibadaas waxaa ku jira muujin gaar ah oo Ereyga Ilaah ah, waxaana sidoo kale ku jira muujinno gaar ah oo nebiga loogu gudbiyo erayada Masiixa; (ha ahaato in Masiixu si toos ah u gudbiyo ama iyada oo loo marayo wakiilladiisa malaa’igta ah) hibaduna sidoo kale waxaa ku jira run lagu soo bandhigo dhexdhexaadinta riyooyin iyo waxyiyo. Ruuxa wax sii sheegiddu waa markhaatiga Masiixa ee loo gudbiyo nebiga, wuxuuna xambaarsan yahay isla amar la mid ah sidii malaa’ig ama Masiixu erayada u hadli lahaa.

> 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.

> Oo waxaan ku dhacay cagihiisa inaan u sujuudo. Oo wuxuu igu yidhi, Iska jir inaad sidaas samayso; anigu waxaan ahay addoon kula jira adiga iyo walaalahaaga haysta markhaatifurka Ciise; Ilaah u sujuud; waayo, markhaatifurka Ciise waa ruuxa wax sii sheegidda. Muujintii 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Gabriel wuxuu caddeeyaa in uu yahay addoon la shaqeeya Yooxanaa, oo aan isaga la caabudin. Gabriel sidoo kale wuxuu caddeeyaa in “walaalaha” uu Yooxanaa metelayo ay “haystaan markhaatifurka Ciise,” kaas oo ah “ruuxa wax sii sheegidda.” “Walaalaha” uu Yooxanaa matalo waa boqol iyo afartan iyo afar kunka, walaalahuna dhammaantood waxay leeyihiin “ruuxa wax sii sheegidda.”

> “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.

> Oo waaberigii hore ayay kacaan, markaasay u soo baxeen cidladii Teqooca; oo intay baxayeen, Yehooshaafaad baa istaagay oo yidhi, I maqla, dalka Yahuudahow, iyo kuwiinna Yeruusaalem degganow; Rabbiga Ilaahiinna ah rumaysta, oo waad adkaan doontaan; nebiyadiisana rumaysta, oo waad barwaaqoobi doontaan. 2 Taariikhdii 20:20.

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

> “‘Rabbiga Ilaahiinna ah rumaysta, oo waad ku adkaan doontaan; nebiyadiisana rumaysta, oo waad barwaaqoobi doontaan.’”

> “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.’

> “Isayos 8:20. ‘Sharciga iyo maragga ha loo noqdo; haddii aanay eraygan ku hadlin, waxaa ugu wacan inaanu iftiin ku jirin iyaga.’ Halkan waxaa dadka Ilaah hortooda la dhigayaa laba qodob: laba shardi oo guusha lagu helo. Sharciga uu Yehowah qudhiisu ku hadlay, iyo ruuxa wax sii sheegidda, waa labada ilood ee xigmadda u ah hagidda dadkiisa waayo-aragnimo kasta. Sharciga Kunoqoshadiisa 4:6. ‘Tanu waa xigmaddiinna iyo garashadiinna quruumaha hortooda, kuwaas oo odhan doona, Hubaal quruuntan weyn waa dad xigmad iyo garasho leh.’”

> “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.

> “Sharciga Ilaah iyo Ruuxa Waxsii-sheegiddu gacmaha isqabsadaan si ay u hanuuniyaan oo ugula taliyaan kaniisadda, mar kasta oo kaniisaddu taas aqoonsatayna iyadoo addeecaysa sharcigiisa, ruuxa waxsii-sheegidda ayaa loo soo diray si uu ugu hanuuniyo jidka runta.

> “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.

> “Muujintii 12:17. ‘Markaasaa masduulaagii u cadhooday naagtii, wuuna tegey inuu la diriro kuwa hadhay oo faraceeda ka mid ah, kuwaas oo xajiya amarrada Ilaah oo haysta markhaatifurka Ciise Masiix.’ Wax sii sheegiddani si cad bay u tilmaamaysaa in kaniisadda hadhay ay Ilaah ku qiran doonto sharcigiisa oo ay yeelan doonto hibada wax sii sheegidda. Addeecidda sharciga Ilaah iyo ruuxa wax sii sheegiddu had iyo jeer waxay calaamad u ahaayeen dadka runta ah ee Ilaah, imtixaankuna badanaa waxaa lagu bixiyaa muujinnada wakhtiga jooga.”

> “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.

> “Maalmihii Yeremyaah dadka wax su’aal ah kama ay qabin farriintii Muuse, Eliyaas, ama Eliishac, laakiin way su’aaleen oo dhinac bay u dhigeen farriintii Ilaah uga timid Yeremyaah ilaa xooggeedii iyo saamaynteedii ay baabba’een, oo aan dawo kale jirin in Ilaah maxaabiis ahaan ku kaxeeyo mooyaane.”

> “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.

> “Sidaas oo kale maalmaha Masiixa dadka waxay ogaadeen in farriintii Yeremyaah ay run ahayd, waxayna isku qanciyeen inay rumaystaan in haddii ay ku noolaan lahaayeen wakhtigii awowayaashood ay aqbali lahaayeen farriintiisa; hase yeeshee isla waqtigaas waxay diidayeen farriintii Masiixa, kan ay nebiyadii oo dhammu wax ka qoreen.

> “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.

> “Sida farriintii malaa’igta saddexaad uga soo baxday dunida, taas oo ah inay kaniisadda u muujiso sharciga Ilaah buuxnaantiisa iyo xooggiisa, hibadii wax sii sheegidduna isla markiiba waa la soo celiyey. Hibadani waxay ka qaadatay door aad u muuqda horumarinta iyo sii wadista farriintan.

> “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.

> “Maadaama ay kala duwanaanshooyin aragtiyeed ka dhasheen fasiraadaha Qorniinka iyo hababka hawsha, kuwaas oo loo qoondeeyey inay ruxaan rumaysadka kuwa farriinta rumaysan oo ay horseedaan kala fogaansho hawsha dhexdeeda, ruuxa wax sii sheegiddu had iyo jeer wuxuu iftiin ku daadiyey xaaladda. Wuxuu had iyo jeer u keenay midnimo fikir iyo iswaafaq falalka ah jidhka rumaystayaasha. Qalad iyo xaalad kasta oo adag oo ka dhalatay horumarka farriinta iyo koboca hawsha, kuwa si adag ugu taagnaa sharciga Ilaah iyo iftiinka Ruuxa wax sii sheegidda ayaa guulaystay, hawshiina gacmahooda ayay ku barwaaqowday.” 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.

Kitaabka Yoo’eel waxaa si toos ah loogu aqoonsaday “runta haatan jirta” gudaha Ruuxa Waxsii sheegidda, taas oo sida uu Yooxanaa ku sheegay kitaabka Muujintii ay tahay markhaatifurka Ciise. Sidoo kale si toos ah ayaa loogu xaqiijiyey gudaha Erayga Ilaah. Labada Kitaabka Quduuska ah iyo Ruuxa Waxsii sheegidduba si toos ah ayay kitaabka Yoo’eel ugu dabaqaan maalmaha ugu dambeeya.

> “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. …

> “Nebi kasta oo kuwii hore ah waxay u hadleen wakhtigeenna in ka badan wakhtigoodii, si waxsii-sheegiddoodu noogu ahaato mid weli dhaqan-gal ah. ‘Haddaba waxyaalahan oo dhammu waxay ku dheceen iyaga inay tusaale u noqdaan; oo waxaa loo qoray digniinteenna, innagoo ah kuwa ay dhammaadka dunidu ku soo gaadhay.’ 1 Korintos 10:11. ‘Iyaga looma muujin inay nafsaddooda u adeegayeen, laakiinse innaga ayay noogu adeegeen waxyaalaha hadda laydiinku soo sheegay kuwa idiinku wacdiyey injiilka iyagoo wata Ruuxa Quduuska ah ee samada laga soo diray; waxyaalahaas oo malaa’igtuna ay jecel yihiin inay fiiriyaan.’ 1 Butros 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.

> “Kitaabku wuxuu u ururiyey oo isku xidhxidhay khasnadihiisa qarnigan ugu dambeeya. Dhammaan dhacdooyinkii waaweynaa iyo hawlgaladii culus ee taariikhda Axdigii Hore way soo noqnoqdeen, welina way ku soo noqnoqonayaan kiniisadda maalmahan ugu dambeeya.” Selected Messages, buugga 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.

Waxsii Yu’eel waxay “dhaqan gal” ku tahay “korka” kuwa “ay dhammaadka dunidu ku soo gaadheen.” “Dhaqan gal” waxay si fudud u xoojinaysaa in “runta wakhtigan la joogo” ay mar walba tahay imtixaan, kuwa ku dhaca imtixaankaasna waxaa lagu matalaa shakhsiyaad Kitaabiga ah sida Yuudas.

> “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.

> “Casharba casharka ka dambeeya ayaa dhegaha Yuudas ku dhacay iyada oo aan la tixgelin. Immisa badan baa maanta raacaya raadkiisa. Iftiinka sharciga Ilaah dhexdiisa, ragga naftooda uun jecel waxay arkaan dabeecadahooda sharka leh, hase yeeshee way ku guuldarreystaan inay sameeyaan dib-u-habeynta loo baahan yahay, waxayna uga sii gudbaan xaalad dembi mid kale.”

> “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.

> “Casharradii Masiixu waxay khuseeyaan wakhtigeenna iyo jiilkayaga. Wuxuu yidhi, ‘Kuwaas oo keliya uma aan baryayo, laakiin sidoo kale kuwa igu rumaysan doona hadalkooda.’ Isla markhaatigii loo keenay Yuudas ayaa innagana naloo keenayaa maalmahan ugu dambeeya. Isla casharradii uu ku guuldarraystay inuu noloshiisa ku dhaqan geliyo ayaa loo keenaa dadka maqla, haddana ku dhacaya guuldarro la mid ah, waayo dembigooda ma ay ka tegin.” Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Yooxanaa buugga Muujintii oo dhan waxa uu astaan u yahay dadka Ilaah ee maalmaha ugu dambeeya, waxaana isagoo loo masaafuriyey Batmos uu matalaa kuwa lagu silciyo qalalaasaha sharciga Axadda. Wuxuu sheegay sababta loo xidhay.

> 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.

> Aniga Yooxanaa ah, oo ah walaalkiin iyo saaxiibkiin dhibaatada, iyo boqortooyada, iyo samirka Ciise Masiix, waxaan ku jiray jasiiradda la yidhaahdo Batmos, hadalka Ilaah aawadiis iyo markhaatifurka Ciise Masiix aawadiis. Muujintii 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.

Yooxanaa waxaa loo silciyey Kitaabka Quduuska ah iyo Ruuxa Waxsii sheegidda aawadood. Maxay boqolka iyo afartan iyo afarta kun loogu silciyaa Ruuxa Waxsii sheegidda aawadiis? Runta ugu horraysa ee nebi Yoo’eel tilmaamayo waa riddada kiniisadda Seventh-day Adventist. Markii rasuul Butros aqoonsaday in Bentakostigu ahaa rumoobidda kitaabka Yoo’eel, Butros sidaas wuxuu u sameeyey isagoo ka jawaabaya Yuhuuddii weeraray muuqaalkii “afafku.” Yuhuuddii, oo markaas astaan u ahaa Seventh-day Adventists-ka maalmaha ugu dambeeya, waxay ku doodayeen in Butros iyo kuwii farriinta ku dhawaaqayey ay “sakhraansan yihiin.” Seventh-day Adventists waxay la diriri doonaan farriinta roobka dambe sida ay Yuhuuddii wakhtigii Butros sameeyeen. Waxay sidaas u yeelaan, waayo kuwii ku dhawaaqaya farriinta imtixaanka ah ee “runta hadda jirta” ee roobka dambe waxay haystaan runihii aasaasiga ahaa ee “duugga” ahaa; maxaa yeelay run cusub had iyo goor waxay ku dhisan tahay run hore. Yeremyaah wuxuu ugu yeedhay dadka Ilaah wakhtiga roobka dambe inay ku socdaan waddooyinkii hore oo ay dhegaystaan dhawaaqa buunka waardiyaha, laakiin way diidaan. Farriinta runta aasaasiga ah ee “duugga” ah waxaa si astaan ahaan ah u metela “toddobada wakhti” ee Laawiyiintii lix iyo labaatan, taas oo dhigtay xidhiidhka axdiga iyadoo lagu cabbirayo Sabtida dhulka.

> “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.

> “Waxaan arkay in kaniisadda magac-uyaalka ah iyo Adventist-yada magac-uyaalka ah, sida Yuudas, ay nagu gacan gelin doonaan Kaatooligga si ay u helaan saamayntooda oo ay uga hor yimaadaan runta. Markaas quduusiintu waxay ahaan doonaan dad qarsoon, oo Kaatooliggu wax yar ka og yahay; laakiin kaniisadaha iyo Adventist-yada magac-uyaalka ah ee yaqaan rumaysadkayaga iyo caadooyinkayaga (waayo, way ina neceb yihiin Sabtida aawadeed, maxaa yeelay ma ay burin karin) ayaa quduusiinta gacan gelin doona oo u sheegi doona Kaatooligga inay yihiin kuwa diida hay’adaha dadka; taas oo ah, inay ilaaliyaan Sabtida oo ay iska indhatiraan Axadda.”

> “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.

> “Markaas Kaatooliggu waxay ku amri doonaan Protestankii inay hore u socdaan, oo ay soo saaraan amar dhigaya in kuwii aan xajinayn maalinta kowaad ee toddobaadka, halkii ay ka ahaan lahayd maalinta toddobaad, la dilo. Oo Kaatooligga, oo tiradoodu badan tahay, waxay garab istaagi doonaan Protestanka. Kaatooliggu waxay awooddooda siin doonaan sawirka bahalka. Protestankuna waxay u shaqayn doonaan sidii hooyadood uga hor shaqaysay si ay quduusiinta u baabbi’iyaan. Laakiin ka hor intaan amarkoodu dhalin ama keenin midho, quduusiinta waxaa lagu samatabbixin doonaa Codka Ilaah.” 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.

Laba jeer ayay Sister White ku tilmaamaysaa “kaniisadda magac-u-yaalka ah” iyo “Adventist-yada magac-u-yaalka ah,” iyadoo kala saaraysa labadaas “kooxood ee magac-u-yaalka ah” iyo “Kaatooligga.” “Kaniisadda magac-u-yaalka ah” iyo “Adventist-yada magac-u-yaalka ah” waxay “naceen” kuwii uu matalayey Butros iyo Yooxanaa “Sabtida aawadeed, waayo ma ay burin karin.” Kaniisadda magac-u-yaalka ah iyo Kaatooliggu ma ay “burin karaan” runta Sabtida maalinta toddobaad, “Adventist-yada magac-u-yaalka ahna” ma ay “burin karaan” “toddobada jeer” ee Laawiyiintii lix iyo labaatan, taas oo ah amarka Sabtida ee dhulka. Kaniisadda magac-u-yaalka ah iyo Kaatooliggu ma ay “burin karaan” xaqiiqda ah in Sabtida maalinta toddobaad ay tahay run Baybal oo “asaasi” ah, “Adventist-yada magac-u-yaalka ahna” ma ay “burin karaan” xaqiiqda ah in “toddobada jeer” ee Laawiyiintii lix iyo labaatan ay tahay run Milleri ah oo “asaasi” ah.

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.”

Xabsiigii Yooxanaa ee Patmos wuxuu u taagan yahay boqol iyo afar iyo afartan kun oo adkeeya labada Kitaabka Quduuska ah iyo Ruuxa Waxsii-sheegidda, kuwaas oo si gaar ah dibadda looga silciyo Sabtida maalinta toddobaad iyo gudaha looga silciyo Sabtida sannadka toddobaad ee dhulka. Sababtaas aawadeed, markhaatifurka Yooxanaa ee ku saabsan sababta loo silcinayay ee aayadda sagaalaad waxaa xiga Sabtida aayadda tobnaad iyo farriinta ka timid waayihii hore (“gadaal”) oo ka imanaysa “cod weyn” sida “buun.”

> 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.

> Aniga Yooxanaa ah oo waliba ah walaalkiin, oo idinla wadaaga dhibaatada, iyo boqortooyada, iyo samirka Ciise Masiix, waxaan joogay gasiiradda la yidhaahdo Patmos, erayga Ilaah aawadiis, iyo maragga Ciise Masiix aawadiis. Waxaan Ruuxa ku jiray maalinta Rabbiga, oo waxaan gadaashayda ka maqlay cod weyn, sida buun oo kale. Muujintii 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.

Yooxanaa wuxuu matalaa kuwaas oo 9/11 maqlay codkii buunka ee malaa’igta Muujintii siddeed iyo tobnaad ku baaqaysa in dadka Ilaah ay ku soo noqdaan “jidadkii hore” ee Yeremyaah. Codkaas weynu sidoo kale wuxuu ahaa digniintii buunka toddobaad, kaas oo isaguna ah hooggii saddexaad.

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.

Walaashii White waxay qortay in “Kitaabku urursaday oo isku xidhxidhay khasnadihiisa qarnigan ugu dambeeya.” Buugga Yoo’eel waa mid ka mid ah “khasnadaha” kitaabiga ah ee ah runta waqtigan xaadirka ah ee “maalmaha ugu dambeeya.” Wakhtigii Bentakost, Butros wuxuu caddeeyey in uu ahaa buugga Yoo’eel kan markaas la fulinayey. Butros, sida Yoo’eel oo kale, “wuxuu u hadlay wax ka yar” xilligii Bentakost marka loo eego “waqtigeenna.” Xilligii Bentakost wuxuu ahaa roobkii hore ee Wakhtiga Masiixiga. Bentakost wuxuu calaamadiyaa bilowga Wakhtiga Masiixiga, isaga oo sidaas samaynayana wuxuu tusaale u yahay dhammaadka Wakhtiga Masiixiga. Dhammaadka Wakhtiga Masiixiga waa wakhtiga roobka dambe sida uu Bentakost astaan ugu yahay. Sidaa darteed Butros waa astaan u ah dadka Ilaah ee jooga dhammaadka Wakhtiga Masiixiga, kuwaas oo aqoonsada fulinta daadinta Ruuxa Quduuska ah iyaga oo adeegsanaya buugga Yoo’eel si ay sidaas u sameeyaan.

> 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.

> Laakiin Butros, isagoo la taagan kow iyo tobankii, ayuu codkiisii kor u qaaday oo ku yidhi, Nimanka Yahuudiya deggan iyo kulligiin kuwa Yeruusaalem degganow, tan ha idinla ogaado, oo erayadayda dhegaysta. Waayo, kuwanu ma sakhraansana sidaad u malaynaysaan, maxaa yeelay weli waa saacaddii saddexaad oo maalinta ah. Laakiin kanu waa wixii uu nebi Yoo’eel kaga hadlay, isagoo leh, Oo waxay ahaan doontaa maalmaha ugu dambeeya, ayuu Ilaah leeyahay, inaan Ruuxayga ku shubi doono binu-aadmiga oo dhan; wiilashiinna iyo gabdhihiinnuna way wax sii sheegi doonaan, barbaarradiinnuna waxay arki doonaan riyooyin muuqda, waayeelladiinnuna riyooyin bay ku riyoon doonaan. Oo xataa addoommadayda labka ah iyo addoommadayda dheddigga ah ayaan maalmahaas Ruuxayga ku shubi doonaa, wayna wax sii sheegi doonaan. Oo waxaan samada sare ka muujin doonaa cajaa’ibyo, dhulkana hoose calaamooyin; dhiig, iyo dab, iyo uuro qiiq ah. Qorraxdu gudcur bay isu beddeli doontaa, dayaxuna dhiig, intaanay iman maalintaas weyn oo sharafta leh ee Rabbigu. Oo waxay ahaan doontaa in ku alla kii magaca Rabbiga baryaa uu badbaadi doono. Falimaha Rasuullada 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.”

In la noqdo arday ku guulaysta barashada waxsii sheegidda waxay u baahan tahay faham go’an oo ah in dhammaadka dunidu si “xariiqba xariiqda kale ku dul” ah loogu muujiyey sheekada taariikheed ee Qorniinka. Waxa runtaas la xidhiidha in nebiyadu qudhoodu ay matalaan dadka Ilaah maalmaha ugu dambeeya. Yoo’eel wuxuu kitaabkiisa dhigayaa maalmaha ugu dambeeya, waayo wuxuu ku dhawaaqayaa soo dhowaanshaha “maalinta Rabbiga.”

> 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.

> Buunka ka afuufa Siyoon, qaylo-dhaanna ka yeedhiya buurta quduuska ah ee aan leeyahay; dadka dalka deggan oo dhammu ha gariireen; waayo, maalinta Rabbigu way imanaysaa, waayo, way dhow dahay. Yoo'eel 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.

“Buun” ahaan astaan, marka laga reebo macnayaal kale, wuxuu ka dhigan yahay farriin digniin ah. Astaan ahaan buun wuxuu matali karaa wakhti go’an ama xilli waqtiyeed, ama labadaba—iyadoo loo eegayo macnaha guud. Buunku sidoo kale wuxuu matalaa xukun. Iiddii Buunanka, oo toban maalmood ka horraysay Maalinta Kafaaraggudka, waxay ahayd digniin ku saabsan xukun soo dhowaanaya.

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.

“Maalinta Rabbiga” waxay matashaa ama hal dhibic oo waqti ah ama muddo waqti ah, taasoo ku salaysan macnaha guud ee qaybta qoraalka ee lagu adeegsaday “maalinta Rabbiga.” “Maalinta Rabbiga” waxay noqon kartaa astaan u ah xukunka fulineed ee lagu matalay toddobada belaayo ee ugu dambaysa, ama waxay noqon kartaa xukunka fulineed ee dhamaadka kunka sano ee millennium-ka. Labada xaaladoodba, buunku wuxuu tilmaamayaa xukunka fulineed ee Ilaah. Sidaa darteed, “maalinta Rabbiga” waxay matali kartaa barta lagu fuliyo ciqaabta Ilaah ama muddada waqtiyeed ee lagu fuliyo ciqaabaha Ilaah.

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.

“Buun” sida “maalinta Rabbiga” oo kale waxay matali kartaa hal dhibic oo waqti ah iyo weliba muddo waqti ah, sida ay markhaati uga yihiin dhibcaha taariikheed iyo xilliyada ay matalaan toddobada buun ee Muujintii cutubyada siddeedaad iyo sagaalaad. “Maalinta Rabbiga” ee Yoo’eel ku metelayo “buunka” la afuufayo—waa labadaba hal dhibic oo waqti ah iyo sidoo kale muddo waqti ah oo bilaabmata markii xukunkii kuwii dhintay dhammaaday, xukunkiina kuwa noolna bilaabmay. 9/11, buun baa la afuufay, taas oo calaamadisay imaatinka xukunka kuwa nool sida hal dhibic oo waqti ah, isla markaana 9/11 u calaamadisay bilowga muddada xukunka kuwa nool.

> 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.

> Haddaba imminkana, ayuu Rabbigu leeyahay, qalbigiinna oo dhan igu soo noqda, idinkoo soonaya, ooyaya, oo barooranaya. Qalbigiinna jeexa, ee ha jeexina dharkiinna, oo u soo noqda Rabbiga Ilaahiinna ah; waayo, isagu waa nimco badan yahay oo naxariis badan, cadho u gaabiya, oo raxmad weyn leh, oo sharkii ka toobad keena. Bal yaa og haddii uu soo noqon doono oo ka toobad keeni doono, oo gadaashiisa barako uga tegi doono; taas oo ah qurbaanka hadhuudhka iyo qurbaanka cabbitaanka oo Rabbiga Ilaahiinna ah? Buunka Siyoon ka afuufa, soon quduus ahna quduus ka dhiga, shir weyn oo quduus ahna ku baaqa. Yoo'eel 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.

Tani waa markii labaad ee Yoo’eel amro in buun la afuufo. “Buunannada” ku jira Yoo’eel labaduba waa digniino ku saabsan xukunka fulineed ee soo dhow ee toddobada belaayo ee ugu dambaysa, waxaana lagu dhex dejiyey macnaha guud ee baaqa La’odikiya ee toobadkeenka iyo dhammaadka dhow ee wakhtiga tijaabada.

> 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.

> Qayli cod dheer, hana ceshan; codkaagana buun u eg kor u qaad, oo dadkayga u muuji xadgudubkooda, reer Yacquubna dembiyadooda. Ishacyaah 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.

Ishacyaah, Yoo’eel, Yooxanaa, iyo Butros dhammaantood waxay matalayaan boqolka iyo afartan iyo afarta kun ee maalmaha ugu dambeeya, sidaas oo kalena Yeremyaah, kaas oo tilmaamaya goorta buunka la yeedhinayo.

> 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.

> Sayidku wuxuu leeyahay, Jidadka istaaga oo fiiriya, oo weyddiista waddooyinkii hore, meesha jidka wanaagsanu yahay, oo ku socda; oo waxaad naftiinna u heli doontaan nasasho. Laakiinse iyagu waxay yidhaahdeen, Kuma socon doonno. Oo weliba waardiyayaal baan idiin dul taagay, anigoo leh, Dhegaysta codka buunka. Laakiinse iyagu waxay yidhaahdeen, Ma dhegaysan doonno. Yeremyaah 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.

Buunkii ayaa ka dhawaajisay maalmahan ugu dambeeya 9/11, roobkii dambena markaas ayuu ku bilaabmay inuu ku soo da’o kuwii doortay jidka wanaagsan oo ku socday dhexdiisa. Markaas ayay ahayd markii malaa’igtii Muujintii siddeed iyo tobnaad ay soo degtay.

> “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.

> “Roobka dambena waxay ku soo degaysaa dadka Ilaah. Malaa'ig xoog badan ayaa samada ka soo degi doonta, oo dhulka oo dhammu wuxuu ku iftiimi doonaa ammaantiisa.” Review and Herald, April 21, 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Markii dhismayaashii waaweynaa ee New York la soo dumiyey 9/11, malaa’igtii xoogga badnayd ayaa soo degtay, roobkii dambe na wuu bilaabmay inuu da’o.

> “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.

> “Haddaba waxaa imanaya warka sheegaya in aan ku dhawaaqay in New York lagu xaaqi doono hir weyn oo baddu keento? Tani weligay maan odhan. Waxaan idhi, anigoo eegaya dhismayaasha waaweyn ee halkaas laga taagayo, dabaq dabaq ka sarreeya, ‘Muuqaallo aad u cabsi badan ayaa dhici doona marka Rabbigu u kaco inuu dhulka si weyn u gariiriyo! Markaas erayada Muujintii 18:1–3 way rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa dhulka ku soo socda. Laakiin iftiin gaar ah kama haysto waxa ku soo socda New York, marka laga reebo inaan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaal la soo tuuri doono rogrogashada iyo afgembinta xoogga Ilaah. Iftiinka lay siiyey ayaan ku ogahay in halaag dunida ku jiro. Hal eray oo Rabbiga ka yimaadda, hal taabasho oo ka timaadda xooggiisa weyn, oo dhismayaashan baaxadda leh way dumi doonaan. Muuqaallo ayaa dhici doona oo cabsideeda aynaan qiyaasi karin.” 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.

11‑kii Sebtembar roobkii dambe wuxuu bilaabay inuu si horudhac ah u da’o, ka hor shubashadiisa buuxda ee xeerka Axadda.

> “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.

> “Shaqada weyn ee injiilka laguma soo afjari doono muujin ka yar oo ah xoogga Ilaah marka loo eego tii lagu calaamadeeyey bilowgiisa. Waxsii sheegyadii ku rumoobay daadinta roobkii hore bilowgii injiilka, mar kale ayay ku rumoobi doonaan roobka dambe marka uu dhammaadkiisa gaarayo. Kuwanu waa ‘wakhtiyadii cusboonaysiinta’ ee rasuul Butros hore u sii eegay markuu yidhi: ‘Haddaba toobad keena oo soo noqda, si dembiyadiinna loo tirtiro, marka wakhtiyada cusboonaysiintu ka yimaadaan Rabbiga hortiisa; oo uu soo diro Ciise.’ Falimaha Rasuullada 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.

Dhammaystirka kaamilka ah ee “waqtiyada nasashada” wuxuu dhacaa adigoo nool, waayo digniintu waa in “la toobad keeno,” taas oo aan suurtagal ahayn in la sameeyo haddii aad dhimatay. “Waqtiyada nasashada” waxay yimaadaan marka “dembiyada” nafaha nool weli “la tirtiiri” karo. “Waqtiyada nasashada” waxay bilaabmeen 9/11, sidaas darteedna waxay caddeynayaan bilowga xukunka kuwa nool. Bentakostiga waxaa lagu soo celiyaa dhammaadka waayaha injiilka. Markii “waqtiyada nasashada” yimaadeen, dhacdooyinkii lagu sii-sawiray Bentakostiga waxay bilaabeen in ay soo noqnoqdaan.

> “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.

> “Waa anigoo leh hammuun qoto dheer oo daacad ah inaan rajaynayo wakhtiga ay dhacdooyinkii maalintii Bentakostiga mar kale u soo noqdaan iyagoo leh awood ka sii weyn tii munaasabaddaas ka muuqatay. Yooxanaa wuxuu leeyahay, ‘Waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh awood weyn; dhulkuna wuxuu ku iftiimay ammaanteedii.’ Markaasna, sidii xilligii Bentakostiga, dadku waxay maqli doonaan runta iyaga lala hadlayo, nin kastana afkiisa hooyo.”

> “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.

> “Ilaah wuxuu ku afuufi karaa nolol cusub naf kasta oo si daacad ah u doonaysa inay u adeegto isaga, wuxuuna bushimaha ku taaban karaa dhuxul nool oo meesha allabariga laga soo qaaday, oo ka dhigi karaa kuwo aftahan ku ah ammaantiisa. Kumanyaal codad ah ayaa lagu dheehi doonaa awoodda ay ku dhawaaqaan runnaha yaabka leh ee Erayga Ilaah. Carrabka turunturooda waa la furi doonaa, kuwa xishoodkana waa la xoogayn doonaa si ay runta ugu marag furaan si geesinnimo leh. Rabbigu ha ka caawiyo dadkiisa inay macbudka nafta ka nadiifiyaan wasakh kasta, oo ay ilaashadaan xiriir sidaas u dhow oo ay isaga la leeyihiin, si ay uga qaybqaataan roobka dambe marka la shubo.” Review and Herald, July 20, 1886.

We will continue in the next article.

Waxaannu ku sii wadi doonnaa maqaalka xiga.

> 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.

> Markaasaa malaa’igtii ila hadlaysay ayaa mar kale ii timid, oo i toosisay, sida nin hurdadiisa laga kiciyey. Oo waxay igu tidhi, Maxaad aragtaa? Aniguna waxaan idhi, Waan eegay, oo bal eeg, waxaa yaal laambad dahab oo dhan ka samaysan, oo maddiibaduna korkeeday saaran tahay, iyo toddobadeedii laambadoodna korkeeday saaran yihiin, iyo toddoba dhuumood oo u socda toddobada laambadood ee korkeeday saaran. Oo waxaa agteeda yaal laba geed oo saytuun ah, mid maddiibadda dhinaceeda midig kaga yaal, kan kalena dhinaceeda bidix kaga yaal.

> 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.

> Markaasaan u jawaabay oo la hadlay malaa’igtii ila hadlaysay, anigoo leh, Kuwanu maxay yihiin, sayidkaygiiyow? Kolkaas malaa’igtii ila hadlaysay ayaa ii jawaabtay oo igu tidhi, Miyaadan garanayn waxa kuwanu yihiin? Aniguna waxaan idhi, Maya, sayidkaygiiyow.

> 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.

> Markaasuu iigu jawaabay oo ila hadlay, isagoo leh, Kanu waa eraygii Rabbigu u soo diray Serubaabel, isagoo leh, Ma aha xoog, mana aha awood, laakiinse waa Ruuxayga, ayaa Rabbiga ciidammadu leeyahay. Sekaryaah 4:1–6.

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