Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
ᎦᎪ ᎤᏪᏲᏂᏍᎬ ᎬᏗ ᏙᎦᏕᏲᎲ ᎠᎴ ᎦᎪ ᎤᏬᎵᏤᎵᏍᏗ ᎨᏒ ᏧᏬᎵᏤᎲ ᎠᎴ ᎤᏬᎵᏤᎲ ᎤᏓᏅᏙ? ᎾᏍᎩ ᎠᎾᏗᎲᏍᎬ ᎠᏥᏍᏗ ᎤᎾᏗᏙᎲ ᎠᎴ ᎠᏓᏅᏏᏍᎬ ᎤᎾᏓᏡᎬ.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Çünki hökm hökmün üstünə, hökm hökmün üstünə; sətir sətirin üstünə, sətir sətirin üstünə; burada bir az, orada bir az olmalıdır. Çünki O, bu xalqa kəkələyən dodaqlarla və başqa dillə danışacaqdır. O onlara demişdi: “Yorğunu dincəldəcəyiniz rahatlıq budur, təzələnmə də budur”; lakin onlar eşitmək istəmədilər.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.
Ama Yehova ọrọ si di fun wọn ni ẹ̀kọ́ lórí ẹ̀kọ́, ẹ̀kọ́ lórí ẹ̀kọ́; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, níbẹ̀ díẹ̀; kí wọn lè máa lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹ́ wọn mọ́ ìdẹ, kí a sì mú wọn.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
لهٰذا خداوند کا کلام سنو، اے ٹھٹھا کرنے والو، جو یروشلم میں اس قوم پر حکومت کرتے ہو۔ کیونکہ تم نے کہا ہے، ہم نے موت کے ساتھ عہد باندھا ہے، اور پاتال کے ساتھ ہمارا پیمان ہے؛ جب طغیانی کی کوڑے جیسی آفت گزرے گی تو وہ ہم تک نہ پہنچے گی، کیونکہ ہم نے جھوٹ کو اپنی پناہ گاہ بنایا ہے، اور فریب کے نیچے ہم نے اپنے آپ کو چھپا لیا ہے۔ اس لیے خداوند خدا یوں فرماتا ہے، دیکھو، میں صیون میں بنیاد کے لیے ایک پتھر رکھتا ہوں، آزمایا ہوا پتھر، قیمتی کونے کے سرے کا پتھر، مضبوط بنیاد: جو ایمان لائے گا وہ ہرگز نہ گھبرائے گا۔ اور میں انصاف کو پیمانہ، اور راستبازی کو شاقول ٹھہراؤں گا؛ اور اولے جھوٹ کی پناہ گاہ کو بہا لے جائیں گے، اور پانی چھپنے کی جگہ پر چھا جائیں گے۔ اور موت کے ساتھ تمہارا عہد منسوخ کر دیا جائے گا، اور پاتال کے ساتھ تمہارا پیمان قائم نہ رہے گا؛ جب طغیانی کی کوڑے جیسی آفت گزرے گی، تب تم اس سے پامال کیے جاؤ گے۔ یسعیاہ 28:9–18۔
The scornful men that rule Jerusalem are the leaders of the Laodicean Seventh-day Adventist church, who a few verses before, Isaiah identified as the “drunkards of Ephraim” and “the crown of pride.” At Pentecost Peter responded to those who were claiming the message was being proclaimed by drunken men. The time period of the latter rain is about a true and false latter rain message. A message from the Lord always produces two classes of worshippers, and the two classes both drink wine. The sanctified message, or sanctified wine is what is cut off from the mouth of the unfaithful in Joel.
Yerushalayimta mandaynaq allaqa nashqok atatnna, Laodicean Seventh-day Adventist beta-kristiyan gitaqot; qassay qurtsumishshay, Isaiah eti “Ephraim sakorite”nne “otti qopho”nne xayis. Pentecostan Peter, qaalay sakorita ashootsi qaalan qajjisayssana giiseyta asaassi zaaris. Wursseta irsha waqtay, tumaanne wordota wursseta irsha qaalayga gidiya. Godappe yiya qaalay ubba laythi nam77a qommo ammanayttota medhisa, nam77u qommoykka woine uyyo. Geeshshida qaalay woy geeshshida woine, Joelan amanettibeenna doonaappe qanxxettidaage.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.
Khyan, ay ay any kràa, na sunsum; na su, mo a monom bobesa nyinaa, esiane bobesa foforo no nti; efisɛ wɔatwa afi mo anom. Yoel 1:5.
In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.
በዮኤል ምዕራፍ አንድ፣ የወይን ቦታው ክፉ አራሾች፣ ላኦዴቅያዊቱን የሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያን የሚወክሉት፣ “አዲሱ ወይን” ከአፋቸው “ተቈርጦ” መቈረጡ ጋር በተያያዘ ተወቅሰው ይፈረድባቸዋል። እግዚአብሔር፣ በ“መብልና መጠጥ ቍርባን” የተመሰለውን በኋለኛው ዝናብ የእግዚአብሔር መንፈስ መፍሰስ፣ ከእነዚያ ክፉ ሰካራም አራሾች ቈርጦ ወይም ከልክሎአል።
The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men. Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? Joel 1:9–16.
ပူဇော်သက္ကာအစားအစာနှင့် သောက်သုံးပူဇော်သက္ကာကို ထာဝရဘုရား၏အိမ်တော်မှ ဖြတ်တောက်ခြင်းခံရပြီ။ ထာဝရဘုရား၏ အမှုတော်ဆောင် ယဇ်ပုရောဟိတ်တို့သည် ညည်းတွားကြ၏။ လယ်ပြင်သည် ပျက်စီးလျက်ရှိ၏။ မြေသည် ညည်းတွား၏။ အကြောင်းမူကား စပါးသည် ပျက်စီးသွားပြီ။ စပျစ်ရည်သစ်သည် ခြောက်သွေ့သွားပြီ။ ဆီသည် အားလျော့နည်းလျက်ရှိ၏။ လယ်သမားတို့၊ ရှက်ကြလော့။ စပျစ်ခြံစောင့်တို့၊ ငိုကြွေးကြလော့။ ဂျုံနှင့် မုယောစပါးအတွက် ငိုကြွေးကြလော့။ အကြောင်းမူကား လယ်၏ ရိတ်သိမ်းခြင်းသည် ပျက်စီးသွားပြီ။ စပျစ်နွယ်ပင်သည် ခြောက်သွေ့သွားပြီ။ သင်္ဘောသဖန်းပင်သည် အားလျော့နည်းလျက်ရှိ၏။ သလဲပင်၊ စွန်ပလွံပင်လည်းကောင်း၊ ပန်းသီးပင်လည်းကောင်း၊ လယ်ပြင်ရှိ သစ်ပင်အပင်အားလုံးတို့ပင် ညှိုးနွမ်းကုန်ကြပြီ။ အကြောင်းမူကား လူသားတို့ထံမှ ဝမ်းမြောက်ခြင်းသည် ညှိုးနွမ်းပျောက်ကွယ်သွားပြီ။ ယဇ်ပုရောဟိတ်တို့၊ ခါးပတ်စည်း၍ ညည်းတွားကြလော့။ ယဇ်ပလ္လင်၏ အမှုတော်ဆောင်တို့၊ ငိုကြွေးကြလော့။ ငါ၏ဘုရားသခင်၏ အမှုတော်ဆောင်တို့၊ လာ၍ အထုပ်အပိုးအဝတ်ကို ဝတ်လျက် တစ်ညလုံး အိပ်ကြလော့။ အကြောင်းမူကား ပူဇော်သက္ကာအစားအစာနှင့် သောက်သုံးပူဇော်သက္ကာကို သင်တို့၏ဘုရားသခင်၏ အိမ်တော်မှ တားဆီးထားခြင်းရှိ၏။ အစာရှောင်ခြင်းကို သန့်ရှင်းစေကြလော့။ ဓမ္မစည်းဝေးပွဲကို ခေါ်ကြလော့။ အသက်ကြီးသူတို့နှင့် ပြည်သူပြည်သားအပေါင်းတို့ကို သင်တို့၏ဘုရားသခင် ထာဝရဘုရား၏ အိမ်တော်ထဲသို့ စုဝေးစေ၍ ထာဝရဘုရားထံသို့ ဟစ်ခေါ်ကြလော့။ အို ထိုနေ့ကြောင့် အမင်္ဂလာရှိပါစေ။ အကြောင်းမူကား ထာဝရဘုရား၏နေ့သည် နီးလာပြီ။ ထိုနေ့သည် အနန္တတန်ခိုးရှင်ထံမှ ဖျက်ဆီးခြင်းကဲ့သို့ ရောက်လာလိမ့်မည်။ အစာသည် ငါတို့မျက်စိရှေ့မှ ဖြတ်တောက်ခြင်းခံရသည် မဟုတ်လော။ ဟုတ်ပေ၏၊ ငါတို့၏ဘုရားသခင်၏ အိမ်တော်မှ ဝမ်းမြောက်ခြင်းနှင့် ရွှင်လန်းခြင်းလည်း ဖြတ်တောက်ခြင်းခံရပြီ။ ယောလ ၁:၉–၁၆။
When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”
Yashayaas “dhamtoota Efreem” kan Yo’el keessatti “damaqani” yeroo, haalli isaan itti dammaqan ergaa roobaa boodaa—kan “wayinii haaraa”tti fakkeeffamee ibsame dha. Inni saba kakuu filatamaa Waaqayyoo irraa dhowwamee ture. “Midhaan” jedhu kutaa sana keessatti jecha waliigalaa kan sanyii nyaataa agarsiisu dha; Dubbiin Waaqayyoo immoo Buddeena Samii ti, akkasumas kutaa sana keessatti inni “badeera.”
The “new wine” is the present truth message that arrived at 9/11. The “new wine is dried up” and “cut off” for the “new wine” is only recognized by those returning to Jeremiah’s “old” paths, for a “new” message is always in agreement with the “old” message. The word translated as “dried up” means “to be ashamed” in the Hebrew.
«ڤينو بارو» اداله مسيج كبرن حق يڠ داتڠ پد 9/11. «ڤينو بارو تله منجادي كرينڠ» دان «ترڤوتوس» كران «ڤينو بارو» هاڽ دياكوي اوليه مريكا يڠ كمبالي كڤد جالن-جالن «لاما» يرميا، كران مسيج «بارو» سنتiasa سلارس دڠن مسيج «لاما». ڤركاتاءن يڠ دترجمهن سباݢاي «منجادي كرينڠ» برمقصود «منداڤت مالو» دالم بهاس عبري.
Those who are “ashamed” are a primary subject of Joel and the prophets. The drunkards of Ephraim are ashamed of their counterfeit latter rain message, which is often called a ‘peace and safety’ message. The three symbols of corn, new wine and oil represent the message of the latter rain. The latter rain is also represented as the outpouring of the Holy Spirit.
ئەلنىڭ ۋە پەيغەمبەرلەرنىڭ ئاساسلىق مەۋزۇلىرىنىڭ بىرى «ئۇيالغانلار»دۇر. ئەفرائىمنىڭ مەستلىرى ساختا كېيىنكى يامغۇر ھەققىدىكى ئۇچۇرىدىن ئۇيالىدۇ؛ بۇ ئۇچۇر كۆپىنچە «تىنچلىق ۋە بىخەتەرلىك» ئۇچۇرى دەپ ئاتىلىدۇ. ئاشلىق، يېڭى شاراب ۋە ماي دېگەن ئۈچ بەلگە كېيىنكى يامغۇرنىڭ ئۇچۇرىنى ئىپادىلەيدۇ. كېيىنكى يامغۇر يەنە مۇقەددەس روھنىڭ تۆكۈلۈشى سۈپитидәمۇ تەسۋىرلىنىدۇ.
The work of the Holy Spirit is to convict of sin, righteousness and judgment, and in that very order. The Word of God convicts of sin, and is represented by “corn.” Possessing the “new wine’ identifies those who are in possession of the Holy Spirit, who is represented by “rain” and also by “wine,” for both “rain” and “wine” are easily demonstrated as a message or doctrine.
Noqaa Hafuura Qulqulluu cubbuu, qajeelummaa fi murtii irratti amansiisuu dha; innis tartiiba sanaanuma. Dubbiin Waaqayyoo cubbuu irratti amansiisa, akkasumas “midhaan” jedhamuun bakka bu’a. “Daadhii wayinii haaraa” qabaachuun warra Hafuura Qulqulluu qabaniif mallattoo ta’a; Hafuuri Qulqulluus “rooba”n akkasumas “wayinii”n bakka bu’a; sababiin isaas “roobni” fi “wayiniin” lamaan isaanii iyyuu ergaa yookaan barsiisa ta’uu isaanii salphaatti mirkaneessuun ni danda’ama.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. John 16:7–13.
اَمّا مەن سىلەرگە ھەقىقەتنى ئېيتىمەنكى، مېنىڭ كېتىشىم سىلەر ئۈچۈن پايدىلىقتۇر؛ چۈنكى مەن كەتمىسەم، تەسەللى بەرگۈچى سىلەرنىڭ يېنىڭلارغا كەلمەيدۇ؛ ئەمما مەن كەتسەم، ئۇنى سىلەرگە ئەۋەتىمەن. ئۇ كەلگەندە، دۇنيانى گۇناھ، ھەققانىيلىق ۋە ھۆكۈم توغرۇلۇق ئەيىبلەيدۇ: گۇناھ توغرۇلۇق، چۈنكى ئۇلار ماڭا ئىشەنمەيدۇ؛ ھەققانىيلىق توغرۇلۇق، چۈنكى مەن ئاتامنىڭ يېنىغا بارىمەن، سىلەر مېنى ئەمدى كۆرمەيسىلەر؛ ھۆكۈم توغرۇلۇق، چۈنكى بۇ دۇنيانىڭ ھۆكۈمدارى ھۆكۈم قىلىندى. مەننىڭ سىلەرگە ئېيتىدىغان يەنە كۆپ سۆزلەرِم بار، لېكىن ھازىر سىلەر ئۇلارنى كۆتۈرەلمەيسىلەر. بىراق ئۇ، يەنى ھەقىقەت روھى، كەلگەندە، سىلەرنى بارلىق ھەقىقەتكە باشلايدۇ؛ چۈنكى ئۇ ئۆزىدىن سۆزلىمەيدۇ، بەلكى نېمىنى ئاڭلىسا، شۇنى سۆزلەيدۇ؛ ۋە كەلگۈسىدىكى ئىشلارنى سىلەرگە بىلدۈرىدۇ. يۇھاننا 16:7–13.
Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”
ꞌYoel ga “corn” nawa Degei Yaqona ni Kalou, ka sa vakadinadinataka na “ivalavala ca.” Na “yalododonu” sa vakatakilai vei ira era sa sema nodra bula vakatamata kei na bula vakalou ena vuku ni itukutuku ni dina ni gauna oqo ka matataka na “new” (dina ni gauna oqo) “wine” (itukutuku). Na “oil” na ivakatakilakila ni “veilewai,” ni sa yavutaki na “veilewai” ena nodra tiko se sega ni tiko na “oil” vei ira era sa lewai tiko. Na corn, new wine kei na oil nei Joel sa vakatakarakarataka na vakadinadinataki ni ivalavala ca, yalododonu, kei na veilewai. Na veika kece ni cakacaka ni Yalo Tabu me baleta na sova sobu ni uca ni gauna mai muri sa oka kina na dina era na vakatovolei kina na Lotu Avenito mai Laodicea ka tekivu ena 9/11 ni sa vakarota o Joel vei ira me ra “Yadra!”
The three symbols of the latter rain message parallel the three angels’ messages of Revelation fourteen, and the “husbandmen” are to be “ashamed” and the “vinedressers” are to “howl.” In Joel God’s people are never to be ashamed.
ئەو سێ نیشانەی پەیامی بارانی دواوە هاوتای سێ پەیامی فریشتەکان لە مکاشفەی چواردەیە، و «جوتیارەکان» دەبێت «شەرمسار» بن و «ڕەزداران» دەبێت «هاوار بکەن». لە یۆئیلدا گەلی خودا هەرگیز نابێت شەرمسار بن.
And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.
Ambhĩrĩria nĩ inyuĩ mũkamenya atĩ niĩ ndĩ gatagatĩ ka Isiraeli, na atĩ niĩ nĩ Jehova Ngai wanyu, na ndũrĩ ũngĩ: na andũ akwa matikagĩa na thoni nginya tene. Joeli 2:27.
The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.
ឣ្នកថែសួនទំពាំងបាយជូរ និងអ្នកធ្វើការក្នុងចំការទំពាំងបាយជូរ មានសេចក្តីអៀនខ្មាស ហើយស្រែកយំ ពីព្រោះសារព្រះវស្សាចុងក្រោយក្លែងក្លាយ ដែលពួកគេនាំមកនោះ គ្មានអំណាចក្នុងការបង្កើតជីវិតនៅក្នុងចំការទំពាំងបាយជូរ ដែលគេបានប្រគល់ឲ្យពួកគេថែរក្សា។ Adventism ដឹងតាមរយៈអ្នកនាងហោរារបស់ពួកគេថា ពួកគេត្រូវបានហៅឲ្យបំពេញបទពិសោធន៍ព្រះវស្សាចុងក្រោយ ប៉ុន្តែផលនៃស្រែចម្ការនានាបានស្វិតក្រៀម។ ពួកគេមានសេចក្តីអៀនខ្មាស ហើយយំ ជាពិសេស «សម្រាប់ស្រូវសាលី និងសម្រាប់ស្រូវបារឡេ»។ ដង្វាយផលដំបូងនៃ «ស្រូវបារឡេ» នៅថ្ងៃនៃការរស់ឡើងវិញរបស់ព្រះគ្រីស្ទ បានចាប់ផ្តើមរដូវកាលប៉ង់ទីកុស្ត ដែលបានបញ្ចប់នៅថ្ងៃប៉ង់ទីកុស្ត ដោយដង្វាយផលដំបូងនៃ «ស្រូវសាលី» នៅថ្ងៃប៉ង់ទីកុស្ត។ អ្នកស្រវឹងរបស់អេប្រាអ៊ីម មានសេចក្តីអៀនខ្មាស ពីព្រោះពួកគេស្ថិតនៅខាងខុសនៃរដូវកាលប៉ង់ទីកុស្ត ដែលត្រូវបានធ្វើឡើងម្ដងទៀត ចាប់ពី 9/11 រហូតដល់ច្បាប់ថ្ងៃអាទិត្យ នៅពេលដែលព្រះវស្សាចុងក្រោយកំពុងធ្លាក់ចុះ។
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
«Կան շատերը, որ մեծ չափով չընդունեցին վաղ անձրևը։ Նրանք չստացան այն բոլոր օրհնությունները, որ Աստված այսպես նախատեսել էր իրենց համար։ Նրանք ակնկալում են, թե այդ պակասը պիտի լրացվի ուշ անձրևով։ Երբ շնորհի ամենահարուստ առատությունը տրվի, մտադիր են բացել իրենց սրտերը՝ այն ընդունելու համար։ Նրանք սոսկալի սխալ են գործում։ Այն գործը, որ Աստված սկսել է մարդկային սրտում՝ տալով Իր լույսն ու գիտությունը, պետք է անդադար առաջ ընթանա։ Ամեն մի անհատ պետք է գիտակցի իր անձնական անհրաժեշտությունը։ Սիրտը պետք է դատարկվի ամեն տեսակ պղծությունից և մաքրվի Հոգու բնակության համար։ Մեղքի խոստովանությամբ և թողությամբ, ջերմեռանդ աղոթքով և իրենց Աստծուն նվիրումով էր, որ առաջին աշակերտները պատրաստվեցին Սուրբ Հոգու հեղման համար Պենտեկոստեի օրը։ Նույն գործը, միայն ավելի մեծ չափով, պետք է կատարվի այժմ։ Այն ժամանակ մարդկային գործակիցը միայն պետք է խնդրեր օրհնությունը և սպասեր, որ Տերը կատարյալ դարձնի իր վերաբերյալ գործը։ Աշխատանքը սկսողը Աստված է, և Նա էլ պիտի ավարտի Իր գործը՝ մարդուն կատարյալ դարձնելով Հիսուս Քրիստոսում։ Բայց չպետք է լինի վաղ անձրևով ներկայացված շնորհի որևէ անտեսում։ Միայն նրանք, ովքեր ապրում են ըստ իրենց ունեցած լույսի, պիտի ստանան ավելի մեծ լույս։ Եթե մենք օրեցօր չենք առաջադիմում գործուն քրիստոնեական առաքինությունների դրսևորման մեջ, ապա ուշ անձրևում չենք ճանաչի Սուրբ Հոգու հայտնությունները։ Այն կարող է թափվել մեր շուրջբոլորը եղող սրտերի վրա, բայց մենք այն ո՛չ պիտի զանազանենք, ո՛չ էլ ընդունենք»։ Վկանություններ ծառայողներին, 506, 507։
In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.
ꞌPentecostal seasonꞌ Sister White kà a tɔ́ nɛ wɔn, nɛ a “former rain” la yɛ Christ yuurə nɛ ɓa kà ɓa disciples la, nɔ ŋɔ́ ta siəla yaga nɛ ŋɔ́ heavenly meeting la, ŋɔ́ resurrection la zaa. Nɛ a “latter rain” la nɛ wɔn la yɛ Pentecost. Pentecostal season la alpha la, drops bɛɛr kà yuurə nɛ ɓa disciples la yili, nɛ omega la, disciples nɛ kà yuurə nɛ ba la yɛlɛ tongues of fire la zugu kà boorə nɛ world la m-mɛɛ. Holy Spirit la manifestation yɛ beginning la nɛ ending la. Divinity kà Holy Spirit la tɔ nɛ humanity la through message la beginning la, nɛ ending la divinity nɛ humanity yɔɔr la kɔɔm kà yɛ represented by tongues (humanity) nɛ fire (Divinity), nɛ kà Holy Spirit la tɔ nɛ humanity la through message la. Barley first fruit offering la beginning la zɛm kà Christ resurrection la, nɛ two loaves of wheat la Pentecostal first fruit offering la zɛm kà Pentecost.
Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.
Është e vetmja flijim që përfshinte maja, simbol i mëkatit. Bukët ishin të pjekura, duke përfaqësuar kështu largimin e mëkatit, por duke ruajtur të vërtetën se dy bukët e tundura, që përfaqësonin njëqind e dyzet e katër mijët, ishin burra dhe gra që kishin qenë mëkatarë dhe që ishin pastruar nga ato mëkate prej Lajmëtarit të Besëlidhjes në kapitullin tre të Malakisë. Kështu, alfa e stinës së Rrëshajëve përfaqësonte Bukën e Qiellit duke i mësuar dishepujt e Tij, dhe omega e asaj stine i paraqiste po ata dishepuj të simbolizuar si dy bukë të ngritura lart drejt qiellit. Kështu, simboli i hyjnisë dhe njerëzisë i gjuhëve të zjarrit dhe ngritja e flijimit të tundur, që tipifikonte dishepujt duke e çuar mesazhin në botë, bashkohen për të përcaktuar se njëqind e dyzet e katër mijët do të ngrihen lart si një flijim që përfaqëson në mënyrë të përsosur Jezu Krishtin, dhe Jezu Krishti përfaqëson se Hyjnia e bashkuar me njerëzinë nuk mëkaton.
Failing to “receive the former rain” while expecting “that the lack” of “all the benefits that God” “provided” with the “former rain” “will be supplied by the latter rain” is “a terrible mistake.” The former rain is Jeremiah’s “old paths,” that were identified as the path to walk in at 9/11. It is a “terrible mistake” and also a strong delusion that leads people to think they have a latter rain message that is built upon a rock, only to find that their message was built upon sand.
«Саӊа түмэнни» ыныртыбатах буолан, «Бог» «саӊа түмэнни» кытта «бэлэмнээн биэрбит» «бары туһан» «сайын түмэннэн толоруллуо» диэн күүтэргэ — «улахан алҕас» буолар. Саӊа түмэн — Иеремия суруйбут «былыргы суоллар», ол суоллар 9/11-гэ сылдьыах суол буолан биллэрбиттэр. Бу — «улахан алҕас», онуоһун кытта дьону уларытар күүстээх мөҥүрэһии; ол кинилэри, имэниэххэ, хайаҕа тутуллубут сайын түмэн туһулуута баар диэн саныырга илдьэр, ол гынан баран, кинилэр туһулууларын хатыҥҥа тутуллубут эбитин эрэ булаллар.
Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.
Peter al ashanam, dimtin aniawlawdawlawt lo in hu an zu awm lo chu a fiang takin a sawi a, ni hnuhnung ruahsur lai hun chhunga mi za leh sawmli pali sangkhat an entîrnaa chuan. Zawlnei zawng zawngte khân ni hnuhnung thu an sawi a, Joel chuan “Ephraim zu ruihote” an tho chhuak a, ni hnuhnung ruahsur thiltihtheihna hnuaia vântirhkoh pathumna au nasa puang tura Pathian mite nihna chanvo chu kumkhua atân an lak bo tawh tih hriatna chiang tak hmuhin an hmachhawn tih a hrilh. Mi za leh sawmli pali sangkhatte hi ni hnuhnung ruahsur lai hun chhunga 9/11 atanga Sunday law thlengin siam an ni a, seal an ni bawk. Anni chu Beramno zui zêl, A kalna apiang apiangah amah zuitute an ni.
Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.
پطرس در روز پنطیکاست نمایانگر کسانی است که پیام بارانِ آخر را اعلام میکنند؛ پیامی که او آن را بر کتاب یوئیل مبتنی میسازد. یهودیانی که در سراسر تاریخ خویش مسئولیت نگاهداشتنِ پنطیکاست به ایشان سپرده شده بود، اکنون از سوی پطرس آگاه میشدند که آن پنطیکاستی که همهٔ پنطیکاستهای پیشین به سوی آن اشاره داشتند، اینک در حال تحقق است. یهودیان، همچون مستانِ افرایم، آنچنان از شرابِ بابل مست بودند که پطرس و آن یازده تن را، در حالی که پیام بارانِ آخر را در چارچوبِ کتاب یوئیل عرضه میکردند، به مستی متهم ساختند. هنگامی که مستانِ افرایم در آیهٔ پنجِ باب نخستِ یوئیل «بیدار» میشوند، با فرایندِ آزمایشِ بارانِ آخر روبهرو میگردند؛ جایی که دو گروه پدید میآیند. در این فرایندِ آزمایش، یک گروه پیامِ بارانِ آخر را تشخیص میدهد و گروهِ دیگر آن را تشخیص نمیدهد.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“އަޅުގަނޑުމެން ފަހުގެ ވާރޭގެ އިންތިޒާރުގައި ތިބެން ނުވާނެ. އެއީ އަޅުގަނޑުމެންނަށް ވެއްޓޭ ނިއުމުގެ ތިލަފަތާއި ވާރޭތައް ދަނެގަނެ އެކަން އަމިއްލަކޮށް ހިފާ ހުރި ހުރިހާ މީހުންނަށް އަންނާނެ. އަދި އަޅުގަނޑުމެން ބަރުކަށި ބާކީ އޮތް ބިރުގެ ކުދިކުދި އެއްޗެއް އެކުލަވާލާއިރު، އަދި އެއްބަހި ޔަގީނީ ރަޙުމަތްތައް އަގުކުރާއިރު، އެބަހީ އަޅުގަނޑުމެން އެކަލާނގެފާނަށް ޔަގީން ކުރުމަށް ލޯބިވާ އެކަލާނގެފާނުގެ ރަޙުމަތްތައް، ދެން ކޮންމެ ވައުދެއް ފުއްދޭނެ. ‘ބިން އޭގެ ފެންނަ ފުޅު ފެންނާ ގޮތަށާއި، އަދި ބަގީޗާއެއް އެއަށް އަޅާ ހުރި އެތިތައް ފަޅާ އެރުވާ ގޮތަށް، އެހެންމެ ހުރިހާ ޤައުމެއްގެ ކުރިމަތީގައި ތެދުވެރިކަމާއި ޙަމްދު ފަޅާ އެރުވަން ރައްބުލްއިލާހު ކުރައްވާނެ.’ Isaiah 61:11. މުޅި ބިން އެކަލާނގެފާނުގެ މަޖީދުން ފުރިހަމަ ވާންޖެހޭ.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
To “recognize” means “to recollect or recover knowledge” for the message of the latter rain is recognized by past sacred histories which illustrate the latter rain history. The history of Peter at Pentecost was set within the historical structure set forth by Joel. Joel’s setting with Peter’s fulfillment provides two witnesses to the history of the Midnight Cry of 1844. Those three witnesses (and others) are to be “recognized” as illustrations of the history, setting and message of the latter rain.
«Аныҟәара» акәын иаанаго «игәаларшәатәыз, ма адырра еиҭашьҭатәыз» ҳәа, избанзар аҵыхәтәантәи амҩаӡарҭа иазку аацҳара «адырҵәоит» аԥасатәи иԥшьоу аҭоурыхқәа рыла, урҭ аҵыхәтәантәи амҩаӡарҭа аҭоурых иаазырԥшуа. Пиотр Пентекости аамҭазы ունեցած аҭоурых Иоиль иарбаз аҭоурыхтә шьақәгылашьа аҳәаақәа ирҭагӡаны ишьақәыргылан. Иоиль иҿакышьа, Пиотр иахь fulfilment-иараны иаарԥшызи, 1844 шықәсатәи Ацаанӡа Аҳәамҭа аҭоурых азы ҩы шаҳаҭны иҟалоит. Абарҭ хҩык шаҳаҭцәа (урҭ ирыцыз егьырҭгьы) «адырықәҵатәуп» ҳәа, рҭоурых, рҭыԥшьақәгылашьа, аҵыхәтәантәи амҩаӡарҭа аацҳара дыр exemplified-уа аҿырԥштәқәа ҳасабла.
When Christ breathed upon the disciples after He ascended and then returned, it was as “a few drops” before the great outpouring at Pentecost. At the beginning and ending there was a manifestation of the Holy Spirit being poured out. The few drops from Christ to His disciples are the alpha of the Pentecostal season that ends with the omega and the pouring out of the message from the disciples to the world. The alpha is marked by the first fruit offering of barley and ends with the first fruit offering of wheat. The beginning of the latter rain was marked by the bringing down of the great buildings of New York City on 9/11. It marks the beginning of the history that leads to the Sunday law. 9/11 is represented by the barley first fruit offering and the Sunday law is the wheat first fruit offering.
ܟܕ ܡܫܝܚܐ ܢܦܚ ܥܠ ܬܠܡܝ̈ܕܘܗܝ ܒܬܪ ܕܣܠܩ ܘܗܝܕܝܢ ܗܦܟ، ܗܘܐ ܗܕܐ ܐܝܟ “ܩܠܝܠ ܢܘܛ̈ܦܐ” ܩܕܡ ܫܦܥܐ ܪܒܐ ܕܦܢܛܩܘܣܛܐ. ܒܫܘܪܝܐ ܘܒܚܪܬܐ ܗܘܬ ܓܠܝܢܘܬܐ ܕܪܘܚܐ ܕܩܘܕܫܐ ܟܕ ܡܬܐܫܕ. ܗܢܘܢ ܩܠܝ̈ܠܐ ܢܘܛ̈ܦܐ ܡܢ ܡܫܝܚܐ ܠܘܬ ܬܠܡܝ̈ܕܘܗܝ ܐܢܘܢ ܐܠܦܐ ܕܙܒܢܐ ܕܦܢܛܩܘܣܛܐ، ܗܘ ܕܡܫܬܠܡ ܒܐܘܡܓܐ ܘܒܫܦܥܐ ܕܡܠܬܐ ܡܢ ܬܠܡܝ̈ܕܐ ܠܥܠܡܐ. ܐܠܦܐ ܡܬܪܫܡ ܒܩܘܪܒܢܐ ܕܒܘܟܪ̈ܐ ܕܣܥܘܪ̈ܐ، ܘܡܫܬܠܡ ܒܩܘܪܒܢܐ ܕܒܘܟܪ̈ܐ ܕܚܛ̈ܐ. ܫܘܪܝܐ ܕܡܛܪܐ ܐܚܪܝܐ ܐܬܪܫܡ ܒܡܚܬܬܗܘܢ ܕܒܢܝ̈ܢܐ ܪܘܪ̈ܒܐ ܕܡܕܝܢܬܐ ܕܢܝܘ ܝܘܪܟ ܒـ 9/11. ܗܕܐ ܡܪܫܡܐ ܫܘܪܝܐ ܕܬܫܥܝܬܐ ܗܝ ܕܡܘܒܠܐ ܠܢܡܘܣܐ ܕܚܕ ܒܫܒܐ. 9/11 ܡܬܝܨܦ ܒܩܘܪܒܢܐ ܕܒܘܟܪ̈ܐ ܕܣܥܘܪ̈ܐ، ܘܢܡܘܣܐ ܕܚܕ ܒܫܒܐ ܗܘ ܩܘܪܒܢܐ ܕܒܘܟܪ̈ܐ ܕܚܛ̈ܐ.
The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.
ናይ ኤፍሬም ሰካራማት፡ መንግሥቶም ካብኦም ከም ዝውሰድ እሞ ግቡእ ፍረ ንዝፈርዩ ህዝቢ ከም ዝውሃብ ናብ ሓቂ ተበራቢሮም ይነቕሑ። ዮኤል፡ “መስዋእቲ ብልዒ”ን “መስዋእቲ መስተ”ን ካብ ቤት እግዚኣብሄር ከም ዝተቘርጸ፡ ከምኡውን “ሓድሽ ወይኒ” ካብ ኣፎም ከም ዝተቘርጸ ብምግላጽ፡ ንምእዛዝ ዘይብሎም ሰካራማት ይገልጽ። እቲ “ሓድሽ ወይኒ” ብእብራይስጢ ሓድሽ ዝተጨፍለቐ ጽማቝ እዩ፤ እቲ “ወይኒ” ግና እቶም ሰካራማት ኣብ ሓምሻይ ቊጽሪ ዝሰትይዎ ዝተበኰለ ጽማቝ እዩ። ክልተ ዓይነት ወይኒ ኣሎ፤ እዚ ድማ ትምህርቲ ይውክል፣ ኣብ ኣውድ ዮኤል ድማ እቲ ትምህርቲ መልእኽቲ ዝናብ ዳሕረዋይ እዩ። ናይ ኤፍሬም ሰካራማት ዝተበኰለ ጽማቝ ይሰትዩ ነይሮም፣ ካብቲ “ሓድሽ” ሓድሽ ዝተጨፍለቐ ጽማቝ ድማ “ተቘሪጾም” እዮም። ክልተ ዓይነት ወይኒ ክልተ መልእኽቲ ዝናብ ዳሕረዋይ ይውክል፣ እቶም ሰካራማት ድማ ካብቲ ንጹህ መልእኽቲ “ተቘሪጾም” እዮም። እቲ “cut off” ተባሂሉ ዝተተርጐመ ቃል እብራይስጢ፡ ኣብቲ ጥንታዊ ልምዲ ቃል ኪዳን እንስሳት ቈሪጽካ ብመንጎ እቲ ክፋላት ምምልላስ ዝተመሠረተ እዩ። “ተቘሪጽካ” ማለት ከም ሕዝቢ ቃል ኪዳን ኣምላኽ ተነጺግካ ማለት እዩ።
The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.
Jos ningon ne lebook Joel a mangipakilala kadagiti tattao ti Dios iti maudi nga al-aldaw, mangrugi kadagiti Millerita a naiparangay gapu iti pannakailukat ti libro ni Daniel idi 1798, ket agpatingga kadagiti sangagasut ket uppat a pulo ket uppat a ribu a naiparangay gapu iti pannakailukat ti libro ni Daniel idi 1989. Iti rugi, ti pannakaibukbok ti Espiritu Santo ket naisangit iti panawen manipud iti Exeter camp meeting agingga iti pannakaupay idi Oktubre 22, 1844. Dayta nga istoria ket nangtungpal iti pangngarig dagiti sangapulo a birhen iti Mateo beintisingko, a maulit iti isu met laeng a letra iti pakasaritaan dagiti sangagasut ket uppat a pulo ket uppat a ribu.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Матай 25-тӀа итт тӀе зо кхоккха йоIан дӀаьхниг а Адвентистийн къоман хьашташ а гойту». The Great Controversy, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Ndzi tala ku kongomisiwa eka xifaniso xa tintombi ta khume, ntlhanu wa tona a ti tlharihile, kutani ntlhanu ti nga tlharihangiki. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku kongoma ka marito ya xona, hikuva xi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku heleni ka nkarhi.» Review and Herald, August 19, 1890.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Mayın yaqa pacha juchapi, sallqachakuypi, pantasqapi, wañuy llanthupiña kashan,—puñusqa, puñusqa. Pikunataq sonqonpi nanaywan kashanku paykunata rikch’arichinankupaq? Ima rimaytaq paykunaman chayanman? Yuyaynīqa hamuq p’unchaykunaman apasqa kashan, chay señal qusqa kanqa chaypi: ‘Qhawariy, Qosay hamushan; lloqsiychis paywan tinkuq.’ Ichaqa wakinkuna qhipachisqanku mechankuta hunt’achinankupaq aceiteta jap’inankuta, hinaspan ancha qhipamanta tarinqaku carácter nisqanman, chay aceitewan rikuchisqa kaqman, mana hukman qusqay atikusqanta. Chay aceiteqa Cristopaq aswan allin kawsayninmi. Chayqa carácterta rikuchin, hinaspa carácterqa mana hukman qusqay atikunchu. Mana pipas huk runapaq chayta allinchayta atinkuchu. Sapaq runam kikillanpaq jap’inan llapa jucha q’epikunaq qhelqanmanta pichasqa carácterta.” Bible Echo, 4 de mayo de 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
ھانمى گۇناھتا ياتقان «بىر دۇنيانى ئويغۇتۇش ئۈچۈن» «روھىي ئازاب ھېس قىلىۋاتقان» كىم؟ يۆئېل بۇ سوئالغا جاۋاب بېرىدۇ:
And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.
And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.
We will continue these things in the following article.
Waxaan waxyaalahan ku sii wadi doonnaa maqaalka xiga.
“Late in the afternoon of the day of the resurrection, two of the disciples were on their way to Emmaus, a little town eight miles from Jerusalem. These disciples had had no prominent place in Christ’s work, but they were earnest believers in Him. They had come to the city to keep the Passover, and were greatly perplexed by the events that had recently taken place. They had heard the news of the morning in regard to the removal of Christ’s body from the tomb, and also the report of the women who had seen the angels and had met Jesus. They were now returning to their homes to meditate and pray. Sadly they pursued their evening walk, talking over the scenes of the trial and the crucifixion. Never before had they been so utterly disheartened. Hopeless and faithless, they were walking in the shadow of the cross.
بۆ پاشنیوەڕۆی ڕۆژی هەستانەوە، دووان لە قوتابییان لەسەر ڕێگای ئەمائوس بوون، گوندێکی بچووک کە هەشت مایل لە ئۆرشەلیم دوور بوو. ئەم قوتابیانە لە کاری مەسیح دا شوێنێکی دیار و بەرچاو نەیانبوو، بەڵام باوەڕدارانی دڵسۆز و جددی پێی بوون. ئەوان بۆ ئەوە هاتبوونە شار کە جەژنی پەسخە بپارێزن، و بەهۆی ڕووداوەکانی کەمێک پێشتر ڕوویدابوو زۆر سەرلێشێواو بوون. هەواڵی ئەو بەیانییەیان بیستبوو سەبارەت بە لابردنی جەستەی مەسیح لە گۆڕەکە، هەروەها ڕاپۆرتی ئەو ژنانەش کە فریشتەکانیان بینیبوو و عیسايان بینیبوو. ئێستا بۆ ماڵەکانی خۆیان دەگەڕانەوە تاکو بیر لەو شتانە بکەنەوە و نوێژ بکەن. بە خەمباری، گەشتە ئێوارەییەکەیان بەردەوام پێ دەکرد، و لەسەر دیمەنەکانی دادگایی و خاچدانی گفتوگۆیان دەکرد. هەرگیز پێشتر بەو ئاستە تەواو دڵشکستە نەبوون. بێهیوا و بێباوەڕ، لە سێبەری خاچەکەدا دەڕۆیشتن.
“They had not advanced far on their journey when they were joined by a stranger, but they were so absorbed in their gloom and disappointment that they did not observe him closely. They continued their conversation, expressing the thoughts of their hearts. They were reasoning in regard to the lessons that Christ had given, which they seemed unable to comprehend. As they talked of the events that had taken place, Jesus longed to comfort them. He had seen their grief; He understood the conflicting, perplexing ideas that brought to their minds the thought, Can this Man, who suffered Himself to be so humiliated, be the Christ? Their grief could not be restrained, and they wept. Jesus knew that their hearts were bound up with Him in love, and He longed to wipe away their tears, and fill them with joy and gladness. But He must first give them lessons they would never forget.
«گِچَّه سەپەرلىرىدە كۆپ يىراقلاپ كەتмәй تۇرۇپلا، ئۇلارغا بىر ناتونۇش ئادەم قوشۇلدى؛ لېكىن ئۇلار ئۆزلىرىنىڭ قايغۇسى ۋە ئۈمىدسىزلىكىگە شۇنچىلىك چۆكۈپ كەتكەنىدىكەنكى، ئۇنىڭغا دىققەت بىلەن قارىمىدى. ئۇلار سۆھبەتنى داۋاملاشتۇرۇپ، قەلبلىرىدىكى ئوي-پىكىرلەرنى بايان قىلدى. ئۇلار مەسىھ بەرگەن تەلىملەر ھەققىدە مۇلاھىزە يۈرگۈزۈۋاتاتتى، ئەمما بۇ تەلىملەرنى چۈشىنىشكە ئاجىز قالغاندەك كۆرۈنەتتى. يۈز بەرگەن ۋەقەلەر ئۈستىدە سۆزلەشكەندە، ئەيسا ئۇلارغا تەسەللى بېرىشنى قاتتىق ئارزۇ قىلدى. ئۇ ئۇلارنىڭ قايغۇسىنى كۆرگەن ئىدى؛ ئۇ ئۇلارنىڭ زېھنىگە: مۇشۇنداق خارلىنىشقا ئۆزىنى تۇتۇپ بەرگەن بۇ ئادەم راستىنلا مەسىھ بولالامدۇ؟ دېگەن ئوينى كەلتۈرگەن، بىر-بىرىگە زىت ۋە گاڭگىراتقۇچى پىكىرلەرنى چۈشەنگەن ئىدى. ئۇلارنىڭ قايغۇسىنى تۇتۇپ تۇرغىلى بولمىدى، ئۇلار يىغلىدى. ئەيسا ئۇلارنىڭ قەلبلىرىنىڭ مۇھەببەت بىلەن ئۆزىگە باغلانغانلىقىنى بىلەتتى، ۋە ئۇلارنىڭ ياشلىرىنى سۈرتۈپ، ئۇلارنى خۇشاللىق ۋە شاد-خۇراملىق بىلەن تولدۇرۇشنى قاتتىق ئارزۇ قىلدى. بىراق، ئاۋۋال ئۇ ئۇلارغا ھەرگىز ئۇنتۇلمايدىغان سەۋەقلەرنى بېرىشى كېرەك ئىدى.»
“‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’
«Ӯ ба онҳо гуфт: “Ин чӣ гуна гуфтугӯест, ки шумо ҳангоми роҳ рафтан бо якдигар доред, ва ғамгин ҳастед?” Ва яке аз онҳо, ки номаш Клеопас буд, дар ҷавоб ба Ӯ гуфт: “Оё Ту танҳо мусофире дар Ерусалим ҳастӣ, ва аз воқеаҳое ки дар ин рӯзҳо дар он ҷо ба амал омадааст, хабар надорӣ?” Онҳо ба Ӯ аз ноумедии худ нисбат ба Устодашон гуфтанд, “ки пайғамбаре буд тавоно дар амал ва калом назди Худо ва тамоми мардум”; аммо “саркоҳинон ва ҳокимони мо,” гуфтанд онҳо, “Ӯро супурданд, то ба марг маҳкум гардад, ва Ӯро маслуб карданд.” Бо дилҳои сахт озурда аз ноумедӣ ва бо лабони ларзон, онҳо афзуданд: “Мо умед доштем, ки Ӯ ҳамон касе хоҳад буд, ки Исроилро наҷот хоҳад дод; ва ғайр аз ин ҳама, имрӯз рӯзи сеюм аст аз вақте ки ин воқеаҳо рӯй доданд.”»
“Strange that the disciples did not remember Christ’s words, and realize that He had foretold the events which had come to pass! They did not realize that the last part of His disclosure would be just as verily fulfilled as the first part, that the third day He would rise again. This was the part they should have remembered. The priests and rulers did not forget this. On the day ‘that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while He was yet alive, After three days I will rise again.’ Matthew 27:62, 63. But the disciples did not remember these words.
“Xristiñ sözleriniñ şägirtlerdiñ yadına tüspegeni jäne bolıp ötken oqiğalardı aldın ala aytqanına köz jetkizbegeni qanday tañğalarlıq! Olar Onıñ aşıqtağan söziniñ soñğı böligi de birinşi böligi siyaqtı dälme-däl orındalatının, yağni üşinşi küni qayta tiriletinin tüsinbedi. Mine, osı — olar eske saqtauğa tiis bolğan bölik edi. Dindar bastıqtar men bileuşiler bolsa, munı unıtqan joq. ‘Dayındıq küninen keyingi küni bas dindar adamdar men fariseýler Pilatqa jinalıp kelip: “Mırza, ol aldaýşı tirü kezinde: “Üş künnen keyin Men qayta tirilemin”,— dep aytqanı esimizde”,— dedi.’ Matthew 27:62, 63. Biraq şägirtter bul sözderdi eske tüsirmedi.
“‘Then He said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into His glory?’ The disciples wondered who this stranger could be, that He should penetrate to their very souls, and speak with such earnestness, tenderness, and sympathy, and with such hopefulness. For the first time since Christ’s betrayal, they began to feel hopeful. Often they looked earnestly at their companion, and thought that His words were just the words that Christ would have spoken. They were filled with amazement, and their hearts began to throb with joyful expectation.
«“Ka awan ku dijo kadakuéra, Ovy, ha py’a mbegue pejerovia hag̃ua opa mba’e umi proféta he’iva’ekue: ndaha’éi piko tekotevẽva Cristo ohasa ko’ã mba’e, ha oike hag̃ua Iglóriape?” Umi disípulo oñemondýi máva piko ko karai pytagua, ha’e hag̃ua oike peve chupekuéra ánga ryepýpe, ha oñe’ẽ hag̃ua péicha mbaretépe, py’aporãme ha mborayhúpe, ha péicha avei jerovia porãme. Peteĩha jey Cristo oñeme’ẽ rire, oñepyrũ hikuái oñandu esperánsape. Heta jey oma’ẽ mbarete hikuái iñirũnguérare, ha oimo’ã Iñe’ẽ ha’ehaite umi ñe’ẽ Cristo he’iva’erãmo’ãva. Hikuái henyhẽ ñemondýigui, ha ikorasõ oñepyrũ ojere vy’a ha ta’ãrõ porã reheve.»
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself. Had He first made Himself known to them, their hearts would have been satisfied. In the fullness of their joy they would have hungered for nothing more. But it was necessary for them to understand the witness borne to Him by the types and prophecies of the Old Testament. Upon these their faith must be established. Christ performed no miracle to convince them, but it was His first work to explain the Scriptures. They had looked upon His death as the destruction of all their hopes. Now He showed from the prophets that this was the very strongest evidence for their faith.
«Муса пәйғәмбәрдин, йәни Муқәддәс китап тарихиғаниң һәқиқий Алфасидин башлап, Мәсиһ барлиқ Язмаларда Өзи тоғрилиқ болған ишларни уларға чүшәндүрүп бәрди. Әгәр У алди билән Өзи ким екәнлигини уларға аян қилған болса, уларниң қәлби рази болған болатти. Өзлириниң шатлиғиниң толуқлиғида улар йәнә һечнәрсигә ач болмиған болатти. Әмма уларниң Қедимки Әһдиниң шәкиллири вә пәйғәмбәрликлири арқилиқ Униң һәққидә берилгән гувалиқни чүшиниши зөрүр еди. Уларниң имани мана шу асас үстидә мустәһкәмлиниши керәк еди. Мәсиһ уларни ишәндүрүш үчүн һечқандақ мөҗизә көрсәтмиди, бәлки Униң дәсләпки иши Язмиларни чүшәндүрүш болди. Улар Униң өлүмини барлиқ үмидлириниң вәйран болуши дәп қариған еди. Әнди У пәйғәмбәрләрдин көрситип бәрдики, мана шуниң өзи уларниң имани үчүн әң күчлүк дәлил екән.»
“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.
«ئۆز شاگردانه وەرگرتنهوهدا، عیسا گرنگیی عەهدی کۆن وەک شایەتییەک بۆ پەیامی خۆی نیشان دا. ئێستا زۆرێک لەوانەی خۆیان بە مەسیحی دەزانن، عەهدی کۆن فڕێ دەدەنەوە و بانگەشەی ئەوە دەکەن کە ئیتر هیچ سوودێکی نییە. بەڵام ئەمە فێرکردنی مەسیح نییە. هەتا ئەو ئاستە بەهای پێدا کە لە کاتێکدا فەرمووی: “ئەگەر گوێ لە موسا و پێغەمبەران نەگرن، ئەوا باوەڕیان پێ ناکرێت، تەنانەت ئەگەر یەکێک لە مردووان هەستێتەوە.” لۆقا 16:31.»
“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.
«Это голос Христа говорит через патриархов и пророков, от дней Адама и до заключительных сцен времени. Спаситель открывается в Ветхом Завете столь же ясно, как и в Новом. Именно свет пророческого прошлого с ясностью и красотой раскрывает жизнь Христа и учения Нового Завета. Чудеса Христа служат доказательством Его Божественности; но более сильное доказательство того, что Он есть Искупитель мира, находится в сопоставлении пророчеств Ветхого Завета с историей Нового. »
“Reasoning from prophecy, Christ gave His disciples a correct idea of what He was to be in humanity. Their expectation of a Messiah who was to take His throne and kingly power in accordance with the desires of men had been misleading. It would interfere with a correct apprehension of His descent from the highest to the lowest position that could be occupied. Christ desired that the ideas of His disciples might be pure and true in every specification. They must understand as far as possible in regard to the cup of suffering that had been apportioned to Him. He showed them that the awful conflict which they could not yet comprehend was the fulfillment of the covenant made before the foundation of the world was laid. Christ must die, as every transgressor of the law must die if he continues in sin. All this was to be, but it was not to end in defeat, but in glorious, eternal victory. Jesus told them that every effort must be made to save the world from sin. His followers must live as He lived, and work as He worked, with intense, persevering effort.
“የትንቢትን መሠረት አድርጎ ክርስቶስ ለደቀ መዛሙርቱ በሰብአዊነቱ ምን እንደሚሆን ትክክለኛ ግንዛቤ ሰጣቸው። እንደ ሰዎች ምኞት መሠረት ዙፋኑንና ንጉሣዊ ሥልጣኑን የሚያዝ መሲሕ በመጠበቃቸው ተሳስተው ነበር። ይህም ከከፍተኛው ስፍራ ወደ ሊያዝ የሚችለው ዝቅተኛው ስፍራ መውረዱን በትክክል እንዳያስተውሉ ያደርግ ነበር። ክርስቶስ የደቀ መዛሙርቱ አሳብ በእያንዳንዱ ዝርዝር ንጹሕና እውነተኛ እንዲሆን ፈለገ። ለእርሱ የተመደበውን የመከራ ጽዋ በተመለከተ እስከሚቻላቸው ድረስ ሊያስተውሉ ይገባቸው ነበር። እስካሁን ሊያስተውሉት ያልቻሉት ያ አስፈሪ ተጋድሎ ዓለም ሳይፈጠር በፊት የተደረገው ኪዳን ፍጻሜ እንደሆነ አሳያቸው። ክርስቶስ መሞት ነበረበት፤ ሕግን የሚተላለፍ ሁሉ በኃጢአት ከቀጠለ መሞት እንዳለበት እንዲሁ። ይህ ሁሉ ሊሆን የሚገባ ነበር፤ ነገር ግን በሽንፈት ሊያበቃ አልነበረም፥ በክብራማ፣ ዘላለማዊ ድል እንጂ። ኢየሱስ ዓለምን ከኃጢአት ለማዳን ሁሉም ጥረት ሊደረግ እንዳለበት ነገራቸው። ተከታዮቹ እርሱ እንደኖረ ሊኖሩ፣ እርሱ እንደሠራ ሊሠሩ፣ በጽኑና በማያቋርጥ ትጋት ይገባቸው ነበር።”
“Thus Christ discoursed to His disciples, opening their minds that they might understand the Scriptures. The disciples were weary, but the conversation did not flag. Words of life and assurance fell from the Savior’s lips. But still their eyes were holden. As He told them of the overthrow of Jerusalem, they looked upon the doomed city with weeping. But little did they yet suspect who their traveling companion was. They did not think that the subject of their conversation was walking by their side; for Christ referred to Himself as though He were another person. They thought that He was one of those who had been in attendance at the great feast, and who was now returning to his home. He walked as carefully as they over the rough stones, now and then halting with them for a little rest. Thus they proceeded along the mountainous road, while the One who was soon to take His position at God’s right hand, and who could say, ‘All power is given unto Me in heaven and in earth,’ walked beside them. Matthew 28:18.
«Acwḥel wayennaɣ Mesyas i yinelmaden-is, yeldi-asen timmi n wallaɣ-nsen iwakken ad fahmen Tira. Yinelmaden ccan, maca ameslay ur yettwaqeṭṭeɛ ara. Awalen n tudert d uɣebbu n ṭṭmana zerrben-d seg yimi n Umseɣlu. Maca allen-nsen mazal ttwaḥebbsent. Mi asen-yeḥka ɣef unqil n Yerusalim, muqqlen ɣer temdint yettwaḥekmen s imeṭṭi. Maca mazal ur ssinen ara anwa i d ameddakkel-nsen deg ubrid. Ur ẓrint ara belli win iɣef meslayen yella yeddu yid-sen; acku Mesyas yewwi awal ɣef yiman-is amzun d amdan niḍen. Ɣilen belli d yiwen seg wid iḥḍren tameɣra tameqqrant, yerna tura yuɣal ɣer uxxam-is. Idduda s leḥder am nitni ɣef yezgaṛen iqesḥanen, tikkwal yettbeddid yid-sen iwakken ad asen-yili cwiṭ n usenfu. Akka i kemmlen abrid-nsen ɣef ubrid n idurar, mi win ara yeddun s tazmert-is ɣer ufus ayeffus n Rebbi s lemɛawna, yerna win i yezmer ad yini: «Akk tazmert tettunefk-iyi deg igenwan d wakal.» Matthew 28:18.»
“During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’
«Җол барасында ҡояш байығайны, һәм юлсылар ял итәсәк урындарына барып еткәнсе, баҫыуҙарҙа эшләүселәр үҙ хеҙмәттәренән киткән ине. Шәкерттәр үҙ йорттарына инергә йыйынғанда, Таныш булмаған Зат юлынан артабан дауам итер кеүек күренде. Әммә шәкерттәр уға тартылды. Уларҙың йәндәре Унан тағы ла күберәк ишетергә ас ине. «Беҙҙең менән ҡал», — тинеләр улар. Ул саҡырыуҙы ҡабул иткәндәй күренмәне, ләкин улар ныҡышып үтенде: «Кискә ауышты, һәм көн дә ныҡ уҙып китте». Христос был ялбарыуға күнде һәм «улар менән ҡалыр өсөн өйгә инде».
“Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.
“Ngganhamunhaŋu djälthirrnydja yolŋuw malaŋuw ga dhiyaŋuny marrtjinawuy walal dhäwu-gurrupanminyawuynydja bäyŋu dhäruk nhäma, walal bäyŋu marŋgithinya nhanŋu dhuwal walalŋgal marrtjinamirrnydja Ŋutuŋu nhakun walŋa-roŋanmiriwnha. Christthu yaka marrtji-gurrupanmirr nhanŋuwuy company yolŋu walalaŋgala ganydjarrlil. Nheŋu marrtji guyaŋa ga djäma walalaŋguny dhuwal nhakun nhanŋu ŋayaŋu-ŋamathirr. Goŋmirriynydja ŋayi gäma gärriny dhäwuŋur dhuwurruŋur wäŋalil, ga märr-ŋamathirra yätjkurru ŋayaŋuny. Yurr bäyŋu yolŋuy walal dhuwal dhä-gatjpu'yunmirrnydja guyaŋanharawnydja djiwarr'puy gäthu'mirriŋuŋur, nhakun walal yaka ŋäŋ'thun nhanŋu bäki ŋorra walalaŋgal, ŋayi marrtjin ŋuli ga dhurrwaraŋur dhaḻ'yun. Dhiyaŋuny romdhu dharrwa yolŋu mala ga gumurr-bakmaram mirithirr yätjkurraŋur. Walal yaka marŋgithirr Christku bulu, bitjan bili nhakun malthunamirr walal marŋgi yaka, ŋayi marrtjinya walalaŋgal dhukarr-ŋu.”
“The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!
«ساده ماښامنۍ ډوډۍ، چې له ډوډۍ څخه برابره ده، ژر چمتو کېږي. هغه د مېلمه مخې ته اېښوول کېږي، چې د مېز په سر کې خپل ځای نیولی دی. اوس هغه خپل لاسونه د خوړو د برکت لپاره غځوي. شاګردان په حیرانتیا شاته کېږي. د هغوی ملګری خپل لاسونه په عین هماغه ډول غځوي لکه څنګه چې به د دوی بادار کول. هغوی بیا ګوري، او ګوري چې د هغه په لاسونو کې د مېخونو نښې دي. دواړه سمدستي چیغه کوي: دا رب عیسی دی! هغه له مړو څخه راپاڅېدلی دی!»
“They rise to cast themselves at His feet and worship Him, but He has vanished out of their sight. They look at the place which had been occupied by One whose body had lately lain in the grave, and say to each other, ‘Did not our heart burn within us, while He talked with us by the way, and while He opened to us the Scriptures?’
«Авыр, Аның хозурида йиқилип сәҗдә қилмақчи болиду, лекин У уларниң көз алдидин ғайиб болған еди. Улар йеқиндала бәдини қәбирдә ятқан Бир Зат турған йәргә қарап, өзара: «У йолда биз билән сөзләшкәндә вә бизгә Муқәддәс Язмиларни чүшәндүрүп бәргәндә, қәлбимиз ичимиздә ялқунлинип кәтмидиму?» — дейишти.»
“But with this great news to communicate they cannot sit and talk. Their weariness and hunger are gone. They leave their meal untasted, and full of joy immediately set out again on the same path by which they came, hurrying to tell the tidings to the disciples in the city. In some parts the road is not safe, but they climb over the steep places, slipping on the smooth rocks. They do not see, they do not know, that they have the protection of Him who has traveled the road with them. With their pilgrim staff in hand, they press on, desiring to go faster than they dare. They lose their track, but find it again. Sometimes running, sometimes stumbling, they press forward, their unseen Companion close beside them all the way.
«Но с этой великой вестью, которую им надлежит возвестить, они не могут сидеть и разговаривать. Их усталость и голод исчезли. Они оставляют свою трапезу нетронутой и, исполненные радости, тотчас снова отправляются в путь по той самой дороге, по которой пришли, спеша возвестить эту весть ученикам в городе. На некоторых участках дорога небезопасна, но они взбираются по крутым местам, скользя по гладким камням. Они не видят и не знают, что находятся под защитой Того, Кто шел с ними этой дорогой. С посохом странника в руке они спешат вперед, желая идти быстрее, чем осмеливаются. Они сбиваются с пути, но снова находят его. То бегом, то спотыкаясь, они устремляются вперед, и их невидимый Спутник всю дорогу рядом с ними.»
“The night is dark, but the Sun of Righteousness is shining upon them. Their hearts leap for joy. They seem to be in a new world. Christ is a living Savior. They no longer mourn over Him as dead. Christ is risen—over and over again they repeat it. This is the message they are carrying to the sorrowing ones. They must tell them the wonderful story of the walk to Emmaus. They must tell who joined them by the way. They carry the greatest message ever given to the world, a message of glad tidings upon which the hopes of the human family for time and for eternity depend.” The Desire of Ages, 795–801.
“ညသည် မှောင်မိုက်လျက်ရှိသော်လည်း ဖြောင့်မတ်ခြင်း၏ နေမင်းသည် သူတို့အပေါ်၌ တောက်ပလျက်ရှိသည်။ သူတို့၏ စိတ်နှလုံးများသည် ဝမ်းမြောက်ခြင်းကြောင့် ခုန်လှုပ်လျက်ရှိသည်။ သူတို့သည် ကမ္ဘာသစ်တစ်ခုအတွင်း ရောက်ရှိနေသကဲ့သို့ ထင်ရှားသည်။ ခရစ်တော်သည် အသက်ရှင်တော်မူသော ကယ်တင်ရှင်ဖြစ်တော်မူသည်။ သူတို့သည် ထိုသူတော်အား သေဆုံးပြီးသောသူအဖြစ် နောင်တရ၍ မငိုကြွေးကြတော့။ ခရစ်တော်သည် ထမြောက်တော်မူပြီ—ဤအကြောင်းကို သူတို့သည် အကြိမ်ကြိမ် ပြန်လည်ဆိုကြသည်။ ဤသည်ပင် သူတို့က ဝမ်းနည်းပူဆွေးနေသူများထံ သယ်ဆောင်သွားသော သတင်းစကားဖြစ်သည်။ သူတို့သည် ဧမောက်သို့ သွားရာလမ်းခရီးအကြောင်း အံ့ဖွယ်ကောင်းသော ပုံပြင်ကို ပြောပြရမည်။ လမ်းခရီး၌ မည်သူက သူတို့နှင့်အတူ ပူးပေါင်းလျှောက်ခဲ့သည်ကိုလည်း ပြောပြရမည်။ သူတို့သည် ကမ္ဘာလောကအား ပေးအပ်ခဲ့ဖူးသမျှတွင် အကြီးမားဆုံးသော သတင်းစကားကို သယ်ဆောင်နေကြသည်။ ယင်းသည် ဝမ်းမြောက်ဖွယ် သတင်းကောင်း၏ သတင်းစကားဖြစ်ပြီး ကာလအတွက်လည်းကောင်း၊ နిత്യതအတွက်လည်းကောင်း လူသားမိသားစု၏ မျှော်လင့်ချက်များ အပေါ် မူတည်လျက်ရှိသော သတင်းစကားဖြစ်သည်။” The Desire of Ages, 795–801.