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.
Siapakah yang akan diajar-Nya pengetahuan? Dan siapakah yang akan dibuat-Nya memahami ajaran? Mereka yang telah disapih daripada susu, dan dipisahkan daripada buah dada.
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.
Sebab ajaran demi ajaran harus diberikan, ajaran demi ajaran; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit. Sebab dengan bibir yang gagap dan dengan bahasa lain Ia akan berbicara kepada bangsa ini. Kepada mereka Ia telah berfirman, “Inilah tempat perhentian yang dengannya kamu dapat memberi perhentian kepada yang letih lesu; dan inilah penyegaran”; namun mereka tidak mau mendengarkan.
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.
Tetapi firman Tuhan bagi mereka ialah: hukum demi hukum, hukum demi hukum; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka berjalan, lalu jatuh terjerentang ke belakang, dan diremukkan, dan terjerat, dan tertawan.
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.
Oleh itu, dengarlah firman Tuhan, hai orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem. Oleh sebab kamu telah berkata, Kami telah mengikat perjanjian dengan maut, dan dengan dunia orang mati kami telah mengadakan persetujuan; apabila cemeti yang melanda itu melintas, ia tidak akan sampai kepada kami; kerana kami telah menjadikan dusta sebagai tempat perlindungan kami, dan di bawah kepalsuan kami telah menyembunyikan diri kami: Sebab itu beginilah firman Tuhan Allah, Lihatlah, Aku meletakkan di Sion sebagai suatu dasar sebuah batu, batu yang teruji, batu penjuru yang berharga, suatu dasar yang teguh: barangsiapa percaya tidak akan tergesa-gesa. Aku juga akan menjadikan penghakiman sebagai tali pengukur, dan kebenaran sebagai tali sipat; dan hujan batu akan menyapu bersih tempat perlindungan dusta, dan air akan melimpahi tempat persembunyian itu. Dan perjanjianmu dengan maut akan dibatalkan, dan persetujuanmu dengan dunia orang mati tidak akan tetap berdiri; apabila cemeti yang melanda itu melintas, maka kamu akan diinjak-injak olehnya. 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.
Banna ba ba nyenyefatsang ba busang Jerusalema ke baetapele ba kereke ya Laodisea ya Seventh-day Adventist, bao ditemaneng tse mmalwa pejana Esaia a ba supileng e le “matahwa a Efraime” le “moqhaka wa boikgohomoso.” Ka Pentekosta Petrose o ile a araba bao ba neng ba bolela hore molaetsa o ne o bolelwa ke banna ba tahilweng. Nako ya pula ya morao e mabapi le molaetsa wa nnete le wa bohata wa pula ya morao. Molaetsa o tswang ho Morena kamehla o hlahisa mekgahlelo e mebedi ya barapedi, mme mekgahlelo eo e mebedi ka bobedi e nwa veine. Molaetsa o halaletsweng, kapa veine e halaletsweng, ke yona e tlositsweng molomong wa ba sa tshepahaleng ho Joele.
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.
Sadarilah, hai para pemabuk, dan menangislah; dan merataplah, hai kamu semua peminum anggur, karena air anggur yang baru; sebab itu telah terputus dari mulutmu. Yoel 1:5.
In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.
Dalam Yoel pasal satu, para pengusaha kebun anggur yang jahat, yang melambangkan gereja Masehi Advent Hari Ketujuh Laodikia, dihukum dan dihakimi sehubungan dengan “air anggur yang baru” yang “diputuskan” dari mulut mereka. Allah telah memutuskan atau menahan pencurahan Roh Allah dalam hujan akhir, sebagaimana dilambangkan oleh “korban sajian dan korban curahan,” dari para pengusaha kebun anggur yang jahat dan mabuk itu.
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.
Pelelo ya dijo le ya seno se kgaotšwe ntlong ya Morena; baperisita, bahlanka ba Morena, ba a lla. Mašemo a sentšwe, naga e a lla; gobane mabele a senyegile; beine e mpsha e omeletše, makhura a fokotše matla. Hlongwang, lena balemi; bokollang, lena balemi ba merara, ka baka la korong le ka baka la garase; gobane puno ya mašemo e timeletše. Morara o omeletše, gomme mohlare wa mogo o feletšwe ke maatla; mohlare wa kharenate, le wona mohlare wa palema, le mohlare wa apola, ee, gaešita le mehlare ka moka ya naga, e ponne: gobane lethabo le ponne la tloga go bana ba batho. Itlemeng, le lle, lena baperisita; bokollang, lena bahlanka ba aletare; etlang, le robale bošego ka moka le apere mekotla, lena bahlanka ba Modimo wa ka: gobane pelelo ya dijo le ya seno di thibetšwe ntlong ya Modimo wa lena. Kgethagatšang go ikona dijo, bitšang kopano e kgethwa, kgoboketšang bagolo le badudi ka moka ba naga ntlong ya Morena Modimo wa lena, le goeletšeng go Morena le re: Ao, letšatši leo! gobane letšatši la Morena le batametše, gomme le tla etša tshenyego ye e tšwago go Ramaatlaohle. A dijo ga se tša kgaotšwa pele ga mahlo a rena, ee, lethabo le go thaba ga di sa le ka ntlong ya Modimo wa rena? Joele 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.”
Apabila “pemabuk-pemabuk Efraim” dalam kitab Yesaya “terjaga” dalam kitab Yoel, keadaan yang mereka sedari ialah pekhabaran hujan akhir—yang dilambangkan sebagai “anggur baharu.” Pekhabaran itu telah ditahan daripada umat perjanjian pilihan Tuhan. “Jagung” dalam petikan itu ialah istilah umum bagi bijirin, dan Firman Tuhan ialah Roti Syurga, dan dalam petikan itu, ia telah “dibinasakan.”
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.
“ဝိုင်အသစ်” ဟူသည် 9/11 တွင် ရောက်ရှိလာသော လက်ရှိအမှန်တရားဆိုင်ရာ သတင်းစကားကို ဆိုလိုသည်။ “ဝိုင်အသစ်သည် ခြောက်သွေ့သွားပြီ” ဟူ၍လည်းကောင်း “ဖြတ်တောက်ခြင်းခံရပြီ” ဟူ၍လည်းကောင်း ဆိုထားသည်မှာ၊ “ဝိုင်အသစ်” ကို ယေရမိ၏ “ဟောင်းသော” လမ်းကြောင်းများသို့ ပြန်လှည့်လာသူတို့သာ အသိအမှတ်ပြုကြသောကြောင့် ဖြစ်သည်။ အကြောင်းမှာ “အသစ်သော” သတင်းစကားတစ်ရပ်သည် အမြဲတမ်း “ဟောင်းသော” သတင်းစကားနှင့် သဘောတရားညီညွတ်နေသောကြောင့် ဖြစ်သည်။ “ခြောက်သွေ့သွားသည်” ဟု ဘာသာပြန်ထားသော စကားလုံးသည် ဟေဗြဲဘာသာတွင် “ရှက်ကြောက်သည်” ဟု အဓိပ္ပာယ်ရသည်။
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.
Bakene ba “swabilego” ke taba ye kgolo ya Joele le ya baporofeta. Matagwa a Efuraime a swabišwa ke molaetša wa bona wa maaka wa pula ya morago, wo gantši o bitšwago molaetša wa ‘khutšo le polokego’. Maswao a mararo a mabele, beine e mpsha le makhura a emela molaetša wa pula ya morago. Pula ya morago e bile e emelwa gape bjalo ka tšhollelo ya Moya o Mokgethwa.
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.
Lebatowa la Moya o Mokgethwa ke go kgalemela ka ga sebe, tshiamo le katlholo, mme ka tatelano eo tota. Lefoko la Modimo le kgalemela ka ga sebe, mme le emetswe ke “mabele.” Go nna le “beine e ntšhwa” go supa ba ba nang le Moya o Mokgethwa, yo o emetsweng ke “pula” gape le ke “beine,” gonne go ka bontshiwa motlhofo gore “pula” le “beine” ka bobedi ke molaetsa kgotsa thuto.
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.
නමුත් මම ඔබට සත්යය කියමි; මම ඉවත්ව යෑම ඔබට හිතකර ය; මක්නිසාද මම ඉවත්ව නොයන්නෙම් නම්, සනසවන්නා ඔබ වෙත නොපැමිණෙන්නේ ය; එහෙත් මම පිටත්ව ගියහොත්, මම ඔහුව ඔබ වෙත එවන්නෙමි. තවද ඔහු පැමිණි කල, ඔහු පාපය ගැනත්, ධර්මිෂ්ඨකම ගැනත්, විනිශ්චය ගැනත් ලෝකයට වරද පෙන්වන්නේ ය: පාපය ගැන, ඔවුන් මා කෙරෙහි විශ්වාස නොකරන බැවින්; ධර්මිෂ්ඨකම ගැන, මම මාගේ පියාණන් වෙත යන බැවින්, ඔබ මාව තවත් නොදකින බැවින්; විනිශ්චය ගැන, මේ ලෝකයේ අධිපතියා විනිශ්චය කරනු ලැබ ඇති බැවින්. මට තවද ඔබට කියන්න බොහෝ දේ ඇත, නමුත් දැන් ඔබට ඒවා දරාගත නොහැක. එහෙත් ඔහු, එනම් සත්යයේ ආත්මයාණන්, පැමිණි කල, ඔහු ඔබ සියලු සත්යය තුළට මඟ පෙන්වන්නේ ය: මක්නිසාද ඔහු තමන්ගෙන්ම කතා නොකරන්නේ ය; එහෙත් ඔහු අසන දේ කුමක් වුවද, ඒවාම ඔහු කතාකරන්නේ ය: තවද එන්නට තිබෙන දේවල් ඔහු ඔබට පෙන්වන්නේ ය. යොහන් 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!”
“ပြောင်း” ဟု ယောလ် ရည်ညွှန်းသောအရာသည် “အပြစ်” ကို ပြစ်တင်ဖော်ပြစေသော ဘုရားသခင်၏ နှုတ်ကပတ်တော် ဖြစ်သည်။ “တရားမျှတခြင်း” သည် “အသစ်” (ပစ္စုပ္ပန်အမှန်တရားဆိုင်ရာ) “စပျစ်ရည်” (သတင်းစကား) ဟူ၍ ကိုယ်စားပြုထားသော ပစ္စုပ္ပန်အမှန်တရား သတင်းစကားအားဖြင့် မိမိတို့၏ လူ့သဘောကို ဘုရားသဘောနှင့် ဆက်စပ်ပေါင်းစည်းထားသူများ၌ ထင်ရှားပေါ်လွင်လာသည်။ “ဆီ” သည် “တရားစီရင်ခြင်း” ၏ သင်္ကေတ ဖြစ်သည်။ အကြောင်းမူကား “တရားစီရင်ခြင်း” သည် တရားစီရင်ခံရသူတို့၌ “ဆီ” ရှိမရှိအပေါ် အခြေခံထားသောကြောင့် ဖြစ်သည်။ ယောလ်၏ ပြောင်း၊ အသစ်သော စပျစ်ရည်နှင့် ဆီတို့သည် အပြစ်၊ တရားမျှတခြင်းနှင့် တရားစီရင်ခြင်းအပေါ် ယုံကြည်သက်ဝင်စေခြင်းပင် ဖြစ်သည်။ နောက်မိုးရွာသွန်းခြင်း၏ သွန်းလောင်းပေးမှုနှင့် ဆက်နွယ်သော သန့်ရှင်းသော ဝိညာဉ်တော်၏ အမှုတော်၌ ပါဝင်သော အစိတ်အပိုင်းအားလုံးသည် 9/11 မှ စတင်၍ ယောလ်က “နိုးကြလော့!” ဟု အမိန့်ပေးသည့် လောဒိကိယ အက်ဒဗင်တစ်ဝါဒကို စမ်းသပ်မည့် အမှန်တရားများကို ဖွဲ့စည်းထားကြသည်။
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.
Matshwao a mararo a molaetša wa pula ya morago a sepedišana le melaetša ya barongwa ba bararo ba Kutollo lesomenne, gomme “balemi” ba swanetše go “hlabišwa ke dihlong” gomme “balemi ba dirapa tša merara” ba swanetše go “bokolla.” Ka go Joele batho ba Modimo ga se ba swanela le gatee go hlabišwa ke dihlong.
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.
“Mwabaelishiba ukuti Nine ndi pakati ka Israyeli, kabili ukuti Nine ni Yehoba Lesa wenu, kabili takuli naumbi; kabili abantu bandi tabakatale ukusebana.” Yoele 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.
Bannmara na bannsarzardinara ta seng∙ee ga∙ake grikenga, maina uamangni ra∙chakgijagipa a∙gilsakni bon∙kamgipa rangchi kattara, jekon uamang skipaenga, ua uamangna simsakangna on∙gimin drakbari salao janggi tangatna bilgrigipa ong∙a. Adventism an∙tangni katchinikgipa me∙chikoni u∙ia je, uamangko bon∙kamgipa rangchi chaaniko chu∙sokatna okamgimin ong∙aha, indiba a∙ani bite rang seng∙enggipa ong∙aha. Uamang seng∙ee sualenga aro gimikbatgipa duk ong∙e grapenga, mongsongbate “witna aro barleyna.” Kristo chakatpil∙ani salo “barley” a∙bachenggipa biteko on∙ani, Pentikostni salchi bon∙gipa Pentikostni bereko a∙bachengataha, jeon Pentikost salo “wit” a∙bachenggipa biteko on∙ani ong∙aha. Ephraimni bebera∙gipa matburung rang seng∙enggipa ong∙a, maina uamang Pentikostni bereko dakgrikgipa paksao donggipa ong∙a; ua bere 9/11oni Sondayni niamona kingking ta∙rake ong∙taia, je somoio bon∙kamgipa rangchi gapgipa chaa ga∙rikenga.
“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.
“Ba bangata, ka tekanyo e kgolo, ba hlolehile ho amohela pula ya pele. Ha ba a ka ba fumana melemo yohle eo Modimo a ba etseditseng yona ka mokgwa oo. Ba lebeletse hore bofokodi boo bo tla tlatswa ke pula ya morao. Ha bongata bo ruileng ka ho fetisisa ba mohau bo tla nehelanwa, ba ikemiseditse ho bula dipelo tsa bona hore ba bo amohele. Ba etsa phoso e tshabehang. Mosebetsi oo Modimo a o qadileng pelong ya motho ka ho fana ka lesedi la Hae le tsebo ya Hae o tshwanetse ho tswela pele ka mehla. Motho e mong le e mong o tshwanetse ho hlokomela tlhoko ya hae ka seqo. Pelo e tshwanetse ho ntshuwa ditshila tsohle le ho hlwekiswa bakeng sa ho ahwa ke Moya. E ne e le ka boipolelo le ka ho furalla sebe, ka thapelo e tiileng le ka ho inehela ha bona ho Modimo, moo barutuwa ba pele ba ileng ba itokisetsa tshollelo ya Moya o Halalelang ka Letsatsi la Pentekonta. Mosebetsi o tshwanang, empa feela ka tekanyo e kgolwanyane, o tshwanetse ho etswa jwale. Ka nako eo moemedi wa motho o ne a tshwanetse feela ho kopa tlhohonolofatso, mme a emele Morena hore a phethe mosebetsi o mo amang. Ke Modimo ya qadileng mosebetsi, mme O tla qeta mosebetsi wa Hae, a etse motho hore a phethahale ho Jesu Kreste. Empa ho se ke ha eba le ho hlokomolohuoa ha mohau o emelwang ke pula ya pele. Ke feela ba phelang ho ya ka lesedi leo ba nang le lona ba tla amohela lesedi le leholoanyane. Haeba re sa hatele pele letsatsi le leng le le leng pontshong ya makgabane a sebetsang a Bokreste, re ke ke ra lemoha diponahatso tsa Moya o Halalelang puleng ya morao. E ka nna ya eba e na dipelong tsohle tse re potapotileng, empa re ke ke ra e lemoha kapa ra e amohela.” 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.
Katika muktadha wa mstari ambao Dada White anauita “majira ya Kipentekoste,” “mvua ya kwanza” ilikuwa Kristo akiwapulizia wanafunzi baada ya kushuka kutoka katika mkutano Wake wa mbinguni baada ya kufufuka Kwake. “Mvua ya mwisho” katika muktadha huu ilikuwa Pentekoste. Katika alfa ya majira ya Kipentekoste matone machache yalipuliziwa wanafunzi, na katika omega wanafunzi waliokuwa wamepuliziwa walikuwa wakinena kwa ndimi za moto kwa ulimwengu wote. Udhihirisho wa Roho Mtakatifu katika mwanzo na katika mwisho. Uungu ukimfikishia mwanadamu Roho Mtakatifu kupitia ujumbe katika mwanzo, na uungu na ubinadamu vikiwa vimeunganishwa kama inavyowakilishwa na ndimi (ubinadamu) na moto (Uungu), na vikimfikishia mwanadamu Roho Mtakatifu kupitia ujumbe katika mwisho. Sadaka ya malimbuko ya kwanza ya shayiri katika mwanzo inapatana na ufufuo wa Kristo, na mikate miwili ya ngano katika sadaka ya malimbuko ya Pentekoste inapatana na Pentekoste.
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.
အချဉ်ဖောက်ပါဝင်သော ပူဇော်သက္ကာမှာ ထိုမုန့်နှစ်လုံးသာ ဖြစ်ပြီး၊ အချဉ်ဖောက်သည် အပြစ်၏ သင်္ကേതဖြစ်သည်။ ထိုမုန့်များကို မီးဖုတ်ထားခြင်းကြောင့် အပြစ်ဖယ်ရှားခြင်းကို ကိုယ်စားပြုသော်လည်း၊ တစ်သိန်းလေးသောင်းလေးထောင်ကို ကိုယ်စားပြုသော လှုပ်ရှားပူဇော်ရာ မုန့်နှစ်လုံးသည် မာလခိ အခန်းကြီး ၃ တွင် ဖော်ပြထားသော ပဋိညာဉ်၏ သံတမန်အားဖြင့် ထိုအပြစ်များမှ သန့်စင်ခြင်းခံရပြီးသော အပြစ်သား ယောက်ျားနှင့် မိန်းမများဖြစ်ကြောင်းဆိုသည့် အမှန်တရားကိုလည်း ဆက်လက်ထောက်ခံထားသည်။ ထို့ကြောင့် ပင်တေကုတ္တေပွဲကာလ၏ alpha သည် ကောင်းကင်မုန့်တော်က မိမိ၏ တပည့်များကို သွန်သင်ပေးခြင်းကို ကိုယ်စားပြုခဲ့ပြီး၊ ထိုကာလ၏ omega သည်လည်း ထိုတပည့်များကိုပင် ကောင်းကင်သို့ မြှောက်တင်ခံရသော မုန့်နှစ်လုံးအဖြစ် သင်္ကေတပြုထားသည်။ သို့ဖြစ်ရာ မီးလျှာများ၏ ဘုရားသဘောနှင့် လူ့သဘောဆိုင်ရာ သင်္ကေတနှင့်၊ တပည့်များက သတင်းစကားကို လောကသို့ ယူဆောင်သွားခြင်းကို ပုံဆောင်ခဲ့သော လှုပ်ရှားပူဇော်သက္ကာ၏ မြှောက်တင်ခြင်းတို့သည် ပေါင်းစည်းကာ၊ တစ်သိန်းလေးသောင်းလေးထောင်သည် ယေရှုခရစ်တော်ကို ပြည့်စုံစွာ ကိုယ်စားပြုသော ပူဇော်သက္ကာအဖြစ် မြှောက်တင်ခံရမည်ဖြစ်ကြောင်းကို ဖော်ထုတ်ပြသသည်။ ထို့အပြင် ယေရှုခရစ်တော်သည် ဘုရားသဘောနှင့် လူ့သဘော ပေါင်းစည်းခြင်းသည် အပြစ်မပြုကြောင်းကို ကိုယ်စားပြုတော်မူသည်။
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.
កាលដែលមិន «ទទួលភ្លៀងដំបូង» ទោះជារំពឹងថា «ការខ្វះខាត» នៃ «គ្រប់អត្ថប្រយោជន៍ទាំងអស់ដែលព្រះ» «បានប្រទាន» ជាមួយនឹង «ភ្លៀងដំបូង» នោះ «នឹងត្រូវបានបំពេញដោយភ្លៀងក្រោយ» គឺជា «កំហុសដ៏គួរឱ្យភ័យខ្លាច»។ ភ្លៀងដំបូង គឺជា «ផ្លូវបុរាណ» របស់យេរេមា ដែលត្រូវបានកំណត់ថាជាផ្លូវដែលត្រូវដើរនៅ 9/11។ នេះជា «កំហុសដ៏គួរឱ្យភ័យខ្លាច» មួយ ហើយក៏ជាការភាន់ច្រឡំដ៏ខ្លាំងក្លា ដែលនាំឱ្យមនុស្សគិតថា ពួកគេមានសារភ្លៀងក្រោយមួយ ដែលបានស្ថាបនាលើថ្មដា ប៉ុន្តែទីបំផុតទើបឃើញថា សាររបស់ពួកគេបានស្ថាបនាលើខ្សាច់។
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.
Petrus tidak malu untuk secara langsung menjelaskan siapa yang mabuk dan siapa yang tidak mabuk dalam perwakilannya mengenai seratus empat puluh empat ribu itu pada periode hujan akhir. Semua nabi berbicara tentang hari-hari terakhir, dan Yoel sedang mengidentifikasi “orang-orang mabuk Efraim” yang terbangun dan dihadapkan kepada bukti yang jelas bahwa hak istimewa untuk menjadi umat yang akan memaklumkan seruan nyaring malaikat ketiga di bawah kuasa hujan akhir telah untuk selama-lamanya disingkirkan. Seratus empat puluh empat ribu itu dikembangkan dan dimeteraikan selama periode hujan akhir dari 9/11 sampai kepada undang-undang hari Minggu. Mereka adalah orang-orang yang mengikuti Anak Domba itu ke mana pun Ia pergi.
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.
Peter pada hari Pentakosta melambangkan orang-orang yang memberitakan pekabaran hujan akhir, yang didasarkannya pada kitab Yoel. Orang-orang Yahudi, yang telah diberi tanggung jawab untuk memelihara Pentakosta sepanjang seluruh sejarah mereka, diberitahukan oleh Petrus bahwa Pentakosta yang kepada-Nya semua Pentakosta sebelumnya menunjuk ke depan kini sedang digenapi. Orang-orang Yahudi, sebagaimana para pemabuk Efraim, demikian mabuk oleh anggur Babel sehingga mereka menuduh Petrus dan kesebelas rasul itu mabuk ketika mereka menyampaikan pekabaran hujan akhir dalam konteks kitab Yoel. Ketika para pemabuk Efraim “terjaga” dalam ayat lima dari pasal pertama kitab Yoel, mereka dihadapkan pada proses pengujian hujan akhir di mana dua golongan dikembangkan. Dalam proses pengujian itu, satu golongan mengenali pekabaran hujan akhir dan golongan yang lain tidak.
“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.
“Ne yâki mûtí âwôsâkawâtânin mînawâkamik-askîw-askîhk pâhpiw-kinwêsîs. Ê-kî-pimipahtâkosiht pâhpiw-kinwêsîs kîspin ka-kiskêyihtamihk êkwa ka-otinikêyâhk mistahi-maskihkîwiyiniw otasotamowina mina nikotwâsik miyo-kisêwâtisiwin kâ-pê-falliyinaw. Êkwânihi kîspin ka-nakatawêyihtamihk pîkiskwêwinisa êkwa ka-manâcihitamihk kîsikâw-miyowêyihtamowina kâ-isi-mâmawîsowak kîhtwâm êkosi ka-sâkihiwêcik Kihcimanitow kâ-mîna piko ê-âstêyimihk, tânisi ka-isi-asotamâkewin ekwa mîna ka-tipiskâk. ‘Mîna tânisi askîy oski-pîsimoyisowin otinêw, êkwa tânisi kîkway ka-askîhkikâtêk otinikisowin mîna pêhtokêw; êkosi mîna Kihcimanitow kiseyiniw ka-otêhiminâk kwayaskitotamowin ekwa mâmâhtâwisiwin ka-oskâpêstamihk namoya piko ôma, mîna êkwa kâkike nîtisânak.’ Isaiah 61:11. Mîna mistahi askîw ka-mîskotastêk Kihcimanitow ot-kîsikâwisiwin.” 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.
“ឲ្យស្គាល់” មានន័យថា “នឹកឃើញឡើងវិញ ឬទទួលបានចំណេះដឹងវិញ” ដ្បិតសារនៃភ្លៀងចុងក្រោយ ត្រូវបានស្គាល់តាមរយៈប្រវត្តិសាស្ត្របរិសុទ្ធក្នុងអតីតកាល ដែលបង្ហាញជាគំរូអំពីប្រវត្តិសាស្ត្រនៃភ្លៀងចុងក្រោយ។ ប្រវត្តិសាស្ត្ររបស់ពេត្រុសនៅថ្ងៃបុណ្យទី៥០ ត្រូវបានដាក់នៅក្នុងរចនាសម្ព័ន្ធប្រវត្តិសាស្ត្រ ដែលយ៉ូអែលបានបង្ហាញទុក។ បរិបទរបស់យ៉ូអែល រួមជាមួយនឹងការបំពេញរបស់ពេត្រុស ផ្តល់សាក្សីពីរដល់ប្រវត្តិសាស្ត្រនៃសំឡេងហៅពាក់កណ្ដាលអធ្រាត្រឆ្នាំ 1844។ សាក្សីទាំងបីនោះ (និងអ្នកដទៃទៀត) ត្រូវ “ស្គាល់” ថាជាគំរូបង្ហាញអំពីប្រវត្តិសាស្ត្រ បរិបទ និងសារនៃភ្លៀងចុងក្រោយ។
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.
Apabila Kristus mengembusi para murid sesudah Dia naik dan kemudian kembali, hal itu adalah seperti “beberapa titik” sebelum pencurahan besar pada hari Pentakosta. Pada permulaan dan pada pengakhiran terdapat suatu pernyataan Roh Kudus yang dicurahkan. Beberapa titik daripada Kristus kepada para murid-Nya ialah alfa bagi musim Pentakosta yang berakhir dengan omega dan pencurahan pekabaran daripada para murid kepada dunia. Alfa itu ditandai oleh persembahan buah sulung jelai dan berakhir dengan persembahan buah sulung gandum. Permulaan hujan akhir ditandai oleh diruntuhkannya bangunan-bangunan besar di Kota New York pada 9/11. Hal itu menandai permulaan sejarah yang menuju kepada undang-undang Ahad. 9/11 dilambangkan oleh persembahan buah sulung jelai dan undang-undang Ahad ialah persembahan buah sulung gandum.
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.
Mabadi wa Efraimu wanaamshwa watambue ukweli kwamba ufalme wao ungeondolewa kwao na kupewa watu ambao wangezaa matunda yanayostahili. Yoeli anaweka wazi kutotii kwa walevi kwa kuonyesha kwamba sadaka za “nyama” na za “kinywaji” zimekatiliwa mbali na nyumba ya Bwana, na kwamba “divai mpya” imekatiliwa mbali na vinywa vyao. “Divai mpya” katika Kiebrania ni juisi iliyokamuliwa upya, lakini “divai” ambayo walevi wanakunywa katika aya ya tano ni juisi iliyochachushwa. Aina mbili za divai, ambazo zinawakilisha mafundisho, na katika muktadha wa Yoeli mafundisho hayo ni ujumbe wa mvua ya masika ya mwisho. Walevi wa Efraimu wamekuwa wakinywa juisi iliyochachushwa, nao “wamekatiliwa mbali” na juisi “mpya” iliyokamuliwa upya. Aina mbili za divai zinawakilisha jumbe mbili za mvua ya masika ya mwisho, na walevi “wamekatiliwa mbali” na ujumbe safi. Neno la Kiebrania lililotafsiriwa kuwa “kukatiliwa mbali” limejengwa juu ya desturi ya kale ya agano ya kukata wanyama na kupita katikati ya vipande hivyo. “Kukatiliwa mbali” ni kukataliwa kuwa watu wa agano wa Mungu.
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.
Buku Yoel mengenal pasti umat Tuhan pada akhir zaman, bermula dengan golongan Millerite yang dibangkitkan sebagai akibat daripada pembukaan meterai kitab Daniel pada tahun 1798, dan berakhir dengan seratus empat puluh empat ribu yang dibangkitkan sebagai akibat daripada pembukaan meterai kitab Daniel pada tahun 1989. Pada permulaannya, pencurahan Roh Kudus dilambangkan oleh tempoh masa dari perhimpunan khemah Exeter hingga kepada kekecewaan pada 22 Oktober 1844. Sejarah itu telah menggenapi perumpamaan tentang sepuluh anak dara dalam Matius dua puluh lima, yang diulangi hingga kepada setiap butir hurufnya dalam sejarah seratus empat puluh empat ribu.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Perumpamaan tentang sepuluh gadis dalam Matius 25 juga menggambarkan pengalaman umat Advent.” Alfa dan Omega, 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.
“Saya sering dirujuk kepada perumpamaan tentang sepuluh anak dara, lima daripadanya bijaksana, dan lima bodoh. Perumpamaan ini telah dan akan digenapi hingga kepada hurufnya yang paling tepat, kerana ia mempunyai penerapan yang khusus bagi zaman ini, dan, seperti pekabaran malaikat ketiga, telah digenapi dan akan terus menjadi kebenaran masa kini hingga penutupan zaman.” Review and Herald, 19 Ogos 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.
“अधाेकार, छल्याबाजीत्, अने भ्रममय संसारमे, मृत्युके छायामे एक संसार पड़ल अछि,—सुतल, सुतल। ककर आत्मा-पीड़ामे छथि जाहिसँ हुनका सभकेँ जगाओल जा सकए? कोन स्वर हुनका सभ धरि पहुँचि सकैत अछि? हमर मन भविष्य दिस लए जाएल जाइत अछि, जखन ई संकेत देल जाएत, ‘देखू, बर आबि रहल छथि; हुनका सँ भेंट करबाक लेल बाहर निकलू।’ मुदा किछु लोक अपन दीपकक पुनर्भरणक लेल तेल प्राप्त करबामे विलम्ब कएने रहत, आ बहुत देरी भऽ गेलापर ओ सभ पाओत जे चरित्र, जाहि तेलसँ निरूपित कएल गेल अछि, हस्तांतरणीय नहि अछि। ओ तेल मसीहक धार्मिकता अछि। ई चरित्रक प्रतिनिधित्व करैत अछि, आ चरित्र हस्तांतरणीय नहि अछि। कोनो मनुष्य एकरा आनक लेल सुरक्षित नहि कए सकैत अछि। प्रत्येक व्यक्तिकेँ अपन लेल एहन चरित्र प्राप्त करबाक अछि जे पापक प्रत्येक दागसँ शुद्ध कएल गेल होअय।” Bible Echo, May 4, 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Ke bo-mang “ba utloang bohloko ba moya ho tsosa” “lefatshe le rapaletseng bokgobeng ba bobe?” Joele o araba potso ena:
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.
A re tlaa diragala gore mongwe le mongwe yo o bitsang leina la Morena o tlaa gololwa; gonne mo thabeng ya Sione le mo Jerusalema go tlaa nna le pholoso, fela jaaka Morena a boletse, le mo masaleleng a Morena o tlaa a bitsang. Joele 2:32.
We will continue these things in the following article.
Ndzi ta ya emahlweni ni swilo leswi eka xihloko lexi landzelaka.
“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.
“மறுஉயிர்த்தெழுந்த நாளின் பிற்பகல் நேரத்தின் இறுதியில், இரண்டு சீஷர்கள் எருசலேமிலிருந்து எட்டு மைல் தொலைவில் இருந்த சிறிய பட்டணமான எம்மாவூஸுக்குச் சென்று கொண்டிருந்தார்கள். இந்தச் சீஷர்கள் கிறிஸ்துவின் ஊழியத்தில் குறிப்பிடத்தக்க இடம் வகித்தவர்கள் அல்ல; ஆயினும், அவர்கள் அவர்மேல் மனமார்ந்த விசுவாசமுடையவர்களாயிருந்தார்கள். பஸ்காவைக் கடைப்பிடிப்பதற்காக அவர்கள் நகரத்துக்கு வந்திருந்தார்கள்; சமீபத்தில் நிகழ்ந்த சம்பவங்களினால் அவர்கள் மிகுந்த குழப்பமடைந்திருந்தார்கள். கிறிஸ்துவின் சரீரம் கல்லறையிலிருந்து அகற்றப்பட்டதைக் குறித்த அந்தக் காலையிலான செய்தியையும், தூதர்களைக் கண்டதோடு இயேசுவையும் சந்தித்த பெண்களின் அறிவிப்பையும் அவர்கள் கேள்விப்பட்டிருந்தார்கள். இப்போது அவர்கள் தங்கள் வீடுகளுக்குத் திரும்பிக்கொண்டு, தியானிக்கவும் ஜெபிக்கவும் சென்றார்கள். துயரத்துடன் அவர்கள் தங்கள் மாலைக் பயணத்தைத் தொடர்ந்தார்கள்; விசாரணையும் சிலுவைப்பாடும் குறித்த நிகழ்வுகளைப் பற்றி உரையாடிக்கொண்டிருந்தார்கள். இதற்கு முன் அவர்கள் ஒருபோதும் இவ்வளவு முற்றிலும் மனமுடைந்ததில்லை. நம்பிக்கையற்றும் விசுவாசமற்றும், அவர்கள் சிலுவையின் நிழலில் நடந்துகொண்டிருந்தார்கள்.”
“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.
“Uhambo lwabo lwalungakaqhubeki kakhulu xa badibana nomntu abangamaziyo, kodwa babexakeke kakhulu lusizi lwabo nokudana kwabo kangangokuba abazange bamqwalasele kakuhle. Baqhubeka nencoko yabo, bevakalisa iingcinga zeentliziyo zabo. Babecamngca ngezifundo awayezinike uKristu, ezazibonakala ngathi abanakuzaziqonda. Njengoko babethetha ngeziganeko ezazenzekile, uYesu wanqwenela ukubathuthuzela. Wayelubonile usizi lwabo; wayeziqonda iingcinga eziphikisanayo nezibadidayo ezazizisa ezingqondweni zabo lo mbuzo, Ngaba le Ndoda, eye yazivumela ukuba ithotywe ngolu hlobo, inokuba nguKristu? Usizi lwabo lwalungenakuthintelwa, baza balila. UYesu wayesazi ukuba iintliziyo zabo zazibotshelelwe kuYe ngothando, kwaye wanqwenela ukosula iinyembezi zabo, abazalise luvuyo nokugcoba. Kodwa kwakufuneka kuqala abanike izifundo ababengasoze bazilibale.”
“‘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.’
“‘Yesu abuuzya aŵo kuti, Kumbi ni nkani za mtundu uli ezi nkuchezya ŵekha na ŵekha apo mukwenda, ndipo mwalira chisoni? Ndipo yumoza wa ŵo, zina lyake Kleopa, wakamuzgora kuti, Kasi imwe ndimwe mlendo pera mu Yerusalemu, ndipo mukumanya yayi vinthu ivyo vyachitika mwenemo mu mazuŵa agha?’ Ŵakamuphalira za kukhuŵara kwawo pa nkhani ya Fumu yawo, ‘uyo wakaŵa ntchimi yamphamvu mu milimo na mazgu panthazi pa Chiuta na ŵanthu wose;’ kweni, ŵakati, ‘ŵasembe ŵakuru na ŵalongozgi ŵithu ŵakamupereka kuti weruzgike ku nyifwa, ndipo ŵakamupayika.’ Mitima yawo yikakhwaskika comene na kukhuŵara, ndipo na milomo yakututuma ŵakasazgirapo kuti, ‘Tigomezga kuti ndiyo wakaŵa wakuti wawombore Israyeli: ndipo kupaturako vyose ivi, muhanya uno ni zuŵa lachitatu kufuma apo vinthu ivi vikachitikira.’”
“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.
“Abaruŋ phapbasingna Christ-ki wahei khudingmak nungsibra? Aduna mahakna thokliba thabak-sing asi numit ama matung-inna thokgani haina khangde amatta! Mahakna phongdokliba adugi akhirgi saruk asi adugi ahanba saruk-gumna matam pumnamakta mapung phana mapun naiduna mapung phana mapung phana thokgani haiba khangde amatta, aduga ahumsuba numitta Mahak amuk hinggatkani. Masi adu makhoina nungsiba yaba saruk ni. Maichou-sing amadi punsi piba singna houbadi masi nungsibra. ‘Preparation-gi numit matungda, mapu maichou-sing amadi Pharisee-sing Pilate-gi mamangda punna lakle aduga hairakle, Sir, eikhoina nungsire, mahakki hingliba matamda adu khalliba mi aduna hairammi, Ahum ni matungda Eina amuk hinggatkani.’ Matthew 27:62, 63. Adubu disciple-singna wahei-sing asi nungside.”
“‘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.
“‘Basi A re ho bona, Lona ba se nang kelello, le dipelo tse diehang go dumela tsotlhe tse baporofeti ba di buileng: a go ne go sa tshwanela gore Keresete a boge dilo tse, mme a tsene mo kgalalelong ya Gagwe?’ Barutwa ba ne ba gakgamala gore motswakwa yo e ka nna mang, yo o neng a kgona go phunyeletsa go ya mo meoyeng ya bone tota, a bo a bua ka tlhoafalo e kalo, bonolo, le kutlwelo-botlhoko, le ka tsholofelo e kalo. La ntlha fa e sa le go okamelwa ga ga Keresete, ba ne ba simolola go ikutlwa ba na le tsholofelo. Gantsi ba ne ba leba molekane wa bone ka tlhoafalo, mme ba akanya gore mafoko a gagwe e ne e le one fela mafoko a Keresete a ka bong a a buile. Ba ne ba tletse ka kgakgamalo, mme dipelo tsa bone tsa simolola go opa ka tebelelo ya boitumelo.
“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.
“Bermula dari Musa, Alfa sejati sejarah Alkitab, Kristus menjelaskan dalam seluruh Kitab Suci perkara-perkara mengenai diri-Nya. Sekiranya sejak mula-mula Dia memperkenalkan diri kepada mereka, hati mereka tentu telah dipuaskan. Dalam kepenuhan sukacita mereka, mereka tidak akan lagi menginginkan apa-apa. Namun, adalah perlu bagi mereka untuk memahami kesaksian yang diberikan tentang Dia melalui lambang-lambang dan nubuat-nubuat Perjanjian Lama. Di atas dasar inilah iman mereka harus ditegakkan. Kristus tidak melakukan mukjizat apa pun untuk meyakinkan mereka, tetapi pekerjaan-Nya yang pertama ialah menerangkan Kitab Suci. Mereka telah memandang kematian-Nya sebagai kehancuran segala pengharapan mereka. Kini Dia menunjukkan dari kitab-kitab para nabi bahawa itulah justru bukti yang paling kuat bagi iman mereka.”
“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.
“Dalam mengajar murid-murid ini, Yesus menunjukkan pentingnya Perjanjian Lama sebagai saksi bagi misi-Nya. Banyak orang yang mengaku Kristen sekarang menyingkirkan Perjanjian Lama, dengan menyatakan bahwa kitab itu tidak lagi berguna. Tetapi demikianlah bukan ajaran Kristus. Begitu tinggi Ia menghargainya sehingga pada suatu ketika Ia berkata, ‘Jika mereka tidak mendengarkan Musa dan para nabi, mereka juga tidak akan diyakinkan, sekalipun seorang bangkit dari antara orang mati.’ Lukas 16:31.
“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.
“Kristus-lëkat deko pja patriarkat ani profetat kea puchot, em ru Adamau de mapikto dyaot lo. Ospasitel pja vystingut lo Vetam Testamento jasna-lo same pja Novam. Svela pja profetikat pria puchot asta kja lüf Kristusot ani naukat pja Novam Testamento pja jasnota ani krasota. Chudesa pja Kristusot sta dokazot pja Divinita deko; no pja ma zvat dokazot ka He sta Iskupitelot pja svetot zhalde lo de pja sravnenga profetiat pja Vetam Testamento so istoriiat pja Novam.”
“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.
“Ngokubonisana nesiprofetho, uKristu wanika abafundi baKhe ukuqonda okuyikho ngalokho ayeyokuba yikho ebuntwini. Ukulindela kwabo uMesiya owayezothatha isihlalo saKhe sobukhosi namandla obukhosi ngokuvumelana nezifiso zabantu kwakubadukisile. Lokho kwakuyophazamisa ukuqondwa okuyikho kokwehla kwaKhe esuka endaweni ephakeme kunazo zonke eya endaweni ephansi kunazo zonke eyayingahlalwa. UKristu wayefisa ukuba imibono yabafundi baKhe ibe msulwa futhi ibe yiqiniso kuzo zonke izingxenye zayo. Kwakumelwe baqonde, ngangokunokwenzeka, mayelana nendebe yokuhlupheka ayabelwe yona. Wababonisa ukuthi impi eyesabekayo ababengakayiqondi yayiyikugcwaliseka kwesivumelwano esenziwa ngaphambi kokuba kubekwe izisekelo zomhlaba. UKristu kwakumelwe afe, njengoba wonke oweqa umthetho kumelwe afe uma eqhubeka esonweni. Konke lokhu kwakumelwe kwenzeke, kodwa kwakungamelwe kuphelele ekunqotshweni, kunalokho kuphelele ekunqobeni okukhazimulayo nokuphakade. UJesu wabatshela ukuthi kwakumelwe kwenziwe yonke imizamo ukuze kusindiswe izwe esonweni. Abalandeli baKhe kwakumelwe baphile njengoba Yena waphila, futhi basebenze njengoba Yena asebenza, ngomzamo oshubile, ophikelelayo.”
“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.
“Demikianlah Kristus berbicara kepada murid-murid-Nya, sambil membuka pikiran mereka supaya mereka dapat mengerti Kitab Suci. Murid-murid itu letih, tetapi percakapan itu tidak mereda. Kata-kata kehidupan dan jaminan keluar dari bibir Juruselamat. Tetapi mata mereka masih tertahan. Ketika Ia menceritakan kepada mereka tentang kehancuran Yerusalem, mereka memandang kota yang telah ditentukan untuk binasa itu dengan tangisan. Namun mereka masih sangat sedikit menduga siapakah teman seperjalanan mereka itu. Mereka tidak menyangka bahwa pokok percakapan mereka sedang berjalan di samping mereka; sebab Kristus berbicara tentang diri-Nya seolah-olah Ia adalah orang lain. Mereka mengira bahwa Ia adalah salah seorang dari mereka yang telah menghadiri perayaan besar itu, dan yang sekarang sedang kembali ke rumahnya. Ia berjalan sama hati-hatinya dengan mereka di atas batu-batu yang terjal, kadang-kadang berhenti bersama mereka untuk beristirahat sejenak. Demikianlah mereka berjalan terus di sepanjang jalan pegunungan itu, sementara Dia yang tidak lama lagi akan mengambil tempat-Nya di sebelah kanan Allah, dan yang dapat berkata, ‘Kepada-Ku telah diberikan segala kuasa di sorga dan di bumi,’ berjalan di samping mereka. Matius 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.’
“Ntjhia vaendeni, ḓuvha ḽo no kovhela, nahone vhashumi vhe masimuni vho vha vho no litsha mushumo wavho musi vhatshimbidzi vha sa athu swika fhethu havho ha u awela. Musi vhafunziwa vho no ṱoḓa u dzhena hayani havho, mutsinda o vhonala a tshi nga u ḓo isa phanḓa na lwendo lwawe. Fhedzi vhafunziwa vho pfa vha tshi kokodzelea kha Ene. Mimuya yavho yo vha i na nḓala ya u pfa zwinzhi zwi bvaho kha Ene. Vho ri, ‘Dzula na riṋe.’ O ngo vhonala a tshi ṱanganedza thambo iyo, fhedzi vho i kombetshedza kha Ene, vha tshi humbela nga maanda, ‘Hu vho kovhela, nahone ḓuvha ḽo no ya kule.’ Kristo a tenda kha khumbelo yeneyo, nahone ‘a dzhena u dzula navho.’”
“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.
“মাহেলোইশিংনা মখোয়গী হৌজিকপা থাজবা অদু থারকদ্রবদি, মখোয়না মখোয়গী লামদা চৎলিবা মীয়ামগী মিত্তাং অদু থৌনা লৌরবা প্রভু অদুনা ওইরবনি হায়বু খঙদ্রগনি। খ্রীষ্টনা কদায়দা অমত্তা অয়াবা মীয়ামগী মপুং ফোংদোকপা হৌদে। মহাকনা মহাক তাবা তঙাইফদবা মীয়ামদা তুংই। মহাকনা ঙমখ্রে ওইরিবা য়ুম অদুদা আনন্দনা চঙগনি, অমসুং খ্বাইদগী নেম্নবা থম্মোয় অদুবু নুংশিদনা থাজগনি। অদুবু মীয়ামনা স্বর্গীয় অতিথি অদুবু নুংশিদনা নত্ত্রগা, নত্রগা মহাকনা মখোয়গা লোয়ননা লৈনবা হায়না হায়দ্রবদি, মহাকনা মথং-মথংনা চৎখি। মরম অদুনা মীয়াম অমসুং অমনা ইয়াম্না চাপ মান্না মাঙই। মহাকনা লামদা মখোয়গা লোয়ননা চৎলম্মবা মতমদা শিষ্যশিংনা খ্রীষ্টবু খঙদ্রবগুম্না, মখোয়না মহাকপু আরাম্বদা খঙদে।”
“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!
Jamuan malam yang sederhana berupa roti segera disediakan. Hidangan itu diletakkan di hadapan Tamu itu, yang telah mengambil tempat-Nya di kepala meja. Kini Ia mengulurkan tangan-Nya untuk memberkati makanan itu. Murid-murid itu tersentak mundur karena keheranan. Rekan seperjalanan mereka mengulurkan tangan-Nya tepat sebagaimana Guru mereka biasa melakukannya. Mereka memandang sekali lagi, dan lihatlah, mereka melihat pada tangan-Nya bekas paku. Keduanya serentak berseru, Itulah Tuhan Yesus! Ia telah bangkit dari antara orang mati!
“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?’
“Ba tloga ba ikgogela fa dinaong tsa Gagwe mme ba mo obamela, mme o ne a nyeletse mo matlhong a bone. Ba leba kwa lefelong le Go neng go eme Mongwe yo mmele wa gagwe o neng o sa tswa go robala mo mabitleng, mme ba rayana ba re, ‘A dipelo tsa rona ga di a ka tsa tuka mo teng ga rona, fa a ne a bua le rona mo tseleng, le fa a ne a re bulela Dikwalo?’”
“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.
“Tetapi dengan berita besar ini untuk disampaikan, mereka tidak dapat duduk dan bercakap-cakap. Keletihan dan kelaparan mereka lenyap. Mereka meninggalkan makanan mereka tanpa dijamah, dan dengan penuh sukacita segera berangkat kembali melalui jalan yang sama yang telah mereka tempuh ketika datang, bergegas untuk memberitakan kabar itu kepada murid-murid di kota. Di beberapa bagian jalan itu tidak aman, tetapi mereka mendaki tempat-tempat yang curam, tergelincir pada batu-batu yang licin. Mereka tidak melihat, mereka tidak mengetahui, bahwa mereka berada di bawah perlindungan Dia yang telah menempuh jalan itu bersama mereka. Dengan tongkat peziarah di tangan, mereka terus maju, ingin berjalan lebih cepat daripada yang berani mereka lakukan. Mereka kehilangan jejak jalan, tetapi menemukannya kembali. Kadang-kadang berlari, kadang-kadang tersandung, mereka terus mendesak maju, sementara Sahabat seperjalanan mereka yang tak terlihat tetap dekat di sisi mereka sepanjang jalan.
“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.
“Malam itu gelap, tetapi Matahari Kebenaran sedang bersinar atas mereka. Hati mereka melonjak karena sukacita. Mereka seakan-akan berada di dalam suatu dunia yang baru. Kristus adalah Juruselamat yang hidup. Mereka tidak lagi meratapi Dia sebagai orang mati. Kristus telah bangkit—berulang-ulang mereka mengatakannya. Inilah kabar yang mereka bawa kepada orang-orang yang berdukacita. Mereka harus menceritakan kepada mereka kisah yang ajaib tentang perjalanan ke Emaus. Mereka harus memberitahukan siapa yang telah bergabung dengan mereka di sepanjang jalan. Mereka membawa kabar yang terbesar yang pernah diberikan kepada dunia, suatu kabar sukacita yang padanya bergantung pengharapan keluarga manusia untuk masa kini dan untuk kekekalan.” The Desire of Ages, 795–801.