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.
Iza no hampianariny fahalalana? Ary iza no hampahafantariny ny fampianarana? Ireo izay voaoty niala tamin’ny ronono sy nesorina tamin’ny nono.
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.
Fa tsy maintsy didy anampy didy, didy anampy didy; tsipika anampy tsipika, tsipika anampy tsipika; kely etỳ, ary kely erỳ; fa amin’ny molotra miandrandra sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Izy no nilazany hoe: Ity no fitsaharana izay hampitsaharanareo ny reraka; ary ity no famelombelomana; nefa tsy nety nihaino izy.
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.
Fa ny tenin’i Jehovah taminy dia didy mifanindry amin’ny didy, didy mifanindry amin’ny didy; tsipika mifanindry amin’ny tsipika, tsipika mifanindry amin’ny tsipika; kely etỳ, ary kely erỳ; mba handehanany ka hihemotra, dia ho torotoro sy ho voafandrika ary ho voasambotra.
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.
Koa henoinareo ny tenin’i Jehovah, ianareo lehilahy mpaniratsira, izay manapaka ity firenena ity izay ao Jerosalema. Satria hoy ianareo: Efa nanao fanekena tamin’ny fahafatesana izahay, ary efa nifanaiky tamin’ny fiainan-tsi-hita; raha mandalo ny famaizana manafotra, dia tsy hahatratra anay izany; fa ny lainga no nataonay fialofana, ary ny fitaka no niafenanay. Koa izao no lazain’i Jehovah Tompo: Indro, mametraka vato ao Ziona ho fanorenana Aho, dia vato voazaha toetra, vato fehizoro sarobidy, fanorenana mafy orina; izay mino dia tsy ho taitra. Ary ny fitsarana no hataoko ho famantaran-drefy, ary ny fahamarinana ho plomada; dia hofafan’ny havandra ny fialofan’ny lainga, ary hanafotra ny toeram-piafenana ny rano. Ary ho foana ny fanekenareo tamin’ny fahafatesana, ary tsy haharitra ny fifanarahanareo tamin’ny fiainan-tsi-hita; raha mandalo ny famaizana manafotra, dia hohitsakitsahiny ianareo. Isaia 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.
Ny mpaneso izay manjaka ao Jerosalema dia ireo mpitondra ny fiangonana Advantista Mitandrina ny Andro Fahafito laodiseana, izay efa nofaritan’i Isaia andalana vitsivitsy teo aloha ho “mpisotro toaka ao Efraima” sy “satroboninahitry ny fireharehana.” Tamin’ny Pentekosta dia namaly an’ireo izay nilaza fa olona mamo no nitory ny hafatra i Petera. Ny vanim-potoanan’ny ranonorana farany dia mikasika ny hafatry ny ranonorana farany marina sy sandoka. Ny hafatra avy amin’ny Tompo dia mamoaka sokajin’olona mpivavaka roa mandrakariva, ary samy misotro divay ireo sokajy roa ireo. Ny hafatra nohamasinina, na ny divay nohamasinina, no ilay nesorina tsy ho eo am-bavan’ny tsy mahatoky ao amin’i Joela.
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.
Mifohaza, ianareo mpimamo, ka mitomania; ary midradradradrà, ianareo rehetra mpisotro divay, noho ny ranom-boaloboka vaovao; fa voafongotra tsy ho eo am-bavanareo izany. Joela 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.
Ao amin’ny Joela toko voalohany dia melohina sy tsaraina ireo mpiasa ratsy fanahy amin’ny tanimboaloboka, izay maneho ny fiangonana Advantista Mitandrina ny Andro Fahafito Laodiseana, mifandray amin’ny “divay vaovao” izay “esorina” amin’ny vavany. Efa nesorin’Andriamanitra na notànany ny firotsahan’ny Fanahin’Andriamanitra amin’ny ranonorana farany, araka izay asehon’ny “fanatitra hanina sy fanatitra fisotro”, tsy ho azon’ireo mpiasa mpimamo ratsy fanahy.
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.
Ny fanatitra hohanina sy ny fanatitra aidina dia voakapa tsy ho ao an-tranon’i Jehovah; misaona ny mpisorona, dia ny mpanompon’i Jehovah. Ripaka ny saha, misaona ny tany; fa simba ny vary; ritra ny divay vaovao, malazo ny diloilo. Menatra hianareo, ry mpamboly; midradradradrà, ry mpikarakara tanimboaloboka, noho ny vary tritika sy ny vary hordea; fa levona ny vokatry ny saha. Maina ny voaloboka, malazo ny aviavy; ny ampongabendanitra sy ny rofia ary ny paoma koa, dia ny hazo rehetra any an-tsaha aza, dia malazo avokoa; fa ritra tsy ho amin’ny zanak’olombelona ny fifaliana. Misikìna ianareo ka midradradradrà, ry mpisorona; mitomania, ry mpanompon’ny alitara; avia, mandria amin’ny lamba fisaonana mandritra ny alina, ry mpanompon’Andriamanitro; fa voatana tsy ho ao an-tranon’Andriamanitrareo ny fanatitra hohanina sy ny fanatitra aidina. Manokàna fifadian-kanina, miantsoa fivoriana masina, angòny ny loholona sy ny mponina rehetra amin’ny tany ho ao an-tranon’i Jehovah Andriamanitrareo, ka mitaraina amin’i Jehovah hoe: Indrisy ny amin’izany andro izany! fa antomotra ny andron’i Jehovah, ary ho avy tahaka ny fandringanana avy amin’ny Tsitoha izany. Moa tsy voakapa eo imasontsika va ny hanina? Eny, ny fifaliana sy ny firavoravoana tsy ho ao an-tranon’Andriamanitsika? Joela 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.”
Rehefa “mamo” ao amin’i Efraima lazain’i Isaia ao amin’i Joela, ny toe-javatra izay hifofohany dia ny hafatry ny orana farany—aseho ho “divay vaovao.” Efa nohazonina tsy ho azon’ny olon’ny fanekena voafidin’Andriamanitra izany. Ny hoe “vary” ao amin’ilay andininy dia teny ankapobeny ilazana voamadinika, ary ny Tenin’Andriamanitra no Mofon’ny Lanitra, ary ao amin’ilay andininy dia “lanin-javatra” izany.
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.
Ny “divay vaovao” dia ny hafatry ny fahamarinana ankehitriny izay tonga tamin’ny 9/11. Ny “divay vaovao dia maina” ary “tapaka”, satria ny “divay vaovao” dia ireo izay miverina amin’ireo lalan-kaleha “taloha” an’i Jeremia ihany no mahalala azy; fa ny hafatra “vaovao” dia mifanaraka mandrakariva amin’ny hafatra “taloha”. Ny teny nadika hoe “maina” dia midika hoe “menatra” amin’ny teny Hebreo.
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.
Ireo izay “menatra” no lohahevitra lehibe ao amin’i Joela sy ny mpaminany. Menatra ny mpimamo ao Efraima noho ny hafatr’izy ireo momba ny ranonorana farany sandoka, izay antsoina matetika hoe hafatry ny “fiadanana sy filaminana.” Ny tandindona telo, dia ny varimbazaha, ny divay vaovao ary ny menaka, no maneho ny hafatry ny ranonorana farany. Ny ranonorana farany koa dia aseho ho toy ny firotsahan’ny Fanahy Masina.
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.
Ny asan’ny Fanahy Masina dia ny mampiaiky ny olona ny amin’ny ota sy ny fahamarinana ary ny fitsarana, ary amin’izany filaharana izany indrindra. Ny Tenin’Andriamanitra no mampiaiky ny amin’ny ota, ary asehon’ny hoe “vary”. Ny fananana ny “divay vaovao” dia manamarika izay manana ny Fanahy Masina, izay asehon’ny “orana” ary koa ny “divay,” satria ny “orana” sy ny “divay” dia samy mora aseho ho hafatra na foto-pampianarana.
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.
Kanefa milaza aminareo ny marina Aho: Mahasoa anareo ny hialako; fa raha tsy hiala Aho, dia tsy ho avy atỳ aminareo ny Mpananatra; fa raha handeha Aho, dia hirahiko ho atỳ aminareo Izy. Ary rehefa tonga Izy, dia hampiaiky izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana: ny amin’ny ota, satria tsy mino Ahy izy; ny amin’ny fahamarinana, satria mankany amin’ny Raiko Aho, ka tsy hahita Ahy intsony ianareo; ny amin’ny fitsarana, satria voatsara ny andrianan’izao tontolo izao. Mbola manana zavatra maro holazaina aminareo Aho, nefa tsy zakanareo ankehitriny izany. Fa rehefa tonga Izy, dia ny Fanahin’ny fahamarinana, no hitari-dalana anareo ho amin’ny fahamarinana rehetra; fa tsy hiteny ho Azy Izy; fa izay rehetra ho reny no holazainy; ary ny zavatra ho avy dia hambarany aminareo. Jaona 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!”
Ny “vary” ao amin’i Joela dia ny Tenin’Andriamanitra, izay manameloka ny amin’ny “ota.” Ny “fahamarinana” dia asehon’ireo izay nampiray ny maha-olombelona azy amin’ny maha-Andriamanitra amin’ny alalan’ny hafatry ny fahamarinana ankehitriny, izay aseho ho “divay” “vaovao” (hafatry ny fahamarinana ankehitriny). Ny “menaka” dia tandindon’ny “fitsarana,” satria ny “fitsarana” dia miorina amin’ny hoe manana “menaka” ve ireo tsaraina. Ny vary, ny divay vaovao ary ny menaka ao amin’i Joela dia ny fanamelohana ny amin’ny ota sy ny fahamarinana ary ny fitsarana. Ireo singa rehetra amin’ny asan’ny Fanahy Masina mifandray amin’ny fandatsahana ny ranonorana farany no mandrafitra ireo fahamarinana izay hitsapa ny Advantisma Laodikiana, manomboka amin’ny 9/11, rehefa mandidy azy ireo i Joela hoe: “Mifohaza!”
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.
Ny tandindona telo amin’ny hafatry ny ranonorana farany dia mifanandrify amin’ny hafatry ny anjely telo ao amin’ny Apokalypsy toko fahefatra ambin’ny folo, ary ny “mpiasa tany” dia tsy maintsy “ho menatra” ary ny “mpikarakara tanim-boaloboka” dia tsy maintsy “hidradradradra.” Ao amin’i Joela dia tsy tokony ho menatra mandrakizay ny vahoakan’Andriamanitra.
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.
Ary ho fantatrareo fa Izaho no eo afovoan’ny Isiraely, ary Izaho no Jehovah Andriamanitrareo, fa tsy misy hafa; ary ny oloko tsy ho menatra mandrakizay. Joela 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.
Ny mpamboly sy ny mpikarakara tanim-boaloboka dia menatra ka midradradradra, satria ny hafatry ny ranonorana aoriana sandoka izay atolony dia tsy manan-kery hamokatra fiainana ao amin’ny tanim-boaloboka izay nomena azy hokarakaraina. Ny Advantisma dia mahalala avy amin’ny mpaminanivaviny fa nantsoina izy ireo hanatanteraka ny fanandramana ny amin’ny ranonorana aoriana, nefa malazo ny vokatry ny saha. Menatra sy mitomany izy ireo indrindra “noho ny varimbazaha sy noho ny vary hordea.” Ny fanatitra voaloham-bokatra amin’ny “vary hordea” tamin’ny andro nitsanganan’i Kristy tamin’ny maty no nanomboka ny vanim-potoanan’ny Pentekosta, izay nifarana tamin’ny Pentekosta tamin’ny fanatitra voaloham-bokatra amin’ny “varimbazaha” tamin’ny Pentekosta. Menatra ny mpimamo ao Efraima satria eo amin’ny lafy diso amin’ny vanim-potoanan’ny Pentekosta izy ireo, izay averina indray hatramin’ny 9/11 ka hatramin’ny lalàna alahady, rehefa milatsaka ny ranonorana aoriana.
“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.
“Maro no tsy nandray tamin’ny ampahany lehibe ny ranonorana aloha. Tsy azony avokoa ny soa rehetra izay nomen’Andriamanitra ho azy tamin’izany. Manantena izy fa ny tsy ampy dia ho fenoin’ny ranonorana aoriana. Rehefa homena ny haben’ny fahasoavana manankarena indrindra, dia mikasa ny hanokatra ny fony izy mba handraisany izany. Manao fahadisoana mahatsiravina izy. Ny asa izay efa natombok’Andriamanitra tao am-pon’ny olona tamin’ny nanomezany ny fahazavany sy ny fahalalany dia tsy maintsy mitohy mandrakariva. Tsy maintsy mahatsapa ny filàny manokana ny isam-batan’olona. Tsy maintsy foanana ao am-po ny loto rehetra ka hodiovina izany ho fonenan’ny Fanahy. Tamin’ny fiaiken-keloka sy ny fandaozana ota, tamin’ny vavaka mafana fo sy ny fanokanan-tenany ho an’Andriamanitra, no niomanan’ny mpianatra voalohany ho amin’ny firotsahan’ny Fanahy Masina tamin’ny Andron’ny Pentekosta. Izany asa izany ihany, saingy amin’ny ambaratonga lehibe kokoa, no tsy maintsy atao ankehitriny. Tamin’izany fotoana izany dia ny nangataka ny fitahiana ihany no anjaran’ny olombelona, ary niandry ny Tompo hamita ny asa momba azy. Andriamanitra no nanomboka ny asa, ary Izy no hamita ny asany koa, ka hahatonga ny olona ho tanteraka ao amin’i Jesosy Kristy. Kanefa tsy tokony hisy tsy firaharahiana ny fahasoavana asehon’ny ranonorana aloha. Ireo ihany izay miaina araka ny fahazavana efa azony no handray fahazavana lehibe kokoa. Raha tsy mandroso isan’andro isika amin’ny fanehoana ireo hatsaram-panahy kristiana miasa, dia tsy hahafantatra ny fisehoan’ny Fanahy Masina amin’ny ranonorana aoriana. Mety hilatsaka amin’ny fo manodidina antsika rehetra izany, nefa tsy ho hitantsika na horaisintsika.” 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.
Ao anatin’ilay tsipika izay antsoin’i Ranabavy White hoe ny “vanim-potoanan’ny Pentekosta,” ny “orana aloha” dia i Kristy nitsoka tamin’ny mpianatra rehefa nidina avy tamin’ny fivoriana tany an-danitra taorian’ny nitsanganany tamin’ny maty. Ny “orana aoriana” amin’ity hevitra ity dia ny Pentekosta. Tamin’ny alfa-n’ny vanim-potoanan’ny Pentekosta dia nisy ranonorana vitsivitsy notsofina tamin’ny mpianatra, ary tamin’ny omega dia ireo mpianatra izay efa notsofina no niteny tamin’ny lela afo tamin’izao tontolo izao manontolo. Fanehoana ny Fanahy Masina teo am-piandohana sy teo amin’ny fiafarana. Ny maha-Andriamanitra mampita ny Fanahy Masina amin’ny maha-olombelona amin’ny alalan’ny hafatra eo am-piandohana, ary ny maha-Andriamanitra sy ny maha-olombelona mitambatra, araka ny asehon’ny lela (maha-olombelona) sy ny afo (Maha-Andriamanitra), ka mampita ny Fanahy Masina amin’ny maha-olombelona amin’ny alalan’ny hafatra eo amin’ny fiafarana. Ny fanatitra voaloham-bokatra amin’ny vary hordea eo am-piandohana dia mifanaraka amin’ny fitsanganan’i Kristy tamin’ny maty, ary ny mofo roa avy amin’ny vary tritika ao amin’ny fanatitra voaloham-bokatra amin’ny Pentekosta dia mifanaraka amin’ny Pentekosta.
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.
Ireo mofo roa ireo no hany fanatitra izay nahitana lalivay, dia tandindon’ny ota. Nendasina ireo mofo ireo, ka maneho ny fanesorana ny ota izany, nefa mbola manohana ny fahamarinana fa ireo mofo ahetsiketsika roa izay naneho an-tsary ny iray hetsy sy efatra arivo amby efatra alina dia lehilahy sy vehivavy mpanota izay efa nodiovina tamin’ireo ota ireo tamin’ny alalan’ny Iraky ny Fanekena ao amin’ny Malakia toko faha-telo. Koa ny alfa amin’ny vanim-potoanan’ny Pentekosta dia naneho ny Mofon’ny Lanitra nampianatra ny mpianany, ary ny omega amin’izany vanim-potoana izany dia nahitana ireo mpianatra ireo ihany no naseho an-tsary ho mofo roa izay nasandratra ho any an-danitra. Koa ny tandindon’ny maha-Andriamanitra sy maha-olombelona ao amin’ny lela afo, sy ny fanandratana ny fanatitra ahetsiketsika izay naneho an-tsary ny fandraisan’ny mpianatra ny hafatra ho amin’izao tontolo izao, dia mitambatra mba hamantarana fa ny iray hetsy sy efatra arivo amby efatra alina dia hasandratra ho fanatitra izay maneho tanteraka an’i Jesosy Kristy, ary Jesosy Kristy dia maneho fa izany maha-Andriamanitra mitambatra amin’ny maha-olombelona izany dia tsy manota.
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.
Ny tsy fandraisana ny “orana aloha” nefa manantena fa “ny tsy fahampian’” “ireo fitahiana rehetra izay nomen’Andriamanitra” niaraka tamin’ny “orana aloha” “dia hovatsian’ny orana farany” dia “fahadisoana mahatsiravina.” Ny orana aloha dia ireo “lalana fahiny” ao amin’i Jeremia, izay nofaritana ho lalana tokony hizorana tamin’ny 9/11. “Fahadisoana mahatsiravina” izany, ary koa famitahana mahery izay mitarika ny olona hihevitra fa manana hafatry ny orana farany izay naorina teo ambonin’ny vatolampy izy ireo, kanjo vao hitany fa ny hafany dia naorina teo ambonin’ny fasika.
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.
Tsy menatra i Petera nanazava mivantana hoe iza no mamo ary iza no tsy mamo, tao amin’ny fanehoany ny iray hetsy sy efatra arivo sy efatra alina nandritra ny vanim-potoanan’ny ranonorana farany. Ny mpaminany rehetra dia miresaka ny amin’ny andro farany, ary i Joela dia manondro ireo “mamoan’i Efraima” izay mifoha ka atrehina porofo mazava fa ny tombontsoa ho vahoaka izay hitory ny antso mafy ataon’ny anjely fahatelo eo ambanin’ny herin’ny ranonorana farany dia nesorina taminy mandrakizay. Ny iray hetsy sy efatra arivo sy efatra alina dia aorina sy asiana tombo-kase mandritra ny vanim-potoanan’ny ranonorana farany hatramin’ny 9/11 ka hatramin’ny lalàna alahady. Izy ireo no manaraka ny Zanak’ondry na aiza na aiza alehany.
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.
Petera tamin’ny Pentekosta dia maneho ireo olona izay manambara ny hafatry ny ranonorana farany, izay aorenany amin’ny bokin’i Joela. Ny Jiosy, izay nomena ny andraikitra hitandrina ny Pentekosta nandritra ny tantarany manontolo, dia nampahafantarin’i Petera fa ny Pentekosta izay natoron’ireo Pentekosta rehetra teo aloha mialoha dia tanteraka ankehitriny. Ny Jiosy, tahaka ireo mpimamo tao Efraima, dia mamo loatra tamin’ny divain’i Babylona ka niampanga an’i Petera sy ny iraika ambin’ny folo ho mamo, raha nanolotra ny hafatry ny ranonorana farany tao anatin’ny tontolon-kevitry ny bokin’i Joela izy ireo. Rehefa “mifoha” ao amin’ny andininy fahadimy amin’ny toko voalohan’i Joela ireo mpimamo tao Efraima, dia tojo ny fizahan-toetry ny ranonorana farany izy, izay ananganana antokon’olona roa. Ao anatin’izany fizahan-toetra izany, ny antokon’olona iray dia manaiky ny hafatry ny ranonorana farany, ary ny antokon’olona iray kosa tsy manaiky izany.
“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.
“Tsy tokony hiandry ny ranonorana farany isika. Ho tonga amin’izay rehetra hanaiky sy handray ho azy ny ando sy ny ranonoran’ny fahasoavana izay milatsaka amintsika izany. Rehefa angonintsika ireo sombin’ny mazava, rehefa ankasitrahantsika ny famindram-po azo antoka avy amin’Andriamanitra, Izay tia ny hitokiantsika Aminy, dia ho tanteraka ny teny fikasana rehetra. ‘Fa tahaka ny tany mamoaka ny tsimoky ny zavamaniry ao aminy, ary tahaka ny saha mampaniry izay voafafy ao anatiny; dia toy izany no hampitsiry ny fahamarinana sy ny fiderana eo anatrehan’ny firenena rehetra ny Tompo Andriamanitra.’ Isaia 61:11. Ny tany rehetra dia hofenoin’ny voninahitr’Andriamanitra.” 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.
Ny hoe “hahafantatra indray” dia midika hoe “hahatsiaro na hamerina ny fahalalana,” satria ny hafatry ny ranonorana farany dia fantarina amin’ny alalan’ireo tantara masina tamin’ny lasa izay maneho ny tantaran’ny ranonorana farany. Ny tantaran’i Petera tamin’ny Pentekosta dia napetraka tao anatin’ilay rafitra ara-tantara nasehon’i Joela. Ny toe-javatra ao amin’i Joela miaraka amin’ny fahatanterahany tao amin’i Petera dia manome vavolombelona roa momba ny tantaran’ny Antso Mamatonalina tamin’ny 1844. Ireo vavolombelona telo ireo (sy ny hafa koa) dia tokony “ho fantarina indray” ho fanoharana ny tantara, ny toe-javatra ary ny hafatry ny ranonorana farany.
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.
Rehefa niain’i Kristy tamin’ny mpianatra Izy taorian’ny niakarany ary avy eo niverenany, dia tahaka ny “tete vitsy” izany talohan’ilay firotsahan-javatra lehibe tamin’ny Pentekosta. Tany am-piandohana sy tany am-pamaranana dia nisy fanehoana ny firotsahan’ny Fanahy Masina. Ireo tete vitsy avy amin’i Kristy ho amin’ny mpianany no alfa amin’ny vanim-potoanan’ny Pentekosta, izay mifarana amin’ny omega sy amin’ny firotsahan’ny hafatra avy amin’ny mpianatra ho amin’izao tontolo izao. Ny alfa dia voamariky ny fanatitra voaloham-bokatra amin’ny vary hordea ary mifarana amin’ny fanatitra voaloham-bokatra amin’ny vary tritika. Ny fiandohan’ny ranonorana farany dia voamariky ny fampirodana ireo trano lehibe tao New York City tamin’ny 9/11. Izany no manamarika ny fiandohan’ny tantara izay mitarika ho amin’ny lalàn’ny Alahady. Ny 9/11 dia asehon’ny fanatitra voaloham-bokatra amin’ny vary hordea ary ny lalàn’ny Alahady kosa dia ny fanatitra voaloham-bokatra amin’ny vary tritika.
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.
Ny mamoan’i Efraima dia nofohazina hahatsapa ny zava-misy fa hesorina aminy ny fanjakany ka homena firenena iray izay hamoa ny voa mendrika. Joel dia mampiseho ny tsi-fankatoavan’ireo mamo amin’ny fanondroana fa ny fanatitra “hanina” sy “fisotro” dia efa nesorina tsy ho ao amin’ny tranon’i Jehovah, ary ny “divay vaovao” dia efa nesorina tsy ho eo am-bavany. Ny “divay vaovao” amin’ny teny Hebreo dia ranom-boaloboka vao voatsindry; fa ny “divay” izay sotroin’ireo mamo ao amin’ny andininy fahadimy kosa dia ranom-boaloboka efa nampangotrahina. Karazany roa ny divay, izay maneho fampianarana; ary ao amin’ny tontolon-kevitry ny bokin’i Joel dia ny hafatry ny ranonorana farany no io fampianarana io. Ny mamoan’i Efraima dia nisotro ranom-boaloboka efa nampangotrahina, ary izy dia “nesorina” tsy hahazo ny ranom-boaloboka “vaovao” vao voatsindry. Karazany roa ny divay no maneho hafatra roa momba ny ranonorana farany, ary ireo mamo dia “voakapa” tsy hahazo ny hafatra madio. Ny teny Hebreo nadika hoe “nesorina” dia mifototra amin’ilay fanao fahiny tamin’ny fanekena, izay nanapahana biby ka nandehanana namaky teo anelanelan’ireo tapany. Ny hoe “voakapa” dia midika ho lavina tsy ho olon’ny faneken’Andriamanitra.
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.
Ny bokin’i Joela dia manondro ny olon’Andriamanitra amin’ny andro farany, manomboka amin’ny Millerita izay natsangana vokatry ny fanokafana ny bokin’i Daniela tamin’ny 1798, ary miafara amin’ireo iray hetsy sy efatra alina sy efatra arivo izay natsangana vokatry ny fanokafana ny bokin’i Daniela tamin’ny 1989. Tany am-piandohana, ny firotsahan’ny Fanahy Masina dia nasehon’ilay vanim-potoana nanomboka tamin’ny fivoriana tao amin’ny toby Exeter ka hatramin’ny fahadisoam-panantenana tamin’ny 22 Oktobra 1844. Izany tantara izany no nahatanteraka ny fanoharana ny amin’ireo virijina folo ao amin’ny Matio toko faha-25, izay averina ara-bakiteny tanteraka ao amin’ny tantaran’ireo iray hetsy sy efatra alina sy efatra arivo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Ny fanoharana momba ireo virijina folo ao amin’ny Matio 25 koa dia maneho ny fanandraman’ny vahoaka Advantista.” Ilay Ady Lehibe, 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.
“Matetika aho no ampahatsiahivina ny fanoharana ny amin’ireo virijina folo, ka ny dimy tamin’ireo dia hendry, ary ny dimy kosa adala. Efa tanteraka ity fanoharana ity ary mbola hotanterahina hatramin’ny tsipiriany indrindra, fa manana fampiharana manokana ho amin’izao andro izao izy, ary, tahaka ny hafatry ny anjely fahatelo, dia efa tanteraka sady mbola hitohy ho fahamarinana ankehitriny mandra-pifaranan’ny andro.” Review and Herald, 19 Aogositra 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.
“Misy izao tontolo izao mandry ao amin’ny faharatsiana, ao amin’ny famitahana sy ny fitaka, ao anatin’ny aloky ny fahafatesana indrindra,—matory, matory. Iza no mahatsiaro fijaliana lalina ao amin’ny fanahiny mba hamoha azy? Feo inona no mahatratra azy? Entina any amin’ny ho avy ny saiko, amin’ny fotoana hanomezana ny famantarana hoe: ‘Indro, avy ny Mpampakatra; mivoaha hifanena Aminy.’ Nefa ny sasany dia ho niandry ela loatra vao hitady ny diloilo hamenoana indray ny jirony, ka rehefa tara loatra dia ho hitany fa ny toetra, izay asehon’ilay diloilo, dia tsy azo afindra. Io diloilo io dia ny fahamarinan’i Kristy. Mampiseho ny toetra izy, ary ny toetra dia tsy azo afindra. Tsy misy olona mahazo miantoka izany ho an’ny hafa. Samy tsy maintsy mahazo ho an’ny tenany avy ny toetra voadio ho afaka amin’ny pentina rehetra avy amin’ny ota.” Bible Echo, 4 Mey 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Iza no “mahatsapa fijalian’ny fanahy mba hanaitra” “izao tontolo mandry ao amin’ny faharatsiana” izao? Joela no mamaly izany fanontaniana izany:
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.
Ary izao no hitranga: izay rehetra hiantso ny anaran’i Jehovah dia hovonjena; fa eo an-tendrombohitra Ziona sy ao Jerosalema no hisy famonjena, araka izay efa nolazain’i Jehovah, ary eo amin’ny sisa izay hantsoin’i Jehovah. Joela 2:32.
We will continue these things in the following article.
Hohazavantsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.
“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.
Tamin’ny harivan’ny andro nitsanganan’ny maty, dia nisy mpianatra roa teny an-dalana ho any Emaosy, tanàna kely iray valo kilaometatra miala an’i Jerosalema. Tsy mba nanana toerana nisongadina tamin’ny asan’i Kristy ireo mpianatra ireo, nefa mpino fatra-pahatsorana Azy izy. Tonga tao an-tanàna izy mba hitandrina ny Paska, ary very hevitra indrindra noho ireo zava-nitranga vao haingana. Efa reny ny vaovao tamin’iny maraina iny mikasika ny fanesorana ny tenan’i Kristy tao am-pasana, ary koa ny tatitry ny vehivavy izay nahita ny anjely sy nihaona tamin’i Jesosy. Koa ankehitriny dia nody ho any an-tranony izy mba hisaintsaina sy hivavaka. Tamin’alahelo no nanohizany ny diany hariva, sady niresadresaka momba ireo zava-niseho tamin’ny fitsarana sy ny fanomboana tamin’ny hazo fijaliana. Tsy mbola mba kivy sy torotoro fo tanteraka toy izany izy hatrizay. Tsy nanana fanantenana ary tsy nanam-pinoana, ka nandeha tao anatin’ny aloky ny hazo fijaliana izy.
“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.
“ Tsy mbola nandroso lavitra tamin’ny diany izy ireo, dia nisy vahiny iray niaraka taminy; nefa noho izy ireo variana loatra tamin’ny haizim-pontsika sy ny fahadisoam-panantenany, dia tsy nandinika azy akaiky izy. Nanohy ny resadresany izy ireo, naneho ny hevitra tao am-pony. Nandinika ny amin’ireo fampianarana izay nomen’i Kristy izy ireo, kanefa toa tsy azony tsara. Raha mbola niresaka ny amin’ireo zava-nitranga izy ireo, dia naniry mafy hampionona azy i Jesosy. Efa hitany ny alahelony; fantany ny hevitra nifandona sy nahavery hevitra izay nampiditra tao an-tsainy izao fisainana izao: Moa va ity Lehilahy ity, izay nanaiky ny hampietrena Azy toy izany, no Kristy? Tsy azo nofihinina ny alahelony, ka nitomany izy. Fantatr’i Jesosy fa ny fony dia nifatotra taminy tamin’ny fitiavana, ary naniry mafy Izy hamafa ny ranomasony sy hameno azy amin’ny hafaliana sy firavoravoana. Nefa tsy maintsy homeny lesona aloha izy, dia lesona izay tsy hohadinoiny mandrakizay. ”
“‘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.’
Hoy Izy taminy hoe: “Inona moa izao resadresaka ifanaovanareo eo am-pandehanana izao, no sady malahelo ianareo?” Ary ny anankiray tamin’izy ireo, atao hoe Kleopasy, namaly ka nanao taminy hoe: “Ianao irery va no vahiny eto Jerosalema ka tsy mahalala izay zavatra efa tonga tao amin’izany andro izao?” Dia nilazany Azy ny amin’ny fahadisoam-panantenany momba ny Tompony, “izay mpaminany mahery tamin’ny asa sy ny teny teo anatrehan’Andriamanitra sy ny vahoaka rehetra;” nefa, hoy izy ireo, “ny lohan’ny mpisorona sy ny mpanapaka anay dia nanolotra Azy hotsaraina ho faty ka nanombo Azy tamin’ny hazo fijaliana.” Ary tamin’ny fo torotoro noho ny fahadisoam-panantenana sy tamin’ny molotra nangovitra no nanampiany hoe: “Fa izahay nanantena fa Izy no Ilay hanavotra ny Isiraely; ary ankoatra izany rehetra izany, anio no andro fahatelo hatramin’ny nanaovana izany zavatra izany.”
“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.
“Mahagaga na hindi naalala ng mga alagad ang mga salita ni Cristo, at hindi nila napagtantong inihula Niya ang mga pangyayaring naganap na! Hindi nila naunawaan na ang huling bahagi ng Kaniyang pahayag ay tiyak ding matutupad na gaya ng unang bahagi, na sa ikatlong araw ay muli Siyang babangon. Ito ang bahaging dapat sana nilang naalaala. Hindi ito nalimutan ng mga saserdote at mga pinuno. Nang araw na ‘sumunod sa araw ng paghahanda, ang mga pangulong saserdote at mga Fariseo ay sama-samang nagsiparoon kay Pilato, na nagsasabi, Ginoo, naaalaala namin na sinabi ng magdarayang yaon, samantalang Siya’y nabubuhay pa, Pagkaraan ng tatlong araw ay muli akong magbabangon.’ Mateo 27:62, 63. Ngunit hindi naalaala ng mga alagad ang mga salitang ito.”
“‘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.
“‘Ary hoy Izy taminy hoe: Ry adala sy votsa fo hino izay rehetra nolazain’ny mpaminany! Tsy maintsy nijaly izany zavatra izany va ny Kristy, mba hidirany amin’ny voninahiny?’ Nanonofy hevitra ny mpianatra hoe iza moa io vahiny io, ka mahatafiditra hatrany amin’ny fanahiny indrindra, ary miteny amin’ny fahamaotinana lalina toy izany, amin’ny fahalemem-panahy sy ny fangorahana toy izany, ary amin’ny fanantenana toy izany. Sambany hatramin’ny namadihana an’i Kristy no nanomboka nahatsapa fanantenana izy ireo. Matetika izy ireo no nijery tamim-pahazotoana ilay namany, ka nihevitra fa ny teniny dia tena ireo teny izay ho nolazain’i Kristy mihitsy. Feno fahagagana izy ireo, ary nanomboka nitempo tamin’ny fiandrasana feno hafaliana ny fony.
“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.
“Nanomboka tamin’i Mosesy, ilay Alfa indrindra amin’ny tantaran’ny Baiboly, dia nanazavan’i Kristy tao amin’ny Soratra Masina rehetra ny zavatra momba ny Tenany. Raha Izy no efa nampahafantatra ny Tenany tamin’izy ireo aloha, dia ho afa-po ny fony. Tao amin’ny fahafenoan’ny hafaliany dia tsy ho noana na inona na inona intsony izy. Nefa tsy maintsy nataony izay hahatakaran’izy ireo ny fanambarana nentin’ireo tandindona sy faminaniana ao amin’ny Testamenta Taloha momba Azy. Eo ambonin’izany no tsy maintsy hanorenana ny finoany. Tsy nanao fahagagana i Kristy mba handresy lahatra azy ireo, fa ny asany voalohany dia ny nanazava ny Soratra Masina. Nijery ny fahafatesany izy ireo ho fandringanana ny fanantenany rehetra. Ankehitriny kosa dia nasehony tamin’ny alalan’ny mpaminany fa izany indrindra no porofo mahery indrindra ho an’ny finoany.”
“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.
“Tamin’ny nampianarany ireto mpianatra ireto, Jesosy dia naneho ny maha-zava-dehibe ny Testamenta Taloha amin’ny maha-vavolombelona azy momba ny iraka nampanaovina Azy. Maro amin’izay milaza tena ho Kristiana ankehitriny no manary ny Testamenta Taloha, ka milaza fa tsy misy ilana azy intsony. Kanefa tsy izany no fampianaran’i Kristy. Tena nomeny lanja ambony tokoa izany, ka indray mandeha Izy dia nilaza hoe: ‘Raha tsy mihaino an’i Mosesy sy ny mpaminany izy, dia tsy hino koa, na dia misy iray aza mitsangana amin’ny maty.’ Lioka 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.
“Dia ny feon’i Kristy no miteny amin’ny alalan’ny patriarka sy ny mpaminany, hatramin’ny andron’i Adama ka mandra-pahatongan’ny sehatra famaranan’ny fotoana. Aseho ao amin’ny Testamenta Taloha mazava tahaka izany koa ny Mpamonjy, tahaka ny ao amin’ny Testamenta Vaovao. Ny fahazavana avy amin’ny lasa ara-paminaniana no mampisongadina ny fiainan’i Kristy sy ny fampianaran’ny Testamenta Vaovao amin’ny fahazavana sy ny hatsarana mazava. Ny fahagagana nataon’i Kristy dia porofon’ny maha-Andriamanitra Azy; kanefa porofo mahery kokoa fa Izy no Mpanavotra izao tontolo izao dia hita amin’ny fampitahana ny faminanian’ny Testamenta Taloha amin’ny tantaran’ny Testamenta Vaovao.”
“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.
“Avy tamin’ny fanazavana araka ny faminaniana no nanomezan’i Kristy ny mpianany fahatakarana marina ny amin’izay tokony haha-Izy eo amin’ny maha-olombelona. Ny fanantenany ny amin’ny Mesia iray izay handray ny seza fiandrianany sy ny fahefany maha-mpanjaka araka ny fanirian’ny olona dia fanantenana nampivily lalana. Izany dia hanakantsakana ny fahazoana marina ny fidinany avy amin’ny toerana avo indrindra ho amin’ny toerana iva indrindra izay mety hotanan’olona. Tian’i Kristy ho madio sy marina amin’ny lafiny rehetra ny fiheveran’ny mpianany. Tsy maintsy hahatakatra araka izay azo atao ny amin’ilay kapoaky ny fahoriana izay nozaraina ho Azy izy ireo. Nasehony taminy fa ilay ady mahatahotra, izay mbola tsy azon’izy ireo takarina, dia ny fahatanterahan’ny fanekena natao talohan’ny nanorenana izao tontolo izao. Tsy maintsy maty Kristy, tahaka ny tsy maintsy hahafatin’ny mpandika lalàna rehetra raha mitoetra ao amin’ny ota izy. Izany rehetra izany no tsy maintsy ho tonga, nefa tsy hifarana amin’ny faharesena izany, fa amin’ny fandresena be voninahitra sy mandrakizay. Nolazain’i Jesosy taminy fa tsy maintsy atao ny ezaka rehetra hamonjena izao tontolo izao ho afaka amin’ny ota. Tsy maintsy miaina tahaka ny niainany ny mpanaraka Azy, ary miasa tahaka ny niasany, amin’ny ezaka mafy sy maharitra.
“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.
Toy izany no niresahan’i Kristy tamin’ny mpianany, ka novohany ny sainy mba hahafahany mahazo ny Soratra Masina. Reraka ny mpianatra, nefa tsy nihena ny resaka. Teny momba ny fiainana sy ny toky no nivoaka avy tamin’ny molotry ny Mpamonjy. Kanefa mbola voasakana ihany ny masony. Raha nilaza taminy ny amin’ny fandravana an’i Jerosalema Izy, dia nijery ilay tanàna voaozona izy ireo sady nitomany. Nefa mbola tsy mba tsapan’izy ireo akory izay ilay niara-dia taminy. Tsy noheveriny fa ilay foto-dresany no niara-nandeha teo anilany; fa Kristy dia niresaka ny tenany toy ny hoe olona hafa. Nihevitra izy ireo fa anankiray tamin’ireo nanatrika ilay fety lehibe Izy, ary izao nody any an-tranony izao. Nandeha tamim-pitandremana tahaka azy ireo teo ambonin’ny vato marokoroko Izy, ka indraindray niato niaraka taminy mba hiala sasatra kely. Toy izany no nandrosoany teny amin’ny lalana an-tendrombohitra, raha ilay Anankiray izay tsy ho ela dia handray ny toerany eo ankavanan’Andriamanitra, ary izay afaka nilaza hoe: “Efa nomena Ahy ny fahefana rehetra any an-danitra sy etỳ an-tany,” no niara-nandeha teo anilany. Matio 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.’
“Nandritra ny dia dia efa nilentika ny masoandro, ary talohan’ny nahatongavan’ireo mpandeha teo amin’ny toeram-pialan-tsasany, dia efa niala tamin’ny asany ireo mpiasa tany an-tsaha. Raha saika hiditra tao an-tranony ny mpianatra, dia niseho ho toy ny mbola hanohy ny diany Ilay vahiny. Nefa nahatsapa ho voasarika hankeo Aminy ny mpianatra. Noana ny fanahiny mba handre bebe kokoa avy Aminy. ‘Mitoera aminay,’ hoy izy. Tsy toy ny nanaiky avy hatrany ilay fanasana Izy, nefa nanizingizina taminy ireo, ka niangavy hoe: ‘Fa efa hariva izao, ary efa mandroso loatra ny andro.’ Nanaiky izany fangatahana izany Kristy ka ‘niditra hitoetra tao aminy.’”
“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.
“Raha tsy nanizingizina ny fanasany ny mpianatra, dia tsy ho fantany fa ny Tompo nitsangana tamin’ny maty no naman’izy ireo teny an-dalana. Tsy manery tena hiditra amin’ny fiarahan’olona na oviana na oviana i Kristy. Mihevitra manokana ireo izay mila Azy Izy. Faly Izy no hiditra ao amin’ny trano manetry tena indrindra, sy hampifaly ny fo iva indrindra. Fa raha tsy miraharaha loatra ny olona ka tsy mihevitra ilay Vahiny avy any an-danitra, na tsy mangataka Azy hitoetra eo aminy, dia mandroso Izy ka lasa. Koa maro no iharan’ny fahaverezana lehibe. Tsy mahalala an’i Kristy izy tahaka ny tsy nahafantaran’ny mpianatra Azy raha niara-nandeha taminy teny an-dalana Izy.”
“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!
Vetivety no voaomana amin’ny mofo dia voaomana vetivety. Apetraka eo anoloan’ilay vahiny izany, izay efa nipetraka teo amin’ny lohan’ny latabatra. Ary ankehitriny Izy maninjitra ny tanany hitso-drano ny hanina. Mihemotra tampoka noho ny fahatairana ny mpianatra. Ilay mpiara-dia aminy maninjitra ny tanany amin’ny fomba mitovy indrindra amin’izay fanaon’ny Tompony taloha. Mijery indray izy ireo, ary indro, hitany eo amin’ny tanany ny dian’ny fantsika. Samy miantso avy hatrany izy roa hoe: Izy no Jesosy Tompo! Efa nitsangana tamin’ny maty Izy!
“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?’
Mitsangana izy ireo ka miankohoka eo an-tongony sady miankohoka Aminy; nefa Izy dia efa tsy hitan’ny masony intsony. Mijery ilay toerana izay vao haingana no nitoeran’Ilay iray izay efa nandry tao am-pasana ny tenany izy, ka mifampilaza hoe: “Tsy moa va nirehitra tao anatintsika ny fontsika, raha niresaka tamintsika teny an-dalana Izy, sy raha nanokatra ny Soratra Masina tamintsika Izy?”
“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.
“Fa amin’izao vaovao lehibe tsy maintsy hampitainy izao dia tsy afa-mipetraka sy miresaka izy ireo. Lasa ny havizanany sy ny hanoanany. Avelany tsy voakitika ny sakafo, ary feno fifaliana izy ka dia miainga avy hatrany indray amin’ilay lalana ihany izay nalehany, maika hitondra ny vaovao amin’ny mpianatra ao an-tanàna. Any amin’ny faritra sasany dia tsy azo antoka ny lalana, nefa miakatra amin’ny toerana mideza izy, sady solafaka amin’ny vatolampy malama. Tsy hitany, tsy fantany, fa eo ambanin’ny fiarovan’Ilay niara-nandeha taminy tamin’izany lalana izany izy. Tehina fivahinianana eny an-tanany, dia miroso hatrany izy, maniry handeha haingana kokoa noho izay sahiny atao. Very ny diany, nefa hitany indray. Indraindray mihazakazaka, indraindray tafintohina, dia miezaka mandroso hatrany izy, sady eo akaiky eo mandritra ny lalana rehetra ilay Mpiara-dia aminy tsy hita maso.”
“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.
“Maizina ny alina, nefa ny Masoandron’ny Fahamarinana dia mamirapiratra aminy. Mifalihavanja ny fony. Toa ao amin’ny tontolo vaovao izy. Kristy dia Mpamonjy velona. Tsy misaona Azy intsony ho toy ny maty izy. Efa nitsangana Kristy—imberimberiny mandrakariva izany. Izany no hafatra entiny ho an’ireo ory. Tsy maintsy lazainy aminy ilay tantara mahagaga momba ny dia ho any Emmaosy. Tsy maintsy lazainy hoe iza no niaraka taminy teny an-dalana. Entiny ny hafatra lehibe indrindra izay nomena izao tontolo izao hatrizay, dia hafatry ny vaovao mahafaly izay iankinan’ny fanantenan’ny taranak’olombelona amin’ity fiainana ankehitriny ity sy amin’ny mandrakizay.” The Desire of Ages, 795–801.