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.
Nws yuav qhia kev paub rau leejtwg? Thiab nws yuav ua kom leejtwg to taub tej lus qhuab qhia? Yog cov uas twb raug txiav ntawm mis lawm, thiab raug rho tawm ntawm ob lub mis lawm.
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.
Vim txoj cai yuav tsum nyob saum txoj cai, txoj cai saum txoj cai; kab saum kab, kab saum kab; ntawm no me ntsis, thiab ntawm tod me ntsis: Rau qhov nrog daim di ncauj txawj txhav thiab lwm yam lus nws yuav hais rau haiv neeg no. Rau cov uas nws tau hais tias, Qhov no yog txoj kev so uas nej yuav ua rau tus qaug zog tau so; thiab qhov no yog txoj kev ua kom rov qab muaj zog tshiab: los lawv yeej tsis kam mloog.
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.
Tiamsis Lo Lus cov lus rau lawv yog lus qhuab qhia ntxiv rau lus qhuab qhia, lus qhuab qhia ntxiv rau lus qhuab qhia; kab ntxiv rau kab, kab ntxiv rau kab; ntawm no me ntsis, thiab ntawm tod me ntsis; kom lawv thiaj mus, thiab poob rov qab, thiab raug tawg, thiab raug cuab, thiab raug ntes.
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.
Vim li no nej lo lus ntawm tus Tswv, nej cov neeg thuam thuam uas kav haiv neeg no uas nyob hauv Yeluxalees. Vim nej tau hais tias, Peb tau cog lus nrog kev tuag lawm, thiab nrog ntuj txiag teb tsaus peb tau pom zoo lawm; thaum tus nplawm uas nyab lug los hla mus, nws yuav tsis los raug peb li: rau qhov peb tau ua kev dag cuav ua peb qhov chaw nkaum, thiab nyob hauv kev cuav peb tau zais peb tus kheej: Yog li no tus Tswv Vajtswv hais tias, Saib seb, Kuv muab tso rau hauv Xi-oos ib lub pob zeb ua lub hauv paus, yog ib lub pob zeb uas twb raug sim lawm, yog lub pob zeb muaj nqes, yog lub pob zeb kaum tsev, yog lub hauv paus ruaj khov: tus uas ntseeg yuav tsis maj khiav. Kuv kuj yuav muab kev txiav txim ua txoj hlua ntsuas, thiab muab kev ncaj ncees ua rab kav ntsug; thiab lawg yuav cheb mus pov tseg qhov chaw nkaum ntawm kev dag cuav, thiab dej yuav nyab dhau qhov chaw zais. Thiab nej txoj kev cog lus nrog kev tuag yuav raug rhuav tshem, thiab nej txoj kev pom zoo nrog ntuj txiag teb tsaus yuav tsis nyob ruaj; thaum tus nplawm uas nyab lug los hla mus, ces nej yuav raug nws tsuj nthi. Yaxayas 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.
Cov neeg thuam thuam uas kav Yeluxalees yog cov thawj coj ntawm pawg ntseeg Seventh-day Adventist hauv lub xeev Laodicea, uas ob peb nqe ua ntej no, Yaxayas tau qhia tias yog cov “qaug cawv ntawm Ephalais” thiab “lub mom khav theeb.” Nyob rau hnub Peetekos, Petus tau teb rau cov uas hais tias txoj xov ntawd tab tom raug tshaj tawm los ntawm cov neeg qaug cawv. Lub sijhawm ntawm nag tom kawg yog hais txog ib txoj xov nag tom kawg tseeb thiab ib txoj xov nag tom kawg cuav. Ib txoj xov los ntawm tus Tswv ib txwm ua kom muaj ob pab neeg pe hawm, thiab ob pab ntawd puav leej haus cawv. Txoj xov uas raug ua kom dawb huv, los yog cawv uas raug ua kom dawb huv, yog yam uas raug txiav tawm ntawm lub qhov ncauj ntawm cov tsis ncaj ncees hauv Yau-ee.
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.
Nej nej, nej cov uas qaug cawv, thiab quaj ntsuag; nej txhua tus uas haus cawv txiv hmab, cia li quaj nyiav, vim yog cawv txiv hmab tshiab; rau qhov nws raug txiav tawm ntawm nej qhov ncauj lawm. 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.
Hauv Yauses tshooj ib, cov neeg ua teb phem ntawm lub vaj hmab, uas sawv cev rau pawg ntseeg Xya Hnub Cawmdim Laodicea, raug rau txim thiab raug txiav txim nyob rau hauv kev txuas nrog qhov “cawv txiv hmab tshiab” uas raug “txiav tawm” ntawm lawv lub qhov ncauj. Vajtswv tau txiav tawm lossis tau tuav tseg txoj kev nchuav los ntawm Vajtswv tus Ntsuj Plig nyob rau hauv nag tom qab, raws li tau sawv cev los ntawm cov “kev xyeem mov thiab kev xyeem dej haus,” ntawm cov neeg ua teb qaug cawv phem.
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.
Kev xyeem mov thiab xyeem cawv raug txiav tawm ntawm lub tuam tsev ntawm tus Tswv; cov pov thawj, uas yog tus Tswv cov tub qhe, quaj ntsuag. Teb raug puam tsuaj, lub teb chaws quaj ntsuag; vim nplej raug puam tsuaj lawm; cawv tshiab qhuav tag, roj kuj nqhis zog lawm. Nej cov uas ua liaj ua teb, cia li txaj muag; nej cov uas tu vaj hmab, cia li quaj nyiav, vim yog nplej thiab qeb; rau qhov qoob loo hauv teb twb puam tsuaj lawm. Tsob hmab qhuav lawm, tsob txiv ncuav pias kuj nqhis zog lawm; tsob txiv mab txiv ntoo, tsob xibtes thiab, tsob txiv avpom, yog, tag nrho tej ntoo hauv teb kuj qhuav tas lawm; vim txoj kev xyiv fab twb qhuav ploj mus ntawm noob neej lawm. Nej cov pov thawj, cia li muab ntaub seev duav thiab quaj ntsuag; nej cov tub qhe ntawm lub thaj, cia li quaj nyiav; nej cov tub qhe ntawm kuv tus Vajtswv, cia li los pw ib hmos puv npo hauv ntaub seev; rau qhov xyeem mov thiab xyeem cawv raug txwv cia ntawm lub tuam tsev ntawm nej tus Vajtswv. Nej cia li teem ib hnub yoo mov dawb huv, hu ib lub rooj sib txoos loj, sau cov txwj laus thiab txhua tus uas nyob hauv lub teb chaws tuaj rau hauv lub tuam tsev ntawm tus Tswv nej tus Vajtswv, thiab quaj thov rau tus Tswv tias, Au, hnub ntawd! rau qhov hnub ntawm tus Tswv twb nyob ze lawm, thiab nws yuav los zoo li kev puas tsuaj los ntawm tus Uas Muaj Hwjchim Loj Kawg Nkaus. Puas yog mov raug txiav tawm ntawm ntawm peb qhov muag, muaj tseeb, txoj kev xyiv fab thiab kev zoo siab kuj raug txiav tawm ntawm lub tuam tsev ntawm peb tus Vajtswv? Yoos 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.”
Thaum Yaxayas “cov neeg qaug cawv ntawm Efa‑i” “tsaig” hauv Yau‑ees, yam xwm txheej uas lawv tsaig los ntsib yog txoj xov nag lig—uas raug sawv cev ua “cawv txiv hmab tshiab.” Qhov no tau raug tuav cia tsis pub rau Vajtswv haiv neeg uas Nws tau xaiv tseg hauv txoj kev cog lus. “Nplej” hauv nqe lus no yog ib lo lus dav dav hais txog qoob loo txhuv nplej, thiab Vajtswv Txojlus yog Mov Mog saum ntuj, thiab hauv nqe lus no, nws tau raug “puam tsuaj.”
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.
“Cawv txiv hmab tshiab” yog zaj lus ntawm qhov tseeb tam sim no uas tuaj txog thaum 9/11. “Cawv txiv hmab tshiab qhuav tag” thiab “raug txiav tawm” vim “cawv txiv hmab tshiab” tsuas yog raug lees paub los ntawm cov uas rov qab los rau Yelemis “txojkev qub,” rau qhov ib zaj lus “tshiab” yeej ib txwm sib haum nrog zaj lus “qub.” Lo lus uas txhais ua “qhuav tag” hauv Henplais txhais hais tias “yuav txaj muag.”
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.
Cov neeg uas “txaj muag” yog ib qho ntsiab lus tseem ceeb hauv Yau-ees thiab cov yaj saub. Cov neeg qaug cawv ntawm Efa-i-ees txaj muag rau lawv zaj lus cuav hais txog nag tom qab, uas feem ntau hu ua ib zaj lus “kev thaj yeeb thiab kev nyab xeeb.” Peb lub cim uas yog nplej, cawv tshiab, thiab roj sawv cev rau zaj lus ntawm nag tom qab. Nag tom qab kuj raug sawv cev ua li kev nchuav tawm ntawm tus Vaj Ntsuj Plig Dawb Huv.
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.
Tes hauj lwm ntawm Vaj Ntsuj Plig Dawb Huv yog ua kom neeg raug txim ntawm kev txhaum, kev ncaj ncees, thiab kev txiav txim, thiab yeej nyob hauv qhov kev txiav txim ntawd ntag. Vajtswv Txojlus ua kom neeg raug txim ntawm kev txhaum, thiab raug sawv cev los ntawm “nplej.” Kev muaj “cawv txiv hmab tshiab” qhia tias lawv yog cov uas muaj Vaj Ntsuj Plig Dawb Huv, tus uas raug sawv cev los ntawm “nag” thiab kuj los ntawm “cawv txiv hmab,” rau qhov ob yam no, “nag” thiab “cawv txiv hmab,” yeej yooj yim ua pov thawj tau tias yog ib txoj lus los sis ib txoj kev qhuab qhia.
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.
Txawm li cas los xij, Kuv qhia qhov tseeb rau nej; nws yog yam muaj txiaj ntsig rau nej uas Kuv yuav mus lawm: rau qhov yog Kuv tsis mus lawm, tus Nplig Siab yuav tsis los cuag nej; tab sis yog Kuv ncaim mus, Kuv yuav txib nws los cuag nej. Thiab thaum nws los txog lawm, nws yuav qhuab ntuas lub ntiaj teb txog kev txhaum, thiab txog kev ncaj ncees, thiab txog kev txiav txim: Txog kev txhaum, vim lawv tsis ntseeg Kuv; Txog kev ncaj ncees, vim Kuv mus cuag Kuv Leej Txiv, thiab nej yuav tsis pom Kuv lawm; Txog kev txiav txim, vim tus thawj ntawm lub ntiaj teb no twb raug txiav txim lawm. Kuv tseem muaj ntau yam yuav hais rau nej, los tam sim no nej tseem ris tsis taus. Txawm li ntawd los, thaum nws, tus Ntsuj Plig ntawm qhov tseeb, los txog lawm, nws yuav coj nej mus rau hauv txhua qhov tseeb: rau qhov nws yuav tsis hais raws li nws tus kheej; tab sis txhua yam uas nws hnov, nws yuav hais tej ntawd: thiab nws yuav qhia rau nej txog tej yam yuav tshwm sim tom ntej no. Yauhas 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!”
Yau-es “nplej” yog Vajtswv Txojlus, uas txiav txim siab txog “kev txhaum.” “Kev ncaj ncees” raug nthuav tawm los ntawm cov uas tau txuas lawv tib neeg xwm nrog Vajtswv xwm los ntawm txoj xov tseeb rau lub sijhawm tam sim no uas raug sawv cev ua “cawv txiv hmab tshiab” (txoj xov) (qhov tseeb rau lub sijhawm tam sim no). “Roj” yog lub cim ntawm “kev txiav txim,” rau qhov “kev txiav txim” yog raws li seb cov uas raug txiav txim puas muaj “roj.” Yau-es cov nplej, cawv txiv hmab tshiab, thiab roj yog kev txiav txim siab txog kev txhaum, kev ncaj ncees, thiab kev txiav txim. Tag nrho txhua yam hauv txoj haujlwm ntawm tus Vaj Ntsuj Plig Dawb Huv uas txuas nrog kev nchuav los ntawm nag tom qab ua ke tsim cov tseeb uas yuav sim Laodicean Adventism pib thaum 9/11 thaum Yau-es txib lawv tias, “Tsaug zog!”
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.
Peb lub cim ntawm zaj lus kawg nag sib txig nrog peb tus timtswv tej lus hauv Qhia Tshwm tshooj kaum plaub, thiab “cov uas ua liaj ua teb” yuav tsum “txaj muag” hos “cov uas tu vaj txiv hmab” yuav tsum “quaj ntsuag nrov nrov.” Hauv Yo-ees, Vajtswv haiv neeg yuav tsis txhob txaj muag ib txhis li.
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.
Thiab nej yuav paub tias kuv nyob hauv nruab nrab ntawm cov Yixayee, thiab tias kuv yog tus Tswv uas yog nej tus Vajtswv, tsis muaj dua lwm tus li; thiab kuv haiv neeg yuav tsis txaj muag ntxiv lawm. Yau‑ees 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.
Cov tswv teb thiab cov neeg tu vaj txiv hmab txaj muag thiab quaj nrov nrov, vim zaj lus cuav hais txog nag lig uas lawv nthuav tawm ntawd tsis muaj hwjchim txaus los tsim txoj sia hauv lub vaj txiv hmab uas tau muab rau lawv saib xyuas. Cov Adventist paub los ntawm lawv tus pojniam cev Vajtswv lus hais tias lawv raug hu los ua kom tiav qhov kev paub txog nag lig, tiam sis cov qoob loo hauv tej teb qhuav nrog tag lawm. Lawv txaj muag thiab quaj tshwjxeeb “vim nplej thiab vim barley.” Qhov kev txi thawj qoob loo ntawm “barley” nyob rau hnub uas Khetos sawv hauv qhov tuag rov los tau pib lub caij Pentecost uas xaus rau hnub Pentecost nrog kev txi thawj qoob loo ntawm “nplej” ntawm Pentecost. Cov neeg qaug cawv ntawm Ephraim txaj muag, vim lawv nyob rau sab tsis yog ntawm lub caij Pentecost, uas rov muaj dua txij 9/11 mus txog rau txoj cai Sunday, thaum nag lig tab tom poob.
“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.
“Coob leej coob tus twb tsis tau txais thawj los nag raws li qhov uas tsim nyog heev. Lawv tseem tsis tau txais txhua yam txiaj ntsig uas Vajtswv tau npaj tseg li no rau lawv. Lawv cia siab tias yam uas tseem tshuav ntawd yuav raug ua kom puv los ntawm los nag yav tom qab. Thaum txoj kev tshav ntuj uas nplua nuj tshaj plaws yuav raug muab pub, lawv npaj siab yuav qhib lawv lub siab los txais nws. Lawv tab tom ua ib qho yuam kev txaus ntshai heev. Tes haujlwm uas Vajtswv tau pib hauv tibneeg lub siab thaum Nws muab Nws txoj kev kaj thiab kev paub, yuav tsum mus ntxiv tsis tu ncua. Txhua tus nyias yuav tsum paub tseeb txog nws tus kheej txoj kev tsim nyog. Lub siab yuav tsum raug muab nchuav kom dawb ntawm txhua yam kev qias neeg thiab raug ntxuav kom tsim nyog rau Vaj Ntsuj Plig nyob hauv. Yog los ntawm kev lees txim thiab tso tseg txoj kev txhaum, los ntawm kev thov Vajtswv uas kub siab thiab kev fij lawv tus kheej rau Vajtswv, cov thwjtim thaum chiv thawj thiaj npaj tau rau txoj kev ntws los ntawm Vaj Ntsuj Plig Dawb Huv rau Hnub Pentekos. Tib tes haujlwm ntawd, tsuas yog yuav tsum ua kom ntau dua xwb, yuav tsum raug ua tam sim no. Tom qab ntawd tus neeg ua haujlwm tibneeg tsuas yog yuav tsum thov kom tau txoj koob hmoov, thiab tos tus Tswv kom ua kom tes haujlwm uas hais txog nws ntawd tiav. Vajtswv yog Tus uas tau pib tes haujlwm ntawd, thiab Nws yuav ua kom Nws tes haujlwm tiav, ua kom tibneeg puv npo hauv Yexus Khetos. Tiamsis yuav tsum tsis txhob saib tsis taus txoj kev tshav ntuj uas thawj los nag sawv cev rau. Tsuas yog cov uas tab tom ua neej raws li txoj kev kaj uas lawv twb muaj lawm xwb thiaj yuav txais tau txoj kev kaj loj dua. Yog peb tsis niaj hnub mus tom ntej hauv kev nthuav tawm cov kev tsim txiaj ua Khetos txojkev ntseeg uas muaj sia thiab muaj zog, peb yuav tsis paub txog tej kev tshwm sim ntawm Vaj Ntsuj Plig Dawb Huv hauv los nag yav tom qab. Tej zaum nws yuav tab tom poob saum tej siab nyob puag ncig peb txhua qhov, los peb yuav tsis pom thiab yuav tsis txais nws.” 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.
Hauv txoj kab lus uas Muam White hu ua lub “caij Pentecost,” “nag thaum ntxov” yog Khetos tshuab pa rau saum cov thwj tim tom qab Nws nqes los ntawm Nws lub rooj sib ntsib saum ntuj tom qab Nws sawv rov los lawm. “Nag thaum kawg” hauv lub ntsiab no yog Pentecost. Ntawm alpha ntawm lub caij Pentecost ob peb tee raug tshuab rau saum cov thwj tim, hos ntawm omega cov thwj tim uas twb raug tshuab rau lawm tab tom hais lus nrog tej nplaig hluav taws rau tag nrho lub ntiajteb. Ib qho kev tshwm sim ntawm Vaj Ntsuj Plig Dawb Huv thaum pib thiab thaum xaus. Vajtswv txoj kev muaj ntuj ceeb tsheej xa Vaj Ntsuj Plig Dawb Huv mus rau noob neej los ntawm ib txoj xov thaum pib, thiab Vajtswv txoj kev muaj ntuj ceeb tsheej nrog noob neej koom ua ke raws li sawv cev los ntawm tej nplaig (noob neej) thiab hluav taws (Vajtswv txoj kev muaj ntuj ceeb tsheej), thiab xa Vaj Ntsuj Plig Dawb Huv mus rau noob neej los ntawm ib txoj xov thaum xaus. Qhov khoom fij thawj cov qoob loo ntawm nplej barley thaum pib sib haum nrog Khetos txoj kev sawv rov los, hos ob lub ncuav mov nplej wheat hauv qhov khoom fij thawj cov qoob loo ntawm Pentecost sib haum nrog Pentecost.
Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.
Ob lub ncuav ntawd yog tib qho kev txi xwb uas muaj keeb xab, uas yog ib lub cim ntawm kev txhaum. Cov ncuav ntawd raug cub ci, yog li ntawd sawv cev rau kev tshem tawm ntawm kev txhaum, los tseem tuav rawv qhov tseeb tias ob lub ncuav yoj uas sawv cev rau ib puas plaub caug plaub txhiab leej ntawd yog txiv neej thiab poj niam uas yog neeg txhaum, tiamsis twb raug ntxuav kom dawb huv ntawm cov kev txhaum ntawd los ntawm tus Neeg Xa Xov ntawm Lus Cog Tseg hauv Malachi tshooj peb. Yog li ntawd, alpha ntawm lub caij Pentecostal sawv cev rau Mov Ci saum Ntuj Ceeb Tsheej uas tab tom qhia Nws cov thwjtim, hos omega ntawm lub caij ntawd kuj muaj cov thwjtim qub ntawd tib si raug cim tseg ua ob lub ncuav mov ci uas raug tsa mus rau saum ntuj. Yog li ntawd, lub cim ntawm Vajtswv-txoj-kev thiab tibneeg-txoj-kev ntawm cov nplaig hluav taws thiab kev tsa siab rau yoj-kev txi, uas yog ib qho qauv qhia txog cov thwjtim nqa txoj xov mus rau lub ntiajteb, koom ua ke los qhia meej tias ib puas plaub caug plaub txhiab leej yuav tsum raug tsa siab ua ib qho kev txi uas sawv cev tau kom zoo kawg nkaus rau Yexus Khetos, thiab Yexus Khetos sawv cev tias Vajtswv-txoj-kev koom nrog tibneeg-txoj-kev tsis txhaum.
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.
Kev tsis tau “txais nag thaum ntxov” los tseem cia siab tias “qhov uas tsis muaj” ntawm “tag nrho tej koob hmoov uas Vajtswv” tau “npaj tseg” nrog “nag thaum ntxov” ntawd “yuav raug muab ntxiv los ntawm nag thaum lig” yog “ib qho yuam kev txaus ntshai kawg.” Nag thaum ntxov yog Yelemis tej “kev qub,” uas raug txheeb tias yog txoj kev yuav tsum taug thaum 9/11. Nws yog “ib qho yuam kev txaus ntshai kawg” thiab kuj yog ib qho kev dag ntxias loj uas ua rau tibneeg xav tias lawv muaj ib txoj xov nag thaum lig uas raug txhim rau saum lub pob zeb, tsuas yog thaum kawg mam pom tias lawv txoj xov ntawd raug txhim rau saum xuab zeb xwb.
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.
Petus tsis txaj muag los piav meej ncaj qha tias leejtwg qaug cawv thiab leejtwg tsis qaug cawv hauv nws txoj kev sawv cev rau ib puas plaub caug plaub txhiab leej thaum lub sijhawm nag lig. Tag nrho cov yaj saub hais txog hnub kawg, thiab Yau‑ees tab tom txheeb qhia txog “cov qaug cawv ntawm Efa‑i” uas tab tom tsim dheev sawv thiab raug ntsib nrog cov pov thawj meej tseeb tias txoj cai tsim nyog ntawm kev ua cov neeg uas yuav tshaj tawm lub suab qw nrov ntawm tus timtswv ceeb tsheej thib peb nyob hauv qab lub hwjchim nag lig ntawd twb raug tshem tawm mus tas ib txhis lawm. Ib puas plaub caug plaub txhiab leej raug txhim kho thiab raug muab khi cim tseg thaum lub sijhawm nag lig txij 9/11 mus txog rau hnub Sunday law. Lawv yog cov uas raws tus Menyuam Yaj mus txhua qhov chaw uas Nws mus.
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.
Petus nyob rau hnub Peetekos sawv cev rau cov neeg uas tab tom tshaj tawm txoj xov nag lig, uas nws muab raws li phau ntawv Yaw-ee. Cov Yudais, uas twb tau txais lub luag hauj lwm los ua kevcai Peetekos thoob plaws lawv tej keeb kwm tag nrho, raug Petus qhia tias Peetekos uas txhua zaus Peetekos yav tag los tau taw qhia mus rau tom ntej ntawd nim no tab tom raug ua kom tiav. Cov Yudais, ib yam li cov neeg qaug cawv ntawm Efa-i, twb qaug heev rau cawv Npanpiloo lawm ces lawv thiaj li liam Petus thiab kaum ib tug tias qaug cawv, thaum lawv tab tom nthuav txoj xov nag lig nyob hauv lub ntsiab lus ntawm phau ntawv Yaw-ee. Thaum cov neeg qaug cawv ntawm Efa-i “tsim dheev” hauv nqe tsib ntawm Yaw-ee tshooj ib, lawv raug ntsib nrog txoj kev sim siab ntawm nag lig uas muaj ob pab neeg raug tsim tawm los. Hauv txoj kev sim siab ntawd, ib pab lees paub txoj xov nag lig, hos ib pab tsis lees paub.
“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.
“Peb yuav tsum tsis txhob tos rau nag nplooj zeeg lig. Nws tab tom los rau saum txhua tus uas yuav lees paub thiab txais yuav lwg thiab tej nag tshauv ntawm txoj kev tshav ntuj uas poob los rau saum peb. Thaum peb khaws tej tawg seem ntawm qhov kaj lug, thaum peb txaus siab rau tej kev khuv leej ruaj khov ntawm Vajtswv, tus uas nyiam kom peb tso siab rau Nws, ces txhua lo lus cog tseg yuav tiav. ‘Vim raws li lub ntiajteb txi nws lub hlav tawm los, thiab raws li lub vaj ua kom tej yam uas muab cog rau hauv nws txi tuaj; ib yam nkaus li ntawd tus Tswv Vajtswv yuav ua kom txoj kev ncaj ncees thiab txoj kev qhuas txi tuaj rau ntawm txhua haiv neeg.’ Yaxayas 61:11. Tag nrho lub ntiajteb yuav tsum puv npo nrog Vajtswv lub hwjchim ci ntsa iab.” 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.
“Paub” txhais hais tias “nco qab dua lossis rov qab tau kev paub,” rau qhov lus ntawm nag tom kawg raug paub los ntawm tej keeb kwm dawb huv yav dhau los uas ua piv txwv qhia txog keeb kwm ntawm nag tom kawg. Keeb kwm ntawm Petus nyob rau hnub Peetekos tau raug teeb tsa nyob rau hauv tus qauv keeb kwm uas Yoos tau nthuav tawm. Qhov chaw teeb meem ntawm Yoos nrog Petus txoj kev ua tiav muab ob tug tim khawv rau keeb kwm ntawm Midnait Khaiv xyoo 1844. Peb tug tim khawv ntawd (thiab lwm tus) yuav tsum raug “paub” tias yog tej yam piv txwv ntawm keeb kwm, chaw teeb meem, thiab lus ntawm nag tom kawg.
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.
Thaum Khetos tshuab pa rau saum cov thwj tim tom qab Nws tau nce mus thiab rov qab los, qhov ntawd zoo li “ob peb tee dej” ua ntej txoj kev nchuav loj kawg nkaus thaum Hnub Peetekos. Thaum pib thiab thaum xaus muaj ib qho kev tshwm sim ntawm Vaj Ntsuj Plig Dawb Huv raug nchuav tawm. Ob peb tee dej uas los ntawm Khetos mus rau Nws cov thwj tim yog tus alpha ntawm lub caij Peetekos uas xaus nrog tus omega thiab nrog txoj kev nchuav tawm ntawm txoj xov tawm ntawm cov thwj tim mus rau lub ntiajteb. Tus alpha raug cim tseg los ntawm thawj cov qoob thawj txiv ntawm nplej barley thiab xaus nrog thawj cov qoob thawj txiv ntawm nplej wheat. Qhov pib ntawm nag lig raug cim tseg los ntawm kev coj kom cov vaj tse loj ntawm New York City vau rau hnub 9/11. Qhov no cim txog qhov pib ntawm keeb kwm uas coj mus rau txoj cai Hnub Caiv. 9/11 raug sawv cev los ntawm thawj cov qoob thawj txiv ntawm nplej barley, hos txoj cai Hnub Caiv yog thawj cov qoob thawj txiv ntawm nplej wheat.
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.
Cov neeg qaug cawv ntawm Ephraim raug tsa kom pom qhov tseeb tias lawv lub nceeg vaj yuav raug muab rho tawm ntawm lawv mus thiab muab rau ib haiv neeg uas yuav nqa tau tej txiv tsim nyog. Joel nthuav qhia txoj kev tsis mloog lus ntawm cov neeg qaug cawv los ntawm kev qhia tias tej xyeem “noj” thiab “haus” raug txiav tawm ntawm lub tsev ntawm tus Tswv thiab tias “cawv txiv hmab tshiab” raug txiav tawm ntawm lawv lub qhov ncauj. “Cawv txiv hmab tshiab” hauv lus Henplais yog kua txiv uas nyuam qhuav nias tawm tshiab, tiamsis “cawv txiv hmab” uas cov neeg qaug cawv haus hauv nqe tsib yog kua txiv uas twb qaug lawm. Muaj ob hom cawv txiv hmab, uas sawv cev rau tej lus qhuab qhia, thiab hauv Joel cov ntsiab lus no, tej lus qhuab qhia ntawd yog txoj xov nag lig. Cov neeg qaug cawv ntawm Ephraim tau haus kua txiv uas twb qaug lawm, thiab lawv raug “txiav tawm” ntawm cov kua txiv “tshiab” uas nyuam qhuav nias tawm tshiab. Ob hom cawv txiv hmab sawv cev rau ob txoj xov nag lig, thiab cov neeg qaug cawv raug “txiav” tawm ntawm txoj xov dawb huv. Lo lus Henplais uas txhais ua “txiav tawm” yog raws li txoj kev coj qub ntawm kev khi lus cog tseg uas muab tsiaj txiav thiab taug kev hla nruab nrab ntawm tej seem ntawd. Kev raug “txiav tawm” yog raug tsis lees txais ua Vajtswv haiv neeg ntawm nws txoj kev cog lus.
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.
Phau ntawv Yau‑ees tab tom qhia txog Vajtswv haiv neeg nyob rau hnub kawg, pib nrog cov Millerites uas raug tsa sawv los vim yog qhov qhib cov ntawv ntawm phau Daniel xyoo 1798, thiab xaus nrog ib puas plaub caug plaub txhiab leej uas raug tsa sawv los vim yog qhov qhib cov ntawv ntawm phau Daniel xyoo 1989. Thaum chiv thawj, kev ntws tawm ntawm tus Vaj Ntsuj Plig Dawb Huv tau raug sawv cev los ntawm lub sijhawm txij thaum lub rooj sib txoos pw hav zoov Exeter mus txog rau txoj kev poob siab hnub tim 22 lub Kaum Hli, 1844. Zaj keeb kwm ntawd tau ua kom tiav zaj lus piv txwv txog kaum tus ntxhais nkauj xwb hauv Mathais nees nkaum tsib, uas rov ua dua ib yam nkaus txhua tsab ntawv hauv keeb kwm ntawm ib puas plaub caug plaub txhiab leej.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Zaj lus piv txwv hais txog kaum tus ntxhais nkauj xwb nyob hauv Mathais 25 kuj qhia txog tej uas haiv Adventist tau ntsib.” 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.
“Kuv feem ntau raug xa mus rau zaj lus piv txwv txog kaum tus nkauj xwb, tsib tug uas muaj tswvyim, thiab tsib tug ruam. Zaj lus piv txwv no twb tau thiab tseem yuav raug ua kom tiav raws nraim ib lo lus ib tsab ntawv, vim nws muaj ib daim ntawv thov tshwj xeeb rau lub sijhawm no, thiab zoo ib yam li zaj xov ntawm tus tim tswv thib peb, nws twb tau raug ua kom tiav lawm thiab yuav tseem txuas ntxiv ua qhov tseeb rau lub sijhawm tam sim no mus txog thaum kawg ntawm lub sijhawm.” 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.
“Muaj ib lub ntiajteb pw hauv kev phem, hauv kev dag ntxias, thiab hauv kev ntxias yuam kev, nyob hauv ntxoov ntxoo ntawm txoj kev tuag,—tsaug zog, tsaug zog. Leejtwg thiaj muaj kev txom nyem ntawm tus ntsuj plig los tsa lawv? Lub suab twg thiaj ncav cuag lawv? Kuv lub siab raug coj mus rau yav tom ntej thaum lub cim yuav raug muab hais tias, ‘Saib seb, tus Nraug Vauv los lawm; nej cia li tawm mus ntsib Nws.’ Tiamsis ib txhia yuav tau ncua sij hawm kom tau cov roj los ntxiv rau lawv tej teeb, thiab lig dhau lawm lawv mam paub tias tus cwj pwm, uas cov roj sawv cev rau, hloov muab tsis tau rau lwm tus. Cov roj ntawd yog Khetos txoj kev ncaj ncees. Nws sawv cev rau tus cwj pwm, thiab tus cwj pwm hloov muab tsis tau. Tsis muaj ib tug neeg twg yuav khwv tau nws rau lwm tus. Txhua tus yuav tsum tau rau nws tus kheej ib tug cwj pwm uas twb raug ntxuav kom dawb huv ntawm txhua lub qias neeg ntawm kev txhaum.” Bible Echo, May 4, 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Leejtwg “tab tom hnov kev txom nyem hauv tus ntsuj plig kom tsa” “ib lub ntiaj teb uas pw hauv txoj kev phem?” Joel teb lo lus nug ntawd:
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.
Thiab yuav muaj li no tias, txhua tus uas hu txog tus Tswv lub npe yuav dim: rau qhov nyob saum roob Xi-oos thiab hauv Yeluxalees yuav muaj kev dim, raws li tus Tswv tau hais, thiab nyob hauv cov seem uas tus Tswv yuav hu. Yaw-ee 2:32.
We will continue these things in the following article.
Peb yuav txuas ntxiv cov ntsiab no hauv tsab ntawv txuas mus ntxiv tom qab no.
“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.
Thaum yuav tsaus ntuj rau hnub uas Yexus sawv hauv qhov tuag rov qab los, ob tug thwjtim tab tom taug kev mus rau Emmaus, ib lub zos me nyob deb yim mais ntawm Yeluxalees. Cov thwjtim no tsis tau muaj ib qho chaw tseem ceeb hauv Khetos tes haujlwm, tiam sis lawv yog cov ntseeg Nws nrog lub siab kub lug tiag tiag. Lawv tau tuaj rau hauv lub nroog los ua Kevcai Hla Dhau, thiab lawv ntxhov siab heev los ntawm tej xwm txheej uas nyuam qhuav tshwm sim. Lawv tau hnov xov thaum sawv ntxov hais txog qhov uas Khetos lub cev raug tshem tawm hauv lub ntxa mus, thiab kuj tau hnov tej pojniam hais tias lawv tau pom cov timtswv ceebtsheej thiab tau ntsib Yexus. Tam sim no lawv tab tom rov qab mus rau lawv tej vaj tse kom xav tob thiab thov Vajtswv. Nrog kev tu siab lawv taug lawv txoj kev mus thaum yav tsaus ntuj, sib tham txog tej xwm txheej ntawm kev txiav txim thiab kev raug ntsia saum ntoo khaub lig. Dua li yav tas los, lawv tsis tau poob siab tag nrho npaum li no li. Tsis muaj kev cia siab thiab tsis muaj kev ntseeg, lawv tab tom taug kev hauv tus duab ntxoov ntxoo ntawm tus ntoo khaub lig.
“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.
“Lawv tseem tsis tau mus deb heev hauv lawv txoj kev taug thaum ib tug neeg txawv teb chaws tuaj koom lawv, tiam sis lawv raug lawv txoj kev tu siab thiab kev poob siab nqus siab tag nrho heev uas lawv tsis nco ntsia nws kom meej. Lawv tseem txuas ntxiv lawv txoj kev sib tham, hais tawm tej kev xav hauv lawv lub siab. Lawv tab tom sib cav xav txog cov lus qhia uas Khetos tau muab, tej uas zoo li lawv tsis muaj peev xwm to taub. Thaum lawv tab tom tham txog tej xwm txheej uas tau muaj lawm, Yexus ntshaw heev xav nplij lawv lub siab. Nws tau pom lawv txoj kev quaj ntsuag; Nws to taub tej kev xav sib txeeb, ntxhov siab, uas coj los rau hauv lawv lub siab lo lus nug no tias, Tus Neeg no, uas cia Nws Tus Kheej raug txo hwjchim ua luaj, puas yog tus Khetos? Lawv txoj kev quaj ntsuag txwv tsis taus, thiab lawv quaj. Yexus paub tias lawv lub siab raug khi nrog Nws hauv kev hlub, thiab Nws ntshaw heev xav so lawv tej kua muag, thiab ua kom lawv puv npo nrog kev xyiv fab thiab kev zoo siab. Tiamsis Nws yuav tsum xub muab tej zaj lus qhia rau lawv uas lawv yuav tsis nco qab ib txhis li.”
“‘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.’
“Nws hais rau nkawd tias, Tej lus sib tham zoo li cas no uas neb tab tom hais rau ib leeg thaum neb taug kev, thiab neb tu siab? Thiab ib tug ntawm nkawd, uas npe hu ua Cleopas, teb hais rau Nws tias, Koj puas yog ib tug qhua txawv teb chaws xwb hauv Yeluxalees, thiab tsis paub tej xwm txheej uas tau tshwm sim nyob ntawd rau cov hnub no?” Nkawd hais rau Nws txog nkawd txoj kev poob siab hais txog lawv tus Tswv, “uas yog ib tug yaj saub muaj hwjchim hauv tes haujlwm thiab hauv lo lus nyob rau ntawm Vajtswv thiab tag nrho cov pejxeem;” tiam sis “cov thawj coj pov thawj thiab peb cov thawjcoj,” nkawd hais tias, “tau muab Nws cob kom raug txiav txim tuag, thiab tau muab Nws ntsia saum ntoo khaublig.” Nrog lub siab mob vim txoj kev poob siab, thiab nrog daim di ncauj tshee hnyo, nkawd ntxiv hais tias, “Peb tau cia siab tias yog Nws tus ntawd uas yuav txhiv cov neeg Ixayees dim: thiab tshaj li txhua yam no, hnub no yog hnub peb txij li thaum tej xwm txheej no tau ua tiav.”
“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.
“Qhov txawv heev uas cov thwjtim tsis nco txog Khetos tej lus, thiab tsis pom tias Nws twb tau hais yav tom ntej txog tej xwm txheej uas tau tshwm sim lawm! Lawv tsis paub tias ntu kawg ntawm Nws txoj kev qhia ntawd yuav raug ua kom tiav tseeb ib yam li ntu xub thawj, tias hnub peb Nws yuav sawv rov los. Nov yog ntu uas lawv tsim nyog yuav tsum nco. Cov pov thawj hlob thiab cov thawj coj tsis tau hnov qab qhov no. Hnub ‘uas raws qab hnub npaj, cov pov thawj hlob thiab cov Falixai tuaj sib sau ua ke cuag Pilaj, hais tias, Tswv, peb nco tias tus dag ntxias ntawd, thaum Nws tseem ciaj sia, tau hais tias, Tom qab peb hnub Kuv yuav sawv rov los.’ Mathais 27:62, 63. Tiamsis cov thwjtim tsis nco txog cov lus no.”
“‘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.
“‘Ces Nws thiaj hais rau lawv tias, Nej cov ruam kawg, thiab nej lub siab qeeb dhau los ntseeg txhua yam uas cov yaj saub tau hais: puas tsis tsim nyog kom Khetos raug txom nyem tej no, thiab mam li nkag mus rau hauv Nws lub yeeb koob?’ Cov thwj tim xav tsis thoob tias tus qhua no yuav yog leejtwg, uas Nws thiaj nkag mus txog hauv lawv tus ntsuj plig tob kawg, thiab hais lus nrog txoj kev kub siab, kev mos siab muag, thiab kev khuv leej, thiab nrog txoj kev cia siab loj. Txij thaum Khetos raug ntxeev siab los txog lub sijhawm ntawd, thawj zaug lawv pib hnov muaj kev cia siab. Feem ntau lawv ntsia lawv tus khub kev taug kev ntawd nrog siab rau siab ntsws, thiab xav tias Nws cov lus yog tib cov lus uas Khetos yuav tau hais. Lawv puv npo kev xav tsis thoob, thiab lawv lub siab pib dhia nrawm nrog txoj kev cia siab muaj kev xyiv fab.”
“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.
“Pib ntawm Mauxes, tus Alpha tiag tiag ntawm keeb kwm Vajlugkub, Khetos tau piav nthuav hauv txhua phau Vajlugkub txog tej yam uas hais txog Nws Tus Kheej. Yog Nws xub qhia Nws Tus Kheej rau lawv paub, lawv lub siab yuav tau txaus siab lawm. Hauv lawv txoj kev xyiv fab puv npo, lawv yuav tsis tshaib plab rau ib yam dabtsi ntxiv lawm. Tiamsis nws yog qhov tsim nyog rau lawv kom nkag siab txog zaj lus tim khawv uas cov qauv thiab cov lus faj lem hauv Phau Qub tau ua tim khawv txog Nws. Lawv txoj kev ntseeg yuav tsum raug tsa ruaj rau saum tej no. Khetos tsis tau ua ib qho txuj ci tseem ceeb twg kom ua rau lawv ntseeg, tiamsis Nws txoj haujlwm thawj yog los piav qhia Vajlugkub. Lawv tau saib Nws txoj kev tuag zoo li yog kev rhuav tshem tag nrho lawv txoj kev cia siab. Nimno Nws tau qhia los ntawm cov yaj saub tias qhov no yog pov thawj uas muaj hwj chim tshaj plaws rau lawv txoj kev ntseeg.”
“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.
Hauv kev qhia cov thwjtim no, Yexus tau qhia txog qhov tseem ceeb ntawm Phau Qub raws li ib tug timkhawv rau Nws tes haujlwm. Coob tus uas lees tias yog cov Khixatia nimno muab Phau Qub pov tseg, hais tias nws tsis muaj ib yam txiaj ntsig lawm. Tiamsis qhov ntawd tsis yog Khetos txoj kev qhia. Nws tau muab nuj nqis rau nws siab kawg nkaus, txog npaum li ntawd ib zaug Nws tau hais tias, “Yog lawv tsis mloog Mauxes thiab cov yaj saub, ces txawm muaj ib tug sawv hauv qhov tuag rov los los lawv kuj yuav tsis ntseeg.” Lukas 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.
“Nws yog lub suab ntawm Khetos uas hais los ntawm cov yawg koob thiab cov yaj saub, txij hnub Adas los mus txog rau tej xwm txheej kaw kawg ntawm lub sijhawm. Tus Cawm Seej raug qhia tawm hauv Phau Qub meej tseeb ib yam li hauv Phau Tshiab. Nws yog qhov kaj tawm hauv yav tag los uas yog kev qhia yav tom ntej uas ua kom txoj sia ntawm Khetos thiab tej lus qhuab qhia ntawm Phau Tshiab tshwm los nrog kev meej thiab kev zoo nkauj. Tej txuj ci tseem ceeb ntawm Khetos yog ib qho pov thawj txog Nws txoj kev yog Vajtswv; tiamsis ib qho pov thawj uas muaj zog dua tias Nws yog tus Txhiv Dim ntawm lub ntiajteb no yog pom muaj nyob hauv kev muab tej lus cev Vajtswv lus hauv Phau Qub los piv nrog keeb kwm hauv Phau Tshiab.”
“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.
“Raws li txiav txim tawm hauv tej lus faj lem, Khetos tau muab ib txoj kev to taub raug rau Nws cov thwjtim hais txog yam Nws yuav tsum yog hauv tib neeg cev nqaij daim tawv. Lawv txoj kev cia siab txog ib tug Mexiyas uas yuav los txais Nws lub zwm txwv thiab hwjchim ua vajntxwv raws li tibneeg lub siab ntshaw ntawd twb yog ib txoj kev xav yuam kev. Qhov ntawd yuav txwv tsis pub lawv to taub kom raug txog Nws txoj kev nqes los ntawm txoj hauj lwm siab tshaj plaws mus rau txoj hauj lwm qis tshaj plaws uas muaj peev xwm raug tuav tau. Khetos xav kom Nws cov thwjtim tej kev xav huv thiab tseeb rau txhua yam nqe lus ntxaws. Lawv yuav tsum to taub kom deb li deb tau hais txog lub khob kev txom nyem uas twb raug faib tseg rau Nws lawm. Nws tau qhia rau lawv tias txoj kev sib ntaus sib tua txaus ntshai uas lawv tseem tsis tau to taub ntawd yog kev ua kom tiav raws li lo lus cog tseg uas tau raug tsim ua ntej yuav muab lub hauv paus rau lub ntiajteb no. Khetos yuav tsum tuag, ib yam li txhua tus uas ua txhaum txoj kevcai yuav tsum tuag yog nws tseem nyob ruaj hauv txoj kev txhaum. Tag nrho tej no yuav tsum muaj li ntawd, tiam sis nws yuav tsis xaus rau kev swb, yuav xaus rau txoj kev yeej uas muaj hwjchim ci ntsa iab thiab nyob mus ib txhis. Yexus tau hais rau lawv tias yuav tsum siv txhua yam dag zog los cawm lub ntiajteb dim ntawm txoj kev txhaum. Nws cov thwjtim yuav tsum ua neej raws li Nws tau ua neej, thiab ua haujlwm raws li Nws tau ua haujlwm, nrog txoj kev sib zog kub siab thiab kev ua siab ntev tsis tso tseg.”
“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.
“Yog li no, Khetos thiaj hais rau Nws cov thwjtim li no, qheb lawv lub siab kom lawv thiaj to taub Vajlugkub. Cov thwjtim twb nkees lawm, los txoj kev sib tham tsis qaug zog li. Tej lus muaj txojsia thiab kev ruaj siab poob tawm ntawm tus Cawmseej daim di ncauj. Tiamsis lawv qhov muag tseem raug tuav cia. Thaum Nws piav rau lawv txog Yeluxalees txoj kev raug rhuav tshem, lawv ntsia lub nroog uas raug txiav txim ntawd nrog kua muag ntws. Los lawv tseem tsis tau xav tias tus uas nrog lawv taug kev yog leejtwg. Lawv tsis xav tias yam uas lawv tabtom sib tham txog ntawd twb tabtom taug kev nyob ntawm lawv ib sab; rau qhov Khetos hais txog Nws Tus Kheej ib yam li Nws yog lwm tus neeg. Lawv xav tias Nws yog ib tug ntawm cov uas tau tuaj koom lub koob tsheej loj, thiab nim no tabtom rov qab mus rau nws tsev. Nws taug kev ua tib zoo ib yam li lawv saum tej pob zeb ntxhib, qee zaus kuj nrog lawv nres ib pliag so. Yog li ntawd lawv thiaj mus ntxiv raws txoj kev roob, thaum Tus uas tsis ntev tom qab yuav mus nyob ntawm Vajtswv sab xis, thiab tus uas hais tau tias, ‘Txhua txoj cai kav twb raug muab rau Kuv lawm saum ntuj thiab hauv ntiajteb no,’ taug kev nyob ntawm lawv ib sab. Mathais 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.’
“Thaum tseem tab tom taug kev ntawd lub hnub twb poob lawm, thiab ua ntej cov neeg taug kev mus txog qhov chaw uas lawv yuav so, cov neeg ua haujlwm hauv tej teb twb tso lawv tes haujlwm lawm. Thaum cov thwjtim yuav nkag mus rau hauv lawv lub tsev, tus qhua neeg txawv txawm tshwm sim ib yam li yog Nws yuav txuas ntxiv Nws txoj kev mus. Tiamsis cov thwjtim hnov lawv raug rub los cuag Nws. Lawv tej ntsuj plig tshaib nqhis xav mloog ntxiv ntawm Nws. ‘Nrog peb nyob os,’ lawv hais. Nws zoo li tsis kam lees qhov kev caw ntawd, tiamsis lawv pheej thov Nws ruaj nreb, txhib hais tias, ‘Nws twb yuav tsaus ntuj lawm, thiab hnub twb lig heev lawm.’ Khetos thiaj lees raws li qhov kev thov khawv no thiab ‘nkag mus nrog lawv nyob.’”
“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.
“Yog cov thwjtim tsis tau mob siab caw Nws kom nyob, lawv yuav tsis tau paub tias tus uas nrog lawv taug kev yog tus Tswv uas twb sawv hauv qhov tuag rov qab los lawm. Khetos yeej tsis yuam kom Nws nrog leejtwg nyob. Nws saib xyuas cov uas xav tau Nws. Nws zoo siab nkag mus hauv lub tsev txo hwjchim tshaj plaws, thiab txhawb siab rau lub siab qis tshaj plaws. Tiamsis yog tibneeg tsis quav ntsej txaus los xav txog Tus Qhua saum ntuj ceeb tsheej, lossis tsis thov kom Nws nrog lawv nyob, Nws kuj hla mus. Yog li no coob leej raug kev poob zoo loj kawg. Lawv tsis paub Khetos li, ib yam li cov thwjtim tsis tau paub Nws thaum Nws nrog lawv taug kev ntawm txojkev.”
“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!
Mov ci yooj yim noj thaum tsaus ntuj uas yog mov ci, npaj tau sai sai. Lawv muab nws tso rau ntawm xub ntiag tus qhua, uas tau zaum ntawm qhov chaw taub hau ntawm rooj mov lawm. Nim no Nws tsa Nws ob txhais tes los foom koob hmoov rau cov zaub mov. Cov thwjtim thim rov qab vim muaj kev xav tsis thoob. Tus uas nrog lawv taug kev nthuav Nws ob txhais tes tawm raws nraim li lawv tus Tswv ib txwm ua. Lawv rov ntsia dua, thiab saib seb, lawv pom qhov cim rau ntsia hlau hauv Nws ob txhais tes. Nkawd ob leeg qw ib txhij tias, Yog tus Tswv Yexus! Nws tau sawv hauv qhov tuag rov qab los lawm!
“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?’
“Lawv sawv los ntog pe hawm ntawm Nws ko taw, tiam sis Nws twb ploj ntawm lawv qhov muag lawm. Lawv ntsia rau qhov chaw uas ib tug uas Nws lub cev nyuam qhuav tau pw hauv lub ntxa tau nyob, thiab hais rau ib leeg tias, ‘Peb lub siab puas tsis kub hnyiab hauv peb, thaum Nws nrog peb tham ntawm txoj kev, thiab thaum Nws qhib Vajlugkub rau peb?’”
“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.
“Tiamsis nrog txoj xov zoo loj no uas yuav tsum tshaj tawm, lawv tsis tuaj yeem zaum thiab sib tham. Lawv txoj kev nkees thiab kev tshaib plab ploj mus lawm. Lawv tso lawv pluas mov tseg yam tsis tau kov li, thiab puv npo kev xyiv fab, tam sim ntawd rov tawm mus raws nraim tib txoj kev uas lawv tau tuaj, maj nroos mus qhia txoj xov ntawd rau cov thwjtim hauv lub nroog. Qee thaj chaw ntawm txoj kev tsis muaj kev nyab xeeb, tab sis lawv nce hla cov chaw ntxhab, swb ntog saum cov pob zeb du. Lawv tsis pom, lawv tsis paub, tias lawv muaj tus uas tau taug txoj kev nrog lawv ntawd tiv thaiv lawv. Nrog tus pas taug kev rau neeg mus nrhiav Vajtswv nyob hauv tes, lawv pheej mus ntxiv, ntshaw mus kom ceev dua li qhov lawv twv kom ua. Lawv poob lawv txoj kab kev, tab sis rov nrhiav tau dua. Qee zaus khiav, qee zaus dawm ntog, lawv mob siab ntso mus tom ntej, lawv tus Khub uas tsis pom nyob ze nraim ntawm lawv ib sab tas txoj kev.”
“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.
“Hmo ntuj tsaus ntuj nti, tiamsis Lub Hnub ntawm Kev Ncaj Ncees tab tom ci rau saum lawv. Lawv lub siab dhia ploj zoo siab heev. Lawv zoo li nyob hauv ib lub ntiaj teb tshiab. Khetos yog tus Cawmseej uas muaj sia nyob. Lawv tsis quaj ntsuag txog Nws ntxiv lawm ib yam li tus uas twb tuag lawm. Khetos twb sawv hauv qhov tuag rov los lawm—ib zaug dhau ib zaug lawv rov hais li ntawd. Qhov no yog txoj xov uas lawv tab tom nqa mus rau cov uas tab tom quaj ntsuag. Lawv yuav tsum qhia rau lawv zaj keeb kwm zoo kawg ntawm txoj kev taug mus rau Emmaus. Lawv yuav tsum qhia tias leejtwg tau los koom lawv hauv txoj kev. Lawv nqa txoj xov uas loj tshaj plaws uas puas tau muab rau lub ntiaj teb, yog ib txoj xov zoo uas txoj kev cia siab ntawm tib neeg tsev neeg rau lub sij hawm no thiab rau txoj sia nyob mus ib txhis nyob ntawm.” The Desire of Ages, 795–801.