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.
À qui enseignera-t-il la connaissance, et à qui fera-t-il comprendre la doctrine ? À ceux qui sont sevrés du lait, retirés des mamelles.
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.
Car il faut règle sur règle, règle sur règle, ligne sur ligne, ligne sur ligne, un peu ici, un peu là. Car c’est par des lèvres balbutiantes et par une autre langue qu’il parlera à ce peuple. Il leur avait dit: Voici le repos, laissez reposer celui qui est las; voici le rafraîchissement. Mais ils n’ont point voulu écouter.
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.
Neno la Bwana lilikuwa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka kifudifudi nyuma, na kuvunjika, na kunaswa, na kutekwa.
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.
لہٰذا اے ٹھٹھا کرنے والو، جو یروشلیم میں اس قوم پر حکومت کرتے ہو، خداوند کا کلام سنو۔ کیونکہ تم نے کہا ہے، ہم نے موت کے ساتھ عہد باندھا ہے، اور پاتال کے ساتھ ہم نے معاہدہ کر لیا ہے؛ جب طغیانی کی طرح آنے والی آفت گزرے گی تو وہ ہم تک نہ پہنچے گی؛ کیونکہ ہم نے جھوٹ کو اپنی پناہ گاہ بنایا ہے، اور باطل 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، بیش قیمت کونے کے سرے کا پتھر، پختہ بنیاد؛ جو ایمان لائے گا وہ ہرگز جلدی نہ کرے گا۔ اور میں انصاف کو پیمانہ، اور راستبازی کو ساہول ٹھہراؤں گا؛ اور اولے جھوٹ کی پناہ گاہ کو بہا لے جائیں گے، اور پانی اس پوشیدہ جگہ کو ڈبو دیں گے۔ اور موت کے ساتھ تمہارا عہد منسوخ کر دیا جائے گا، اور پاتال کے ساتھ تمہارا معاہدہ قائم نہ رہے گا؛ جب طغیانی کی طرح آنے والی 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.
Yerushalayim irratti mootummaa qaban namoonni qoosxamoon kun hoggantoota waldaa Adventistii Guyyaa Torbaffaa Laa’odiiqeyaa ti; isaan keessaa muraasa lakkoofsota dura keessatti Isaayyaas “machooftota Efreem” fi “gonfoo of tuulummaa” jedhee isaanii ibseera. Pheentekoostee irratti Pheexiros namoota ergaan sun namoota machaa’an irraa labsamaa jira jechuun dubbatanitti deebii kenne. Yeroon bokkaa boodaa waa’ee ergaa bokkaa boodaa dhugaa fi sobaa ti. Ergaan Gooftaa irraa dhufu yeroo hundumaa gosa waaqeffattootaa lama fida; gosti lamaanis lamaan isaanii wayinii dhugu. Ergaan qulqullaa’e, yookaan wayiniin qulqullaa’e, isa Yo’el keessatti afaan warra amanamoo hin taane irraa kutamee dha.
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.
E veghiate, o voi ubriaconi, e piangete; e urlate, voi tutti bevitori di vino, a motivo del mosto; poiché esso vi è tolto di bocca. Joel 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.
Хъилъуьнэ Иоиль цӀыкӀудалъэу цӀыфмэ зэхуаку хъыджэ хъыжъэу, Лаодикиейм и сэвенс-дэй адвентист къэлэм и лъэпкъым и къэралъфыгъэм щыщ, «цӀыфэу къытехьэ цӀыху» япэмыкӀэу абыхэм яжъуагъэ къызэралъагъуэмрэ къызэрахуэмрэ ибжьапэу хэтыр. Алыхьым ахъшэу псы зэригъэщӀэн, ахъшэу къэралъфыгъэм я зэхуаку хъыджэ хъыжъэхэм яIэ къытехьэу, «жьыхьэу ащыжьыфыжьыгъэ» щыIэм и къызэралъытыгъэм ибжьапэу, «жьыхьэу пщӀантӀэ» щыIэмрэ «жьыхьэу псыбжьэ» щыIэмрэ ящыщ Алыхьым къыпфигъэщӀащ е къыпхуигъэтэщ.
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.
L’offrande et la libation sont retranchées de la maison de l’Éternel; les sacrificateurs, ministres de l’Éternel, sont dans le deuil. La campagne est dévastée, la terre est en deuil; car le blé est détruit, le vin nouveau est tari, l’huile dépérit. Soyez dans la confusion, laboureurs; gémissez, vignerons, à cause du froment et de l’orge; car la moisson des champs est perdue. La vigne est desséchée, et le figuier dépérit; le grenadier, le palmier aussi, et le pommier, tous les arbres des champs sont flétris; car la joie a disparu d’entre les fils des hommes. Ceignez-vous, et lamentez-vous, sacrificateurs; gémissez, ministres de l’autel; venez, passez la nuit dans le sac, ministres de mon Dieu; car l’offrande et la libation sont ôtées de la maison de votre Dieu. Sanctifiez un jeûne, convoquez une assemblée solennelle, rassemblez les anciens et tous les habitants du pays dans la maison de l’Éternel, votre Dieu, et criez à l’Éternel, Hélas, quel jour! car le jour de l’Éternel est proche, et il vient comme une dévastation de la part du Tout-Puissant. La nourriture n’est-elle pas retranchée sous nos yeux, oui, la joie et l’allégresse de la maison de notre Dieu? Joël 1:9–16.
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.”
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.”
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.
Le « vin nouveau » est le message de la vérité présente qui est arrivé le 11 septembre. Le « vin nouveau est desséché » et « retranché », car le « vin nouveau » n’est reconnu que par ceux qui reviennent aux « anciens » sentiers de Jérémie, puisque un message « nouveau » est toujours en accord avec le message « ancien ». Le mot traduit par « desséché » signifie en hébreu « avoir honte ».
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.
Les personnes qui ont « honte » constituent un sujet majeur chez Joël et les prophètes. Les ivrognes d’Éphraïm ont honte de leur message contrefait de la pluie de l’arrière-saison, souvent appelé un message de « paix et de sécurité ». Les trois symboles du blé, du vin nouveau et de l’huile représentent le message de la pluie de l’arrière-saison. La pluie de l’arrière-saison est aussi représentée comme l’effusion du Saint-Esprit.
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.
कारज पवित्तर आतमा दा ऐह ऐ कि ओह पाप, धरम अते न्याय बारे दोष ठहरावे, अते ऐह बिलकुल उस्से ही क्रम विच। परमेश्वर दा वचन पाप बारे दोष ठहरांदा है, अते उस्दी नुमाइंदगी “अनाज” नाल कीती गई है। “नवें दाखरस” दा अधिकारी होणा उन੍ਹਾਂ दी पहचान करदा है जो पवित्तर आतमा दे अधिकारी हन, जिहड़ा “मੀਂह” अते “दाखरस” दोहां द्वारा दर्शाया गया है, क्यूँकि “मੀਂह” अते “दाखरस” दोहां नूं इक संदेश जां उपदेश वजों सहज ही सिद्ध कीता जा सकदा है।
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.
Anian, sinasabi ko sa inyo ang katotohanan; nararapat para sa inyo na ako’y umalis: sapagkat kung ako’y hindi umalis, ang Mang-aaliw ay hindi paririto sa inyo; ngunit kung ako’y yumaon, siya’y aking susuguin sa inyo. At pagdating niya, kaniyang susumbatan ang sanlibutan tungkol sa kasalanan, at tungkol sa katuwiran, at tungkol sa paghatol: Tungkol sa kasalanan, sapagkat sila’y hindi nagsisisampalataya sa akin; Tungkol sa katuwiran, sapagkat ako’y paroroon sa aking Ama, at hindi na ninyo ako makikita pa; Tungkol sa paghatol, sapagkat ang prinsipe ng sanlibutang ito ay hinatulan na. Mayroon pa akong maraming bagay na sasabihin sa inyo, ngunit hindi ninyo kaya sa ngayo’y dalhin. Gayunma’y pagdating niya, ang Espiritu ng katotohanan, kayo’y kaniyang papatnubayan sa buong katotohanan: sapagkat hindi siya magsasalita mula sa kaniyang sarili; kundi anomang kaniyang marinig, iyon ang kaniyang sasalitain: at kaniyang ipahahayag sa inyo ang mga bagay na darating. Juan 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!”
Yowelin “qamadi” in Xibbiin Waaqayyoot, tan “cubbuutti” amansiistu dha. “Qajeelummaan” immoo warra nama ta’uun isaanii waaqayyummaa wajjin ergaa dhugaa yeroo ammaa kan “haaraa” (dhugaa yeroo ammaa) “wayinii” (ergaa) jechuun fakkeeffameen wal qabsiisan keessatti mul’ata. “Zayitiin” mallattoo “murtii” ti; jechuunis “murtiin” kan hundaa’u warri murtaa’an “zayitii” qabaachuu isaanii irratti dha. Qamadiin, wayiniin haaraan fi zayitiin Yowel kan cubbuu, qajeelummaa fi murtiitti amansiisuu dha. Qaamoleen hojii Hafuura Qulqulluu hundinuu rooba boodaa dhangala’uun wal qabatee jiran dhugaawwan Adveentizimii Laa’oodiiqeyaa qoruuf ta’an ni ijaaru; kunis yeroo Yowel “Dammaqaa!” jedhee isaan ajaju, 9/11 irraa jalqabee dha.
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.
മഴക്കാലാവസാനത്തിന്റെ സന്ദേശത്തിലെ മൂന്ന് പ്രതീകങ്ങള് വെളിപ്പാടു പതിനാലിലെ മൂന്ന് ദൂതന്മാരുടെ സന്ദേശങ്ങള്ക്കു സമാന്തരമാണ്; “കര്ഷകര്” “ലജ്ജിക്കേണ്ടതാകുന്നു,” “മുന്തിരിത്തോട്ടക്കാരോ” “വിളപിക്കേണ്ടതാകുന്നു.” യോവേലില് ദൈവജനങ്ങള് ഒരിക്കലും ലജ്ജിക്കേണ്ടവര് അല്ല.
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.
Et vous saurez que je suis au milieu d’Israël, que je suis l’Éternel, votre Dieu, et qu’il n’y en a point d’autre; et mon peuple ne sera jamais confus. Joël 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.
ពួកកសិករ និងពួកអ្នកថែចំការទំពាំងបាយជូរ មានសេចក្ដីអាម៉ាស់ ហើយស្រែកយំ ពីព្រោះសារភ្លៀងចុងក្រោយក្លែងក្លាយដែលពួកគេប្រកាស គ្មានអំណាចបង្កើតជីវិតឡើយ នៅក្នុងចំការទំពាំងបាយជូរ ដែលបានប្រគល់ឲ្យពួកគេថែរក្សា។ សាសនាអាដվենទីស្ទដឹងតាមរយៈនារីហោរារបស់ខ្លួនថា ពួកគេត្រូវបានហៅឲ្យបំពេញបទពិសោធន៍នៃភ្លៀងចុងក្រោយ ប៉ុន្តែផលនៃវាលស្រែបានស្វិតក្រៀម។ ពួកគេមានសេចក្ដីអាម៉ាស់ ហើយយំជាពិសេស «ដោយព្រោះស្រូវសាលី និងដោយព្រោះស្រូវបារឡេ»។ ដង្វាយផលដំបូងនៃ «ស្រូវបារឡេ» នៅថ្ងៃនៃការរស់ឡើងវិញរបស់ព្រះគ្រីស្ទ បានចាប់ផ្ដើមរដូវប៉ង់ទីកុស្ត ដែលបានបញ្ចប់នៅថ្ងៃប៉ង់ទីកុស្ត ដោយដង្វាយផលដំបូងនៃ «ស្រូវសាលី» នៃប៉ង់ទីកុស្ត។ ពួកអ្នកស្រវឹងរបស់អេប្រាអ៊ីមមានសេចក្ដីអាម៉ាស់ ពីព្រោះពួកគេស្ថិតនៅខាងខុសនៃរដូវប៉ង់ទីកុស្ត ដែលត្រូវបានធ្វើឲ្យកើតឡើងម្តងទៀត ចាប់ពី 9/11 រហូតដល់ច្បាប់ថ្ងៃអាទិត្យ នៅពេលដែលភ្លៀងចុងក្រោយកំពុងធ្លាក់។
“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.
«অনেকে অনেকখানি পরিমাণে প্রারম্ভিক বৃষ্টি গ্রহণ করিতে ব্যর্থ হইয়াছে। ঈশ্বর এইভাবে তাহাদের জন্য যে সকল আশীর্বাদ-সুফল বিধান করিয়াছিলেন, তাহারা তাহার সমস্তই লাভ করে নাই। তাহারা আশা করে যে, এই অভাব পরবর্তী বৃষ্টির দ্বারা পূরণ হইবে। যখন অনুগ্রহের সর্বাধিক সমৃদ্ধ প্রাচুর্য দান করা হইবে, তখন তাহারা তাহা গ্রহণ করিবার জন্য আপন হৃদয় উন্মুক্ত করিবার অভিপ্রায় রাখে। তাহারা এক ভয়াবহ ভুল করিতেছে। মানুষের হৃদয়ে আপন আলো ও জ্ঞান দান করিয়া ঈশ্বর যে কার্য আরম্ভ করিয়াছেন, তাহা অবিরত অগ্রসর হইতে হইবে। প্রত্যেক ব্যক্তিকে নিজের প্রয়োজনীয়তা উপলব্ধি করিতে হইবে। হৃদয়কে প্রত্যেক অপবিত্রতা হইতে শূন্য করিয়া আত্মার অধিবাসের জন্য শুচি করিতে হইবে। পাপ স্বীকার ও পরিত্যাগের দ্বারা, আন্তরিক প্রার্থনার দ্বারা, এবং নিজেদের ঈশ্বরের নিকটে উৎসর্গ করিবার দ্বারা, প্রাচীন শিষ্যগণ পেন্টেকস্ট দিবসে পবিত্র আত্মার বর্ষণের জন্য প্রস্তুত হইয়াছিল। সেই একই কার্য, তবে আরও অধিক মাত্রায়, এখন সম্পন্ন হইতে হইবে। তখন মানবীয় কর্মীর কেবল আশীর্বাদের জন্য প্রার্থনা করা, এবং প্রভুর অপেক্ষায় থাকা প্রয়োজন ছিল, যেন তিনি তাহার সম্বন্ধে কার্য পরিপূর্ণ করেন। ঈশ্বরই সেই কার্য আরম্ভ করিয়াছেন, এবং তিনিই আপন কার্য সমাপ্ত করিবেন, যীশু খ্রীষ্টে মানুষকে পরিপূর্ণ করিয়া তুলিবেন। কিন্তু প্রারম্ভিক বৃষ্টির দ্বারা প্রতীকীকৃত অনুগ্রহের প্রতি কোনো অবহেলা চলিবে না। কেবল তাহারাই, যাহারা প্রাপ্ত আলোর অনুপাতে জীবনযাপন করে, অধিকতর আলো লাভ করিবে। যদি আমরা প্রতিদিন সক্রিয় খ্রীষ্টীয় সদ্গুণসমূহের প্রকাশে অগ্রসর না হই, তবে আমরা পরবর্তী বৃষ্টিতে পবিত্র আত্মার প্রকাশসমূহ চিনিতে পারিব না। ইহা আমাদের চারিদিকের হৃদয়সমূহের উপরে বর্ষিত হইতেও পারে, কিন্তু আমরা তাহা না উপলব্ধি করিব, না গ্রহণ করিব।» Testimonies to Ministers, 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.
ውንድማማች ዋይት “የጴንጤቆስጤ ወቅት” ብላ በምትጠራው መስመር ዐውድ ውስጥ፣ “የፊተኛው ዝናብ” ክርስቶስ ከተነሣ በኋላ ከሰማያዊ ስብሰባው ወርዶ በደቀ መዛሙርቱ ላይ መተንፈሱ ነበር። “የኋለኛው ዝናብ” ደግሞ በዚህ ዐውድ ውስጥ ጴንጤቆስጤ ነበር። በጴንጤቆስጤ ወቅት አልፋ ጥቂት ጠብታዎች በደቀ መዛሙርቱ ላይ ተነፈሱ፤ በኦሜጋውም ተነፍሰው የነበሩት ደቀ መዛሙርት ለዓለም ሁሉ በእሳት ልሳናት ይናገሩ ነበር። በመጀመሪያውም ሆነ በመጨረሻው የመንፈስ ቅዱስ መገለጥ ነበረ። በመጀመሪያው መለኮት መንፈስ ቅዱሱን በመልእክት አማካይነት ለሰብአዊነት ያስተላልፋል፤ በመጨረሻው ደግሞ በልሳናት (ሰብአዊነት) እና በእሳት (መለኮት) እንደተወከለው መለኮትና ሰብአዊነት ተቀላቅለው መንፈስ ቅዱሱን በመልእክት አማካይነት ለሰብአዊነት ያስተላልፋሉ። በመጀመሪያው ያለው የገብስ በኩራት ፍሬ መባ ከክርስቶስ ትንሣኤ ጋር ይጣጣማል፤ በጴንጤቆስጤ ያለው የስንዴ ሁለቱ እንጀራዎች የበኩራት ፍሬ መባ ደግሞ ከጴንጤቆስጤ ጋር ይጣጣማል።
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.
Esas dos tortas son la única ofrenda que incluía levadura, símbolo del pecado. Las tortas eran cocidas al horno, representando así la eliminación del pecado, pero sosteniendo la verdad de que las dos tortas mecidas que representaban a los ciento cuarenta y cuatro mil eran hombres y mujeres que habían sido pecadores y que habían sido purificados de esos pecados por el Mensajero del Pacto en Malaquías capítulo tres. Así, el alfa de la estación pentecostal representó al Pan del Cielo enseñando a Sus discípulos, y la omega de esa estación tenía a esos mismos discípulos simbolizados como dos tortas de pan que fueron elevadas al cielo. Así, el símbolo de la divinidad y la humanidad en las lenguas de fuego, y la elevación de la ofrenda mecida, que tipificaba a los discípulos llevando el mensaje al mundo, se combinan para identificar que los ciento cuarenta y cuatro mil han de ser elevados como una ofrenda que representa perfectamente a Jesucristo, y Jesucristo representa que la Divinidad combinada con la humanidad no peca.
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.
De „cum a primi ploaia timpurie”, în timp ce se aşteaptă ca „lipsa” „tuturor binecuvântărilor pe care Dumnezeu” le-a „oferit” odată cu „ploaia timpurie” „să fie suplinită de ploaia târzie”, este „o greşeală cumplită”. Ploaia timpurie este „cărările cele vechi” din Ieremia, care au fost identificate ca fiind calea pe care trebuie să umblăm la 9/11. Este „o greşeală cumplită” şi, totodată, o lucrare puternică de rătăcire care îi face pe oameni să creadă că au o solie a ploii târzii zidită pe o stâncă, doar pentru a descoperi, în cele din urmă, că solia lor fusese zidită pe nisip.
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.
Pierre n’eut pas honte d’expliquer directement qui était ivre et qui ne l’était pas, dans sa représentation des cent quarante-quatre mille durant la période de la pluie de l’arrière-saison. Tous les prophètes parlent des derniers jours, et Joël identifie les « ivrognes d’Éphraïm » qui s’éveillent et sont confrontés à la preuve manifeste que le privilège d’être le peuple appelé à proclamer le grand cri du troisième ange sous la puissance de la pluie de l’arrière-saison leur a été ôté pour toujours. Les cent quarante-quatre mille sont formés et scellés durant la période de la pluie de l’arrière-saison, depuis le 11 septembre jusqu’à la loi du dimanche. Ce sont ceux qui suivent l’Agneau partout où Il va.
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.
Peter di Pentecoste melambangkan orang-orang yang memberitakan pekabaran hujan akhir, yang ia dasarkan pada kitab Yoel. Orang-orang Yahudi, yang telah diberi tanggung jawab untuk memelihara Pentakosta sepanjang seluruh sejarah mereka, diberitahukan oleh Petrus bahwa Pentakosta yang kepada mana semua Pentakosta sebelumnya menunjuk ke depan kini sedang digenapi. Orang-orang Yahudi, sebagai pemabuk-pemabuk Efraim, telah demikian mabuk oleh anggur Babel sehingga mereka menuduh Petrus dan kesebelas rasul itu mabuk ketika mereka menyampaikan pekabaran hujan akhir dalam konteks kitab Yoel. Ketika para pemabuk Efraim “terjaga” dalam ayat lima dari pasal pertama kitab Yoel, mereka diperhadapkan dengan proses pengujian hujan akhir, di mana dua golongan dikembangkan. Dalam proses pengujian itu satu golongan mengenali pekabaran hujan akhir dan golongan yang lain tidak.
“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.
«موږ باید د وروستي باران انتظار و نه باسو. هغه پر ټولو هغو راځي چې هغه شبنم او د فضل ورښتونه، چې پر موږ نازلېږي، وپېژني او خپل یې کړي. کله چې موږ د رڼا ټوټې راټولوو، کله چې د خدای پر هغو یقینو رحمتونو ارزښت ږدو، هغه خدای چې خوښوي موږ پر هغه باور ولرو، نو هره وعده به پوره شي. “ځکه لکه څنګه چې ځمکه خپله غوټۍ راوباسي، او لکه څنګه چې باغ هغه څه چې په کې کرل شوي وي راشنه کوي؛ همداسې به مالِک خدای صداقت او ستاینه د ټولو قومونو په وړاندې راشنه کړي.” اشعیا 61:11. ټوله ځمکه باید د خدای له جلاله ډکه شي.» 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.
«То“recognize”» означает «вспомнить или вновь обрести знание», ибо весть позднего дождя распознаётся посредством священных историй прошлого, которые служат иллюстрацией истории позднего дождя. История Петра в день Пятидесятницы была помещена в историческую структуру, изложенную Иоилем. Эта картина у Иоиля вместе с её исполнением у Петра дают двух свидетелей истории Полуночного крика 1844 года. Эти три свидетеля (и другие) должны быть «распознаны» как иллюстрации истории, обстановки и вести позднего дождя.
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.
Lorsque le Christ souffla sur les disciples après être monté puis revenu, ce ne fut que « quelques gouttes » avant la grande effusion de la Pentecôte. Au commencement et à la fin, il y eut une manifestation de l’effusion du Saint-Esprit. Les quelques gouttes venant du Christ sur Ses disciples constituent l’alpha de la période pentecostale, laquelle s’achève avec l’oméga et l’effusion du message allant des disciples vers le monde. L’alpha est marquée par l’offrande des prémices de l’orge et s’achève avec l’offrande des prémices du blé. Le commencement de la pluie de l’arrière-saison fut marqué par l’abaissement des grands édifices de la ville de New York le 11 septembre. Cela marque le commencement de l’histoire qui conduit à la loi du dimanche. Le 11 septembre est représenté par l’offrande des prémices de l’orge, et la loi du dimanche est l’offrande des prémices du blé.
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.
એફ્રાઈમના મદ્યપાઓને આ હકીકત અંગે જાગૃતિ અપાય છે કે તેમનું રાજ્ય તેમની પાસેથી લઈ લેવામાં આવશે અને તેવા લોકો에게 આપવામાં આવશે, જે યોગ્ય ફળ ઉપજાવે. જોયેલ મદ્યપાઓની આજ્ઞાભંગતા આ રીતે પ્રગટ કરે છે કે “અન્ન” અને “પેય” અર્પણો યહોવાના ભવનમાંથી કાપી નાખવામાં આવ્યા છે અને “નવું દ્રાક્ષારસ” તેમના મુખમાંથી કાપી નાખવામાં આવ્યું છે. હિબ્રુમાં “નવું દ્રાક્ષારસ” તાજું નિચોડેલું રસ છે, પરંતુ પાંચમી કલમમાં મદ્યપાઓ જે “દ્રાક્ષારસ” પીવે છે તે ખમણાયેલો રસ છે. દ્રાક્ષારસના બે પ્રકાર છે, જે સિદ્ધાંતનું પ્રતિનિધિત્વ કરે છે; અને જોયેલના સંદર્ભમાં તે સિદ્ધાંત અંતિમ વરસાદનો સંદેશ છે. એફ્રાઈમના મદ્યપાઓ ખમણાયેલો રસ પીતા આવ્યા છે, અને તેઓ “નવા” તાજા નિચોડેલા રસથી “કાપી નાખવામાં” આવ્યા છે. દ્રાક્ષારસના બે પ્રકાર અંતિમ વરસાદના બે સંદેશાઓનું પ્રતિનિધિત્વ કરે છે, અને મદ્યપાઓ શુદ્ધ સંદેશથી “કાપી” નાખવામાં આવ્યા છે. “કાપી નાખવામાં” તરીકે અનુવાદિત હિબ્રુ શબ્દનો આધાર પ્રાચીન કરાર-પ્રથામાં છે, જેમાં પ્રાણીઓને કાપીને તેમના ભાગો વચ્ચે ચાલવામાં આવતું હતું. “કાપી નાખવામાં” આવવું એટલે દેવના કરારજન તરીકે અસ્વીકારવામાં આવવું.
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.
Buku yoel i kombisa vanhu va Xikwembu emasikwini yo hetelela, ku sungula hi Vamillerite lava humeleleke hikwalaho ka ku pfuriwa ka buku ya Danieli hi 1798, ku fika eka lava dzana na makume mune-mune wa magidi, lava humeleleke hikwalaho ka ku pfuriwa ka buku ya Danieli hi 1989. Eku sunguleni, ku chuluriwa ka Moya lowo Kwetsima ku yimeleriwe hi nkarhi lowu sukaka eka nhlengeletano ya mixaxa ya Exeter ku ya fika eka ku hela ka ku langutela ka October 22, 1844. Matimu wolawo ma hetisise xifaniso xa tintombi ta khume xa Matewu makume mambirhi na ntlhanu, lexi tlhelelaka hi rito ni rito ematimwini ya lava dzana na makume mune-mune wa magidi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«ពាក្យប្រៀបប្រដូចអំពីស្ត្រីព្រហ្មចារីទាំងដប់នៅក្នុង ម៉ាថាយ 25 ក៏បង្ហាញអំពីបទពិសោធន៍របស់ប្រជាជនអាដվենទីស្តផងដែរ»។ 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.
« On me renvoie souvent à la parabole des dix vierges, dont cinq étaient sages et cinq insensées. Cette parabole s’est accomplie et s’accomplira jusque dans ses moindres détails, car elle s’applique tout particulièrement à notre époque et, à l’instar du message du troisième ange, elle s’est accomplie et continuera d’être une vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 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.
„Dunia ini sedang terbaring dalam kefasikan, dalam penipuan, dan dalam kesesatan, di bawah bayang-bayang maut,—tertidur, tertidur. Siapakah yang merasakan pergumulan jiwa untuk membangunkan mereka? Suara apakah yang dapat menjangkau mereka? Pikiranku dibawa kepada masa depan ketika isyarat itu akan diberikan, ‘Lihatlah, Mempelai datang; keluarlah untuk menyongsong Dia.’ Tetapi sebagian orang akan telah menunda untuk memperoleh minyak guna mengisi kembali pelita mereka, dan terlambat mereka akan mendapati bahwa tabiat, yang dilambangkan oleh minyak itu, tidak dapat dipindahkan. Minyak itu adalah kebenaran Kristus. Itu melambangkan tabiat, dan tabiat tidak dapat dipindahkan. Tidak seorang pun dapat memperolehkannya bagi orang lain. Setiap orang harus memperoleh bagi dirinya sendiri suatu tabiat yang disucikan dari setiap noda dosa.” Bible Echo, 4 Mei 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Nani “wanaougua uchungu wa nafsi kuamsha” “ulimwengu uliolala katika uovu?” Yoeli anajibu swali hilo:
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.
କିନ୍ତୁ ଏହା ଘଟିବ ଯେ, ଯେ କେହି ପ୍ରଭୁଙ୍କ ନାମକୁ ଡାକିବେ ସେ ଉଦ୍ଧାର ପାଇବେ; କାରଣ ସିଓନ ପର୍ବତରେ ଏବଂ ଯିରୁଶାଲେମରେ ଉଦ୍ଧାର ଥିବ, ଯେପରି ପ୍ରଭୁ କହିଛନ୍ତି, ଏବଂ ସେହି ଅବଶିଷ୍ଟମାନଙ୍କ ମଧ୍ୟରେ ଯାହାଙ୍କୁ ପ୍ରଭୁ ଡାକିବେ। ଯୋଏଲ 2:32।
We will continue these things in the following article.
Ceux-ci feront l’objet de la suite dans l’article suivant.
“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.
“ꯑꯌꯥꯝꯕ ꯅꯨꯡꯇꯥꯡ ꯑꯗꯨꯒꯤ ꯅꯣꯡꯃꯥꯏ ꯂꯧꯔꯕ ꯃꯇꯝꯗꯥ, ꯅꯣꯡꯃꯥꯏꯒꯤ ꯑꯣꯏꯅꯕ ꯑꯦꯃꯃꯥꯎꯁ ꯍꯥꯌꯕ ꯑꯃ ꯖꯦꯔꯨꯁꯂꯦꯝꯗꯒꯤ ꯃꯥꯏꯂꯁ ꯃꯥꯔꯀꯠ ꯅꯤꯄꯥꯜ ꯈꯔꯥ ꯃꯃꯥꯡꯗꯥ ꯂꯝꯗꯨꯅꯥ ꯆꯠꯂꯝꯃꯤ꯫ ꯃꯈꯣꯏ ꯅꯤꯅꯥ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯊꯕꯛꯇꯥ ꯑꯃꯨꯛ ꯂꯩꯇꯕ ꯃꯐꯝ ꯑꯃ ꯐꯪꯂꯣꯏ, ꯑꯗꯨꯃ ꯑꯣꯏꯅꯃꯛ ꯃꯈꯣꯏ ꯃꯍꯥꯛꯇꯥ ꯑꯔꯨꯝꯕꯥ ꯊꯥꯖꯕꯥꯁꯤꯡ ꯑꯣꯏꯔꯝꯃꯤ꯫ ꯃꯈꯣꯏ ꯄꯥꯁꯑꯣꯕꯔ ꯇꯝꯕꯅꯕ ꯂꯝꯅꯥ ꯁꯍꯔꯗꯥ ꯂꯥꯛꯄꯤ, ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯅꯥ ꯊꯣꯛꯂꯛꯄ ꯊꯥꯎꯗꯣꯛꯁꯤꯡꯅꯥ ꯃꯈꯣꯏꯕꯨ ꯌꯥꯝꯅꯥ ꯂꯥꯡꯊꯣꯛꯍꯜꯂꯝꯃꯤ꯫ ꯃꯈꯣꯏꯅꯥ ꯅꯪꯁꯤꯕꯒꯤ ꯃꯇꯝꯒꯤ ꯄꯥꯎ, ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯃꯔꯤꯒꯤ ꯃꯄꯥꯟꯗꯒꯤ ꯂꯧꯊꯣꯛꯄ ꯃꯔꯝꯗꯥ, ꯑꯃꯁꯨꯡ ꯑꯦꯟꯖꯦꯜꯁꯤꯡꯕꯨ ꯎꯕ ꯑꯃꯁꯨꯡ ꯌꯤꯁꯨꯕꯨ ꯊꯦꯡꯅꯈꯤꯕ ꯅꯨꯄꯤꯁꯤꯡꯒꯤ ꯋꯥꯔꯣꯜꯁꯨ ꯇꯥꯔꯛꯈꯤ꯫ ꯃꯈꯣꯏ ꯍꯧꯖꯤꯛ ꯃꯈꯣꯏꯒꯤ ꯌꯨꯝꯁꯤꯡꯗꯥ ꯍꯪꯗꯣꯛꯂꯀꯤ, ꯈꯟꯅꯕ ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯥꯔꯊꯅꯥ ꯇꯧꯅꯕ ꯍꯥꯟꯅꯥ ꯆꯠꯂꯝꯃꯤ꯫ ꯋꯥꯍꯟꯅꯥ ꯃꯈꯣꯏꯅꯥ ꯅꯨꯡꯉꯥꯏꯒꯤ ꯆꯠꯄ ꯑꯗꯨ ꯃꯈꯥ ꯆꯠꯂꯝꯃꯤ, ꯋꯥꯔꯤꯒꯤ ꯃꯐꯝꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯀ꯭ꯔꯨꯁꯤꯐꯤꯛꯁꯟꯒꯤ ꯃꯔꯝꯁꯤꯡ ꯃꯇꯧꯅꯥ ꯋꯥ ꯍꯥꯏꯔꯒꯥ꯫ ꯃꯃꯥꯡꯗꯥ ꯑꯃꯨꯛꯇ ꯃꯈꯣꯏ ꯑꯗꯨꯝꯅꯥ ꯃꯄꯨꯡ ꯐꯥꯅꯥ ꯅꯨꯡꯁꯤꯡꯊꯤꯕ ꯑꯣꯏꯔꯥꯏꯗꯦ꯫ ꯑꯥꯁꯥ ꯂꯩꯇꯕꯥ ꯑꯃꯁꯨꯡ ꯊꯥꯖꯕ ꯃꯊꯪ ꯂꯩꯇꯕꯥ ꯑꯣꯏꯅꯥ, ꯃꯈꯣꯏ ꯀ꯭ꯔꯣꯁꯀꯤ ꯎꯃꯥꯡꯗꯥ ꯆꯠꯂꯝꯃꯤ꯫”
“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.
“Wọ́n kò tíì ti ìrìn àjò wọn lọ jìnà nígbà tí àjèjì kan darapọ̀ mọ́ wọn, ṣùgbọ́n wọ́n ti bọ́ sínú ìbànújẹ́ àti ìrẹ̀wẹ̀sì wọn tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn kò fi kíyèsára wo òun dáadáa. Wọ́n tẹ̀síwájú nínú ìjíròrò wọn, wọ́n ń sọ èrò inú ọkàn wọn jáde. Wọ́n ń ronú lórí àwọn ẹ̀kọ́ tí Kristi ti fún wọn, èyí tí ó dà bí ẹni pé wọn kò lè lóye. Bí wọ́n ṣe ń sọ̀rọ̀ nípa àwọn ìṣẹ̀lẹ̀ tí ó ti ṣẹlẹ̀, Jésù ń fẹ́ gidigidi láti tù wọ́n nínú. Ó ti rí ìbànújẹ́ wọn; Ó lóye àwọn èrò tí ó ń ta ko ara wọn, tí ó sì ń dá wọn lórí, tí ó mú ìrònú yìí wá sí ọkàn wọn pé, Ṣé Ọkùnrin yìí, ẹni tí ó jẹ́ kí a rẹ̀ ara rẹ̀ sílẹ̀ dé ìtẹ́júkòkòrò bẹ́ẹ̀, lè jẹ́ Kristi náà? Ìbànújẹ́ wọn kò ṣeé dí mọ́, wọ́n sì sunkún. Jésù mọ̀ pé ọkàn wọn ti di mọ́ Ọ nínú ìfẹ́, ó sì ń fẹ́ gidigidi láti nu omijé wọn kúrò, kí ó sì kún wọn fún ayọ̀ àti inú dídùn. Ṣùgbọ́n ó gbọdọ̀ kọ́kọ́ fún wọn ní àwọn ẹ̀kọ́ tí wọn kì yóò gbàgbé láéláé.
“‘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.’
“‘Oo ne a re ho bona, Ke puisano efe ena eo le e buisanang, ge le sa sepela, gomme le nyamile? Gomme yo mongwe wa bona, yo leina la gagwe e bego e le Kleopa, ge a araba a re go Yena, Na ke Wena feela moeti Jerusalema, gomme ga se wa tseba dilo tše di diregilego gona mehleng ye?’ Ba Mo anegela ka go nyamišega ga bona mabapi le Mong wa bona, ‘yo e bego e le moporofeta yo matla medirong le mantšung pele ga Modimo le pele ga setšhaba ka moka;’ eupša, ba re, ‘baperisita ba bagolo le babuši ba rena ba Mo gafetše gore a ahlolelwe lehu, gomme ba Mo kokotetše sefapanong.’ Ka dipelo tše di opšwego ke go nyamišega, le ka melomo ye e thothomelago, ba oketša ka gore, ‘Re be re holofetše gore ke Yena yo a tlago go lopolla Isiraele; gomme ntle le tše ka moka, lehono ke letšatši la boraro ge e sa le dilo tše di dirilwe.’”
“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.
«ተማሪዎቹ የክርስቶስን ቃላት አላስታወሱምና፣ የተፈጸመውን ነገር እርሱ አስቀድሞ እንደ ተናገረ አላስተዋሉም የሚለው እንግዳ ነው! የመግለጫው የመጨረሻ ክፍል እንደ መጀመሪያው ክፍል በእርግጥ እንደሚፈጸም፣ በሦስተኛውም ቀን እንደሚነሣ አላስተዋሉም። ይህ ሊያስታውሱት የሚገባቸው ክፍል ነበር። ካህናቱና አለቆቹ ግን ይህን አልረሱም። ‘ከስንብቱ ቀጥሎ ባለው ቀን የካህናት አለቆችና ፈሪሳውያን ወደ ጲላጦስ ተሰብስበው፣ ጌታ ሆይ፣ ያ አታላይ ሰው ገና በሕይወት ሳለ ከሦስት ቀን በኋላ እነሣለሁ ብሎ እንደ ተናገረ እናስታውሳለን አሉ።’ ማቴዎስ 27:62, 63። ተማሪዎቹ ግን እነዚህን ቃላት አላስታወሱም።»
“‘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.
“‘Apoi El le-a zis: O, nepricepuților și zăbavnici cu inima să credeți tot ce au spus prorocii! Nu trebuia oare Hristos să sufere aceste lucruri și să intre în slava Sa?’ Ucenicii se întrebau cine putea fi acest străin, de le pătrundea până în adâncul sufletului și vorbea cu atâta stăruință, duioșie și compătimire, și cu atâta plinătate de nădejde. Pentru întâia oară de la trădarea lui Hristos, au început să simtă nădejde. Adesea își aținteau privirea asupra Însoțitorului lor și gândeau că cuvintele Lui erau întocmai cuvintele pe care le-ar fi rostit Hristos. Erau cuprinși de uimire, iar inimile lor au început să bată de așteptare plină de bucurie.”
“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.
“Laga soo bilaabo Muuse, oo ah Alfa-da qudheeda ee taariikhda Kitaabka Quduuska ah, Masiixu wuxuu ku fasiray Qorniinka oo dhan waxyaalihii isaga qudhiisa ku saabsanaa. Haddii uu markii hore isagu isu muujin lahaa iyaga, qalbigoodu wuu qanci lahaa. Buuxnaanta farxaddooda dhexdeeda wax kale uma ay gaajoon lahaayeen. Laakiin waxaa lagama maarmaan u ahayd inay fahmaan markhaatifurka ay noocyada iyo waxsii sheegyada Axdiga Hore isaga u sideen. Kuwaas ayay ahayd in rumaysadkoodu ku dhisnaado. Masiixu mucjiso ma samayn si uu iyaga uga dhaadhiciyo, laakiin hawshiisii ugu horraysay waxay ahayd inuu Qorniinka u fasiro. Waxay dhimashadiisii u arkeen burburka rajadoodii oo dhan. Haddaba wuxuu nebiyada ka tusay in taasu ay ahayd caddaynta ugu xoogga badan ee rumaysadkooda.”
“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.
“在教导这些门徒时，耶稣显明了旧约作为祂使命之见证的重要性。现今许多自称为基督徒的人弃绝旧约，声称它已毫无用处。但这并不是基督的教训。祂对旧约极其重视，甚至曾说：‘若不听从摩西和先知的话，就是有一个从死里复活的，他们也是不听劝。’路加福音 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.
« C’est la voix du Christ qui parle par l’intermédiaire des patriarches et des prophètes, depuis les jours d’Adam jusqu’aux scènes finales du temps. Le Sauveur est révélé dans l’Ancien Testament avec autant de clarté que dans le Nouveau. C’est la lumière du passé prophétique qui fait ressortir, avec clarté et beauté, la vie du Christ et les enseignements du Nouveau Testament. Les miracles du Christ sont une preuve de sa divinité ; mais une preuve plus forte encore qu’il est le Rédempteur du monde se trouve dans la comparaison des prophéties de l’Ancien Testament avec l’histoire du Nouveau. »
“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.
「預言に基づいて論じながら、キリストは御自分が人性においていかなるお方であるべきかについて、弟子たちに正しい理解を与えられた。人々の願望に従ってその御座と王権を取るメシヤに関する彼らの期待は、誤った導きとなっていた。それは、キリストが占め得る最も高い地位から最も低い地位へと降られたことを、正しく把握する妨げとなるのであった。キリストは、弟子たちの観念があらゆる点において純粋で真実であることを望まれた。彼らは、御自分に割り当てられた苦難の杯について、できる限り理解しなければならなかった。キリストは、彼らにはなお理解し得ないその恐るべき闘争が、世界の基が据えられる前に結ばれた契約の成就であることを示された。キリストは死なねばならなかった。律法のすべての違反者が、もし罪のうちにとどまり続けるなら死ななければならないのと同様である。これらすべては起こるべきことであった。しかし、それは敗北に終わるのではなく、栄光ある永遠の勝利に終わるのであった。イエスは彼らに、世を罪から救うために、あらゆる努力が払われなければならないと告げられた。イエスに従う者たちは、主が生きられたように生き、主が働かれたように働き、熱烈で忍耐強い努力をもって進まなければならない。」
“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.
“Na ci gaban Almasihu ya yi wa almajiransa magana, yana buɗe hankalinsu domin su fahimci Nassosi. Almajiran sun gaji, amma tattaunawar ba ta lafa ba. Kalmomin rai da tabbaci suka riƙa fitowa daga bakin Mai Ceto. Amma duk da haka idanunsu suna kange. Yayin da Ya ba su labarin hallakar Urushalima, suka dubi birnin da aka ƙaddara ga halaka da hawaye. Amma har yanzu kaɗan ne suka yi zaton ko wanene abokin tafiyarsu. Ba su yi tunanin cewa batun tattaunawarsu ne yake tafiya a gefensu ba; gama Almasihu ya yi magana game da Kansa kamar dai wani dabam ne. Suka ɗauka cewa Yana ɗaya daga cikin waɗanda suka halarci babban idi, kuma yanzu yana komawa gidansa. Ya yi tafiya da taka-tsantsan kamar su a kan duwatsu masu kaifi, yana ɗan tsayawa tare da su lokaci-lokaci domin su ɗan huta. Haka suka ci gaba da tafiya a kan hanyar tsaunuka, yayinda Wanda ba da daɗewa ba zai ɗauki matsayinsa a hannun dama na Allah, kuma Wanda zai iya cewa, ‘An ba Ni dukan iko cikin sama da cikin ƙasa,’ yake tafiya a gefensu. 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.’
“Leeto lohle letsatsi le ne le se le liketse, ’me pele baeti ba fihla moo ba tla phomola teng, basebetsi ba masimong ba ne ba se ba tlohetse mosebetsi oa bona. Ha barutuoa ba le haufi le ho kena lehaeng la bona, osele eo a bonahala eka o tla tsoela pele ka leeto la Hae. Empa barutuoa ba ile ba ikutloa ba huleloa ho Eena. Meea ea bona e ne e lapetse ho utloa tse ling hape ho Eena. ‘Lula le rona,’ ba rialo. O ne a bonahala eka ha a amohele memo eo, empa ba e mo phehella, ba mo kopa ka tieo, ba re, ‘Mantsiboea a se a atametse, ’me letsatsi le se le phirimile haholo.’ Kreste a inehela kopong eo, ’me ‘a kena ho lula le bona.’”
“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.
“Banafunzi wangelikosa kusisitiza mwaliko wao, wasingalijua kwamba mwenzao wa safari alikuwa Bwana aliyefufuka. Kristo kamwe hajilazimishi kwa yeyote. Hujishughulisha na wale wanaomhitaji. Kwa furaha ataingia katika nyumba iliyo ya unyenyekevu mkuu, na kuutia moyo moyo wa hali ya chini kabisa. Lakini watu wakiwa wasiojali mno hata wasimfikirie Mgeni wa mbinguni, au wasimwombe akae pamoja nao, hupita zake. Hivyo wengi hupata hasara kubwa. Hawamjui Kristo zaidi kuliko walivyomjua wanafunzi alipokuwa akitembea pamoja nao njiani.
“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!
«Սովորական երեկոյան հացի սեղանը շուտով պատրաստվում է։ Այն դրվում է հյուրի առջև, Ով նստել է սեղանի գլխին։ Այժմ Նա մեկնում է Իր ձեռքերը՝ ուտելիքը օրհնելու համար։ Աշակերտները զարմանքով ետ են քաշվում։ Նրանց ուղեկիցը մեկնում է Իր ձեռքերը ճիշտ նույն կերպ, ինչպես նրանց Վարդապետն էր սովորաբար անում։ Նրանք նորից նայում են, և ահա Նրա ձեռքերի վրա տեսնում են մեխերի հետքերը։ Երկուսն էլ միաժամանակ բացականչում են. Տե՛ր Հիսուսն է։ Նա հարություն է առել մեռելներից»։
“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?’
‘Tôi đứng dậy để gieo mình dưới chân Ngài và thờ phượng Ngài, nhưng Ngài đã khuất khỏi mắt họ. Họ nhìn nơi mà Đấng có thân thể vừa mới nằm trong mồ đã đứng, và nói với nhau rằng: “Lòng chúng ta há chẳng bừng cháy trong chúng ta sao, khi Ngài phán với chúng ta dọc đường, và khi Ngài mở Kinh Thánh cho chúng ta?”’
“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.
“Lekin is mahaan susamachar ko sunane ke liye ve baithkar baat nahin kar sakte. Unki thakaan aur bhookh door ho gayi hai. Ve apna bhojan bina chakhe chhod dete hain, aur anand se paripurn hokar turant usi maarg par phir nikal padte hain jisse ve aaye the, nagar mein chelon ko yah samachar dene ke liye sheeghrata karte hue. Maarg ke kuchh bhaag surakshit nahin hain, parantu ve khadi jagahon par chadhte hain, chikni chattaanon par phisalte hue. Ve na dekhte hain, na jaante hain, ki unhen Uski raksha prapt hai jisne unke saath us maarg par yatra ki hai. Apne yatra-dand ko haath mein liye hue, ve aage badhte chalte hain, is ichchha ke saath ki jitni tezi se ve sahas kar saken usse bhi adhik tezi se jaayen. Ve apna raasta kho dete hain, par use phir paa lete hain. Kabhi daudte hue, kabhi ladkhadate hue, ve nirantar aage badhte hain, aur unka adrishya Saathi poore maarg mein nikat hi unke paas rehta hai.”
“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.
“Alẹ ṣú, ṣùgbọ́n Oòrùn Òdodo ń tàn sórí wọn. Ọkàn wọn ń fò fún ayọ̀. Wọ́n dàbí ẹni pé wọ́n wà nínú ayé tuntun kan. Kristi jẹ́ Olùgbàlà alààyè. Wọ́n kò tún ṣọ̀fọ̀ Rẹ̀ gẹ́gẹ́ bí ẹni tí ó ti kú mọ́. Kristi ti jí dìde—léraléra ni wọ́n ń tún un sọ. Èyí ni ìhìnrere tí wọ́n ń gbé lọ sọ́dọ̀ àwọn tí ń ṣọ̀fọ̀. Wọ́n gbọ́dọ̀ sọ ìtàn àgbàyanu ìrìn-àjò lọ sí Emau fún wọn. Wọ́n gbọ́dọ̀ sọ ẹni tí ó darapọ̀ mọ́ wọn lójú ọ̀nà. Wọ́n ru ìhìnrere tí ó tóbi jùlọ tí a ti fi fún ayé rí, ìhìnrere ayọ̀ lórí èyí tí ìrètí ẹbí ènìyàn fún àkókò yìí àti fún ayérayé gbé lé.” The Desire of Ages, 795–801.