We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”
ئێمە وتاری پێشوو بە ئەم پرسیارە کۆتایی پێهێنا: «لەگەڵ ئەو چەمکانەی لە جێگای خۆیان دانراون، دەکرێت ئەم پرسیارە بکرێت کە چۆن بوو لە 9/11دا پەرتوکی یۆئێل ئەو پەیامە بوو کە پەترۆس لە ڕۆژی پەنجاهەمین ناساندی؟»
Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”
Peter yo a tshi humbula leswaku leswi Yoele a swi vuleke a swi hetiseka hi siku ra Pentekosta, leri a ri ri nkarhi lowu funghaka ku hela ka nguva ya Pentekosta. Eka nguva ya Pentekosta a ku ri na ku vonakala ka Moya lowo Kwetsima eku sunguleni, kutani endzhaku ku va na ku vonakala lokukulu swinene ka Moya lowo Kwetsima emakumu. Hi ku twisisa hi ripfumelo leswaku Bibele ni Moya wa Vuprofeta swi tirhisa Yoele eka nkarhi wa mpfula ya le ndzhaku, hi nga swi tiva leswaku buku ya Yoele yi ve ntiyiso wa nkarhi hi 9/11; ni leswaku nchumu wun’wana ni wun’wana wa buku leyi wu ta vulavula hi ku kongoma hi ta matimu ya vuprofeta lama sungulaka hi 9/11 ma ya emahlweni ku fika ni ku katsa makhombo ya nkombo yo hetelela, lawa Yoele a ma vitanaka “siku ra Yehovha.”
As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.
1888 kyokya, 9/11 itini Laodikea uthane wa kwiunikya nĩwo waũkire gua ma wa kũgerio kwa rĩrĩ. Isaia aheanagia uthamaki wa uthenga ũcio ũmwe thĩinĩ wa gatũrũkũ mĩtano na mũgwanja, na rirĩa rĩa tarumbeta rĩkĩonania andũ a Ngai mahĩtia mao. “Mũthenya” ũrĩa Isaia etaga kwambĩrĩria kwaria na rirĩa rĩake ta tarumbeta nĩwe mũthenya ũcio ũmwe aimbagĩra rwĩmbo rwa mũgũnda wa mĩthabibũ.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.
Mũthenya ũcio imbaai nĩ ũndũ wake, Mũgũnda wa mĩthabibũ ya ndibei. Niĩ Jehova nĩndĩrĩma; nĩngũũnyia hingo ciothe: nĩguo gũtirĩ ũkaumĩria, nĩngũũrinda ũtukũ na mũthenya. Kũrũru gutirĩ thĩinĩ wakwa: nũũ ũngĩĩkĩra mĩigua na mĩigua ya magũa kũrĩ niĩ mbaara-inĩ? Ngũkinya gatagatĩ kacio, ngaciniinia hamwe. Kana nĩarekwo akorwo atũmĩte hinya wakwa, nĩguo ekĩre thayũ na niĩ; na nĩagĩkĩra thayũ na niĩ. Nĩegũtuma arĩa oimĩte kwa Jakubu makũre mĩri; Isiraeli nĩagĩthũa na agĩkeha, na akũzũrĩria thĩ yothe na matunda. Isaia 27:2–6.
Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.
イスラエル」は後の雨の時期に「芽を出し、花を咲かせ、実をもって世界の面を満たす」であろう。なぜなら、前の雨は植物に芽生えと開花をもたらし、後の雨は実を結ばせるからである。9・11にニューヨークの建物群が崩れ落ちたとき、黙示録十八章の力ある御使いが降り、後の雨は降り始めた。その時、神の見張り人たちはラオデキヤ教会に向かってラッパを吹き鳴らすべきであった。神の民の罪を明らかにするイザヤのメッセージは、赤ぶどう酒のぶどう畑の歌でもある。ヨエル書第一章は、まさにそのメッセージである。
The word of the Lord that came to Joel the son of Pethuel.
Izwi rya Yehova ryaje kuri Yoweli mwene Petuweli.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Ndui ici, inyuĩ athuri akũrũ, na mũtege matũ, inyuothe mũikamĩri a bũrũri. Gũtirĩ kĩndũ ta gĩkĩ gĩakoretwo matukũ-inĩ manyu, kana o na matukũ-inĩ ma maithe banyu? Arĩriai ciana cianyu ũhoro wa kĩrĩa gĩkĩ, na ciana cianyu ciarĩrie ciana ciao, na ciana ciao ciarĩrie rũciaro rũngĩ.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Kimunyóláta kyasigáldi̱ri̱o, enzige niikyo kyáli̱ire; kandi kimungi ky’enzige kyasigáldi̱ri̱o, akawuka akárikulya ebimera niikyo kyáli̱ire; kandi kimungi ky’akawuka akárikulya ebimera kyasigáldi̱ri̱o, ekinyankooke niikyo kyáli̱ire.
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.
Vusanu, ninyi walevi, mkalilie; na pigeni yowe, ninyi nyote mnaokunywa divai, kwa sababu ya divai mpya; kwa maana imekatiliwa mbali na vinywa vyenu.
For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. 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.
لەبەر ئەوەی نەتەوەیەک هاتووەتە سەر خاکەکەم، بەهێز و بێژمار؛ ددانەکانی وەک ددانەکانی شێرە، و ددانە گەورەکانی وەک شێری گەورەن. مۆیەکەم وێران کردووە، و دار هەنجیرەکەم پوستی لێ کردووە؛ بە تەواوی ڕووتی کردووە و فڕێی داوە؛ لقەکانی سپی بوونەتەوە. شیوەن بکە وەک پاکیزەکچێک کە جولەی گۆنی لە خۆی بەستووە بۆ هاوسەری گەنجێتی خۆی. قوربانیی نان و قوربانیی شەراب لە ماڵی یەزدان بڕاونەتەوە؛ کاهینان، خزمەتکارانی یەزدان، شیوەن دەکەن. کێڵگە وێران بووە، خاک شیوەن دەکات؛ چونکە دانەوێڵەکە وێران بووە، شەرابی نوێ وشک بووە، ڕۆن کز بووە.
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.
Nộunị chumuo, unu ndị ọrụ ubi; kwanụ ákwá, unu ndị na-elekọta ubi vaịn, n’ihi ọka wit na ọka bali; n’ihi na owuwe ihe ubi nke ala lara n’iyi. Osisi vaịn akpọnwụwo, osisi fiig adịwokwa nkụ; osisi pọmigranet, nakwa osisi nkwụ, na osisi apụl, ọbụna osisi niile nke ubi, akpọnwụwo: n’ihi na ọṅụ akpọnwụwo n’etiti ụmụ mmadụ.
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? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.
Makafunga viuno vyenu, mkalilie kwa maombolezo, enyi makuhani; pigeni yowe, enyi wahudumu wa madhabahu; njoni, mkalale usiku kucha mmevaa nguo za gunia, enyi wahudumu wa Mungu wangu; kwa maana sadaka ya unga na sadaka ya kinywaji zimezuiliwa mbali na nyumba ya Mungu wenu. Takaseni kufunga, itangazeni kusanyiko takatifu, wakusanyeni wazee na wakaaji wote wa nchi ndani ya nyumba ya BWANA, Mungu wenu, mkamlilie BWANA, Ole kwa siku hiyo! kwa maana siku ya BWANA imekaribia, nayo itakuja kama uharibifu utokao kwa Mwenyezi. Je, chakula hakijakatiliwa mbali mbele ya macho yetu, naam, furaha na shangwe pia kutoka katika nyumba ya Mungu wetu? Mbegu zimeoza chini ya madonge yake, ghala zimeachwa ukiwa, vibanda vya kuhifadhia nafaka vimebomoka; kwa maana nafaka imekauka. Jinsi wanyama wanavyougua! makundi ya ng’ombe yamefadhaika, kwa sababu hayana malisho; naam, makundi ya kondoo pia yameharibiwa.
O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.
A Pʉn, ndi kunkutafuna kwa yoye; pakuti moto waŵaanya madyelo ga mu chipalamba, ndipo lilimi lya moto lyocya miti yose ya ku munda. Vinyama vya ku munda navyo vikukutilila kwa yoye; pakuti sulo sya maji syuma, ndipo moto waŵaanya madyelo ga mu chipalamba. Yoeli 1:1–20.
The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.
Kapitulu ya kwanza ya Yoeli inashughulikia maangamizi ya shamba la mizabibu la Mungu. Isaya anathibitisha ya kwamba “siku hiyo” ni siku ambayo mvua ya mwisho huanza, kwa maana mimea katika siku hiyo huanza kuchanua na kutoa machipukizi. Ukweli kwamba Isaya anatufahamisha ya kuwa watu wa Mungu “watatia mizizi,” “watachanua na kutoa machipukizi,” na kuijaza dunia kwa “matunda,” unaonyesha historia ya maendeleo yenye hatua tatu. Mmea hutia “mizizi” katika ardhi. Kwa hiyo, “kutia mizizi” humaanisha kusimama juu ya ardhi, ambayo ni sakafu ya chini au msingi. Wale “watokao kwa Yakobo” “hutia mizizi” na kisha huitwa “Israeli.” Wale watokao katika uzoefu wa Laodikia ndipo huitwa Wafiladelfia, ijapokuwa kuudumisha uzoefu huo kunahitaji ushindi katika mchakato wa kupimwa unaoishia kwenye sheria ya Jumapili.
The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.
Yakobo (umunyamazimbere) na Isiraheli (umuneshi) mu buhanuzi bifitanye isano bigaragaza ko ku wa 9/11 ab “bashinga imizi” basubira ku mfatiro, aho ngaho bahita binjira mu isezerano. Mu buhanuzi, guhindurwa izina ni ikimenyetso cy’isezerano, nk’uko bigaragazwa na Aburamu ahinduka Aburahamu, Sarayi ahinduka Sara, Yakobo ahinduka Isiraheli, n’abandi. Muri uwo murongo, abagarutse ku kuri kwa kera kw’ishingiro ku wa 9/11 binjiye mu isezerano, ubwo imvura yatangiraga kuzana indabo n’imishishe. Mu gihe cy’itegeko ryo ku cyumweru, isi yose izuzuzwa “imbuto,” kuko icyo gihe imvura izaba isutswe itagira urugero.
Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.
Esaya lazima apatane na Esaya, na bila shaka pia manabii wengine wote; lakini Esaya anapaswa kuinua sauti yake kama tarumbeta na kuwaonyesha Waadventista Wasabato wa Laodikia dhambi zao katika muktadha wa wimbo wa shamba la mizabibu. Wimbo huo uliimbwa na Yesu katika mfano wa shamba la mizabibu. Shamba la mizabibu lilimfanya alie alipokuwa, kwa mara ya mwisho kabla ya msalaba, akilitazama Yerusalemu; akijua kwamba Israeli wa kale walikuwa wamefikia mwisho wa kipindi chao cha rehema na walikuwa wakipitiliwa mbali kama watu wa agano la Mungu. Wakati huohuo Kristo alikuwa anaingia katika agano na watu ambao wangezaa matunda yafaayo kutoka katika shamba la mizabibu la Mungu. Iwe ni habari ya shamba la mizabibu ya Yoshua mwanzoni au ya Yesu mwishoni, wale waliokuwa watu wa agano jipya walikuwa kivuli cha wale mia moja arobaini na nne elfu.
Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.
Kristu yavuze ku buhanuzi bwa Yesaya bw’umuzabibu, kandi ni ko na Mushiki wa White abigenza.
“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.
“Mfano wa shamba la mizabibu hauwahusu Wayahudi peke yao. Una fundisho kwa ajili yetu. Kanisa katika kizazi hiki limepewa na Mungu marupurupu na baraka nyingi, naye anatazamia mavuno yanayolingana na hayo.” Christ’s Object Lessons, 296.
It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.
Kusoma kifungu kinachoongoza kwenye kauli ya mwisho kutoka katika Roho ya Unabii ni jambo lenye mafundisho.
“Chapter 23—The Lord’s Vineyard
“Sura 23—Luani ya Mfumu”
“The Jewish Nation
«چڕەی جوولەکە»
“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.
مثال ابنيْن تلاه مثالُ الكرم. ففي الأوّل، وضع المسيح أمام المعلّمين اليهود أهميّة الطاعة. وفي الآخر، أشار إلى البركات الغنيّة التي أُفيضت على إسرائيل، وبيّن فيها مطالبة الله بطاعتهم. وقد عرض أمامهم مجد قصد الله، الذي كان يمكنهم أن يحقّقوه بالطاعة. وإذ رفع الحجاب عن المستقبل، أراهم كيف أنّ الأمّة كلّها، بإخفاقها في إتمام قصده، كانت تفقد بركته وتجلب الهلاك على نفسها.
“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’
“‘Kulikuwako mwenye nyumba fulani,’ Kristo alisema, ‘aliyepanda shamba la mizabibu, akalizungushia ua pande zote, akachimba ndani yake shinikizo la divai, akajenga mnara, akalikodisha kwa wakulima, kisha akaenda katika nchi ya mbali.’”
“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.
“Mũnabii Isaia nĩwe warĩtie ũhoro wa mũgũnda ũyũ wa mĩzabibu atĩrĩ: ‘Rĩu nĩngũinĩra mũrata wakwa mwendwa rwĩmbo rwa ũhoro wa mũrata wakwa ũkoniĩ mũgũnda wake wa mĩzabibu. Mũrata wakwa mwendwa aarĩ na mũgũnda wa mĩzabibu gĩkũyũ-inĩ kĩa gũciara wega mũno; na akĩũhingĩra ruo, akĩũngamĩrĩria mahiga marĩmo, akĩũhanda na mũtabibu mwega mũno, akĩaka mũrũmagũrũ gatagatĩ-inĩ gũake, o na ningĩ agĩkĩra kĩgĩnda kya gũkamĩrĩra ndibeinĩ yake; nake agĩrora kana ũngĩciara ndibei.’ Isaia 5:1, 2.”
“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.
“Omulimi ahitamo igice cy’ubutaka mu gasozi; akagikikiza uruzitiro, akagitunganya, akagihinga, maze akagiteramo imizabibu yatoranyijwe, yiringiye umwero mwinshi. Icyo gice cy’ubutaka, kubera ubuhambaye bwacyo ugereranyije n’ahantu hatarinzwe kandi hatarimwe, yitega ko kizamuha icyubahiro kigaragaza imbuto z’ubwitonzi bwe n’umuruho we mu kugihinga. Ni ko Imana yari yaratoranyije abantu mu isi kugira ngo batozwe kandi bigishwe na Kristo. Umuhanuzi aravuga ati, ‘Umuzabibu w’Uwiteka Nyiringabo ni inzu ya Isirayeli, kandi abagabo b’u Buyuda ni igihingwa cye kimunezeza.’ Yesaya 5:7. Kuri abo bantu Imana yari yarabahaye amahirwe akomeye, ibahezagira cyane ibakuye mu kugira neza kwayo kwinshi. Yari yiteze ko bayubaha bayizanira imbuto. Bagombaga kugaragaza amahame y’ubwami bwayo. Hagati mu isi yacumuye kandi mbi, bagombaga guhagararira imico y’Imana.”
“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.
“Bawu wa Yehova, vehesiwe kwuhela nyango vevwaswa vwandjivya vwa lya vwa mataifa va vahedeni. Vantu ava va kuabudu sanamu va lihepelele ku shita uwihi. Ukatili na uhalifu, pupa, ukandamizaji, na mikalelo ya kuharibika mno, vyali vikidimikilwa bila kizuizi. Uovu, kushushiwa, na mateso ndivyo vyavwaswa vya muti uharibifu. Kwa tofauti iliyo wazi, ndivyo vyavwaswa vya mzabibu wa upandaji wa Mungu vyali kupaswa kuwa.”
“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.
“Wayahudi alikuwa na fadhila ya kuuwakilisha tabia ya Mungu kama ilivyokuwa imefunuliwa kwa Musa. Kwa kujibu ombi la Musa, ‘Unionyeshe utukufu wako,’ Bwana akaahidi, ‘Nitapitisha wema wangu wote mbele yako.’ Kutoka 33:18, 19. ‘Bwana akapita mbele yake, akatangaza, BWANA, BWANA, Mungu mwenye rehema na neema, si mwepesi wa hasira, mwingi wa fadhili na kweli, mwenye kuwawekea maelfu rehema, mwenye kusamehe uovu na kosa na dhambi.’ Kutoka 34:6, 7. Hili ndilo tunda ambalo Mungu alilitaka kutoka kwa watu Wake. Katika usafi wa tabia zao, katika utakatifu wa maisha yao, katika rehema yao na fadhili zenye upendo na huruma, walipaswa kuonyesha kwamba ‘sheria ya BWANA ni kamilifu, huiburudisha roho.’ Zaburi 19:7.”
“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.
“Kwa kupitia taifa la Wayahudi ilikuwa kusudi la Mungu kuwapa mataifa yote baraka nyingi. Kwa kupitia Israeli njia ilipaswa kuandaliwa kwa kuenea kwa nuru Yake kwa ulimwengu wote. Mataifa ya ulimwengu, kwa kufuata desturi zilizopotoka, yalikuwa yamepoteza kumjua Mungu. Hata hivyo katika rehema Yake Mungu hakuwaangamiza kabisa. Alikusudia kuwapa nafasi ya kumfahamu kupitia kanisa Lake. Alikusudia kwamba kanuni zilizofunuliwa kupitia watu Wake ziwe njia ya kurejesha katika mwanadamu sura ya maadili ya Mungu.
“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.
“Ji bo temamkirina vê mebestê bû ku Xwedê Îbrahîm ji nav xizmekên wî yên butperest derxist û ferman da ku ew li welatê Ken‘anê rûne. ‘Ez ê ji te neteweyek mezin çêkim,’ Wî got, ‘û ez ê te pîroz bikim, navê te mezin bikim; û tu yê bibî bereketek.’ Destpêk 12:2.
“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.
“Baatu ba Abulaamu, Yakobo ne baana baaye, baatwalibwa mu Misiri kugira nti wakati mu ggwanga eryo eddene era ebbi balage emisingi gy’Obwakabaka bwa Katonda. Obwesigwa bwa Yusufu n’omulimu gwe ogw’ekitalo mu kuwonya obulamu bw’abantu bonna aba Misiri byali kifaananyi ky’obulamu bwa Kristo. Musa n’abalala bangi baali bajulirwa ba Katonda.
“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.
“Misri nuŋgiŋ Israela an paksa wanalake, Awó waŋli ísi kiŋ leniŋke, hekíčhA iwóuŋṡila kíŋ he. Ka waŋna ožuŋuŋyaŋpi kiŋ héhaŋ tȟawówašte waŋžičaŋpi heča ečhúŋpi kiŋ he, ka makȟóčhe thiyóšpaye laȟčáŋna eya yuŋkÁŋpi kiŋ héhaŋ tȟokáheya ečhúŋpi kiŋ he, héčha tȟawówašte iyéčheča waŋbláke čha le él wašte šni he. LeléčhiyA tȟokáta oyáte kiŋ héhaŋ waŋná yutaŋpi kíŋhaŋ oyás’iŋyaŋ owówaŋyaŋg waŋ hečha él wašte. Awó waŋží waŋka, oyáte oyáŋke kiŋ él waŋblákečeya waŋná tȟaŋíŋyaŋpi owótehaŋ šni, na waŋná wówašiŋ waŋ tȟaŋíŋyaŋpi owótehaŋ šni, héčha él ičháȟaŋ iyéčheča waŋbláke. Tȟokáta tȟaóyate kiŋ él ečhúŋpi waŋbláke kiŋ, makȟóčhe thípi kiŋ waŋná tȟaŋíŋyaŋpi waŋná tȟaŋíŋyaŋpi kíŋhaŋ owičhákhiye kiŋ él iyéčheča waŋná nágI waŋbláke. Wakháŋ tȟaŋka na wowáčhaŋtognake ektá, waŋná makȟá akíčhita, na mníwakhaŋ, na wičháša oyáte waŋží waŋná wíyukča, Tunkášila Waŋbláke kiŋ oyáte kiŋ owíčhakiya. Tȟaŋkáŋ waŋná wíglušA waŋží él, tȟawičhúŋ naǧí kiŋ él, waŋná tȟaŋíŋyaŋpi makȟóčhe kiŋ él, héhaŋ oyáte kiŋ owíčhakiya. ‘wíčazo čha tȟaŋíŋyaŋpi, héhaŋ šuŋgmánitu waŋná ptehíŋčala waŋná mní šni tȟaŋka waŋ kéya;’ Deuteronomy 8:15. Iyé waŋná mní kiŋ ‘ínyan tȟašúŋke tȟaŋka’ él owíčhaku, na ‘mahél iyéčheča wowápȟe kiŋ’ owíčhayA. Psalm 78:24. ‘Héčhetu weló,’ eyá Moses, ‘Awó kiŋ tȟawíčhapi waŋží hé oyáte kiŋ he; Jacob hé tȟaíyokpaye wóuŋspe kiŋ he. Makȟóčhe šúŋka waŋ él iyé hé waŋná waŋbláke; na makȟóčhe owášte šni, waŋná héhaŋ héháŋni kiŋ él iyé owíčhakiya; hé akíčhitaŋ, hé owóuŋspe kiŋ oyÁke, hé waŋná tȟaíšta kiŋ waŋná iyéčheča akíčhita. Waŋblí waŋ tȟačíyaŋna kiŋ akíčhitaŋ, tȟašúŋka waŋží kiŋ owóuŋspe kiŋ él itéyA, tȟawóŋspe kiŋ ožúye, owíčhakiya, na tȟawóŋspe kiŋ él owíčhAḳA; héčhetu Awó waŋží él iyé owíčhakiya, na wakȟáŋ tȟokáhe waŋží hé él waŋbláke šni.’ Deuteronomy 32:9–12. Héčhetu iyé ektá owíčhakiya, čha waŋná Iyé Tȟaŋka kiŋ tȟáŋhaŋ waŋná owówačhiŋ kiŋ él thípi kta.”
“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.
Kristo alikuwa kiongozi wa wana wa Israeli katika kutangatanga kwao jangwani. Akiwa amefunikwa ndani ya nguzo ya wingu mchana na nguzo ya moto usiku, aliwaongoza na kuwaelekeza. Aliwahifadhi na hatari za jangwani, akawaleta katika nchi ya ahadi, na machoni pa mataifa yote ambayo hayakumkiri Mungu aliisimamisha Israeli kuwa milki yake mwenyewe iliyochaguliwa, shamba la mizabibu la Bwana.
“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.
“Ukubantu bano kwanikwa amazwi kaNkulunkulu. Babezungezwe yizimiso zomthetho waKhe, izimiso zaphakade zeqiniso, zokulunga, nezobumsulwa. Ukulalela lezi zimiso kwakuyoba yisivikelo sabo, ngokuba kwakuyobasindisa ekuzibhubhiseni ngemikhuba yesono. Futhi njengombhoshongo esivinini samagilebhisi, uNkulunkulu wabeka phakathi kwezwe ithempeli laKhe elingcwele.
“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.
“Kristo ngwakilangitsi gwabo. Monga umo wakaŵira nawo mu mapopa, ntheura wakaŵaso mulimiska na mulongozgi wawo. Mu chihema chakusoperamo na mu tempile uchindami wake ukakhalanga mu Shekinah yakupatulika pachanya pa mpando wa lusungu. Chifukwa cha iwo, nyengo zose wakaŵavumbuluriranga usambazi wa chitemwa chake na wa kuzizipizga kwake.
“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.
“Ngai nĩendaga kũgĩa andũ aake a Isiraeli rũgooco na riiri. Magĩaheirwo wega wothe wa kĩĩroho. Ngai ndamathithĩtie kĩndũ o kimwe kĩrĩa kĩega gĩa kũũmba mĩtugo ĩrĩa yange maingĩhe gũtuĩka andũ a kumũonania.”
“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.
"Kwumvira kwabo amategeko y’Imana kwari kuzatuma baba ibitangaza by’uburumbuke imbere y’amahanga y’isi. Uwo washoboraga kubaha ubwenge n’ubuhanga mu mirimo yose y’ubukorikori buhanitse yari gukomeza kuba Umwigisha wabo, kandi yari kubashyira mu cyubahiro no kubazamura binyuze mu kwumvira amategeko Ye. Iyo baza kuba abanyumvira, bari kurindwa indwara zababazaga andi mahanga, kandi bari guhabwa umugisha wo kugira imbaraga z’ubwenge. Ubwiza bw’Imana, icyubahiro Cyayo n’imbaraga Zayo, byari kuzahishurwa mu burumbuke bwabo bwose. Bari kuzaba ubwami bw’abatambyi n’abaganwa. Imana yabahaye uburyo bwose bukenewe kugira ngo bazabe ishyanga rikomeye kurusha andi yose ku isi."
“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.
“Bundu ya hakika kabisa Kristo, kwa njia ya Musa, alikuwa ameweka mbele yao kusudi la Mungu, naye alikuwa amefanya wazi masharti ya ustawi wao. ‘Wewe u taifa takatifu kwa BWANA, Mungu wako,’ akasema; ‘BWANA, Mungu wako, amekuchagua uwe watu wa pekee kwake mwenyewe, kuliko watu wote walioko juu ya uso wa nchi…. Basi ujue ya kuwa BWANA, Mungu wako, ndiye Mungu, Mungu aliye mwaminifu, ashikaye agano na rehema kwao wamwitao na kuzishika amri zake hata vizazi elfu…. Kwa hiyo zitashika amri, na sheria, na hukumu, nizikuagizazo leo, uzitende. Kwa hiyo itakuwa, ikiwa mtazisikiliza hukumu hizi, na kuzishika, na kuzitenda, BWANA, Mungu wako, atakulinda agano na rehema aliyowaapia baba zako; naye atakupenda, na kukubariki, na kukuzidisha; tena atabariki uzao wa tumbo lako, na mazao ya nchi yako, nafaka yako, na divai yako, na mafuta yako, na ongezeko la ng’ombe wako, na makundi ya kondoo wako, katika nchi aliyowaapia baba zako ya kwamba atakupa. Utabarikiwa kuliko watu wote…. Naye BWANA atakuondolea maradhi yote, wala hatatia juu yako magonjwa mabaya ya Misri uyajuayo.’ Kumbukumbu la Torati 7:6, 9, 11–15.
“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.
“Bāba ko ba-romedi gore, ge eba ka ditaelo tša Gagwe, o tla ba nea korong ya go nona kaone, a ba ntšhetša le todi leswikeng. O tla ba kgotsofatša ka bophelo bjo botelele, a ba bontšha phološo ya Gagwe.
“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.
“Kujiunga na Mungu kwa kutomtii, Adamu na Hawa walikuwa wameipoteza Edeni, na kwa sababu ya dhambi dunia yote ikalaaniwa. Lakini kama watu wa Mungu wangefuata maagizo Yake, nchi yao ingerudishwa katika rutuba na uzuri. Mungu Mwenyewe aliwapa maelekezo kuhusu kulima udongo, nao walipaswa kushirikiana Naye katika kuirejesha. Hivyo nchi yote, chini ya uongozi wa Mungu, ingekuwa somo la wazi la ukweli wa kiroho. Kama kwa kutii sheria Zake za asili nchi ingezaa hazina zake, vivyo hivyo kwa kutii sheria Yake ya maadili mioyo ya watu ilipaswa kudhihirisha sifa za tabia Yake. Hata watu wa mataifa wangetambua ubora wa wale waliomtumikia na kumwabudu Mungu aliye hai.”
“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.
«“ئەوەتا،” موسا وتی، “من بۆتان فێرکردن فەرمان و یاساکان، وەک ئەوەی یەزدانی پەروەردگارم فەرمانی پێ کردم، تاکو ئاوا بکەن لەو خاکەی کە دەچن بۆ ئەوەی ببنە خاوەنی. کەواتە ئەوان بپارێزن و بەجێیان بهێنن؛ چونکە ئەمە دانایی و تێگەیشتنی ئێوەیە لەبەردەم نەتەوەکان، کە هەموو ئەم فەرمانانە دەبیستن و دەڵێن، بەڕاستی ئەم نەتەوە گەورەیە گەلێکی دانا و تێگەیشتووە. چونکە کام نەتەوەیە کە ئەوەندە گەورە بێت، و خودا ئەوەندە نزیک بێت بەوان، وەک یەزدانی پەروەردگاری ئێمەیە لە هەموو ئەو شتانەی کە بۆیان هاوار لێی دەکەین؟ و کام نەتەوەیە کە ئەوەندە گەورە بێت، و فەرمان و یاسایەکی ئەوەندە ڕاستودروست هەبێت وەک هەموو ئەم تەوراتەی کە ئەمڕۆ لەبەردەمتان دادەنێم؟” دواوتار 4:5–8.»
“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.
Vana vaIsraeri vaifanira kutora nyika yose yavakagoverwa naMwari. Ndudzi idzodzo dzakaramba kunamata nokushumira Mwari wechokwadi dzaifanira kubviswa panhaka yadzo. Asi chaiva chinangwa chaMwari kuti, kubudikidza nokuzarurwa kwehunhu Hwake naIsraeri, vanhu vakweverwe kwaAri. Kunyika yose kwaifanira kupiwa kukokwa kwevhangeri. Kubudikidza nedzidziso yebasa rezvibayiro Kristu aifanira kukwidziridzwa pamberi pendudzi, uye vose vaizomutarira vaizorarama. Vose avo, saRahabhu muKenani, naRute muMoabhu, vakatendeuka kubva mukunamata zvifananidzo vachienda kukunamata Mwari wechokwadi, vaifanira kuzvibatanidza navanhu Vake vakasanangurwa. Sezvo uwandu hwaIsraeri hwaikura, vaifanira kuwedzera miganhu yavo, kusvikira umambo hwavo hwambundikira nyika yose.
“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.
“Mungu alitaka kuwaleta watu wote chini ya utawala Wake wenye rehema. Alitaka kwamba dunia ijazwe furaha na amani. Alimwumba mwanadamu kwa ajili ya furaha, naye anatamani kuzijaza mioyo ya wanadamu kwa amani ya mbinguni. Anatamani kwamba familia za hapa chini ziwe ishara ya familia ile kuu ya huko juu.
“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.
“Basi Israeli hakautimiza kusudi ra Mulungu. Bwana akatangaza, ‘Nakupanda kama mzabibu mwema, mbegu ya kweli kabisa; basi imekuwaje ukageuka mbele Yangu kuwa mmea uliopotoka wa mzabibu mgeni?’ Yeremia 2:21. ‘Israeli ni mzabibu mtupu, hujizalia matunda kwa ajili yake mwenyewe.’ Hosea 10:1. ‘Na sasa, enyi wakaaji wa Yerusalemu, na ninyi watu wa Yuda, hukumuni, nawasihi, kati Yangu na shamba Langu la mizabibu. Ni nini zaidi ambacho kingaliweza kutendwa kwa shamba Langu la mizabibu, nisichokifanya ndani yake? Mbona nilipotazamia lizae zabibu, likazaa zabibu za mwituni? Basi sasa njooni; nitawaambia nitakalolitenda kwa shamba Langu la mizabibu: nitaondoa ua wake, nalo litaliwa; na kubomoa ukuta wake, nalo litakanyagwa chini; nami nitaliacha ukiwa; halitapogolewa wala kulimwa; bali yataota ndani yake miiba na michongoma; tena nitayaamuru mawingu yasinyeshe mvua juu yake. Kwa maana … Alitazamia hukumu, lakini tazama, dhuluma; alitazamia haki, lakini tazama, kilio.’ Isaya 5:3–7.”
“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.
“Yehova, Musa aracılığıyla, kavmine sadakatsizliğin sonucunu önceden bildirmişti. O’nun antlaşmasını tutmayı reddederek, kendilerini Tanrı’nın yaşamından koparacaklardı ve O’nun bereketi üzerlerine gelemezdi. Musa, ‘Sakın,’ dedi, ‘Tanrın Yehova’yı unutma; bugün sana buyurduğum O’nun buyruklarını, hükümlerini ve kurallarını tutmamakla O’nu unutmuş olmayasın. Yoksa yiyip doyduğunda, güzel evler yapıp içlerinde oturduğunda; sürülerin ve davarların çoğaldığında, altının ve gümüşün çoğaldığında, ve sahip olduğun her şey çoğaldığında; yüreğin gururlanır da seni Mısır diyarından, kölelik evinden çıkaran Tanrın Yehova’yı unutursun…. Ve yüreğinde, Bu serveti bana kendi gücüm ve elimin kudreti kazandırdı, dersin…. Ve eğer Tanrın Yehova’yı gerçekten unutup başka ilahların ardınca yürür, onlara kulluk eder ve onlara taparsan, bugün size karşı tanıklık ederim ki, kesinlikle yok olacaksınız. Yehova’nın yüzünüzün önünden yok ettiği uluslar gibi, siz de yok olacaksınız; çünkü Tanrınız Yehova’nın sesine itaat etmediniz.’ Yasa’nın Tekrarı 8:11–14, 17, 19, 20.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
Abayahudi ntibumviye uwo muburo. Bibagiwe Imana, kandi batakaza ukureba neza amahirwe akomeye bari bafite yo kuba abahagarariye bayo. Imigisha bari barahawe ntiyagejeje umugisha ku isi. Ibyiza byose bari bafite babyikubiyeho kugira ngo biheshe ubwabo icyubahiro. Bambuye Imana umurimo yabasabaga, kandi bambura bagenzi babo ubuyobozi bw’idini n’urugero rwera. Nk’uko byari bimeze ku baturage b’isi ya kera mbere y’umwuzure, bakurikiye buri gitekerezo cyose cy’imitima yabo mibi. Bityo bituma ibyera biboneka nk’ikinamico, bavuga bati: “Urusengero rw’Uwiteka, urusengero rw’Uwiteka, ni uru” (Yeremiya 7:4), kandi muri icyo gihe nyine bagoreka imico y’Imana, basuzuguza izina ryayo, kandi banduza ahera hayo.
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.
“Omundu ly’abalimyi abaali bateereddwawo okulabirira omusiri gw’emizabbibu ogwa Mukama tebaabeera beesigwa eri obuvunaanyizibwa bwaabwe. Bakabona n’abayigiriza tebaali bayigiriza beesigwa eri abantu. Tebaaleeta mu maaso gaabwe bulungi na kusaasira kwa Katonda, newaakubadde obuyinza bwe obumugwanira ku kwagala kwabwe n’okumuweereza. Abalimyi abo baanoonya ekitiibwa kyabwe bo. Baayagala okwefunira ebibala by’omusiri gw’emizabbibu. Era baali beeyambisa nnyo okusikiriza amaaso n’okuweebwa ekitiibwa gye bali bo bennyini.”
“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.
“Nyiru y’a bakuru bano bo muri Isirayeli ntiyari imeze nk’inyiru y’umunyabyaha usanzwe. Aba bagabo bahagararaga munsi y’inshingano ikomeye cyane imbere y’Imana. Bari bariyemeje kwigisha bati: ‘Uku ni ko Uwiteka avuga,’ no kuzana kumvira gukomeye mu mibereho yabo ifatika. Ariko aho kubikora, bahinduranyaga Ibyanditswe. Baremereshaga abantu imitwaro iremereye, bagahatira imihango yageraga kuri buri ntambwe y’ubuzima. Abantu babagaho mu kudatuza kudashira, kuko batashoboraga gusohoza ibisabwa byashyizweho n’abarabi. Ubwo babonaga ko bidashoboka gukomeza amategeko yahimbwe n’abantu, bahindukaga abanyaburangare ku byerekeye amategeko y’Imana.”
“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.
“Bwana alikuwa amewaagiza watu Wake kwamba Yeye ndiye mmiliki wa shamba la mizabibu, na kwamba mali zao zote walipewa kwa amana zitumike kwa ajili Yake. Lakini makuhani na walimu hawakuitenda kazi ya ofisi yao takatifu kana kwamba walikuwa wakisimamia mali ya Mungu. Walikuwa wakimwibia kwa utaratibu njia na nyenzo walizokabidhiwa kwa ajili ya kuendeleza kazi Yake. Tamaa yao ya mali na ulafi wao uliwafanya kudharauliwa hata na watu wa mataifa. Hivyo ulimwengu wa Mataifa ulipewa nafasi ya kufasiri vibaya tabia ya Mungu na sheria za ufalme Wake.
“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.
“Namin katá ni ama, tiniyagaán nu Dios ti ili Na. Nakiummasi kadakuada babaen kadagiti asi a naited ken kadagiti asi a naikkat. Sianusána nga imparangarangNa kadakuada dagiti basbasolda, ket iti kinaanusNa inurayNa ti panangipudnoda. Dagiti mammadto ken mensahero naibaón tapno ipilit ti kalintegan ti Dios kadagiti mannalon; ngem imbes a maawatda iti nasayaat, tinratoanda ida a kas kadawyan. Pinagdadanesda ken pinapatay dagiti mannalon ida. Nagbaón pay ti Dios kadagiti sabali a mensahero, ngem isu met laeng ti panangttrato a naawatda a kas kadagiti immuna, ngem dagiti mannalon impakitada ti ad-adda pay a natibker a panangidadael.”
“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.
“Wekî serişteya dawî, Xwedê Kurê xwe şand û got, ‘Ew ê hurmeta Kurê min bigirin.’ Lê berxwedana wan wan kînebar kiribû, û wan di nav xwe de got, ‘Ev waris e; werin, em wî bikujin, û em mîrata wî bidest bixin.’ Hingê em ê bimînin ku rezê xweş bibînin, û bi berê wê re her tiştî ku em bixwazin bikin.
“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.
“Rêberên Cihûyan Xwedê hez nedikirin; ji ber vê yekê ew xwe ji Wî qut kirin, û hemû bangewaziyên Wî ji bo çareseriyek adil red kirin. Mesîh, Evîndarê Xwedê, hat ku daxwazên Xwedayê rezê tirî bipejirîne; lê rezvanan ew bi bêhurmetiyek eşkere pêşwazî kirin û gotin, Em naxwazin ku ev zilam li ser me hukum bike. Wan ji bedewiya xasiyeta Mesîh hesûd bûn. Awayê hînkirina Wî ji yê wan gelek bilindtir bû, û wan ji serkeftina Wî ditirsiyan. Ew bi wan re dijberî kir, durûtiya wan eşkere kir, û encamên bêguman ên rêbaza kirinên wan nîşan dan. Ev yek wan heta dînbûnê hejand. Wan di bin qamçiyên serzaniyên ku nikaribûn bêdeng bikin de aciz bûn. Wan ji standarda bilind a rastdariyê ku Mesîh bi berdewamî pêşkêş dikir nefret dikirin. Wan dît ku hînkirina Wî wan li cihê ku xweperestiya wan bê perdebûnê eşkere bibe datîne, û wan biryar da ku Wî bikujin. Wan ji nimûneya Wî ya rastgotinî û perestdariyê û ji wê ruhaniyeta bilind ku di hemû kirinên Wî de diyar bû nefret dikirin. Tevahiya jiyana Wî ji bo xweperestiya wan serzeniştek bû, û gava ceribandina dawî hat, ew ceribandina ku maneya xwe da guhdariya bo jiyana ebedî an serhildana bo mirina ebedî, wan Quddûsa Îsraêl red kir. Gava ji wan hate xwestin ku di navbera Mesîh û Berabas de hilbijêrin, wan qîriya kirin, ‘Berabas ji bo me berdin!’ Lûqa 23:18. Û gava Pîlatos pirsî, ‘Îsa’yê êdî çi bikim?’ wan bi hêrsa tund qîriya kirin, ‘Bila ew were xaçkirin.’ Metta 27:22. ‘Ma ez Padîşahê we xaç bikim?’ Pîlatos pirsî, û ji kahînan û rûspiyan bersiv hat, ‘Ji Qeyserê pê ve me padîşahek tune.’ Yûhenna 19:15. Gava Pîlatos destên xwe şuşt û got, ‘Ez ji xwîna vê kesê rast bêgunehim,’ kahînan bi gelê nezan re tevlî bûn û bi coşek tund ragihand, ‘Bila xwîna wî li ser me û li ser zarokên me be.’ Metta 27:24, 25.”
“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.
“Ku bw’ivyo abakuru b’Abayuda bagize amahitamwo yabo. Ico cemezo cabo canditswe mu gitabu Yohana yabonye kiri mu kuboko kw’Iyicaye ku ntebe y’ubwami, igitabu ata muntu n’umwe yashoboraga gukingura. Mu bugome bwaco bwose ico cemezo kizoboneka imbere yabo ku musi iki gitabu kizofungurwa n’Intambwe yo mu muryango wa Yuda.
“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.
“Abayahudi baaliukadisha sana wazo kwamba wao ndio waliopendelewa na mbingu, na kwamba daima walipaswa kuinuliwa kama kanisa la Mungu. Walikuwa watoto wa Ibrahimu, walitangaza; na msingi wa ustawi wao ukaonekana kuwa thabiti sana machoni pao hata wakadharau dunia na mbingu zikawanyang’anye haki zao. Lakini kwa maisha ya kutokuwa waaminifu walikuwa wakijiandalia hukumu ya mbinguni na kutengwa na Mungu.
“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’
“Mu kifwani kya shamba lya mizabibu, baada ya Kristo kuwa ameweka wazi mbele ya makuhani tendo lao kuu kabisa la uovu, aliwauliza swali hili, ‘Basi, Bwana wa lile shamba la mizabibu atakapokuja, atawatenda nini wale wakulima?’ Makuhani walikuwa wakifuatilia simulizi hilo kwa shauku nyingi, na bila kufikiria uhusiano wa jambo hilo na wao wenyewe wakaungana na watu katika kujibu, ‘Atawaangamiza vibaya wale watu waovu, naye atalitoa shamba lake la mizabibu kwa wakulima wengine, watakaompa matunda yake kwa nyakati zake.’”
“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’
“Bɔ́ bá tɔ́ ɔ̀nù òwuune, bá maŋa sɛ́ bá mɛnɛ nyiŋyá mú bèè kɛ́. Yesu á kpɛ́ bá, mɛ́ ndɛ̀lɛ́ á mwɛ́nɛ mɔ́ á kɛ́lɛ́, bá yíí nyi sɛ́ á dìɲɛ́ mɛ́sírɛ́ mɛ́ mìtí myá bá. Ukatí wɛ́ á tɔ́ŋɛ́ ndɛ́ bá nù, mɛ́ nguyɛ́ á pɛ́ kɛ́ mɛ́ sɔ́ŋɔ́ŋ. Bá mɔ́nɛ́ nù mɛ́ báfám-báfám mɛ́ bàtí bó bá nyiŋyá, mɛ́ bá tɔ́ ɔ̀nù, bá maŋa kɛ́, ‘Nzambé á kìí!’”
“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’
Bi awayekî giran û bi xemginî, Mesîh pirsî: “Ma we tu carî di Nivîsarên Pîroz de ne xwendiye ku, ‘Kevirê ku avakeran red kiribû, ew e ku bûye serê goşeyê; ev ji Xudan e, û di çavên me de ecêb e’? Ji ber vê yekê ez ji we re dibêjim: Padîşahiya Xwedê dê ji we were standin, û ji neteweyekê re were dayîn ku berhemên wê tîne. Û her kesê ku li ser vê kevirê bikeve, dê bişkê; lê li ser kî ve ku ew bikeve, dê wî bi tamî bixe xwelî.”
“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.
"مەسیح خۆی لەسەر نەهێشتنی چارەنووسی کارەساتبارى نەتەوەی جولەکەکان ئەگەر گەلەکەی پێشوازى لێ بکەردایە. بەڵام حەسودى و غیرەتی نەخۆش ئەوانى کردە نەرمنەبووان. بڕیاریان دا کە عیسای ناسیرەیی وەک مەسیح وەرنەگرن. ئەوان ڕووناکیی جیهانیان ڕەت کردەوە، و لەو کاتەوە ژیانیان بە تاریکییەک دەورەدرا کە وەک تاریکیی نیوەشەو بوو. ئەو چارەنووسەی پێشبینی کرابوو هاتە سەر نەتەوەی جولەکەکان. ئارەزوو و هەوەسە توندەکانی خۆیان، کە بەبێ کۆنترۆڵ مابوون، وێرانییان پێ هێنا. لە توڕەییی کوێرانەی خۆیاندا یەکتریان لەناوبرد. لووتبەرزیی یاخی و سەرکەشییان تووڕەییی داگیرکەرە ڕۆمییەکانیان هێنایە سەریان. ئۆرشەلیم وێران کرا، پەرستگاکەی بوو بە کاولکاری، و شوێنەکەی وەک کێڵگەیەک هەڵکێشرا. کوڕانی یەهودا بە ترسناکترین شێوەکانی مردن لەناوچوون. ملیۆنان فرۆشدران بۆ ئەوەی وەک کۆیلە لە خاکە نا باوەڕەکاندا خزمەت بکەن."
“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.
“Ngikundi ky’abantu, Abayahudi bari barananiwe gusohoza umugambi w’Imana, kandi uruzabibu rwambuwe bo. Uburenganzira bari barakoresheje nabi, n’umurimo bari barasuzuguye, byashinzwe abandi.”
“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.
“Munda wa murabibu ko gukwira gusa ku gihugu cy’Abayuda. Ufite isomo ritureba natwe. Itorero muri iki gihe ryahawe n’Imana amahirwe akomeye n’imigisha myinshi, kandi itegereje ko bibyara imbuto zihwanye na byo.” Christ’s Object Lessons, 284–296.
The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.
योएलको पुस्तकले संसारको अन्त्यमा हुने पछिल्लो वर्षाको इतिहास पहिचान गर्दछ। पछिल्लो वर्षा प्रकाशको पुस्तक अध्याय चौधको तेस्रो स्वर्गदूतको परमेश्वरको अन्तिम चेतावनी-सन्देश हो। यद्यपि पछिल्लो वर्षाले तेस्रो स्वर्गदूतको सन्देशलाई प्रतिनिधित्व गर्दछ, यसले जकरियाहको सुनौलो तेल, अगिल्लो र पछिल्लो वर्षा, वेदीबाट आएको आगो, तथा अन्य प्रतिरूपहरूद्वारा प्रतीकित दैवीत्व र मानवताबीचको सञ्चार-प्रक्रियालाई पनि प्रतिनिधित्व गर्दछ। पछिल्लो वर्षा केवल एउटा सन्देश मात्र होइन, न त केवल परमेश्वर र मानिसबीचको सञ्चार-प्रक्रिया नै हो, तर यो परमेश्वरको वचनमा स्थिर रहिरहेको बाइबल-अध्ययनको एकमात्र पवित्रीकृत “पद्धति” पनि हो। त्यो पद्धति यशैया अध्याय अठ्ठाइसमा पाइने “पङ्क्तिमाथि पङ्क्ति” हो।
At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.
Ku mwanzo wa Israeli ya kale na pia ya kisasa, Mungu, “mkulima wa shamba la mizabibu,” aliileta Israeli “kutoka nyikani.” Iwe ni utumwa wa miaka mia nne na thelathini katika Misri au utumwa wa Enzi za Giza kutoka mwaka 538 hata 1798, Israeli ilitolewa “nyikani,” kwa maana “nyika” ni ishara ya utumwa na kifungo. Iwe ni Israeli ya kale ya halisi au Israeli ya kisasa ya kiroho, Mungu aliwakomboa kutoka katika utumwa wa nyikani na “akawasimamisha” wawe “milki Yake mwenyewe iliyochaguliwa, shamba la mizabibu la Bwana,” walioitwa kuwa makuhani na wakuu ambao “waliwekewa amana” ya pendeleo la kuwakilisha “mausia ya Mungu.” “Mausia” hayo kwa Israeli ya kale yalikuwa Sheria, na kwa Israeli ya kisasa ni Sheria pamoja na unabii.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
“Atē guvzoꞌ ba le kua dyoꞌ ni, zaniꞌ guvzoꞌ ba ka Israel gulal, te gaka xuzniꞌ ci guichi. Ca diidxaꞌliꞌ xroꞌbaꞌ guxheꞌlaꞌ guendabiaaniꞌ, ca bedandaa gucnaa, guca chupa, ne guca chonna ángel, biꞌcuabeeꞌ ba laatuꞌ ca iglesia ne laaniꞌ guendanabaniꞌ guidxilayú, para gucaadxiꞌ laatuꞌ ca ganda guidxilaaꞌ sicarú laaba. Biseendaꞌ ba laatuꞌ nga ca naca guirutiꞌ stiꞌ xley, ne bidxiiꞌ ba laatuꞌ ca diidxaꞌ roo stiꞌ guxhtenuu para ti guieꞌ ni. Zaniꞌ ca diidxaꞌ nasantu stiꞌ Dios ni bidxiiꞌ ca Israel gulal, laaniꞌ nga naa ti guelachiꞌ nasantu ni racané gucaꞌ guendarixhteeꞌ laaniꞌ guidxilayú. Ca chonna ángel stiꞌ Apocalipsis 14 rusiguiꞌ ca binni ni runiꞌ huaxa guendabiaaniꞌ stiꞌ ca mesajeruꞌ stiꞌ Dios ne ruiiꞌ ca zaza zaniꞌ ca muxheꞌ stiꞌ ba para gucuendaꞌ ca guxhaꞌdxaꞌ guixheꞌ guidxilayú enduꞌ ne laa.” Testimonies, volume 5, 455.
Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.
Izraeli ya kisasa iliagizwa kutangaza kilio kikuu cha malaika wa tatu chini ya uweza wa mvua ya masika, huku ikidhihirisha tabia ya Kristo katika uzoefu wao binafsi chini ya uweza wa Roho Mtakatifu. Kilio kikuu cha malaika wa tatu hutimizwa wakati wa kumwagwa kwa mvua ya masika, katika wakati ambapo ujumbe wa uongo wa mvua ya masika wa amani na usalama unakuzwa na tabaka la watu waliolazwa kwa kulewa kwa divai ya Babeli. Hawa ndio walevi wa Efraimu wa Isaya na wanywaji wa divai wa Yoeli ambao divai mpya imekatiliwa mbali na vinywa vyao. Wale wanaoupokea ujumbe wa kweli wa mvua ya masika wanawakilishwa na Danieli, Mishaeli, Hanania, na Azaria, ambao walikataa chakula cha Babeli kwa ajili ya chakula cha mbinguni. Hawa ndio wale mia moja arobaini na nne elfu wanaoimba wimbo wa Musa na wa Mwana-Kondoo, lakini pia wa shamba la mizabibu, kwa maana mfano wa shamba la mizabibu ulitimizwa katika historia ya Musa mwanzoni mwa uhusiano wa agano wa Israeli ya kale, nao ukatimizwa tena mwishoni mwa uhusiano wa agano wa Israeli ya kale katika historia ya Mwana-Kondoo.
The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.
Wimbo wa shamba la mizabibu unahitimisha kwa kuonyesha kwamba watu wa agano la kwanza walipitiliwa mbali wakati watu wa agano jipya walikuwa wakiozwa kwa Bwana. Bwana aliwapita wale waliokufa katika kutanga-tanga kwa miaka arobaini jangwani, naye akaingia katika agano pamoja na Yoshua wakati uleule alipokuwa akiwaacha kwa talaka wale ambao wangekufa. Bwana alikuwa akiiacha Israeli ya kale kwa talaka wakati uleule alipokuwa akilifunga ndoa Kanisa la Kikristo. Alfa, yaani mwanzo wa historia, inawakilishwa na Musa, na omega inawakilishwa na Mwana-Kondoo. Historia wanayoiwakilisha wote wawili ni historia ya mfano wa shamba la mizabibu; kwa hiyo, wimbo wa shamba la mizabibu wa Isaya ndio wimbo wa Musa na wa Mwana-Kondoo wa Yohana Mfunuo.
We will continue these thoughts in the next article.
Mawazo haya tutaendelea nayo katika makala inayofuata.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“ಇವು ಸಹೋದರಿ ವೈಟ್ ಅವರ ಮಾತುಗಳಲ್ಲ, ಕರ್ತನ ಮಾತುಗಳಾಗಿವೆ; ಮತ್ತು ಆತನ ದೂತಳು ಅವುಗಳನ್ನು ನಿಮಗೆ ನೀಡುವಂತೆ ನನಗೆ ನೀಡಿದ್ದಾಳೆ. ದೇವರು ನಿಮ್ಮನ್ನು ಇನ್ನು ಮುಂದೆ ಆತನಿಗೆ ವಿರುದ್ಧವಾದ ಉದ್ದೇಶಗಳಿಂದ ಕಾರ್ಯನಿರ್ವಹಿಸಬಾರದೆಂದು ಕರೆಯುತ್ತಾನೆ. ತಾವು ಕ್ರೈಸ್ತರೆಂದು ಹೇಳಿಕೊಳ್ಳುವ ಮನುಷ್ಯರ ವಿಷಯವಾಗಿ ಬಹಳ ಉಪದೇಶ ನೀಡಲ್ಪಟ್ಟಿತು; ಆದರೆ ಅವರು ಸೈತಾನನ ಗುಣಲಕ್ಷಣಗಳನ್ನು ಪ್ರಕಟಿಸುತ್ತಾ, ಆತ್ಮದಲ್ಲಿ, ವಾಕ್ಯದಲ್ಲಿ, ಮತ್ತು ಕ್ರಿಯೆಯಲ್ಲಿ ಸತ್ಯದ ಪ್ರಗತಿಗೆ ವಿರುದ್ಧವಾಗಿ ಕೆಲಸಮಾಡುತ್ತಾ, ನಿಶ್ಚಯವಾಗಿ ಸೈತಾನನು ಅವರನ್ನು ನಡೆಸುತ್ತಿರುವ ಮಾರ್ಗವನ್ನೇ ಅನುಸರಿಸುತ್ತಿದ್ದಾರೆ. ತಮ್ಮ ಹೃದಯದ ಕಠಿಣತೆಯಲ್ಲಿ ಅವರು ಅವರಿಗೆ ಯಾವ ರೀತಿಯಿಂದಲೂ ಸೇರದ ಅಧಿಕಾರವನ್ನು ತಮ್ಮದಾಗಿಸಿಕೊಂಡಿದ್ದಾರೆ; ಮತ್ತು ಅದನ್ನು ಅವರು ಉಪಯೋಗಿಸಬಾರದು. ಮಹಾನ್ ಗುರುವು ಹೇಳುತ್ತಾನೆ, ‘ನಾನು ಉರುಳಿಸುವೆನು, ಉರುಳಿಸುವೆನು, ಉರುಳಿಸುವೆನು.’ ಬ್ಯಾಟಲ್ ಕ್ರೀಕ್ನಲ್ಲಿ ಮನುಷ್ಯರು ಹೇಳುತ್ತಾರೆ, ‘ಕರ್ತನ ದೇವಾಲಯ, ಕರ್ತನ ದೇವಾಲಯ ನಾವು’ ಆದರೆ ಅವರು ಸಾಮಾನ್ಯ ಅಗ್ನಿಯನ್ನು ಬಳಸುತ್ತಿದ್ದಾರೆ. ದೇವರ ಕೃಪೆಯಿಂದ ಅವರ ಹೃದಯಗಳು ಮೃದುವಾಗಿಯೂ ವಶವಾಗಿಯೂ ಆಗಿಲ್ಲ.” Manuscript Releases, volume 13, 222.
“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.
“Uvumilivu bwa Nzambi buadi ne tshilumbulwidi, kadi nwena nuena nubutshimuna. Udi mulekele mudi mushindu wa bintu ufika, udi nwena baswe kumona wukandamikibua panyima; kadi pashishe bikadi biepuke. Nzambi wakatuma Elia kunuanga Hazaele, muntu wa bukole ne wa mashimi, kuikalaye mfumu wa Siria, bua àikale tshibandabanda ku Isalele wa ku disambila dia biteketele. Nganyi udi mumanye ne Nzambi kêna ne bua kunulua ku mashimi enu nudi banange? Nganyi udi mumanye ne badi balongeshi ba lulamatu, ba bulelela, ne ba kukankama, pamuapa mbadi ba ndekelu ba kufila evangelio wa ditalala ku ekeleezia yetu yibula kusakidila? Pamuapa babebeshi mbakadi baleleluibua kale mu tshanza tsha Satana, ne bindile bupatuke butshi bwa batambudi ba mibanga bakese cyanà, bua bangate myaba yabu, ne ne dîyi dia muprofete wa mashimi bambule mbila ne: ‘Ditalala, ditalala,’ padi Mukalenge kayi mwakule ditalala to. Mêmè nshilangana kutsha, kadi mpindieu ndikonka meso ànyì mafwankaja ne mponji; aaudi aloka pa dibala diànyì pânkaadi nufunda. Pamuapa kabidi katupa kakese, biprofeta bionso munkaci mwetu nebipwe ku ndekelu, ne dîyi didi dibingishe bantu didi kadiena kabidi ne bua kukengesha tulalu tuabu tua mubidi.”
“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.
"롱, 곤 차이 프난 스앙 กा ล्हี่ तुई पन ดิ நா டிண், 므 जाङ 사 မ우 ดై ฉี ๆ रू ले क่า 흐롱 បก는 अर्क ಅನ್ನು ទើ ब게 뗑 가뜰 ना, 화 있을지어다 그 백성에게. 오, 그대 곧 그대라도 이 그대의 날에 그대의 평화에 속한 일들을 알았더라면! 오, 우리 백성이 니느웨가 행하였던 것같이 온 힘을 다하여 회개하고 온 마음을 다하여 믿어, 하나님께서 그들에게서 그 맹렬한 진노를 돌이키시기를!" Testimonies, volume 5, 77.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Naupenda moyo wa ukaidi, na kwa njia ya kiburi na kujihesabia haki usikiri makosa yako, utaachwa chini ya majaribu ya Shetani. Bwana anapokufunulia makosa yako, usipotubu wala kufanya ungamo, majaliwa yake yatakuleta juu ya uwanja huohuo tena na tena. Utaachwa ufanye makosa ya tabia iyo hiyo, utaendelea kukosa hekima, nawe utaiita dhambi kuwa ni haki, na haki kuwa dhambi. Wingi wa madanganyo yatakayoshinda katika siku hizi za mwisho yatakuzunguka, nawe utabadilisha viongozi, wala hutajua kwamba umefanya hivyo.” Review and Herald, December 16, 1890.