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.
Ni nde azigisha ubumenyi? Kandi ni nde azamenyesha inyigisho? Ni abaciwe ku mashereka, bakuwe ku mabere.
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.
Amategeko agakurikire andi mategeko, amategeko akurikire andi mategeko; umurongo ukurikire undi murongo, umurongo ukurikire undi murongo; hano bikeya, na hariya bikeya; kuko azavugana n’ubu bwoko akoresheje iminwa isigagaza n’urundi rurimi. Abo ni bo yabwiye ati: Uku ni ko kuruhuka mushobora kuruhukirishamo abananiwe; kandi uku ni ko kugarurirwa intege; nyamara bo ntibashatse kumva.
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.
Kasi neno la Bwana likawa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka kifudifudi nyuma, na kuvunjika, na kunaswa, na kutekwa.
Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Nuko mùvwe ijambo rya Yehova, mwe bagabo b’abagayo, mutwara ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twagiranye isezerano n’urupfu, kandi twagiranye ubwumvikane n’ikuzimu; igihe ikiboko cyuzuye amazi kirengana, ntikizatugeraho; kuko ibinyoma twabigize ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma. Ni cyo gituma Uwiteka Imana avuga atya ati: Dore, ndambika muri Siyoni ibuye ry’ishingiro, ibuye ryageragejwe, ibuye rikuru ryo ku mfuruka rifite igiciro cyinshi, urufatiro rukomeye; uwizera ntazahagarika umutima. Kandi urubanza nzarushyira ku rugero, no gukiranuka ku gipimisho; kandi urubura ruzatembagaza ubuhungiro bw’ibinyoma, n’amazi asandaze aho mwihishe. Kandi isezerano ryanyu n’urupfu rizakurwaho, n’ubwumvikane bwanyu n’ikuzimu ntibuzahama; igihe ikiboko cyuzuye amazi kizaba kirengana, ni bwo kizabamenagura. Yesaya 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.
Vakūlye ngwawa ā rĩrũa Yerusalemu nĩ atongoria a kanitha wa Seventh-day Adventist wa Laodikia, arĩa mĩstari mĩnini mbere Isaya aamenyithirie ta “arĩa akorwo nĩ maheho ma Efraimu” na “ngũĩ ya kwĩga.” Kũ Pentekoste Petero nĩaahonokirie arĩa maarĩ magwĩka atĩ ujumbe ũcio warĩ urĩ kũhunjwo nĩ andũ arĩa maheho. Ihinda rĩa mbura ya mũthia rĩrĩ na ũhoro wa ujumbe wa mbura ya mũthia wa ma na wa maheeni. Ujumbe uumĩte kwa Mwathani hĩndĩ ciothe wĩhaga mĩthemba ĩĩ ya arĩa maramya, na mĩthemba ĩyo yothe ĩnyuaga ndibei. Ujumbe mũtheru, kana ndibei mũtheru, nĩ ũrĩa ukũrwo kuuma kanua ka atatĩkĩrĩri marĩa matigĩrĩtwo na wĩhokeku kũrĩ Joeli.
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.
Khanyikelani, nina zidakwa, nikhale; nilile ngokubhonga, nonke nina baphuzi bewayini, ngenxa yewayini entsha; ngoba inqunyiwe emlonyeni wenu. Joweli 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.
Yoeli sura ya kwanza, wakulima waovu wa shamba la mizabibu, wanaowakilisha kanisa la Waadventista Wasabato la Laodikia, wanahukumiwa na kuadhibiwa kuhusiana na “divai mpya” “kukatikwa” kutoka vinywani mwao. Mungu amekata au amezuia umwagiko wa Roho wa Mungu katika mvua ya masika ya mwisho, kama unavyowakilishwa na “sadaka za unga na za kinywaji,” kutoka kwa wale wakulima walevi waovu.
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.
Nyama kyokulya n’ekyokunywa eby’okuwaayo bikuggiddwawo mu nnyumba ya Mukama; bakabona, abaweereza ba Mukama, bakungubaga. Ennimiro ezikiridde, ensi ekungubaga; kubanga eŋŋaano ezikiridde: omwenge omuggya gukazeewo, amafuta gaggwamu amaanyi. Muswale ennyo, mmwe abalimi; mukaabe nnyo, mmwe abalabirira emizabbibu, olw’eŋŋaano n’olw’obulo; kubanga amakungula ag’omu nnimiro gazikiridde. Omuzabbibu gukazeewo, n’omutiini guweddemu amaanyi; n’omukomamawanga, n’olukindu, era n’omuti gwa apo, weewaawo emiti gyonna egy’omu nnimiro giwotose: kubanga essanyu liwotose okuva ku baana b’abantu. Mwesibe ebibukutu, mukungube, mmwe bakabona: mukaabe nnyo, mmwe abaweereza ku kyoto: mujje, mugalamire ekiro kyonna nga mwambadde ebibukutu, mmwe abaweereza ba Katonda wange: kubanga ekyokulya n’ekyokunywa eby’okuwaayo bikugiddwa mu nnyumba ya Katonda wammwe. Mutukuze okusiiba, muyite okukuŋŋaana okutukuvu, mukuŋŋaanye abakadde n’abo bonna abatuula mu nsi mu nnyumba ya Mukama Katonda wammwe, era mukaabirire Mukama nti, Woowe olw’olunaku! kubanga olunaku lwa Mukama lunaatera okutuuka, era lulijja ng’okuzikiriza okuva eri Omuyinza w’Ebintu Byonna. Emmere teggiddwawo mu maaso gaffe? weewaawo, essanyu n’okusanyuka tebiggiddwawo mu nnyumba ya Katonda waffe? Yoweeri 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.”
Iɛsaya ya “abakorwa ba Efurayimu” nibamukira mu Yoweli, ibibakikije babyukiramo ni ubutumwa bw’imvura y’itumba—bugereranywa n’“umuvinyu mushya.” Bwimanywe ku bantu b’Imana batoranyijwe b’isezerano. “Ibigori” muri uwo murongo ni ijambo rusange risobanura intete, kandi Ijambo ry’Imana ni Umugati wo mu Ijuru, kandi muri uwo murongo, “ryarangiritse.”
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.
“Divê nû” peyama rastiya heyî ye ku di 9/11 de hat. “Divê nû ziwa bûye” û “qut bûye,” çimkî “divê nû” tenê ji aliyê wan kesan ve tê nasîn ku vedigerin rêyên “kevn” ên Yeremya, çimkî peyamek “nû” her dem bi peyama “kevn” re lihev tê. Gotina ku wekî “ziwa bûye” hatiye wergerandin, di Îbranî de maneya “şerm kirin” heye.
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.
Abo “bakeba” ni kisomo kikuu cha Yoeli na manabii. Walevi wa Efraimu wanaona aibu kwa sababu ya ujumbe wao wa mvua ya masika ya mwisho wa bandia, ambao mara nyingi huitwa ujumbe wa “amani na salama.” Alama zile tatu za nafaka, divai mpya, na mafuta zinawakilisha ujumbe wa mvua ya masika ya mwisho. Mvua ya masika ya mwisho pia inawakilishwa kama kumwagwa kwa Roho Mtakatifu.
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.
Lukut lya Mupashi wa Mushilo kweba ukutobelela pa membu, pa bulungami, na pa bupingushi, kabili mu luno lulondolwapo lwine. Icebo cakwa Lesa citobelela pa membu, kabili cileimininwa na “ingano.” Ukuba na “vinyo ipya” kulelangisha abo abali na Mupashi wa Mushilo, uwimininwa na “imfula” kabili na “vinyo,” pantu fyonse fibili, “imfula” na “vinyo,” fyalingile ukulangishiwa bwino ng’amafunde nangu imbila.
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.
Nansha nakwambila buhya; Cibafwainine imwe ukuti ndeya: pantu nga nshiya, Mukuya mutekenya takese kuli imwe; lelo nga ndeya, nkamutuma kuli imwe. Kabili ilyo akesa, akasokolola isonde pa mulandu wa membu, na pa bulungami, na pa bupingushi: pa mulandu wa membu, pantu tabacetekele muli ine; pa bulungami, pantu ndeya kuli Tata, kabili tamukamonapo nakabili; pa bupingushi, pantu umutungulushi wa lino isonde napingulwa. Nacili ne fintu ifingi ifyakumweba, lelo tamwingafisenda nomba. Nomba ilyo akesa, Umupashi wa Cishinka, akamutungulula mu cishinka conse: pantu takalandaule pa bwa mwine; lelo conse ico akomfwa, eco akalandaule: kabili akamulanga ifili kulaba. Yohane 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!”
Yoeli mwenye “nafaka” ni Neno la Mungu, linaloshuhudumu juu ya “dhambi.” “Haki” hudhihirishwa na wale ambao wameunganisha ubinadamu wao na uungu kupitia ujumbe wa ukweli wa sasa unaowakilishwa kama “divai” “mpya” (ya ukweli wa sasa) (ujumbe). “Mafuta” ni ishara ya “hukumu,” kwa maana “hukumu” hutegemea iwapo wale wanaohukumiwa wana “mafuta.” Nafaka, divai mpya, na mafuta ya Yoeli ni ushuhuda wa dhambi, haki, na hukumu. Vipengele vyote vya kazi ya Roho Mtakatifu kuhusiana na kumwagwa kwa mvua ya masika ya mwisho ndivyo vinavyounda kweli ambazo zinapaswa kuijaribu Adventismi ya Laodikia kuanzia 9/11 wakati Yoeli anapowaamuru, “Amkeni!”
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.
Ishara eshatu za ujumbe wa mvua ya masika zinalingana na jumbe za malaika watatu wa Ufunuo kumi na nne, na “wakulima” wanapaswa “kuaibika” na “watunza-mizabibu” wanapaswa “kuomboleza.” Katika Yoeli watu wa Mungu hawapaswi kamwe kuaibika.
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.
ئێوە دەزانن کە من لە ناوەڕاستی ئیسرائیلدام، وە کە من یەزدانی پەروەردگاری ئێوەمان و هیچ کەسێکی تر نییە؛ و گەلی من هەرگیز شەرمەزار نابن. یۆئیل 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.
Abalimi nabalondolozi besivini bahlazekile, bayakhala, ngoba umlayezo wemvula yangemuva ongowomgunyathi abawethulayo awunamandla okukhiqiza ukuphila esivinini abasinikwa ukuba basinakekele. Ubu-Adventist buyazi ngomphrofethikazi wabo ukuthi babebiziwe ukuba bagcwalise amava emvula yangemuva, kodwa izithelo zamasimu zibunile. Bahlazekile futhi bayakhala, ikakhulukazi “ngokolweni nangebhali.” Umnikelo wezithelo zokuqala “webhali” ngosuku lokuvuka kukaKristu waqala inkathi yePentekoste, eyaphela ngePentekoste ngomnikelo wezithelo zokuqala “zokolweni” wePentekoste. Izidakwa zakwa-Efrayimi zihlazekile ngoba zisohlangothini olungafanele lwenkathi yePentekoste, ephindwa kusukela ku-9/11 kuze kube ngumthetho weSonto, ngesikhathi imvula yangemuva ina.
“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.
“Bangi mingi, kwa kipimo kikubwa, basulaka ve mvula ya ntete te. Basambaka ve mambote nyonso yina Nzambi me bikilaka bo mutindu yina. Badiembaka nde kima yina kele na kukonda ta fulusama na mvula ya nsuka. Ntangu nkayilu ya kuluta mvwama ya lemvo ta pesa, bo mekanisaka kufungula bantima na bo sambu na kuyamba yo. Bo kele na kusala foti ya nene mingi. Kisalu yina Nzambi me banda na ntima ya muntu na kupesaka yandi nsemo mpe mayele, fwete landa ntangu nyonso kukwenda na ntwala. Konso muntu fwete bakisa mfunu na yandi mosi. Ntima fwete katulama mvindu nyonso mpe sukulama sambu na kuvwanda ya Mpeve. Yo vandaka na nzila ya kutuba masumu mpe kuleka yo, na bisambu ya ngolo mpe na kukipesa na bo mosi na Nzambi, nde balongoki ya ntete kubongisaka sambu na kusopama ya Mpeve-Santu na Kilumbu ya Pantekoti. Kisalu mosi yina, kansi na kiteso ya kuluta nene, fwete salama bubu yayi. Na ntangu yina, kisadi ya bumuntu vandaka kaka na kusenga lusakumunu, mpe kuvingila Mfumu na kukokisa kisalu sambu na yandi. Ya kele Nzambi yina bandaka kisalu, mpe Yandi ta manisa kisalu na Yandi, na kukumisaka muntu ya kukoka na Yesu Klisto. Kansi lemvo yina me monisama na mvula ya ntete fwete zimbanama ve ata fioti. Kaka bantu yina kele na kuzinga landila nsemo yina bo kele na yo nde bata yamba nsemo ya kuluta nene. Kana beto kele ve konso kilumbu na kukwenda na ntwala na kumonikisaka bikalulu ya Buklisto ya kisalu, beto ta zaba ve bimoniseli ya Mpeve-Santu na mvula ya nsuka. Yo lenda vwanda na kubwa na bantima nyonso ya ke zingila beto, kansi beto ta bakisa yo ve to yamba yo ve.” 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.
Mu mimerere y’umurongo mushiki wacu White yita “igihe cya Pentekote,” “imvura y’umuhindo wa mbere” yari Kristo ahumekera abigishwa nyuma yo kumanuka avuye mu nama ye yo mu ijuru nyuma yo kuzuka kwe. “Imvura y’umuhindo wa nyuma” muri uyu mimerere yari Pentekote. Kuri alufa y’igihe cya Pentekote, udutonyanga duke twahumekiwe ku bigishwa, kandi kuri omega, abo bigishwa bari bahumekiwe bavuganaga indimi z’umuriro ku isi yose. Ukugaragara k’Umwuka Wera mu ntangiriro no ku iherezo. Ubumana bugeza Umwuka Wera ku bumuntu binyuze mu butumwa mu ntangiriro, kandi ubumana n’ubumuntu byahujwe, nk’uko bigaragazwa n’indimi (ubumuntu) n’umuriro (Ubumana), maze bigeza Umwuka Wera ku bumuntu binyuze mu butumwa ku iherezo. Ituro ry’umuganura wa sayiri mu ntangiriro rihura no kuzuka kwa Kristo, kandi imigati ibiri y’ingano y’ituro ry’umuganura wa Pentekote ihura na Pentekote.
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.
A lêmbû nû ên xwarinê bûn tenê qurbaniyê ku tê de hêvîrtirş hebû, ku nîşana gunehê ye. Ew nan hatibûn pijandin; bi vî awayî rakirina gunehê temsîl dikirin, lê di heman demê de rastiya ku ew du nanên hejandî, yên ku sed û çil û çar hezar kesan temsîl dikirin, mêr û jin bûn ku gunehkar bûn û ji wan gunehan bi Peyambera Peymanê ya di Malachî beşa sêyem de hatibûn paqijkirin, diparastin. Ji ber vê yekê, alphasê demsala Pentekostê Nanê Ezmanan temsîl dikir ku şagirtên xwe hîn dikir, û omegayê wê demsalê ew heman şagirt wek du nanên xwarinê hatibûn nîşankirin ku ber bi ezman ve hatibûn bilindkirin. Ji ber vê yekê, nîşana xwedatiyê û mirovatiyê ya zimanên agirê û bilindkirina qurbaniya hejandî, ya ku şagirtan di girtina peyamê bo cîhanê de tîpîfî dikir, bi hev re têne cemkirin da ku nas bikin ku sed û çil û çar hezar divê wek qurbaniyekê werin bilindkirin ku Îsa Mesîh bi temamî temsîl dike, û Îsa Mesîh jî temsîl dike ku ew Xwedatî ya bi mirovatiyê re hatiye yekgirtin guneh nake.
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.
“Mvua ya kwanza” isipokelewe, huku ikitarajiwa kwamba “upungufu” wa “faida zote ambazo Mungu” “alitoa” pamoja na “mvua ya kwanza” “utafidiwa na mvua ya mwisho,” ni “kosa la kutisha.” Mvua ya kwanza ni “njia za kale” za Yeremia, zilizoainishwa kuwa ndizo njia ya kuenenda ndani yake katika 9/11. Hilo ni “kosa la kutisha,” na pia ni upotevu wenye nguvu unaowaongoza watu kufikiri kwamba wana ujumbe wa mvua ya mwisho uliojengwa juu ya mwamba, kisha baadaye kugundua kwamba ujumbe wao ulikuwa umejengwa juu ya mchanga.
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.
Petro hakuaibika kueleza moja kwa moja ni nani aliyekuwa amelewa na ni nani ambaye hakuwa amelewa katika uwakilishaji wake wa wale mia moja arobaini na nne elfu katika kipindi cha mvua ya masika ya mwisho. Manabii wote hunena kuhusu siku za mwisho, na Yoeli anawatambua “walevi wa Efraimu” kuwa wanaamka na kukabiliwa na ushahidi ulio wazi kwamba fadhila ya kuwa watu ambao wangetangaza kilio kikuu cha malaika wa tatu chini ya uweza wa mvua ya masika ya mwisho imeondolewa milele. Wale mia moja arobaini na nne elfu huendelezwa na kutiwa muhuri katika kipindi cha mvua ya masika ya mwisho tangu 9/11 hata kufikia sheria ya Jumapili. Hao ndio wamfuatao Mwanakondoo kila aendako.
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.
Petro ku Pentekoste amewakilisha wale watu wanaotangaza ujumbe wa mvua ya mwisho, ambao anauweka msingi wake juu ya kitabu cha Yoeli. Wayahudi, ambao walikuwa wamepewa jukumu la kuadhimisha Pentekoste katika historia yao yote, walikuwa wakijulishwa na Petro kwamba Pentekoste ile ambayo Pentekoste zote zilizotangulia zilikuwa zikielekeza kwake sasa ilikuwa inatimizwa. Wayahudi, kama wale walevi wa Efraimu, walikuwa wamelewa sana kwa divai ya Babeli hata wakawashutumu Petro na wale kumi na mmoja kuwa wamelewa walipowasilisha ujumbe wa mvua ya mwisho katika muktadha wa kitabu cha Yoeli. Wale walevi wa Efraimu “wanapoamka” katika mstari wa tano wa sura ya kwanza ya Yoeli, wanakabiliwa na mchakato wa kupimwa wa mvua ya mwisho ambamo makundi mawili yanatokezwa. Katika mchakato huo wa kupimwa, kundi moja linatambua ujumbe wa mvua ya mwisho, na kundi lingine halitambui.
“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.
“Latter rain” kaatatu keno miik cha. Enebo roop achei chaan kuli bohor, chaan aroop-o arochikgrikanian ka∙sachakgipa ka∙saaniko aro an∙chingni kosako ga∙akgipa ka∙sachakani chiatko aro rang∙sikgipa chibo dakaniko ra∙chakgiparangna. Jensalo an∙ching seng∙ani chipchip rangko chimmonggen, jensalo Isolni kakketgipa ka∙sachakanirangko an∙ching gamchatgen, jean an∙chingko Uni kosako ka∙dongchina namnikgipa ong∙a, unon pilak ku∙rachakanirang chu∙sokatgen. ‘Maina a∙ani an∙tangni budko ra∙baha gita, aro bari-o donggipa so∙ani jinishrangko bilsiatataha gita; indaken Jihova Gitel Isol toromi ong∙ani aro mitelrikaniko pilak jatrangni mikkango bilsiatataha.’ Isaiah 61:11. A∙gilsak gimikko Isolni rasongchi gapatna nanggen.” 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.
“Okumanya” kitegeeza “okujjukira oba okuddamu okufuna okumanya,” kubanga obubaka bw’enkuba ey’oluvannyuma bumanyiddwa okuyitira mu byafaayo ebitukuvu eby’edda ebiraga ebyafaayo by’enkuba ey’oluvannyuma. Ebyafaayo bya Peetero ku Pentekoote byateekebwa munda mu nteekateeka y’ebyafaayo eyayanjulwa Yoweeri. Entegeka ya Yoweeri awamu n’okutuukirira kwa Peetero biwa obujulizi bubiri ku byafaayo by’Okukaaba okw’Ekiro ekya wakati okwa 1844. Obujulizi obwo busatu (n’obulala) bulina “okumanyibwa” ng’ebifaananyi by’ebyafaayo, entegeka, n’obubaka bw’enkuba ey’oluvannyuma.
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.
Yesu Kristo alipowavuvia wanafunzi wake baada ya kupaa kisha akarudi, ilikuwa kama “matone machache” kabla ya umiminiko mkuu wa Pentekoste. Mwanzoni na mwishoni kulikuwapo udhihirisho wa Roho Mtakatifu akimiminwa. Matone yale machache kutoka kwa Kristo kwenda kwa wanafunzi Wake ni alfa ya kipindi cha Kipentekoste kinachomalizika kwa omega na kwa kumiminwa kwa ujumbe kutoka kwa wanafunzi kwenda kwa ulimwengu. Alfa huwekewa alama na sadaka ya malimbuko ya shayiri na huisha kwa sadaka ya malimbuko ya ngano. Mwanzo wa mvua ya masika ya mwisho uliwekewa alama na kuangushwa kwa majengo makubwa ya Jiji la New York tarehe 9/11. Hilo huashiria mwanzo wa historia inayoongoza kwenye sheria ya Jumapili. 9/11 huwakilishwa na sadaka ya malimbuko ya shayiri, na sheria ya Jumapili ni sadaka ya malimbuko ya ngano.
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.
Ovafula vaEfraimu vakanguka nokumona uukwatya wouhamba wavo otau pumbiwa po kuvo, u pewe oshiwana shongeleka ohameno dhopafanele. Yoele okweeta po oudhigu wouhumbata womovafula mokuyoolola kutya omayambo “gokulya” nomayambo “gokunwa” oga tokolwa po meumbo lyaOmwene, nokutya “oviinyu vipe” ova tokolwa po momilungu davo. “Oviinyu vipe” mOshiheberi oiikulu ya kamwe ka nyanyukwa sha ka nyenyelelwa, ihe “oviinyu” ovamwafule va nu meverse eti tano oiikulu ya kamwe ka ningilwa. Omaludi mbali goviinyu, oga kwatelwa po ehalo lyedhigameno, nomomukalo gwaYoele, ehalo olyo etumwalaka lyodula yomakumagongo. Ovafula vaEfraimu ova li tungu ombombo ya ningilwa, nohavo “tokolwa po” ku “oviinyu vipe” vya nyenyelelwa sha ka nyenyelelwa. Omaludi mbali goviinyu oga kwatelwa po etumwalaka mbali odula yomakumagongo, novamwafule ova “tokolwa po” ketumwalaka ka yela. Eshiheberi shiikundanekedha kutya “tokolwa po” osha shiiwa meikalo lyondjokonona yondjokomutima yopaakulya oinamwenyo nokuhamba pokati komiitopolwa dhayo. Oku “tokolwa po” oku li oku taambudhwa po ngaashi aantu yondjokomutima yaKalunga.
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.
Ekitabo kya Yoeri kiratanga abantu b’Imana bo mu minsi y’imperuka, gitangirira ku ba Millerite bazanyweho n’ingaruka zo gufungurwa kw’igitabo cya Daniyeli mu 1798, kigasoza ku bantu ibihumbi ijana na mirongo ine na bine bazanyweho n’ingaruka zo gufungurwa kw’igitabo cya Daniyeli mu 1989. Mu ntangiriro, isukwa rya Mwuka Wera ryagereranyijwe n’igihe cyatangiriye ku materaniro yo mu nkambi ya Exeter kigera ku gucika intege kwo ku wa 22 Ukwakira 1844. Ayo mateka yashohoje umugani w’abakobwa icumi bo muri Matayo makumyabiri na gatanu, uwo usubirwamo uko wakabaye kose mu mateka y’abo bantu ibihumbi ijana na mirongo ine na bine.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mathayo 25 ngani lya balumbu ba kumi di-dimikisa kabili bukomo bwa bandu ba Adventist.” Intanda Inene ya Nkondo, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tala ku kombisiwa eka xifaniso xa vanhwanyana va khume, ntlhanu wa vona a va tlharihile, kutani ntlhanu va ri swiphukuphuku. Xifaniso lexi xi hetisekile, naswona xi ta tlhela xi hetiseka hi ku landza hinkwaxo hilaha xi nga tsariwa hakona, hikuva xi tirha hi ndlela yo hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Buğot paam che na jaabi taabub, wonkewtaab, jeŋkeeptaab, buma bintin kumkepteṉaan man nyin,—kum, kum. Aŋa biit bi pinyiṉaab ne boor icheek? Kuut aŋu ne boor icheek? Anin aat ko ne booruyaan ago kaakto ne kēēchi ng’olyo kuutoni, ‘Nyooruun, bo kiboontooch Kiptaiyat; wuuytoogu ne booruun Ine!’ Amaa meennyiin chebyoosie ne miit ne booruun mafuta ne mii ne boorye taariik chebo laambook, ago pcheenong’ ne booruun ko ng’aleek chebo ng’om, che kit ne boorye mafuta, ma bo mii ko kot ne boorchiin anya. Mafuta nito bo boontoonik chebo Kristoi. Ki boorye ng’om, ago ng’om ma bo mii ko kot ne boorchiin anya. Maan bo mii chi ne boorchiin ngalek nit ne boorchiin ng’oo ake. Kake tugul ne booruun boontoonik chebo ng’om ne bo mii ne boorchiin iyee, ng’om ne bo puuriit ak boorchiin saayiet age tugul chebo ng’omab kaat.” Bible Echo, May 4, 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Kê “di êşa canê de ne da ku” “dinyayek ku di şerê de razaye” “şiyar bikin?” Yûel bersiva vê pirsê dide:
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.
Kandi kyo kikaba, omuntu yenayena alikaamira eriinya lya Mukama alirokoka: kubanga ku lusozi Sayuuni ne mu Yerusaalemi mwe muliba obulokozi, nga Mukama bw’ayogedde, era ne mu balifikkawo Mukama baliyita. Yoeri 2:32.
We will continue these things in the following article.
Tukwendelea na mambo haya katika makala inayofuata.
“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.
“Fufumwingi wa muchana wa dituku dya dibinguka, babidi ba ku basalidi baŵa pa nzila ya kuya ku Emauso, muzhi mukese wa mayilo atanu na atatu kufuma ku Yelusalema. Basalidi aba kabaŵa ne kaaba ka kumanyika mu mudimu wa Kilisto, kadi baŵa bena kwitaba ne bukole munda mwa yeye. Baŵaka kwiza mu munene wa muzhi bua kulama Pasaka, ne baŵa basakamine bikole ku bidi byakenzekela matuku makese aa. Baŵaka kumvwa mafuku a mu dinda a pa badi bakudimuna mubidi wa Kilisto mu lukita, ne kabidi lipoti lya bakaji baakamona baanjelo ne baakakumana ne Yezu. Panu baŵa bakualukila ku nzubu yabu bua kutangila ne kusambila. Ne mawi, baŵakapeta lwendu lwabu lwa dilolo, badi baakula pa bidi byakenzeka mu diteta ne mu kulasa pa nkuruse. Katu kabena ne musangu nansha umwe baŵaka kulekela mutshima bu nunku. Kabayi ne ditekemena ne kabayi ne diitaba, baŵa bendela mu mundidimbi wa nkuruse.”
“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.
Bokwɛmbɛrɛ bɔsɔ ya mobembo na bango, mopaya moko asanganaki na bango; kasi, lokola bazindaki mpenza na mawa mpe na kozanga elikya, batalaki ye na bokebi te. Bakobaki lisolo na bango, bazalaki kobimisa makanisi ya mitema na bango. Bazalaki komanyola na ntina ya mateya oyo Klisto apesaki, oyo emonanaki ete bakokaki kososola yango te. Wana bazalaki kolobela makambo oyo esalemaki, Yesu azalaki na mposa makasi ya kobɔndisa bango. Amonaki mawa na bango; asosolaki makanisi oyo ezalaki kotelemelana mpe kobulunganisa, oyo ezongisaki na makanisi na bango motuna oyo: Boni, Moto oyo andimaki ye moko kokitisama boye, akoki kozala Klisto? Mawa na bango ekokaki kopekisama te, mpe bazalaki kolela. Yesu ayebaki ete mitema na bango ekangamaki na Ye na bolingo, mpe azalaki na mposa makasi ya kopangusa mpinzoli na bango mpe kotondisa bango na esengo mpe na nsai. Kasi, esengelaki ete liboso apesa bango mateya oyo bakobosana yango ata mokolo moko te.
“‘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.’
“‘Akawaambia, Ni mazungumzo gani haya mnayobadilishana ninyi kwa ninyi mnapotembea, nanyi mna huzuni?’ Na mmoja wao, jina lake Kleopa, akamjibu, akasema, ‘Je, wewe peke yako ndiwe mgeni katika Yerusalemu, nawe hujajua mambo yaliyotukia humo siku hizi?’ Wakamsimulia habari ya kuvunjika moyo kwao kuhusu Bwana wao, ‘aliyekuwa nabii mwenye uwezo katika tendo na neno mbele za Mungu na watu wote;’ lakini, wakasema, ‘wakuu wa makuhani na watawala wetu walimtia mikononi mwao ahukumiwe afe, nao wamemsulibisha.’ Kwa mioyo iliyojaa uchungu wa kuvunjika moyo, na kwa midomo iliyotetemeka, wakaongeza, ‘Nasi tulitumaini ya kwamba ndiye atakayewakomboa Israeli; naam, na zaidi ya hayo yote, leo ni siku ya tatu tangu mambo hayo yalipotendeka.’”
“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.
“Wakushangaza kwamba wanafunzi hawakuyakumbuka maneno ya Kristo, wala kutambua ya kwamba alikuwa ametabiri matukio yale yaliyokuwa yametukia! Hawakutambua kwamba sehemu ya mwisho ya ufunuo wake ingetimizwa kwa hakika ileile kama sehemu ya kwanza, ya kwamba siku ya tatu angefufuka tena. Hii ndiyo sehemu waliyopaswa kuikumbuka. Makuhani na wakuu hawakuisahau. Siku ile ‘iliyofuatia siku ya maandalio, wakuu wa makuhani na Mafarisayo wakakusanyika pamoja kwa Pilato, wakisema, Bwana, twakumbuka ya kuwa yule mdanganyifu alisema, alipokuwa bado yu hai, Baada ya siku tatu nitafufuka tena.’ Mathayo 27:62, 63. Lakini wanafunzi hawakuyakumbuka maneno hayo.”
“‘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.
“Kisha akawaambia, Enyi wapumbavu, na wenye mioyo mizito kuamini yote waliyonena manabii; je! haikumpasa Kristo kuteswa mambo hayo, na kuingia katika utukufu wake?” Wanafunzi wakastaajabu huyu mgeni angeweza kuwa nani, hata apenyeze mpaka ndani ya nafsi zao kabisa, na kusema kwa bidii ya namna hiyo, kwa upole na huruma ya namna hiyo, na kwa tumaini la namna hiyo. Kwa mara ya kwanza tangu Kristo asalitiwe, wakaanza kujisikia kuwa na tumaini. Mara nyingi walimtazama mwenzao kwa makini, na kudhani kwamba maneno yake yalikuwa hasa maneno ambayo Kristo angalinena. Wakajazwa na mshangao, na mioyo yao ikaanza kudunda kwa matarajio ya furaha.
“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.
“Kuanzia kwa Musa, Alfa yenyewe ya historia ya Biblia, Kristo alifafanua katika Maandiko yote mambo yaliyomhusu Yeye mwenyewe. Kama angalijitambulisha kwao kwanza, mioyo yao ingaliridhishwa. Katika ukamilifu wa furaha yao wasingalitamani chochote zaidi. Lakini ilikuwa lazima kwao kuelewa ushuhuda aliotolewa juu Yake na vielelezo na unabii wa Agano la Kale. Juu ya hayo imani yao ilipaswa kujengwa. Kristo hakufanya muujiza wowote ili kuwathibitishia, bali kazi Yake ya kwanza ilikuwa kuyafafanua Maandiko. Walikuwa wameutazama mauti Yake kama uharibifu wa matumaini yao yote. Sasa aliwaonyesha kutoka kwa manabii ya kwamba jambo hili ndilo lilikuwa ushahidi wenye nguvu zaidi kwa imani yao.
“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.
“Disciples asi kuvarutisa, Yesu wakaratidza kukosha kweTestamende Yekare sechapupu chomushando Wake. Vazhinji vanozviti maKristu zvino vanorasa Testamende Yekare, vachiti haichina zvainobatsira. Asi uku handiko kudzidzisa kwaKristu. Akaikoshesa zvikuru zvokuti pane imwe nguva akati, ‘Kana vasinganzwi Mozisi navaprofita, havangazonyengetedzwi kunyange munhu akamuka kuvakafa.’ Ruka 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.
“Ew dengê Mesîh e ku bi rêya bavên pêşîn û pêxemberan diaxive, ji rojên Adem heta dîmenên dawiyê yên demê. Xilasker di Peymana Kevin de bi heman astê zelal tê eşkere kirin wek di Peymana Nû de. Ew ronahiya ku ji boriya pêxemberî tê, jiyana Mesîh û hînkirinên Peymana Nû bi zelalbûn û bedewiyê derdixe holê. Mucîzeyên Mesîh delîlekê li ser xwedatiya wî ne; lê delîlek bihêztir ku ew Xilaskerê cîhanê ye, di berhevkirina pêxemberiyên Peymana Kevin bi dîroka Peymana Nû de tê dîtin.
“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.
“Upotofuula ubingi kufuma mu buprofeti, Kilisito apele abasambi Bakwe ukumanya ukwalondoka pa fyene ifyo ali no kuba mu buntunse. Ukutemwa kwabo ukwa kulolela Mesiya uwali no kusenda intebe Yakwe n’amaka ya bwami ukulingana n’ifyo abantu balefwaya kwali kwabapususha mu nsambu. Kwali no kungalabanya ukumfwa ukwalondoka pa kwikila Kwakwe ukufuma pa mulu sana ukufika pa nshi yakwe iyanshi iyapanshi sana iyo umuntu engakwata. Kilisito alefwaya ukuti amano y’abasambi Bakwe yabe ayasanguluka kandi ayacine mu fyonsi ifyalandwa. Balingile ukumfwa, nga fintu kwali ukutendeka, pa kikombe ca mapesho ico capangiwe kuli Wene. Abalangishe ukuti ulutampulo ulukalamba ulwa kutinya, ulo bali bataramona bwino, lwali ukucitika kwa cipangano icapangilwe ilyo umufula wa calo taulalengwa. Kilisito alingile ukufwa, nga fintu onse uwalufyanya n’amafunde alingile ukufwa nga akontamika mu membu. Fyonse ifi fyalingile ukuba; lelo te kuti fipwe mu kushindwa, kano mu bucine ubukalamba, ubwa muyayaya. Yesu abebele ukuti conse icingacitwa calingile ukucitwa ukulenga isi lipusuke ku membu. Abakonka Bakwe balingile ukuba no bumi nga fintu Wene aikele, no kubomba nga fintu Wene abombele, mu kufwailisha ukwakosa, ukwapitilila, ukutaleka.”
“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.
“Wusa Mesîh ji şagirtên xwe re axivî, zihinên wan vekir da ku Nivîsarên Pîroz fam bikin. Şagirt westiyayî bûn, lê gotûbêj qut nebû. Peyvên jiyanê û piştrastiyê ji lêvên Xilaskarê dihatin xwarê. Lê dîsa jî çavên wan girtî bûn. Gava ku Ew ji hilweşîna Orşelîmê re ji wan re dibêjî, wan bi girîn li bajarê mehkûm nihêrî. Lê hê jî wan gelek piçûk gumana xwe li ser wê nedikir ku hevserê rêwîtiya wan kî bû. Wan nefikirî ku mijara gotûbêja wan li kêleka wan dimeşe; çimkî Mesîh bi xwe re wisa digot ku qey Ew kesekî din be. Wan wisa difikirîn ku Ew yek ji wan e ku di cejna mezin de amade bûye, û niha vedigere mala xwe. Ew li ser kevirên hêrş bi heman qasî wan bi hişyari dimeşiya, û carinan bi wan re radiwestiya da ku hinekî bêhna xwe bidin. Wusa wan li ser rêya çiyayî pêşde çûn, dema ku Yekê ku zû bû cihê xwe li destê rastê yê Xwedê bigire, û ku dikaribû bibêje, ‘Hemû hêz li ezman û li ser rûyê erdê ji min re hatiye dayîn,’ li kêleka wan dimeşiya. Metta 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.’
Mu rugendo izuba ryari rirenze, kandi mbere y’uko abagenzi bagera aho bari buruhukire, abakozi bo mu mirima bari bamaze kuva ku mirimo yabo. Ubwo abigishwa bari hafi kwinjira mu rugo rwabo, uwo munyamahanga agaragara nk’ushaka gukomeza urugendo rwe. Ariko abigishwa bumvise bamukururwa. Ubugingo bwabo bwari bufitiwe inzara yo kumva ibindi byinshi bimuvuyemo. Baravuga bati: “Gumana natwe.” Ntiyabanje kugaragara nk’uwemeye ubwo butumire, ariko barabimwinginga, bavuga bati: “Ni nimugoroba, kandi umunsi ushigaje kure.” Kristo yemera uko kwinginga maze “yinjirana na bo kugira ngo agumane na bo.”
“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.
“Vangeli disciples kama batashindwa kusisitiza mwaliko wao, wasingalijua kwamba mwenza wao wa safari alikuwa Bwana aliyefufuka. Kristo halazimishi kamwe uwepo wake juu ya mtu ye yote. Hujishughulisha na wale wanaomhitaji. Kwa furaha ataingia katika nyumba iliyo ya unyenyekevu kabisa, na kuutia moyo moyo ulio wa hali ya chini kabisa. Lakini watu wakikosa kujali mno hata wasimfikirie Mgeni wa mbinguni, au wasimwombe akae nao, yeye hupita kwenda zake. Hivyo wengi hupata hasara kubwa. Hawamjui Kristo zaidi ya jinsi wale wanafunzi walivyomjua alipokuwa akitembea pamoja nao njiani.”
“The simple evening meal of bread is soon prepared. It is placed before the guest, who has taken His seat at the head of the table. Now He puts forth His hands to bless the food. The disciples start back in astonishment. Their companion spreads forth His hands in exactly the same way as their Master used to do. They look again, and lo, they see in His hands the print of nails. Both exclaim at once, It is the Lord Jesus! He has risen from the dead!
Mkate gwa jioni wa mkate, ulio rahisi, waandaliwa upesi. Wawekwa mbele ya mgeni, ambaye ameketi mahali pa mkuu wa meza. Sasa anyoosha mikono Yake ili kuibariki chakula. Wanafunzi warudi nyuma kwa mshangao. Mwenzake wao anyoosha mikono Yake kwa namna ile ile kabisa aliyokuwa akiitumia Bwana wao. Watazama tena, na tazama, waona katika mikono Yake alama za misumari. Wote wawili wapaza sauti mara moja, Ni Bwana Yesu! Amefufuka katika wafu!
“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?’
“Va teléka, vo va zika vo ni dié mu zulu, ye va sambila Yandi, kansi Yandi me zimbana na meso mawu. Va tala kisika yina vandaka kuzingama na Muntu mosi, yina nitu andi vandaka ntama mingi ve ya kulala na ntoni, ye va tuba mosi na yankaka nde: ‘Beti, ntima na beto vandaka ve kupela na kati na beto, ntangu Yandi vandaka kutuba na beto na nzila, mpe ntangu Yandi vandaka kuzibudila beto Masonuku?’”
“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.
“Lê bi vê mizgîniya mezin a ku divê ragihînin, ew nikarin rûnin û biaxivin. Westiya wan û birçîbûna wan çûne. Xwarina xwe bêdestûr dihêlin, û bi dilşadiyek tije, di cih de dîsa li ser heman rêya ku ji wê hatibûn dikevin, bi lezê diçin da ku vê mizgîniyê bidin şagirtên li bajêr. Di hin beşên rê de ewlekarî tune ye, lê ew ji cihên asê derbas dibin, li ser kevirên nerm dişxulînin. Ew nabînin, ew nizanin ku di bin parastina Wî de ne, Yê ku bi wan re wê rêyê rê kiriye. Bi asa xwe ya sefera zîyaretê di dest de, ew pêşve diçin, û dixwazin zûtir biçin ji ya ku ew jûr dikin. Rêya xwe winda dikin, lê dîsa dibînin. Carinan baz didin, carinan diqelşin, ew pêşve diçin, hevalê wan yê nehatî dîtin li kêleka wan li ser tevahiya rêyê nêzîk dimeşe.”
“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.
“Ótùú bú kùrú, ndí Ánwụ́ nke Ezi Omume na-achákwasị ha. Obi ha na-awụli elu n’ọṅụ. Ha dị ka ndị nọ n’ụwa ọhụrụ. Kraịst bụ Onye Nzọpụta dị ndụ. Ha anaghịzi eruru újú n’ihi Ya dịka onye nwụrụ anwụ. Kraịst ebiliwo—ugboro ugboro ha na-ekwughachi ya. Nke a bụ ozi ha na-eburu ndị nọ n’iru újú. Ha aghaghị ịkọrọ ha akụkọ dị ebube banyere ije ahụ gaa Emaus. Ha aghaghị ịkọ onye sonyere ha n’ụzọ. Ha na-eburu ozi kachasị ukwuu e nyeworo ụwa, ozi ọma nke akụkọ ọṅụ nke olileanya ezi-na-ụlọ mmadụ maka oge a na maka ebighị ebi dabeere na ya.” The Desire of Ages, 795–801.