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.

Wa zai koya wa sani? wa kuma zai sa ya fahimci koyarwa? waɗanda aka yaye daga nono, waɗanda kuma aka cire daga ƙirji.

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.

Gama dole ne ya kasance bisa ƙa’ida, ƙa’ida bisa ƙa’ida; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan kuma a can: Gama da leɓuna masu tuntuɓe da wani harshe dabam zai yi magana da wannan jama’a. Ga waɗanda ya ce musu, Wannan ita ce hutu da za ku sa masu gajiya su huta da shi; kuma wannan ita ce wartsakewa: duk da haka ba su so su ji ba.

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.

Amma maganar Ubangiji ta zama a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; a nan kaɗan, a can kaɗan; domin su tafi, su fāɗi da baya, a kakkarya su, a kama su da tarko, a kuma cafke su.

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.

Saboda haka ku ji maganar Ubangiji, ku mutane masu ba’a, waɗanda kuke mulkin wannan jama’a da take cikin Urushalima. Domin kun ce, Mun yi alkawari da mutuwa, kuma da lahira mun yi yarjejeniya; sa’ad da annobar da take kwarara za ta ratsa, ba za ta same mu ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin ruɗu muka ɓoye kanmu: Saboda haka ga abin da Ubangiji Allah yana cewa, Duba, na kafa a Sihiyona dutse domin tushe, gwadadden dutse, dutse mai daraja na kusurwa, tabbataccen tushe: duk wanda ya gaskata ba zai yi hanzari ba. Haka kuma zan aza shari’a bisa ma’auni, adalci kuma bisa ma’aunin tsaye: ƙanƙara za ta share mafakar ƙarya, ruwaye kuma za su cika wurin ɓoyewa. Kuma alkawarinku da mutuwa za a rushe shi, yarjejeniyarku kuma da lahira ba za ta tsaya ba; sa’ad da annobar da take kwarara za ta ratsa, sa’an nan za a tattake ku da ita. Ishaya 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.

Mazambatan mutane da suke mulkin Urushalima su ne shugabannin cocin Seventh-day Adventist na Laodicea, waɗanda a ayoyi kaɗan kafin nan, Ishaya ya bayyana a matsayin “maye na Ifraimu” da kuma “rawanin girman kai.” A ranar Fentikos, Bitrus ya amsa wa waɗanda suke iƙirarin cewa ana shelanta saƙon ne ta bakin mutane masu maye. Lokacin ruwan sama na ƙarshe yana magana ne game da saƙon ruwan sama na ƙarshe na gaskiya da na ƙarya. Saƙo daga wurin Ubangiji kullum yana haifar da rukuni biyu na masu bauta, kuma duka rukunan biyu suna shan ruwan inabi. Saƙon da aka tsarkake, ko ruwan inabi da aka tsarkake, shi ne abin da aka yanke daga bakin marasa aminci a cikin Joel.

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.

Ku farka, ku mashaya; ku yi kuka; ku yi kururuwa, dukanku masu shan ruwan inabi, saboda sabon ruwan inabi; gama an yanke shi daga bakunanku. 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.

A cikin sura ta ɗaya ta Joel, an hukunta kuma an yanke wa mugayen manoman gonar inabi, waɗanda suke wakiltar cocin Adventist ta Rana ta Bakwai ta Laodiceya, hukunci dangane da yadda aka “yanke” “sabon ruwan inabi” daga bakunansu. Allah ya yanke ko ya hana zubowar Ruhun Allah a cikin ruwan sama na ƙarshe, kamar yadda ake wakilta da “hadayun gari da na sha,” daga mugayen, mashayan manoman gonar inabin.

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.

An yanke hadayar gari da hadayar sha daga gidan Ubangiji; firistoci, masu hidimar Ubangiji, suna makoki. Gona ta lalace, ƙasa tana makoki; gama hatsi ya lalace; sabon ruwan inabi ya ƙafe, mai ya yi rauni. Ku ji kunya, ya ku manoma; ku yi kururuwa, ya ku masu kula da gonakin inabi, saboda alkama da saboda sha'ir; domin girbin gona ya hallaka. Itacen inabi ya ƙafe, itacen ɓaure kuma ya yi rauni; itacen rumman, itacen dabino kuma, da itacen tuffa, har ma dukan itatuwan jeji, sun bushe; domin farin ciki ya bushe daga ’ya’yan mutane. Ku ɗaura tsummoki, ku yi makoki, ya ku firistoci; ku yi kururuwa, ya ku masu hidimar bagade; ku zo, ku kwana dukan dare cikin tsummoki, ya ku masu hidimar Allahna; gama an hana hadayar gari da hadayar sha daga gidan Allahnku. Ku tsarkake azumi, ku kira babban taro mai tsarki, ku tattara dattawa da dukan mazaunan ƙasar zuwa gidan Ubangiji Allahnku, ku yi kuka ga Ubangiji, Kaiton wannan rana! gama ranar Ubangiji ta gabato, kuma za ta zo kamar hallaka daga wurin Maɗaukaki. Ashe, ba a yanke abinci a gaban idanunmu ba, har ma farin ciki da murna daga gidan Allahnmu? Yowel 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.”

Sa’ad da “mashayan Efraimu” na Ishaya suka “farka” a cikin Yowel, abin da suka farka zuwa gare shi shi ne saƙon ruwan sama na ƙarshe—wanda aka wakilta a matsayin “sabon ruwan inabi.” An hana shi ga zaɓaɓɓun mutanen alkawarin Allah. “Hatsi” a cikin nassin kalma ce ta gaba ɗaya ga iri, kuma Maganar Allah ita ce Gurasar Sama, kuma a cikin nassin, an “lalatar” da ita.

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.

“Sabon ruwan inabi” shi ne saƙon gaskiya na yanzu da ya iso a 9/11. “Sabon ruwan inabin ya bushe” kuma “an yanke shi,” domin “sabon ruwan inabi” ana gane shi ne kawai ta waɗanda suke komawa ga “tsoffin” hanyoyin Irmiya, gama saƙon “sabo” kullum yana cikin daidaito da saƙon “tsoho.” Kalmar da aka fassara da “ya bushe” tana nufin “yin kunya” a cikin Ibraniyanci.

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.

Waɗanda suke “kunya” su ne babban batu a cikin littafin Joel da annabawa. Masu maye na Ifraimu suna jin kunyar saƙonsu na ƙarya game da ruwan sama na ƙarshen zamani, wanda sau da yawa ake kira saƙon “salama da zaman lafiya.” Alamomi uku na hatsi, sabon ruwan inabi, da mai suna wakiltar saƙon ruwan sama na ƙarshen zamani. Ruwan sama na ƙarshen zamani kuma ana wakilta shi a matsayin zubowar Ruhu Mai Tsarki.

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.

Aikin Ruhu Mai Tsarki shi ne ya tabbatar game da zunubi, da adalci, da kuma hukunci, kuma a cikin wannan tsarin ne daidai. Maganar Allah tana tabbatar da zunubi, kuma ana wakiltarta da “hatsi.” Mallakar “sabon ruwan inabi” tana nuna waɗanda suke da Ruhu Mai Tsarki a cikinsu, wanda ake wakilta da “ruwan sama” har ila yau kuma da “ruwan inabi,” gama ana iya nuna a sarari cewa duka “ruwan sama” da “ruwan inabi” saƙo ne ko kuma koyarwa ce.

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.

Duk da haka ina gaya muku gaskiya; ya fi muku amfani in tafi: gama in ban tafi ba, Mai Ta’aziyya ba zai zo gare ku ba; amma in na tafi, zan aiko shi gare ku. Kuma sa’ad da ya zo, zai hukunta duniya game da zunubi, da adalci, da shari’a: Game da zunubi, domin ba su gaskata da ni ba; Game da adalci, domin ina zuwa wurin Ubana, kuma ba za ku ƙara ganina ba; Game da shari’a, domin an riga an hukunta shugaban wannan duniya. Har yanzu ina da abubuwa da yawa da zan faɗa muku, amma ba za ku iya ɗaukarsu yanzu ba. Amma sa’ad da shi, Ruhun gaskiya, ya zo, zai bishe ku cikin dukan gaskiya: gama ba zai yi magana daga kansa ba; amma duk abin da zai ji, shi zai faɗa: kuma zai nuna muku abubuwan da za su zo. Yohanna 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!”

“Masarar” Yowel ita ce Maganar Allah, wadda take tabbatar da “zunubi.” “Adalci” yana bayyana ta wurin waɗanda suka haɗa mutuntakarsu da allahntaka ta wurin saƙon gaskiyar yanzu wanda aka wakilta a matsayin “sabon” (“gaskiyar-yanzu”) “ruwan inabi” (“saƙo”). “Mai” kuma alama ce ta “shari’a,” gama “shari’a” tana dogara ne a kan ko waɗanda ake yi wa shari’a suna da “mai.” Masara, sabon ruwan inabi, da mai na Yowel su ne tabbatarwar zunubi, adalci, da shari’a. Dukan sassa na aikin Ruhu Mai Tsarki dangane da zubowar ruwan sama na ƙarshen lokaci su ne suke tattaro gaskiyoyin da za su gwada Adventisancin Laodiceya tun daga 9/11 lokacin da Yowel ya umarce su da cewa, “Ku farka!”

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.

Alamomi uku na saƙon ruwan sama na ƙarshe suna daidaita da saƙonnin mala’iku uku na Wahayi sura ta goma sha huɗu, kuma “manoma” za su “ji kunya,” “masu kula da gonakin inabi” kuma za su “yi kuka mai ƙarfi.” A cikin Joel mutanen Allah ba za su taɓa jin kunya ba.

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.

Kuma za ku sani cewa ni ne a tsakiyar Isra’ila, kuma cewa ni ne Ubangiji Allahnku, ba wani kuma: jama’ata kuwa ba za su taɓa kunyata ba. Joel 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.

Manoma da masu gyaran inabi sun kunyata, suna kuka da kururuwa, domin saƙon ruwan sama na ƙarshe na jabu da suke gabatarwa ba shi da ikon haifar da rai a gonar inabin da aka ba su su kula da ita. Adventism ta sani daga wurin annabawarsu mace cewa an kira su domin su cika ƙwarewar ruwan sama na ƙarshe, amma amfanin gonaki ya bushe. Sun kunyata suna kuma kuka musamman “saboda alkama da saboda sha'ir.” Miƙar ’ya’yan fari na “sha'ir” a ranar tashin Kristi ya fara lokacin Fentikos wanda ya ƙare a Fentikos da miƙar ’ya’yan fari na “alkama” ta Fentikos. Mashayan giya na Efraim sun kunyata domin suna a ɓangaren da ba daidai ba na lokacin Fentikos, wanda ake maimaitawa daga 9/11 har zuwa dokar Lahadi, sa’ad da ruwan sama na ƙarshe yake sauka.

“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.

“Mutane da yawa sun kasa, a babban ma’auni, su karɓi ruwan sama na fari. Ba su sami dukan albarkatun da Allah ya tanada musu ta haka ba. Suna tsammanin za a cike wannan gibi ta wurin ruwan sama na baya. Sa’ad da za a ba da mafi yalwar ɗimbin alheri, suna nufin su buɗe zukatansu domin su karɓe shi. Suna yin mummunan kuskure. Aikin da Allah ya fara a cikin zuciyar mutum ta wurin ba da haskensa da saninsa dole ne ya ci gaba a kowane lokaci. Kowane mutum dole ne ya gane bukatarsa ta kansa. Dole ne a zubar da zuciya daga kowane ƙazanta, a kuma tsarkake ta domin zaman Ruhu a cikinta. Ta wurin furci da barin zunubi ne, ta wurin addu’a mai ƙwazo da keɓe kansu ga Allah, almajirai na farko suka shirya domin zubowar Ruhu Mai Tsarki a Ranar Pentikost. Haka nan wannan aikin, sai dai a ma’auni mafi girma, dole ne a yi shi yanzu. A wancan lokacin, wakilin ɗan adam kawai ya kamata ya roƙi albarkar, ya kuma jira Ubangiji ya kammala aikin da ya shafe shi. Allah ne ya fara aikin, kuma Shi ne zai gama aikinsa, yana mai cika mutum cikin Yesu Kristi. Amma kada a yi sakaci da alherin da ruwan sama na fari yake wakilta. Waɗanda kaɗai suke tafiya daidai da hasken da suke da shi ne za su karɓi haske mafi girma. Sai dai idan muna ci gaba kowace rana a nuna kyawawan ɗabi’un Kirista masu aiki a rayuwarmu, ba za mu gane bayyanuwar Ruhu Mai Tsarki a cikin ruwan sama na baya ba. Yana iya kasancewa yana sauka a kan zukata da suke kewaye da mu ko’ina, amma ba za mu gane shi ko mu karɓe shi ba.” 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.

A cikin mahallin layin da ’Yar’uwa White ta kira “lokacin Fentikos,” “ruwan fari” shi ne Kristi yana hura wa almajiran numfashi bayan ya sauko daga taronsa na sama bayan an tashe shi daga matattu. “Ruwan baya” a cikin wannan mahallin kuwa shi ne Fentikos. A alfa na lokacin Fentikos an hura ’yan ɗigon kaɗan a kan almajiran, kuma a omega almajiran da aka hura musu suna magana da harsunan wuta ga dukan duniya. Bayyanuwar Ruhu Mai Tsarki a farkon da kuma a ƙarshe. Allantaka tana isar da Ruhu Mai Tsarki ga ’yan Adam ta wurin saƙo a farkon, sannan allantaka da ’yan Adam a haɗe, kamar yadda harsuna (’yan Adam) da wuta (Allantaka) suke wakilta, suna isar da Ruhu Mai Tsarki ga ’yan Adam ta wurin saƙo a ƙarshe. Miƙar ’ya’yan fari na sha’ir a farkon ta yi daidai da tashin Kristi daga matattu, kuma burodin alkama guda biyu a miƙar ’ya’yan fari ta Fentikos sun yi daidai da Fentikos.

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.

Waɗannan gurasa biyu ne kaɗai hadaya wadda ta ƙunshi yisti, alamar zunubi. An toya gurasan, ta haka suna wakiltar kawar da zunubi, amma suna tabbatar da gaskiyar cewa waɗannan gurasan kaɗawa biyu da suke wakiltar dubu ɗari da arba’in da huɗu maza da mata ne waɗanda suka kasance masu zunubi, amma Manzon Alkawari a Malaki sura ta uku ya tsarkake su daga waɗannan zunuban. Saboda haka, alfa na lokacin Fentikos ya wakilci Gurasar Sama tana koyar da almajiransa, kuma omega na wannan lokaci ya kasance da waɗannan almajirai guda ɗaya waɗanda aka alamta da gurasan burodi biyu da aka ɗaga zuwa sama. Saboda haka, alamar allahntaka da mutuntaka ta harsunan wuta da kuma ɗagawar hadayar kaɗawa, wadda ta misalta almajiran suna kai saƙon ga duniya, sun haɗu wajen bayyana cewa dole ne a ɗaga dubu ɗari da arba’in da huɗu a matsayin hadaya wadda ke wakiltar Yesu Almasihu daidai, kuma Yesu Almasihu yana wakiltar cewa Allahntaka haɗe da mutuntaka ba sa yin zunubi.

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.

Rashin “karɓar ruwan sama na fari” alhali ana sa rai cewa “rashin” “dukan albarkatun da Allah” “ya tanada” tare da “ruwan sama na fari” “za a cika su da ruwan sama na baya” “mummunan kuskure ne.” Ruwan sama na fari shi ne “tsoffin hanyoyi” na Irmiya, waɗanda aka bayyana a matsayin hanyar da za a bi a 9/11. Wannan “mummunan kuskure ne,” haka kuma ruɗani ne mai ƙarfi da yake kai mutane su yi zaton suna da saƙon ruwan sama na baya da aka gina a kan dutse, sai daga baya su gane cewa an gina saƙonsu ne a kan yashi.

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.

Bitrus bai ji kunyar bayyana kai tsaye su waye masu maye, da kuma su waye ba masu maye ba, a wakiltarsa ta mutum ɗari da dubu arba’in da huɗu a lokacin ruwan sama na ƙarshe. Dukan annabawa suna magana ne game da kwanaki na ƙarshe, kuma Yowel yana bayyana “mashayan Efraim” suna farkawa ana kuma fuskantarsu da hujja bayyananna cewa an riga an cire musu gata na kasancewa mutanen da za su shelanta ƙara mai ƙarfi ta mala’ika na uku a ƙarƙashin ikon ruwan sama na ƙarshe har abada. Mutum ɗari da dubu arba’in da huɗu ana gina su ana kuma hatimce su a lokacin ruwan sama na ƙarshe daga 9/11 har zuwa dokar Lahadi. Su ne waɗanda suke bin Ɗan Ragon duk inda Ya tafi.

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.

Bitrus a Ranar Fentikos yana wakiltar waɗannan mutanen da suke shelanta saƙon ruwan sama na ƙarshe, wanda ya kafa a kan littafin Yoel. Yahudawan, waɗanda aka ba su alhakin kiyaye Fentikos a dukan tsawon tarihinsu, Bitrus yana sanar da su cewa Fentikos ɗin da dukan Fentikos na baya suka nuna a gaba gare shi, yanzu yana cika. Yahudawan, kamar mashayan Ifraimu, sun bugu ƙwarai da ruwan inabin Babila har suka zargi Bitrus da goma sha ɗayan da shaye-shaye yayin da suke gabatar da saƙon ruwan sama na ƙarshe cikin mahallin littafin Yoel. Sa’ad da mashayan Ifraimu suka “farka” a aya ta biyar ta sura ta farko ta Yoel, ana fuskantar da su da tsarin gwaji na ruwan sama na ƙarshe inda ake haɓaka rukuni biyu. A cikin wannan tsarin gwaji, rukuni ɗaya yana gane saƙon ruwan sama na ƙarshe, ɗayan kuma ba ya gane shi.

“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.

“Kada mu jira ruwan sama na ƙarshe. Yana zuwa ne bisa ga dukan waɗanda za su gane kuma su mallaki raɓa da ruwan yafa na alherin da suke saukowa a kanmu. Sa’ad da muka tattara ƙananan gutsattsarin haske, sa’ad da muka daraja tabbatattun jinƙan Allah, wanda yake ƙaunar mu dogara gare Shi, to, kowace alkawari za ta cika. ‘Gama kamar yadda ƙasa take fitar da toho nata, kamar yadda lambu kuma yake sa abubuwan da aka shuka a cikinsa su tsiro; haka Ubangiji Allah zai sa adalci da yabo su tsiro a gaban dukan al’ummai.’ Ishaya 61:11. Dukan duniya za a cika ta da ɗaukakar Allah.” 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.

“Gane” na nufin “tunowa ko kuma dawo da sani,” domin ana gane saƙon ruwan sama na ƙarshe ta wurin tarihohi masu tsarki na dā waɗanda suke kwatanta tarihin ruwan sama na ƙarshe. An kafa tarihin Bitrus a ranar Fentikos a cikin tsarin tarihi da Yoel ya gabatar. Yanayin da Yoel ya kafa tare da cikar da Bitrus ya yi suna ba da shaidu biyu ga tarihin Kiran Tsakar Dare na 1844. Waɗannan shaidu uku (da wasu ma) ya kamata a “gane” su a matsayin misalai na tarihi, yanayi, da saƙon ruwan sama na ƙarshe.

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.

Sa’ad da Almasihu ya hura wa almajiran bayan Ya hau sama sa’an nan kuma Ya dawo, hakan ya kasance kamar “’yan digo kaɗan” kafin babban zubowar nan a ranar Fentikos. A farkon da kuma a ƙarshe an sami bayyanuwar zubowar Ruhu Mai Tsarki. Waɗannan ’yan digo daga Almasihu zuwa ga almajiransa su ne alfa na zamanin Fentikos wanda yake ƙarewa da omega da kuma zubowar saƙo daga almajiran zuwa ga duniya. Ana yi wa alfa alama da hadayar nunan fari ta sha’ir, kuma tana ƙarewa da hadayar nunan fari ta alkama. An yi wa farkon ruwan sama na ƙarshe alama da rushewar manyan gine-ginen Birnin New York a ranar 9/11. Hakan yana nuna farkon tarihin da yake kaiwa zuwa dokar Lahadi. Ana wakiltar 9/11 da hadayar nunan fari ta sha’ir, kuma dokar Lahadi ita ce hadayar nunan fari ta alkama.

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.

Masu maye na Ifraimu an farkar da su zuwa ga hakikanin cewa za a karɓe mulkinsu daga hannunsu a ba shi ga wata al’umma wadda za ta haifi ’ya’yan da suka dace. Yowel ya bayyana rashin biyayyar masu mayen ta wurin nuna cewa an yanke hadayun “abinci” da na “abin sha” daga gidan Ubangiji, kuma an yanke “sabon ruwan inabi” daga bakunansu. “Sabon ruwan inabi” a cikin Ibrananci ruwan ’ya’yan itace ne da aka matse yanzu-yanzu, amma “ruwan inabi” da masu mayen suke sha a aya ta biyar ruwan da ya yi tsima ne. Nau’i biyu na ruwan inabi, waɗanda suke wakiltar koyarwa, kuma a cikin mahallin Yowel wannan koyarwar ita ce saƙon ruwan sama na ƙarshe. Masu maye na Ifraimu suna shan ruwan da ya yi tsima, kuma an “yanke” su daga “sabon” ruwan da aka matse yanzu-yanzu. Nau’i biyu na ruwan inabi suna wakiltar saƙonni biyu na ruwan sama na ƙarshe, kuma an “yanke” masu mayen daga tsantsar saƙon. Kalmar Ibrananci da aka fassara da “yanke” ta samo asali ne daga tsohuwar al’adar alkawari ta yanka dabbobi a yi tafiya a tsakanin sassan. A “yanke” mutum yana nufin a ƙi shi a matsayin mutanen alkawarin Allah.

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.

Littafin Yo’el yana bayyana mutanen Allah a kwanakin ƙarshe, yana farawa da Millerites waɗanda suka taso a sakamakon buɗe littafin Daniyel a shekara ta 1798, yana kuma ƙarewa da dubu ɗari da arba’in da huɗu, waɗanda suka taso a sakamakon buɗe littafin Daniyel a shekara ta 1989. A farko, zubowar Ruhu Mai Tsarki ta kasance wakilta ta lokacin da ya fara daga taron sansani na Exeter har zuwa babban baƙin cikin ranar 22 ga Oktoba, 1844. Wannan tarihi ya cika misalin budurwai goma na Matiyu ashirin da biyar, wanda ake maimaitawa dalla-dalla har da kowace kalma a cikin tarihin dubu ɗari da arba’in da huɗu.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Misalin budurwai goma na cikin Matta 25 shi ma yana kwatanta kwarewar mutanen Adventist.” 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.

“Akan yawaita nuna mini misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. Wannan misali ya cika kuma zai cika daidai ƙwarai da harafinsa, gama yana da aiki na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiyar yanzu har zuwa ƙarshen zamani.” 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.

“Akwai wata duniya kwance cikin mugunta, cikin ruɗi da yaudara, a cikin inuwar mutuwa ƙwarai,—barci take, barci take. Su waye ne ke jin azabar rai domin su tashe su? Wace murya ce za ta iya kai musu? Hankalina yana ɗauke zuwa nan gaba sa’ad da za a ba da siginar nan, ‘Ga Ango yana zuwa; ku fito ku tarye Shi.’ Amma waɗansu za su yi jinkiri wajen samun man da za su cika fitilunsu da shi, kuma da ya yi latti za su gane cewa hali, wanda man yake wakilta, ba abin canjawa ba ne daga wani zuwa wani. Wannan man shi ne adalcin Almasihu. Yana wakiltar hali, kuma hali ba abin canjawa ba ne. Babu wani mutum da zai iya samo shi wa wani. Kowanne dole ne ya samo wa kansa hali da aka tsarkake daga kowane tabon zunubi.” Bible Echo, Mayu 4, 1896.

Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:

Waɗanne ne “ke jin naƙudar rai domin su farkar da” “duniya mai kwance cikin mugunta?” Joel ya amsa wannan tambaya:

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.

Kuma zai zama cewa, duk wanda ya kira ga sunan Ubangiji za a cece shi: gama a kan Dutsen Sihiyona da cikin Urushalima za a sami ceto, kamar yadda Ubangiji ya faɗa, kuma cikin ragowar waɗanda Ubangiji zai kira. Yowel 2:32.

We will continue these things in the following article.

Za mu ci gaba da waɗannan abubuwa a talifi na gaba.

“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.

“Da yammacin ranar tashin matattu, almajirai biyu suna kan hanyarsu ta zuwa Emmaus, wani ƙaramin gari da ke nisan mil takwas daga Urushalima. Waɗannan almajiran ba su da wani fitaccen matsayi a cikin aikin Kristi, amma sun kasance masu gaskiya da bangaskiya gare Shi. Sun zo birnin ne domin kiyaye Idin Ƙetarewa, kuma abubuwan da suka faru a kwanakin nan sun jefa su cikin ruɗani ƙwarai. Sun ji labarin safiyar game da ɗauke jikin Kristi daga kabari, da kuma rahoton matan da suka ga mala’iku kuma suka sadu da Yesu. Yanzu kuwa suna komawa gidajensu domin yin tunani da addu’a. Cikin baƙin ciki suka ci gaba da tafiyarsu ta yamma, suna tattauna al’amuran shari’ar da gicciyewa. Ba su taɓa kasancewa cikin irin wannan matsananciyar karayar zuciya ba a dā. Ba tare da bege ba kuma ba tare da bangaskiya ba, suna tafiya a cikin inuwar gicciye.”

“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.

“Ba su yi nisa sosai a tafiyarsu ba, sai wani baƙo ya haɗu da su, amma sun riga sun nutse ƙwarai cikin baƙin cikinsu da takaicinsu har ba su kula da shi sosai ba. Suka ci gaba da tattaunawarsu, suna bayyana tunanin da ke cikin zukatansu. Suna ta yin nazari game da darussan da Almasihu ya ba su, waɗanda kamar ba su iya fahimta ba. Yayin da suke magana a kan abubuwan da suka faru, Yesu ya yi marmarin ta’azantar da su. Ya ga baƙin cikinsu; Ya fahimci ra’ayoyi masu saɓani da ruɗani waɗanda suka sa wannan tunani ya taso a zukatansu, Shin wannan Mutum, wanda ya ƙyale a wulaƙanta shi haka, zai iya zama Almasihu? Ba a iya hana baƙin cikinsu ba, sai suka fashe da kuka. Yesu ya sani cewa zukatansu sun ɗaure da Shi cikin ƙauna, kuma ya yi marmarin share hawayensu, ya cika su da farin ciki da murna. Amma dole ne da farko ya ba su darussa waɗanda ba za su taɓa mantawa da su ba.”

“‘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.’

“‘Sai Ya ce musu, Waɗanne irin magana ne wannan da kuke yi wa juna, yayin da kuke tafiya, kuma kuna baƙin ciki? Sai ɗaya daga cikinsu, mai suna Cleopas, ya amsa ya ce masa, Kai kaɗai ne baƙo a Urushalima, har ba ka san abubuwan da suka faru a can cikin waɗannan kwanaki ba?’ Suka gaya masa irin baƙin cikin da suka ji game da Maigidansu, ‘wanda ya kasance annabi mai ƙarfi cikin aiki da magana a gaban Allah da dukan mutane;’ amma ‘manyan firistoci da shugabanninmu,’ in ji su, ‘sun ba da shi a yanke masa hukuncin kisa, suka kuma gicciye shi.’ Da zukata cike da azabar takaici, da leɓɓa masu rawa, suka ƙara da cewa, ‘Mun yi bege cewa shi ne wanda zai fanshi Isra’ila: ban da wannan duka kuma, yau ne rana ta uku tun da aka yi waɗannan abubuwa.’”

“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.

“Abin mamaki ne cewa almajiran ba su tuna da kalmomin Kristi ba, kuma ba su gane cewa Ya riga ya yi annabcin abubuwan da suka faru ba! Ba su fahimta ba cewa sashen ƙarshe na bayyanawarsa zai cika da tabbaci iri ɗaya kamar sashen farko, cewa a rana ta uku zai tashi kuma. Wannan shi ne sashe da ya kamata su tuna. Firistoci da shugabanni kuwa ba su manta da wannan ba. A ranar ‘da ta biyo bayan ranar shirye-shirye, manyan firistoci da Farisiyawa suka taru wurin Bilatus, suna cewa, Yallabai, muna tunawa cewa wannan mai-ruɗin ya ce, tun yana da rai, Bayan kwana uku zan tashi kuma.’ Matiyu 27:62, 63. Amma almajiran ba su tuna da waɗannan kalmomi ba.”

“‘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.

“Sai Ya ce musu, Ya ku wawaye, masu jinkirin zuciya wajen gaskata duk abin da annabawa suka faɗa: ashe, ba dole ne Almasihu ya sha waɗannan abubuwa ba, sannan ya shiga cikin ɗaukakarsa?” Almajiran suka yi mamakin ko wanene wannan baƙo, har ya iya kutsawa zuwa cikin ainihin rayukansu, yana kuma magana da irin wannan himma, tausayi, da juyayi, tare da irin wannan cike da bege. A karo na farko tun bayan cin amanar Almasihu, suka fara jin bege. Sau da yawa suna kallon abokin tafiyarsu da ƙwazo, suna tunanin cewa kalmominsa dai su ne irin kalmomin da Almasihu zai faɗa. Mamaki ya cika su, zukatansu kuwa suka fara bugawa da tsammani mai farin ciki.

“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.

“Da ya fara daga Musa, ainihin Alefa na tarihin Littafi Mai Tsarki, Almasihu ya yi musu bayani a cikin dukan Nassosi game da abubuwan da suka shafe Shi. Da tun farko ya bayyana musu kansa, da zukatansu sun ƙoshi. A cikar farin cikinsu da ba su ƙara yin marmarin kome ba. Amma ya zama wajibi su fahimci shaidar da misalai da annabce-annabcen Tsohon Alkawari suka bayar game da Shi. A kan waɗannan ne dole a kafa bangaskiyarsu. Almasihu bai yi wata mu’ujiza domin ya gamsar da su ba, amma aikinsa na farko shi ne ya yi bayani a kan Nassosi. Sun ɗauki mutuwarsa a matsayin rushewar dukan begensu. Yanzu kuwa ya nuna daga annabawa cewa wannan shi ne mafi ƙarfi ƙwarai daga cikin hujjojin bangaskiyarsu.”

“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.

“A cikin koyar da waɗannan almajirai, Yesu ya nuna muhimmancin Tsohon Alkawari a matsayin shaida ga aikinsa. Yanzu kuwa Kristoci da yawa da ke ikirari suna watsar da Tsohon Alkawari, suna iƙirarin cewa ba shi da wani amfani kuma. Amma wannan ba koyarwar Almasihu ba ce. Haka ya daraja shi ƙwarai har a wani lokaci ya ce, ‘Idan ba su saurari Musa da annabawa ba, to ko da wani ya tashi daga matattu, ba za su gaskata ba.’ Luka 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.

“Muryar Almasihu ce ke magana ta bakin kakanni da annabawa, tun daga zamanin Adamu har zuwa al’amuran ƙarshe na zamani. An bayyana Mai Ceto a cikin Tsohon Alkawari a sarari kamar yadda aka bayyana shi a cikin Sabon Alkawari. Hasken da yake fitowa daga annabce-annabcen zamanin da ne yake fito da rayuwar Almasihu da koyarwar Sabon Alkawari da tsabta da kuma kyau. Mu’ujizojin Almasihu hujja ce ta allahntakarsa; amma hujja mafi ƙarfi cewa shi ne Mai Fansar duniya ana samunta ne cikin kwatanta annabce-annabcen Tsohon Alkawari da tarihin Sabon Alkawari.”

“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.

“Ta wajen yin hujja daga annabci, Almasihu ya ba almajiransa sahihin fahimta game da abin da zai kasance a cikin mutuntakarsa. Tsammaninsu na Almasihu wanda zai hau kursiyinsa, ya karɓi ikon sarauta bisa ga muradun mutane, ya kasance mai ruɗarwa. Hakan zai kawo cikas ga sahihiyar fahimtar saukowarsa daga matsayi mafi ɗaukaka zuwa matsayi mafi ƙasƙanci da za a iya riƙewa. Almasihu ya yi marmarin cewa tunanin almajiransa ya kasance mai tsabta kuma na gaskiya a kowane fanni. Dole ne su fahimta gwargwadon iko dangane da ƙoƙon shan wahala da aka ƙayyade masa. Ya nuna musu cewa wannan mummunan gwagwarmaya, wadda ba su iya fahimta ba tukuna, ita ce cikar alkawarin da aka yi tun kafin a kafa harsashin duniya. Dole ne Almasihu ya mutu, kamar yadda kowane mai keta doka dole ne ya mutu idan ya ci gaba cikin zunubi. Dukan wannan dole ne ya faru, amma ba zai ƙare da cin nasara na maƙiyi ba, sai dai da ɗaukaka, nasara madawwamiya. Yesu ya gaya musu cewa dole ne a yi kowane ƙoƙari domin a ceci duniya daga zunubi. Dole ne mabiyansa su rayu kamar yadda Ya rayu, su kuma yi aiki kamar yadda Ya yi aiki, da ƙwazo mai zafi da juriya mai ɗorewa.”

“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.

“Ta haka ne Almasihu ya yi magana da almajiransa, yana buɗe tunaninsu domin su fahimci Nassosi. Almajiran sun gaji, amma tattaunawar ba ta yi sanyi ba. Kalmomin rai da tabbaci suna fitowa daga leɓunan Mai-ceto. Amma har yanzu an riƙe idanunsu. Yayin da Ya faɗa musu game da rushewar Urushalima, suka dubi birnin da aka ƙaddara wa hallaka da kuka. Amma har yanzu ba su ɗan zargi ko kaɗan ba ko wanene abokin tafiyarsu. Ba su yi tunanin cewa batun da suke tattaunawa a kansa ne yake tafiya a gefensu ba; gama Almasihu ya yi magana game da Kansa kamar shi wani mutum ne dabam. Suka ɗauka cewa yana ɗaya daga cikin waɗanda suka halarci babban idi, kuma yanzu yana komawa gidansa. Ya yi tafiya da taka-tsantsan kamar yadda su ma suke yi a kan duwatsu masu kaifi, yana tsayawa tare da su lokaci-lokaci domin ɗan hutawa. Ta haka suka ci gaba da tafiya a kan hanyar tsaunuka, alhali Shi wanda ba da daɗewa ba zai karɓi matsayinsa a hannun dama na Allah, wanda kuma zai iya cewa, ‘An ba Ni dukan iko a cikin sama da bisa ƙasa,’ yana tafiya tare da su. Matiyu 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.’

“A cikin tafiyar, rana ta riga ta fāɗi, kuma kafin matafiyan su kai wurin hutawarsu, ma’aikatan gonaki sun riga sun bar aikinsu. Sa’ad da almajiran suka kusa shiga gidansu, baƙon ya nuna kamar zai ci gaba da tafiyarsa. Amma almajiran suka ji an jawo su gare Shi. Rayukansu suna jin yunwar su ƙara ji daga gare Shi. Suka ce, ‘Ka zauna tare da mu.’ Bai yi kama da mai karɓar gayyatar ba, amma suka nace a kansa, suna roƙo, suna cewa, ‘Maraice ya yi, kuma yini ya riga ya ƙure.’ Kristi kuwa ya amsa wannan roƙo, ya kuma ‘shiga don ya zauna tare da su.’”

“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.

“Da a ce almajiran sun kasa nacewa cikin roƙonsu, da ba su sani ba cewa abokin tafiyarsu shi ne Ubangiji da ya tashi daga matattu. Almasihu ba ya taɓa ɗora kasancewarsa tare da kowa a kansa. Yana kula da waɗanda suke bukatarsa. Da farin ciki zai shiga cikin mafi ƙasƙancin gida, ya kuma faranta wa mafi ƙanƙantar zuciya rai. Amma idan mutane sun yi sakaci ƙwarai har ba za su kula da Baƙon sama ba, ko su roƙe Shi ya zauna tare da su ba, sai ya wuce. Haka ne mutane da yawa suke fāɗawa cikin babban rashi. Ba su san Almasihu ba fiye da yadda almajiran suka san Shi ba, sa’ad da yake tafiya tare da su a hanya.”

“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!

Abincin maraice mai sauƙi na gurasa ba da daɗewa ba aka shirya shi. Aka sa shi a gaban baƙon, wanda ya zauna a kujerarsa a kan teburin. Yanzu kuwa Ya miƙa hannayensa domin Ya sa wa abincin albarka. Sai almajiran suka ja da baya cikin mamaki. Abokin tafiyarsu ya miƙa hannayensa daidai kamar yadda Maigidansu ya saba yi. Suka sake dubawa, sai ga shi, suka ga a hannayensa alamun ƙusoshi. Nan take su biyun suka yi kira, Ai, Ubangiji Yesu ne! Ya tashi daga matattu!

“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?’

“Suka tashi su fāɗi a ƙafafunsa su yi masa sujada, amma ya ɓace daga gabansu. Suka dubi wurin da Wanda jikinsa ya kwanta a cikin kabari ba da daɗewa ba ya kasance, sai suka ce wa juna, ‘Ashe, zuciyarmu ba ta ƙuna a cikinmu ba, sa’ad da yake magana da mu a hanya, kuma sa’ad da yake buɗe mana Nassosi?’”

“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.

“Amma da wannan babban labari da za su sanar, ba za su iya zama su yi magana kawai ba. Gajiyarsu da yunwarsu sun gushe. Suka bar abincinsu ba tare da sun ɗanɗana shi ba, kuma cike da farin ciki nan da nan suka sāke kama hanya a kan wannan tafarki ɗaya da suka bi suka zo, suna gaggawar kai wannan labari ga almajiran da ke cikin birni. A wasu sassa hanya ba ta da aminci, amma suka hau kan wurare masu tsauri, suna zamewa a kan duwatsu masu santsi. Ba sa gani, ba su sani ba, cewa suna ƙarƙashin kāriyar Wanda ya yi tafiyar wannan hanya tare da su. Da sandar mahajjacinsu a hannu, suka ci gaba da matsawa, suna marmarin tafiya da sauri fiye da yadda suke iya yi. Sukan bace daga kan hanyar, amma sai su sāke samunta. Wani lokaci suna gudu, wani lokaci suna tuntuɓe, suna ci gaba da yin gaba, tare da Abokin tafiyarsu marar ganuwa yana nan kusa da su dukan hanya.”

“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.

“Daren ya yi duhu, amma Rana ta Adalci tana haskakawa a kansu. Zukatansu suna tsalle saboda farin ciki. Suna kamar suna cikin sabuwar duniya. Almasihu Mai Ceto ne mai rai. Ba su ƙara yi masa makoki kamar matacce ba. Almasihu ya tashi—sau da sau kuma suna maimaita haka. Wannan shi ne saƙon da suke ɗauka zuwa ga masu baƙin ciki. Dole ne su gaya musu labari mai banmamaki na tafiyar zuwa Emmaus. Dole ne su gaya musu wanene ya haɗu da su a hanya. Suna ɗauke da saƙo mafi girma da aka taɓa ba duniya, saƙon bishara mai daɗi wanda begen iyalin ’yan Adam na wannan zamani da na har abada ya dogara a kansa.” The Desire of Ages, 795–801.