MWBR17 10 Laif ahn Minischri Meetin Werkbuk Risaach Infamayshan

AKTOABA 2-8

CHREZHAZ FAHN DI WERD A GAAD | DANIEL 7-9

“Danyel Mi Prafesai Dat di Mesaiya Wahn Kohn”

(Daniel 9:​24) “There are 70 weeks that have been determined for your people and your holy city, in order to terminate the transgression, to finish off sin, to make atonement for error, to bring in everlasting righteousness, to seal up the vision and the prophecy, and to anoint the Holy of Holies.

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Seventy Weeks

Transgression and sin terminated. Jesusʼ being cut off in death, his resurrection, and his appearance in heaven resulted in ‘terminating transgression and finishing off sin as well as in making atonement for error.ʼ (Da 9:​24) The Law covenant had exposed the Jews as sinners, condemned them as such, and brought upon them the curse as covenant breakers. But where sin “abounded” as exposed or made evident by the Mosaic Law, Godʼs mercy and favor abounded much more through his Messiah. (Ro 5:​20) By Messiahʼs sacrifice, transgression and sin of the repentant sinners can be canceled and the penalty thereof be lifted.

(Daniel 9:​25) You should know and understand that from the issuing of the word to restore and to rebuild Jerusalem until Mes·siʹah the Leader, there will be 7 weeks, also 62 weeks. She will be restored and rebuilt, with a public square and moat, but in times of distress.

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Seventy Weeks

Messiahʼs Arrival After ‘Sixty-Nine Weeks.ʼ As to the following “sixty-two weeks” (Da 9:​25), these, being part of the 70 and named second in order, would continue from the conclusion of the “seven weeks.” Therefore, the time “from the going forth of the word” to rebuild Jerusalem until “Messiah the Leader” would be 7 plus 62 “weeks,” or 69 “weeks”​—483 years​—from the year 455 B.C.E. to 29 C.E. As mentioned above, in the autumn of that year, 29 C.E., Jesus was baptized in water, was anointed with holy spirit, and began his ministry as “Messiah the Leader.”​—Lu 3:​1, 2, 21, 22.

(Daniel 9:​26, 27a) “And after the 62 weeks, Mes·siʹah will be cut off, with nothing for himself. “And the people of a leader who is coming will destroy the city and the holy place. And its end will be by the flood. And until the end there will be war; what is decided upon is desolations. ²⁷ “And he will keep the covenant in force for the many for one week; and at the half of the week, he will cause sacrifice and gift offering to cease.

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Seventy Weeks

“Cut off” at the half of the week. Gabriel further said to Daniel: “After the sixty-two weeks Messiah will be cut off, with nothing for himself.” (Da 9:​26) It was sometime after the end of the ‘seven plus sixty-two weeks,ʼ actually about three and a half years afterward, that Christ was cut off in death on a torture stake, giving up all that he had, as a ransom for mankind. (Isa 53:8) Evidence indicates that the first half of the “week” was spent by Jesus in the ministry. On one occasion, likely in the fall of 32 C.E., he gave an illustration, apparently speaking of the Jewish nation as a fig tree (compare Mt 17:​15-​20; 21:​18, 19, 43) that had borne no fruit for “three years.” The vinedresser said to the owner of the vineyard: “Master, let it alone also this year, until I dig around it and put on manure; and if then it produces fruit in the future, well and good; but if not, you shall cut it down.” (Lu 13:​6-9) He may have referred here to the time period of his own ministry to that unresponsive nation, which ministry had continued at that point for about three years and was to continue into a fourth year.

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Seventy Weeks

“The half of the week” would be at the middle of seven years, or after three and a half years within that “week” of years. Since the 70th “week” began about the fall of 29 C.E. at Jesusʼ baptism and anointing to be Christ, half of that week (three and a half years) would extend to the spring of 33 C.E., or Passover time (Nisan 14) of that year. This day appears to have been April 1, 33 C.E., according to the Gregorian calendar. (See LORDʼS EVENING MEAL [Time of Its Institution].) The apostle Paul tells us that Jesus ‘came to do the will of God,ʼ which was to ‘do away with what is first [the sacrifices and offerings according to the Law] that he may establish what is second.ʼ This he did by offering as a sacrifice his own body.​—Heb 10:​1-​10.

Saach fi Spirichwal Chrezhaz

(Daniel 9:​24) “There are 70 weeks that have been determined for your people and your holy city, in order to terminate the transgression, to finish off sin, to make atonement for error, to bring in everlasting righteousness, to seal up the vision and the prophecy, and to anoint the Holy of Holies.

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Questions From Readers

When was “the Holy of Holies” anointed, as foretold at Daniel 9:​24?

Daniel 9:​24-​27 is a prophecy concerning the appearance of “Messiah the Leader”​—the Christ. The foretold anointing of “the Holy of Holies,” then, does not refer to the anointing of the Most Holy compartment of the temple in Jerusalem. Rather, the expression “Holy of Holies” refers to the heavenly sanctuary of God​—the heavenly Most Holy​—in the great spiritual temple of Jehovah.​—Hebrews 8:​1-5; 9:​2-​10, 23.

When did Godʼs spiritual temple begin to operate? Well, consider what took place when Jesus presented himself for baptism in 29 C.E. From that point on in his life, Jesus fulfilled the words of Psalm 40:​6-8. The apostle Paul later indicated that Jesus had prayed to God: “Sacrifice and offering you did not want, but you prepared a body for me.” (Hebrews 10:5) Jesus knew that God “did not want” animal sacrifices to continue to be offered at Jerusalemʼs temple. Instead, Jehovah had prepared a perfect human body for Jesus to offer as a sacrifice. Expressing his heartfelt desire, Jesus continued: “Look! I am come (in the roll of the book it is written about me) to do your will, O God.” (Hebrews 10:7) And what was Jehovahʼs response? The Gospel of Matthew states: “After being baptized Jesus immediately came up from the water; and, look! the heavens were opened up, and he saw descending like a dove Godʼs spirit coming upon him. Look! Also, there was a voice from the heavens that said: ‘This is my Son, the beloved, whom I have approved.ʼ ”​—Matthew 3:​16, 17.

Jehovah Godʼs acceptance of the presentation of Jesusʼ body for sacrifice meant that an altar greater than the literal altar in Jerusalemʼs temple had come into existence. This was an altar of Godʼs “will,” or arrangement for accepting Jesusʼ human life as a sacrifice. (Hebrews 10:​10) The anointing of Jesus with holy spirit meant that God had now brought forth his entire spiritual temple arrangement. Hence, at the time of Jesusʼ baptism, Godʼs heavenly abode was anointed, or set apart, as “the Holy of Holies” in the great spiritual temple arrangement.

(Daniel 9:​27) “And he will keep the covenant in force for the many for one week; and at the half of the week, he will cause sacrifice and gift offering to cease. “And on the wing of disgusting things there will be the one causing desolation; and until an extermination, what was decided on will be poured out also on the one lying desolate.”

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Highlights From the Book of Daniel

9:​27​—What covenant was ‘kept in force for the manyʼ until the end of the 70th week of years, or 36 C.E.? The Law covenant was removed in 33 C.E. when Jesus was impaled. But by keeping the Abrahamic covenant in force toward fleshly Israel until 36 C.E., Jehovah extended the period of special favor to the Jews on the basis of their being descendants of Abraham. The Abrahamic covenant continues in force with regard to “the Israel of God.”​—Galatians 3:​7-9, 14-​18, 29; 6:​16.

Baibl Reedin

(Daniel 7:​1-​10) Eena di fos yaa a King Belshazar a Babilan, Danyel mi si wahn jreem ahn sohn vi­zhan wen ih mi-di lidong pan ih bed. Den hihn mi rait dong di jreem; hihn mi rait wahn kompleet rekad bowt it. ² Danyel mi seh: “Ah mi-di wach eena mi vizhan joorin di nait, ahn luk! di foa win a di hevn mi-di ster op di see. ³ Ahn foa big bees mi kom owta di see, eech wan a dehn mi difrent fahn di neks wan. ⁴ “Di fos wan da-mi laik wahn laiyan, an ih mi ga wing laik wahn eegl. Ah mi wach til dehn tek aaf ih wing dehn, ahn dehn mi lif ahn op fahn aafa di ert ahn dehn mek ih stan op pan ih too fut dehn laik wahn man, an ih mi ga wahn haat laik wahn man. ⁵ “Ahn luk! wahn neks bees, wahn sekant wan, weh luk laik wahn byaa. Ih mi kom op pahn wan said, ahn chree ribz mi eena ih mowt bitween ih teet dehn; ahn dehn mi tel ahn, ‘Get op, eet lata flesh.ʼ ⁶ “Afta dis Ah mi kip di wach, ahn luk! wahn nada bees, laik wahn lepad, bot ih mi ga foa wing laik wahn berd pan ih bak. Ahn di bees mi ga foa hed, ahn dehn mi giv ahn atariti fi rool. ⁷ “Afta dis Ah mi kip di wach eena di vizhan a di nait, an Ah mi si wahn foat bees, wahn fraitnin wan weh mi luk skayri an schrang schrang, an ih mi ga sohn big aiyan teet. Ih mi-di eet op ahn krosh op lata flesh, ahn weh mi lef oava ih mash op wid ih fut dehn. Ih mi difrent fahn aala di ada bees dehn weh mi kohn heda it, an ih mi ga ten haan. ⁸ Wail Ah mi-di tink bowt di haan dehn, luk! wahn neks haan, wahn smaal wan, ih mi kom op fahn monks dehn, ahn chree a di fos set a haan mi geh pul owt fan it. Ahn luk! dis haan mi ga sohn aiy laik di aiy a wahn hyooman, ahn wahn mowt weh mi-di taak bowt sohn grayt tingz. ⁹ “Ah mi kip di wach til dehn mi set di chroan dehn eena dehn plays ahn di Aynshent a Dayz sidong. Ih kloaz mi wait laik snoa, an ih hyaa da-mi laik kleen wul. Ih chroan da-mi wahn flaym a faiya; ih weel da-mi wahn faiya weh kip di bon. ¹⁰ Wahn schreem a faiya mi-di floa fronta hihn ahn goh owt fahn fronta hihn. Wahn towzn towznz mi-di serv hihn, ahn ten towzn taimz ten towzn mi-di stan op fronta hihn. Di Koat tek ih seet, ahn dehn mi oapm sohn buk.

AKTOABA 9-​15

CHREZHAZ FAHN DI WERD A GAAD | DANIEL 10-​12

“Jehoava Mi Noa Heda Taim Weh Wahn Hapm tu di King Dehn”

(Daniel 11:2) What I will tell you now is the truth: “Look! Three more kings will stand up for Persia, and the fourth one will amass greater riches than all others. And when he becomes strong by means of his riches, he will rouse up everything against the kingdom of Greece.

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Two Kings in Conflict

⁵ The first three kings were Cyrus the Great, Cambyses II, and Darius I (Hystaspes). Since Bardiya (or perhaps a pretender named Gaumata) ruled for only seven months, the prophecy did not take his brief reign into consideration. In 490 B.C.E., the third king, Darius I, attempted to invade Greece for the second time. However, the Persians were routed at Marathon and retreated to Asia Minor. Though Darius made careful preparations for a further campaign against Greece, he could not carry it out before his death four years later. That was left up to his son and successor, the “fourth” king, Xerxes I. He was the King Ahasuerus who married Esther.​—Esther 1:1; 2:​15-​17.

⁶ Xerxes I did indeed “rouse up everything against the kingdom of Greece,” that is, the independent Grecian states as a group. “Urged on by ambitious courtiers,” says the book The Medes and Persians​—Conquerors and Diplomats, “Xerxes launched an assault by land and sea.” Greek historian Herodotus, of the fifth century B.C.E., writes that “no other expedition compared to this seems of any account.” His record states that the sea force “amounted in all to 517,610 men. The number of the foot soldiers was 1,700,000; that of the horsemen 80,000; to which must be added the Arabs who rode on camels, and the Libyans who fought in chariots, whom I reckon at 20,000. The whole number, therefore, of the land and sea forces added together amounts to 2,317,610 men.”

(Daniel 11:3) “And a mighty king will stand up and rule with extensive dominion and do as he pleases.

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Two Kings in Conflict

⁸ “A mighty king will certainly stand up and rule with extensive dominion and do according to his will,” said the angel. (Daniel 11:3) Twenty-year-old Alexander ‘stood upʼ as king of Macedonia in 336 B.C.E. He did become “a mighty king”​—Alexander the Great. Driven by a plan of his father, Philip II, he took the Persian provinces in the Middle East. Crossing the Euphrates and Tigris rivers, his 47,000 men scattered the 250,000 troops of Darius III at Gaugamela. Subsequently, Darius fled and was murdered, ending the Persian dynasty. Greece now became the world power, and Alexander ‘ruled with extensive dominion and did according to his will.ʼ

(Daniel 11:4) But when he has stood up, his kingdom will be broken and be divided toward the four winds of the heavens, but not to his descendants and not like the dominion with which he ruled; for his kingdom will be uprooted and go to others besides these.

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Two Kings in Conflict

¹¹ Following the death of Alexander, his kingdom was “divided toward the four winds.” His many generals quarreled among themselves as they grabbed for territory. One-eyed General Antigonus I tried to bring all of Alexanderʼs empire under his control. But he was killed in a battle at Ipsus in Phrygia. By the year 301 B.C.E., four of Alexanderʼs generals were in power over the vast territory that their commander had conquered. Cassander ruled Macedonia and Greece. Lysimachus gained control over Asia Minor and Thrace. Seleucus I Nicator secured Mesopotamia and Syria. And Ptolemy Lagus took Egypt and Palestine. True to the prophetic word, Alexanderʼs great empire was divided into four Hellenistic kingdoms.

Saach fi Spirichwal Chrezhaz

(Daniel 12:3) “And those having insight will shine as brightly as the expanse of heaven, and those bringing the many to righteousness like the stars, forever and ever.

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“Look! I Am With You All the Days”

Daniel 12:3 states that “the ones having insight [anointed Christians] will shine like the brightness of the expanse.” While still on earth, they do this by sharing in the preaching work. However, Matthew 13:​43 points to the time when they will shine brightly in the heavenly Kingdom. Previously, we thought that both scriptures referred to the same activity​—the preaching work.

(Daniel 12:​13) “But as for you, go on to the end. You will rest, but you will stand up for your lot at the end of the days.”

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Jehovah Promises Daniel a Wonderful Reward

¹⁸ The book of Daniel closes with one of the most beautiful promises God has ever made to a human. Jehovahʼs angel told Daniel: “You will stand up for your lot at the end of the days.” What did the angel mean? Well, since the “rest” he had just referred to was death, the promise that Daniel would “stand up” at some later time could mean only one thing​—resurrection! In fact, some scholars have asserted that Daniel chapter 12 contains the first explicit reference to resurrection to be found in the Hebrew Scriptures. (Daniel 12:2) In this, though, they are wrong. Daniel was very familiar with the resurrection hope.

Baibl Reedin

AKTOABA 16-​22

CHREZHAZ FAHN DI WERD A GAAD | HOSEA 1-7

“Jehoava Hapi fi Shoa Laayal Lov, How Bowt Yoo?”

(Hosea 6:​4, 5) “What should I do with you, Eʹphra·im? What should I do with you, Judah? For your loyal love is like the morning clouds, Like the dew that quickly vanishes. ⁵ That is why I will cut them down by means of the prophets; I will kill them with the words of my mouth. And the judgments on you will shine as the light.

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Let “the Law of Loving-Kindness” Safeguard Your Tongue

¹⁸ Loyal love should be evident in all our dealings with fellow worshippers of Jehovah. Even under difficult circumstances, the law of loving-kindness should not depart from our tongue. When the loving-kindness of the sons of Israel became “like the dew that early goes away,” Jehovah was displeased. (Hos. 6:​4, 6) On the other hand, Jehovah takes pleasure in a regular pattern of loving-kindness. Consider how he blesses those who pursue it.

(Hosea 6:6) For in loyal love I delight, not in sacrifice, And in the knowledge of God, rather than in whole burnt offerings.

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Highlights From the Book of Hosea

6:6. Practicing sin is an indication of a lack of loyal love for God. No amount of spiritual sacrifices can compensate for this deficiency.

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Jehovah Values Your Obedience

⁷ In this connection, recall that in the past, Jehovah revealed to his ancient people that obedience was even more important than animal sacrifices. (Proverbs 21:​3, 27; Hosea 6:6; Matthew 12:7) Why was that so, since it was Jehovah who had commanded his people to offer such sacrifices? Well, what is the motive of the one offering the sacrifice? Is he doing it to please God? Or is he merely following some ritual? If a worshipper is truly desirous of pleasing God, he will take care to be obedient to all of Godʼs commands. God has no need of animal sacrifices, but our obedience is one thing of value that we can give him.

Saach fi Spirichwal Chrezhaz

(Hosea 1:7) But I will show mercy to the house of Judah, and I will save them by Jehovah their God; I will not save them by bow or by sword or by war or by horses or by horsemen.”

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Highlights From the Book of Hosea

1:7​—When was the house of Judah shown mercy and saved? This was fulfilled in 732 B.C.E., in the days of King Hezekiah. At that time, Jehovah ended the Assyrian threat to Jerusalem by having an angel slay 185,000 of the enemyʼs forces in one night. (2 Kings 19:​34, 35) Jehovah thus delivered Judah, not “by a bow or by a sword or by war, by horses or by horsemen,” but by an angel.

(Hosea 2:​18) In that day I will make a covenant for them with the wild animals of the field, And with the birds of the heavens and the creeping things of the ground; I will rid the land of the bow and the sword and war, And I will make them lie down in security.

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Hoseaʼs Prophecy Helps Us to Walk With God

¹⁶ God also fulfilled this promise: “I shall certainly conclude a covenant in that day in connection with the wild beast of the field and with the flying creature of the heavens and the creeping thing of the ground, and the bow and the sword and war I shall break out of the land, and I will make them lie down in security.” (Hosea 2:​18) The Jewish remnant who returned to their homeland lived in security, with nothing to fear from animals. This prophecy also had a fulfillment in 1919 C.E., when the remnant of spiritual Israel was freed from “Babylon the Great,” the world empire of false religion. They now dwell in security and enjoy life in a spiritual paradise with their companions, who hope to live forever on earth. Animalistic traits do not exist among these true Christians.​—Revelation 14:8; Isaiah 11:​6-9; Galatians 6:​16.

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When Global Harmony Will Prevail

In fact, life on earth will experience a new type of harmony, for God will teach his loyal human subjects how to be good caretakers of their terrestrial home. He will even “conclude a covenant,” as it were, with all predatory beasts, causing them to live in peaceful submission to humans.​—Hosea 2:​18; Genesis 1:​26-​28; Isaiah 11:​6-8.

Baibl Reedin

(Hosea 7:​1-​16) “Wen di taim kohn fi Ah sayv Izrel, Evribadi wahn noa di rang weh Eefrayim mi du, Ahn di wikidnis a Samayrya tu. Bikaaz dehn praktis loan lai; Sohn teef brok een ahn sohn gang a bad man rayd owtsaid. ² Bot dehn noh seh eena dehn haat dat Ai wahn memba aala dehn wikidnis. Now evriting dehn du deh rong dehn; Dehn deh rait fronta mi fays. ³ Dehn mek di king rijais oava di bad weh dehn du, Ahn di prins dehn rijais sayka fi dehn laiz. ⁴ Aala dehn praktis adolchri, Dehn di bon laik wahn oaven weh wahn bayka lait op. Hihn stap ster op di faiya afta ih don need di doa ahn lef it mek ih rayz. ⁵ Pahn di day a wi king, di prins dehn geh sik​—Dehn geh beks sayka wain. Hihn schrech owt ih han tu dehn wan weh mek fon a hihn. ⁶ Dehn kohn kloasa wid dehn haat di bon laik wahn oaven. Aal joorin di nait di bayka sleep; Da maanin di oaven blayz op laik wahn flaym a faiya. ⁷ Aala dehn geh hat laik wahn oaven, Ahn dehn dis­chrai dehn roolaz. Aala dehn king kohn tu wahn en; Nobadi fahn monks dehn kaal owt tu mi. ⁸ Eefrayim miks op ihself wid di nayshan dehn. Eefrayim da laik wahn rong kayk weh nobadi ton. ⁹ Sohn schraynja tek weh ih schrent, bot hihn noh eevn noa. An ih gray hyaa dehn ton wait, bot hihn noh noatis weh hapm. ¹⁰ Di praid a Izrel witnis gens hihn, Bot dehn noh kohn bak tu Jehoava dehn Gaad, Ner dehn noh eevn saach far ahn afta aala dis. ¹¹ Eefrayim da laik wahn simpl dov weh noh ga no sens. Dehn kaal owt tu Eejip; dehn luk tu Asirya. ¹² Noh mata weh dehn goh, Ah wahn spred mi net oava dehn. Ah wahn bring dehn dong laik di berd dehn a di hevn. Ah wahn disiplin dehn akaadn tu di waanin weh Ah mi gi dehn. ¹³ Da chrobl fi dehn, bikaaz dehn ron weh fahn mi! Dehn wahn geh dischrai, bikaaz dehn sin gens mi! Ah mi redi fi sayv dehn, bot dehn taak loan lai gens mi. ¹⁴ Dehn noh kaal owt tu mi fi help fahn dehn haat, Eevn doa dehn mi-di baal op pahn dehn bed. Dehn kot op dehnself fi geh dehn grayn ahn dehn nyoo wain; Dehn ton gens mi. ¹⁵ Eevn doa Ah disiplin dehn ahn mek dehn schranga, Dehn ton gens mi, di plan fi du weh bad. ¹⁶ Dehn chaynj dehn way, bot noh fi du eniting beta; Yu kyaahn pen pahn dehn jos laik how yu kyaahn pen pahn wahn week boa ahn aro. Fi dehn prins wahn ded bai di soad bikaaz dehn opstaat. Sayka dis dehn wahn mek fon a dehn eena di lan a Eejip.”

AKTOABA 23-​29

CHREZHAZ FAHN DI WERD A GAAD | HOSEA 8-​14

“Aafa Yu Bes tu Jehoava”

(Hosea 14:2) Come back to Jehovah with these words, Say to him, ‘May you pardon our error and accept what is good, And we will offer the praise of our lips as we would young bulls.

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Offering Sacrifices That Please God

Furthermore, the Bible indicates that our expressions of praise can be viewed as sacrifices offered to Jehovah. The prophet Hosea used the phrase “the young bulls of our lips,” showing that God considers the praise of our lips to be one of the finest sacrifices. (Hosea 14:2) The apostle Paul urged the Hebrew Christians: “Offer to God a sacrifice of praise, that is, the fruit of lips which make public declaration to his name.” (Hebrews 13:​15) Today, Jehovahʼs Witnesses stay very busy preaching the good news and making disciples of people of all nations. (Matthew 24:​14; 28:​19, 20) They are offering sacrifices of praise to God day and night around the earth.​—Revelation 7:​15.

(Hosea 14:4) I will heal their unfaithfulness. I will love them of my own free will, Because my anger has turned away from him.

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Gaining Godʼs Approval Leads to Everlasting Life

¹⁵ A bull was the costliest animal that an Israelite could offer to Jehovah. Hence, “the young bulls of our lips” referred to sincere, well-thought-out words spoken in praise of the true God. How did Jehovah respond to those making such sacrifices? He said: “I shall love them of my own free will.” (Hos. 14:4) To those offering such sacrifices of praise, Jehovah granted his forgiveness, approval, and friendship.

(Hosea 14:9) Who is wise? Let him understand these things. Who is discreet? Let him know them. For the ways of Jehovah are upright, And the righteous will walk in them; But the transgressors will stumble in them.

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Serve Jehovah According to His High Standards

¹¹ Hosea 14:9 also turns our attention to the positive aspects of observing an upright course. Blessings and benefits come from measuring up to Godʼs requirements. As the Creator, he knows our makeup. What he expects of us is for our good. To illustrate the relationship between us and God, we might think of an automobile and its manufacturer. The maker knows how the auto is designed and put together. He knows that the car requires an oil change every so often. What would happen if you ignored that standard, perhaps reasoning that the car is running well? Much sooner than might otherwise be so, the engine would deteriorate and fail. The same is true of humans. Our Creator has given us commandments. Keeping them is for our benefit. (Isaiah 48:​17, 18) Appreciating that we do benefit gives us additional reason to live up to his standards, to keep his commandments.​—Psalm 112:1.

Saach fi Spirichwal Chrezhaz

(Hosea 10:​12) Sow seed for yourselves in righteousness and reap loyal love. Plow for yourselves arable land While there is time to search for Jehovah, Until he comes and instructs you in righteousness.

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“The Ways of Jehovah Are Upright”

⁷ If we worship Jehovah in an unhypocritical and upright way, we will be recipients of his loving-kindness, or loyal love. The wayward Israelites were told: “Sow seed for yourselves in righteousness; reap in accord with loving-kindness. Till for yourselves arable land, when there is time for searching for Jehovah until he comes and gives instruction in righteousness to you.”​—Hosea 10:​12.

(Hosea 11:1) “When Israel was a boy, I loved him, And out of Egypt I called my son.

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They Waited for the Messiah

¹⁰ Like the Israelites, the Messiah would be called out of Egypt. (Hos. 11:1) Before Herodʼs death-dealing decree, an angel directed that Joseph, Mary, and Jesus go to Egypt. There they remained “until the decease of Herod, for that to be fulfilled which was spoken by Jehovah through his prophet [Hosea], saying: ‘Out of Egypt I called my son.ʼ ” (Matt. 2:​13-​15) Of course, Jesus himself could not have orchestrated any of the foretold events associated with his birth and early life.

Baibl Reedin

(Hosea 8:​1-​14) “Put wahn haan da yu mowt! Sombadi kohn laik wahn eegl gens di hows a Jehoava, Bikaaz dehn neva shoa eni rispek fi mi kovenant ahn dehn sin gens mi laa. ² Dehn krai owt tu mi, ‘Mai Gaad, wee, Izrel noa yoo!ʼ ³ Izrel rijek weh gud. Mek wahn enimi chays afta ahn. ⁴ Dehn apoint sohn king, bot da neva chroo mee. Dehn apoint sohn prins, bot Ai neva aksep dehn. Wid dehn silva ahn dehn goal dehn mek sohn aidol, Fi bring dehn oan dischrokshan. ⁵ Dehn rijek yu kyaaf, Oa Samayra. Mi anga blayz op gens dehn. Da fi how lang dehn wahn bee gilti? ⁶ Dis da fahn Izrel. Sohnbadi weh du kaavin mek it, da noh fahn Gaad; Di kyaaf fahn Samayrya wahn geh brok dong tu peesiz. ⁷ Bikaaz da loan breez dehn di soa, dehn wahn reep wahn staam breez. No shoot fahn di plaant wahn projoos raip grayn; Wateva kom owt noh wahn projoos flowa. If eni geh projoos, di farinaz wahn swala it dong. ⁸ Dehn wahn swala dong Izrel. Now dehn wahn deh monks di nayshan dehn, Laik sohnting weh nobadi waahn. ⁹ Bikaaz dehn gaan tu Asiriya, laik wahn wail dongki weh deh bai ihself. Eefrayim haiya sohn lovaz. ¹⁰ Eevn doa dehn haiya dehn fahn monks di nayshan dehn, now Ah wahn gyada dehn tugeda; Dehn wahn staat tu sofa bikaaz a di berdn weh di king ahn di prins dehn put pahn dehn. ¹¹ Eefrayim mek sohn lata alta fi sin. Dehn yooz dehndeh alta fi komit loan sin. ¹² Ah mi rait lata ting fahn mi laa far ahn, Bot dehn mi luk pahn dehn laik dehn da sohnting schraynj. ¹³ Dehn mi aafa op sohn sakrifais az gif tu mi, ahn dehn mi eet di meet, Bot Jehoava neva pleez wid dehn. Now hihn wahn memba dehn sin an ih wahn ponish dehn fi dehn sinz. Dehn ton bak tu Eejip. ¹⁴ Izrel faget dehn Kriyayta ahn dehn bil sohn templ, Ahn Jooda bil op lat moa schrang siti. Bot Ah wahn sen faiya eena dehndeh siti, An ih wahn bon op di towa a eech wan a dehn.”

AKTOABA 30–​​NOVEMBA 5

CHREZHAZ FAHN DI WERD A GAAD | JOEL 1-3

“Yu Son ahn Yu Daata Dehn Wahn Prafesai”

(Joel 2:​28, 29) After that I will pour out my spirit on every sort of flesh, And your sons and your daughters will prophesy, Your old men will dream dreams, And your young men will see visions. ²⁹ And even on my male slaves and female slaves I will pour out my spirit in those days.

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Stirred by “the Magnificent Things of God”

⁴ Having received the holy spirit, the disciples in Jerusalem lost no time in sharing the good news of salvation with others, beginning with the crowd who had gathered that morning. Their preaching fulfilled a remarkable prophecy, recorded eight centuries earlier by Joel, the son of Pethuel: “I shall pour out my spirit on every sort of flesh, and your sons and your daughters will certainly prophesy. As for your old men, dreams they will dream. As for your young men, visions they will see. And even on the menservants and on the maidservants in those days I shall pour out my spirit . . . before the coming of the great and fear-inspiring day of Jehovah.”​—Joel 1:1; 2:​28, 29, 31; Acts 2:​17, 18, 20.

⁵ Did this mean that God was going to raise up a whole generation of prophets, both male and female, in the manner of David, Joel, and Deborah, and use them to foretell future events? No. Christian ‘sons and daughters, menservants and maidservantsʼ would prophesy in the sense that they would be impelled by Jehovahʼs spirit to declare “the magnificent things” that Jehovah had done and would still do. So they would serve as spokesmen for the Most High. How, though, did the crowd react?​—Hebrews 1:​1, 2.

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“Proclaim This, You People, Among the Nations”

⁴ Look at the matter from another standpoint. Jehovah God told the prophet Joel of a time when people of every sort would prophesy, so to speak: “After that it must occur that I shall pour out my spirit on every sort of flesh, and your sons and your daughters will certainly prophesy. As for your old men, dreams they will dream. As for your young men, visions they will see.” (Joel 2:​28-​32) On the day of Pentecost 33 C.E., the apostle Peter applied this passage to the pouring out of holy spirit upon those who were gathered in an upper chamber in Jerusalem and to their subsequent preaching of “the magnificent things of God.” (Acts 1:​12-​14; 2:​1-4, 11, 14-​21) Now consider our time. Joelʼs prophecy has been undergoing its major fulfillment since early in the 20th century. Spirit-anointed Christians​—male and female, old and young​—began to “prophesy,” that is, to declare “the magnificent things of God,” including the good news of the Kingdom, now established in the heavens.

(Joel 2:​30-​32) And I will give wonders in the heavens and on the earth, Blood and fire and columns of smoke. ³¹ The sun will be turned into darkness and the moon into blood Before the coming of the great and awe-inspiring day of Jehovah. ³² And everyone who calls on the name of Jehovah will be saved; For on Mount Zion and in Jerusalem there will be those who escape, just as Jehovah has said, The survivors whom Jehovah calls.”

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Highlights From the Books of Joel and Amos

2:​32​—What does it mean to ‘call on the name of Jehovahʼ? To call on Godʼs name means to know that name, to respect it deeply, and to rely upon and trust in the bearer of that name.​—Romans 10:​13, 14.

Saach fi Spirichwal Chrezhaz

(Joel 2:​12, 13) “Yet even now,” declares Jehovah, “return to me with all your hearts, With fasting and weeping and wailing. ¹³ Rip apart your hearts, and not your garments, And return to Jehovah your God, For he is compassionate and merciful, slow to anger and abundant in loyal love, And he will reconsider the calamity.

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Highlights From the Books of Joel and Amos

2:​12, 13. Genuine repentance is heartfelt. It involves an inward ‘ripping apart of our hearts,ʼ not an outward ‘ripping apart of garments.ʼ

(Joel 3:​14) Crowds, crowds are in the valley of the decision, For the day of Jehovah is near in the valley of the decision.

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Highlights From the Books of Joel and Amos

3:​14​—What is “the low plain of the decision”? It is a symbolic place for meting out Godʼs judgment. In the days of Judean King Jehoshaphat, whose name means “Jehovah Is Judge,” God delivered Judah from surrounding nations by confusing their military forces. Hence, the place is also called “the low plain of Jehoshaphat.” (Joel 3:​2, 12) In our day, it represents a symbolic location in which nations will be crushed like grapes in a winepress.​—Revelation 19:​15.

Baibl Reedin

(Joel 2:⁠28–​​3:8) Afta dat Ah wahn poar owt mi spirit pahn aal flesh, Ahn yu son ahn yu daata dehn wahn prafesai, Yu oalda man dehn wahn jreem sohn jreem, Ahn yu yonga man dehn wahn si vizhan. ²⁹ Ahn eevn pahn mi mayl ahn mi feemayl slayv dehn Ah wahn poar owt mi spirit eena dehndeh dayz. ³⁰ An Ah wahn gi sohn sain eena di hevn ahn pahn di ert, Blod ahn faiya ahn lata smoak. ³¹ Di son wahn ton daak ahn di moon wahn ton intu blod Bifoa di grayt ahn wandaful day a Jehoava. ³² Ahn evribadi weh kaal pahn di naym a Jehoava wahn geh sayv; Bikaaz pahn Mongt Zaiyan ahn eena Jeroosalem dehn wan weh eskayp wahn deh, jos laik weh Jehoava mi seh, Dehn wan weh geh sayv weh Jehoava kaal.”

3 Bikaaz eena dehndeh dayz ahn eena da taim, Wen Ah bring bak dehn wan weh dehn mi kyapcha fahn Jooda ahn Jeroosalem, ² Ah wahn gyada aala di nay­shan dehn tugeda Ahn bring dehn dong da di Vali a Jehoshafat. Ah wahn joj dehn rait deh sayka mi peepl ahn mi inheritans Izrel, Bikaaz dehn mi skyata dehn monks di nayshan dehn, Ahn dehn mi divaid op mi lan monks dehnself. ³ Dehn gyambl fi mi peepl; Dehn wuda giv op wahn bwai fi geh wahn prastichoot Ahn sel wahn gyal fi geh wain fi jrink. ⁴ Ahn da weh yu ga gens mee, Oa Taiya ahn Saidan ahn aala di reejan a di Filistya? Unu di pay mi bak fi sohnting? If unu di pay mi bak fi sohnting, Ah wahn bring bak unu riwaad pahn unu hed kwik-wan. ⁵ Bikaaz unu tek weh mi silva ahn mi goal, Ahn unu tek di bes a mi chre­zhaz ahn put dehn eena unu templ dehn; ⁶ Ahn di peepl fahn Jooda ahn Jeroosalem unu mi sel tu di Greek dehn, Soh dat unu ku sen dehn far fahn dehn teritori; ⁷ Now Ah wahn mek dehn lef fahn di plays weh unu mi sel dehn, An Ah wahn bring unu riwaad pahn unu hed. ⁸ Ah wahn sel unu son ahn unu daata dehn tu di peepl a Jooda, Ahn dehn wahn sel dehn tu di man dehn a Sheeba, tu wahn nayshan weh deh far far; Dis da weh Jehoava ihself seh.