Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

Ni nde azigisha ubwenge? Kandi ni nde azamenyesha inyigisho? Ni abakuwe ku mata, kandi bakuwe ku mabere.

For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

Kuko amategeko agomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano duke, n’ahandi duke. Kuko azavugisha ubu bwoko iminwa iguguma n’urundi rurimi. Abo ni bo yabwiye ati: Iki ni cyo kiruhuko mushobora kuruhukishamo abananiwe; kandi uku ni ko kugarurira intege: nyamara ntibashaka kumva.

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.

Ariko ijambo ry’Uwiteka ryababereyeho itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha duke, na hariya duke; kugira ngo bagende, bagwe basubira inyuma, bamenagurwe, bafatwe mu mutego, kandi batwarwe.

Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abasuzugura mwe, mutegeka ubu bwoko buri i Yerusalemu. Kuko mwavuze muti: Twasezeranye urupfu, kandi twagiranye isezerano n’ikuzimu; icyorezo cyuzuye kikimara kunyura, ntikizatugeraho; kuko twagize ibinyoma ubuhungiro bwacu, kandi twihishe munsi y’ibinyoma. Ni cyo gituma Uwiteka Imana avuga atya iti: Dore nshyize i Siyoni ibuye ryo mu rufatiro, ibuye ryageragejwe, ibuye rikomeza imfuruka rifite igiciro cyinshi, urufatiro rukomeye rwizewe; uwizera ntazihutira guhunga. Nzashyira no guca imanza ku murongo, no gukiranuka ku rugero; kandi urubura ruzakubura ubuhungiro bw’ibinyoma, amazi na yo azarenza aho bihishe. Kandi isezerano ryanyu n’urupfu rizaseswa, n’amasezerano mwagiranye n’ikuzimu ntazahagarara; icyorezo cyuzuye nikimara kunyura, ni bwo kizabatsindagira. 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.

Abagabo b’abakobanyi bategeka i Yerusalemu ni bo bayobozi b’itorero rya Laodikiya ry’Abadiventisiti b’Umunsi wa Karindwi, abo muri make yabanjirijeho Yesaya yabonye nk’“abasindwi ba Efurayimu” n’“ikamba ry’ubwibone.” Kuri Pentekote Petero yashubije abavugaga ko ubutumwa bwatangazwaga n’abasindwe. Igihe cy’imvura y’itumba ya nyuma gifitanye isano n’ubutumwa nyakuri n’ubutumwa bw’ikinyoma bw’iyo mvura y’itumba ya nyuma. Ubutumwa buva ku Mwami buri gihe butuma habaho ibyiciro bibiri by’abaramya, kandi ibyo byiciro byombi binywa divayi. Ubutumwa bwejejwe, cyangwa divayi yejejwe, ni cyo gikurwaho mu kanwa k’abatizerwa muri Yoweli.

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.

Nimukanguke, mwa basinzi mwe, murire; kandi maboroge, mwa banywi b’inzoga mwese, kubera divayi nshya; kuko yakuwe ku kanwa kanyu. Yoweli 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.

Mu gice cya mbere cy’igitabo cya Yoweli, abahinzi babi b’uruzabibu, bagereranya Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, baracirwaho iteka kandi bagacirwa urubanza ku bijyanye n’uko “divayi nshya” “yakuweho” ku kanwa kabo. Imana yakuyemo, cyangwa yagumanye, isukwa ry’Umwuka w’Imana mu mvura y’itumba rya nyuma, nk’uko bigereranywa n’“amaturo y’ibiribwa n’amaturo y’ibinyobwa,” ikayima abo bahinzi babi b’abasinzi.

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.

Ituro ry’ibinyampeke n’ituro ry’igisindisha byaciwe mu nzu y’Uwiteka; abatambyi, ari bo bagaragu b’Uwiteka, bararira. Umurima warahindutse umusaka, igihugu kiraboroga; kuko ibinyampeke byononekaye, vino nshya yarakamye, amavuta aracogora. Nimukorwe n’isoni, yemwe bahinzi; nimuboroge, yemwe bita ku mizabibu, kubera ingano n’amasaka; kuko isarura ry’umurima ryarimbutse. Umuzabibu warakamye, n’umutini uracogora; igiti cy’amakomamanga, n’igiti cy’imikindo, n’igiti cy’ipome, ndetse n’ibiti byose byo mu murima, byarumye; kuko ibyishimo byarumye bikava mu bana b’abantu. Nimukenyere, maze murire, yemwe batambyi; nimuboroge, yemwe bagaragu b’igicaniro; nimuze, murare ijoro ryose mwambaye ibigunira, yemwe bagaragu b’Imana yanjye; kuko ituro ry’ibinyampeke n’ituro ry’igisindisha byimanywe inzu y’Imana yanyu. Nimwezeho igisibo, mutangaze iteraniro rikomeye, mukoranye abakuru n’abaturage bose bo mu gihugu mu nzu y’Uwiteka Imana yanyu, maze mutakambire Uwiteka muti: “Mbega umunsi!” kuko umunsi w’Uwiteka uri hafi, kandi uzaza nk’irimbuka riturutse kuri Ishoborabyose. Mbese ibyokurya ntibyaciwe imbere y’amaso yacu, ndetse n’ibyishimo n’umunezero ntibyavuye mu nzu y’Imana yacu? Yoweli 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.”

Iyo “basinzi b’i Efurayimu” ba Yesaya “babyutse” muri Yoweli, ibyo babyukira ni ubutumwa bw’imvura y’itumba—bugereranywa na “divayi nshya.” Bwarimanywe ku bwoko bw’Imana bwatoranyijwe bw’isezerano. “Ibigori” muri uwo murongo ni ijambo rusange rivuga ibinyampeke, kandi Ijambo ry’Imana ni Umugati wo mu Ijuru, kandi muri uwo murongo, ryari “ryarapfushijwe ubusa.”

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.

“Divayi nshya” ni ubutumwa bw’ukuri kw’iki gihe bwageze kuri 9/11. “Divayi nshya yakamye” kandi “yaciweho,” kuko “divayi nshya” imenyekana gusa n’abagaruka ku “nzira za kera” za Yeremiya, kuko ubutumwa “bushya” buri gihe buhuje n’ubutumwa “bwa kera.” Ijambo ryahinduwemo “yakamye” mu Giheburayo risobanura “gukorwa n’isoni.”

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.

Abafite “isoni” ni bo bavugwaho cyane muri Yoweli no mu bahanuzi. Abasinzi ba Efurayimu bagira isoni kubera ubutumwa bwabo bw’impitagihe bw’imvura y’itumba ya nyuma, bukunze kwitwa ubutumwa bw’“amahoro n’umutekano.” Ibimenyetso bitatu by’ingano, vino nshya n’amavuta bigereranya ubutumwa bw’imvura y’itumba ya nyuma. Imvura y’itumba ya nyuma na yo igereranywa no gusukwa kwa Mwuka Wera.

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.

Umurimo wa Mwuka Wera ni uwo guhamya iby’icyaha, no gukiranuka no gucirwa urubanza, kandi muri urwo rutonde nyir’izina. Ijambo ry’Imana rihamya iby’icyaha, kandi rigereranywa n’“ingano.” Kugira “divayi nshya” kuranga abafite Mwuka Wera, ugereranywa n’“imvura” kandi n’“divayi,” kuko byombi, ari “imvura” ari na “divayi,” byoroshye kugaragazwa ko ari ubutumwa cyangwa inyigisho.

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.

Ariko ndababwira ukuri: Ni byiza kuri mwe ko ngenda; kuko ntatagenda, Umufasha ntazaza aho muri; ariko nimara kugenda, nzamuboherereza. Kandi naza, azatsinda isi ku byerekeye icyaha, no ku byerekeye gukiranuka, no ku byerekeye urubanza: ku byerekeye icyaha, kuko batanyizera; ku byerekeye gukiranuka, kuko njya kwa Data, kandi ntimukimbona ukundi; ku byerekeye urubanza, kuko umutware w’iyi si yamaze gucirwaho iteka. Ndacyafite byinshi byo kubabwira, ariko ubu ntimubasha kubyihanganira. Ariko uwo, Umwuka w’ukuri, naza, azabayobora mu kuri kose: kuko atazivugira ibye; ahubwo ibyo azumva byose ni byo azavuga: kandi azabamenyesha ibyenda kubaho. Yohana 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!”

“Ingano” ya Yoweli ni Ijambo ry’Imana, ritsindisha umuntu “icyaha.” “Gukiranuka” kugaragazwa n’abahuje ubumuntu bwabo n’ubumana binyuze mu butumwa bw’ukuri kw’iki gihe bugereranywa na “vino” “nsya” (ubutumwa bw’ukuri kw’iki gihe). “Amavuta” ni ikimenyetso cy’“urubanza,” kuko “urubanza” rushingira ku kumenya niba abacirwa urubanza bafite “amavuta.” Ingano ya Yoweli, vino nsya n’amavuta ni ugutsindisha icyaha, gukiranuka n’urubanza. Ibice byose bigize umurimo wa Mwuka Wera bijyanye no gusukwa kw’imvura y’itumba ni byo bigize ukuri kuzagerageza Ubadiventisimu bw’i Lawodikiya guhera ku wa 9/11, igihe Yoweli abategeka ati: “Nimukanguke!”

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.

Ibimenyetso bitatu by’ubutumwa bw’imvura y’itumba bihura n’ubutumwa bw’abamarayika batatu bo mu Ibyahishuwe cumi na bine, kandi “abahinzi” bagomba “gukorwa n’isoni” naho “abita ku mizabibu” bagomba “kuboroga.” Muri Yoweli, ubwoko bw’Imana ntibuzigera bukorwa n’isoni.

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.

Kandi muzamenya yuko ndi hagati muri Isirayeli, kandi ko ndi Uwiteka Imana yanyu, ko nta yindi ibaho; kandi ubwoko bwanjye ntibuzigera bumwazwa. Yoweli 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.

Abahinzi n’abita ku mizabibu bafite isoni kandi baraboroga, kuko ubutumwa bw’impimbano bw’imvura y’itumba bahagararira butagira ubushobozi bwo kubyara ubugingo mu ruzabibu bahawe kurera. Abadivantisiti bamenyera ku muhanuzi-kazi wabo ko bahamagawe gusohoreza ubunararibonye bw’imvura y’itumba, ariko imbuto zo mu mirima zarumye. Bafite isoni kandi bararira, cyane cyane “kubera ingano no kubera sayiri.” Ituro ry’umuganura wa “sayiri” ku munsi w’izuka rya Kristo ryatangiye igihe cya Pentekote, cyasojwe kuri Pentekote n’ituro ry’umuganura wa “ingano” rya Pentekote. Abasinzi ba Efurayimu bafite isoni kuko bari ku ruhande rutari rwo rw’igihe cya Pentekote, cyongeye gusubirwamo uhereye kuri 9/11 kugeza ku itegeko ryo ku Cyumweru, igihe imvura y’itumba irimo kugwa.

“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.

“Benshi cyane mu rugero runini bananiwe kwakira imvura y’umuhindo wa mbere. Ntabwo babonye inyungu zose Imana yari yarabateganyirije muri ubwo buryo. Biringira ko icyo babuze kizuzuzwa n’imvura y’umuhindo wa nyuma. Igihe ubuntu buzaba butanzwe mu bwinshi buruseho, ni bwo bateganya kuzakingura imitima yabo ngo babwakire. Barakora ikosa riteye ubwoba. Umurimo Imana yatangiye mu mutima w’umuntu imuha umucyo n’ubumenyi ugomba gukomeza kujya mbere ubudahwema. Umuntu wese agomba kumenya neza ko akeneye ibyo ku giti cye. Umutima ugomba gukurwamo umwanda wose kandi ugasukurwa kugira ngo Mwuka awuturamo. Ni ku bwo kwatura no kureka icyaha, ku bwo gusenga dushikamye no kwiha Imana, ni ko abigishwa ba mbere biteguye gusukwaho Mwuka Wera ku Munsi wa Pentekote. Uwo murimo nyine, ariko ku rugero runini kurushaho, ni wo ugomba gukorwa ubu. Icyo gihe umukozi w’umuntu yasabwaga gusa gusaba umugisha no gutegereza ko Uwiteka asohoza umurimo umureba. Imana ni yo yatangiye uwo murimo, kandi ni yo izayirangiza, itunganya umuntu muri Yesu Kristo. Ariko ntihakagire kwirengagiza ubuntu bugereranywa n’imvura y’umuhindo wa mbere. Ababeshwaho gusa n’umucyo bafite ni bo bazahabwa umucyo uruseho. Keretse niba buri munsi dutera imbere mu kugaragaza imico ya Gikristo ikora, ntituzamenya ibikorwa byo kwigaragaza kwa Mwuka Wera mu mvura y’umuhindo wa nyuma. Ishobora kuba igwa ku mitima idukikije hose, ariko twe ntituzayitahura cyangwa ngo tuyakire.” Testimonies to Ministers, 506, 507.

In the context of the line which Sister White calls the “Pentecostal season,” the “former rain” was Christ breathing on the disciples after He descended from His heavenly meeting after He was resurrected. The “latter rain” in this context was Pentecost. At the alpha of the Pentecostal season a few drops were breathed upon the disciples and at the omega the disciples who had been breathed upon were speaking with tongues of fire to the entire world. A manifestation of the Holy Spirit at the beginning and the ending. Divinity conveying the Holy Spirit to humanity through a message at the beginning and divinity and humanity combined as represented by tongues (humanity) and fire (Divinity) and conveying the Holy Spirit to humanity through a message at the ending. The barley first fruit offering at the beginning aligns with Christ’s resurrection and the two loaves of wheat at the Pentecostal first fruit offering aligns with Pentecost.

Mu murongo Sister White yita “igihe cya Pentekote,” “imvura y’umuhindo” yari Kristo ahumekera abigishwa nyuma yo kumanuka avuye mu nama yo mu ijuru nyuma y’uko azutse. “Imvura y’itumba” muri uyu murongo yari Pentekote. Ku ntangiriro y’igihe cya Pentekote ibitonyanga bike byahumetswe ku bigishwa, kandi ku iherezo abigishwa bari barahumetswe bavuganaga indimi z’umuriro babwira isi yose. Ukugaragara kwa Mwuka Wera ku ntangiriro no ku iherezo. Ubumana buha Mwuka Wera ubumuntu binyuze mu butumwa ku ntangiriro, kandi ubumana n’ubumuntu byahujwe nk’uko bigaragazwa n’indimi (ubumuntu) n’umuriro (Ubumana), bigaha Mwuka Wera ubumuntu binyuze mu butumwa ku iherezo. Ituro ry’umuganura wa sayiri ku ntangiriro rihura no kuzuka kwa Kristo, kandi imigati ibiri y’ingano yo mu ituro ry’umuganura rya Pentekote ihura na Pentekote.

Those two loaves are the only offering which included leaven, a symbol of sin. The loaves were baked, thus representing the removal of sin, but upholding the truth that the two wave loaves representing the one hundred and forty-four thousand were men and woman who were sinners that had been purged from those sins by the Messenger of the Covenant in Malachi chapter three. Thus, the alpha of the Pentecostal season represented the Bread of Heaven teaching His disciples and the omega of that season had those same disciples symbolized as two loaves of bread that were lifted up to heaven. Thus, the symbol of divinity and humanity of the tongues of fire and the lifting up of the wave offering which typified the disciples taking the message to the world combine to identify that the one hundred and forty-four thousand are to be lifted up as an offering which perfectly represents Jesus Christ, and Jesus Christ represents that Divinity combined with humanity does not sin.

Iyo migati ibiri ni yo maturo yonyine yarimo umusemburo, ikimenyetso cy’icyaha. Iyo migati yari yaratetse, bityo igaragaza ukuvanwaho kw’icyaha, ariko igashyigikira ukuri ko ya migati ibiri y’ituro rizunguzwa, yagereranyaga abantu ibihumbi ijana na mirongo ine na bine, bari abagabo n’abagore b’abanyabyaha, ariko bari barakuweho ibyo byaha n’Intumwa y’Isezerano ivugwa muri Malaki igice cya gatatu. Ni cyo gituma alfa y’igihe cya Pentekote yagereranyaga Umugati uva mu Ijuru wigisha abigishwa Be, naho omega y’icyo gihe ikagaragaza abo bigishwa nyine bashushanyijwe nk’imigati ibiri yazamuwe ijyanwa mu ijuru. Bityo rero, ikimenyetso cy’ubumana n’ubumuntu cy’indimi z’umuriro no kuzamurwa kw’ituro rizunguzwa, byashushanyaga abigishwa bajyana ubutumwa ku isi, bihurira hamwe bigaragaza ko ba bantu ibihumbi ijana na mirongo ine na bine bagomba kuzamurwa nk’ituro rihagarariye Yesu Kristo mu buryo bwuzuye rwose, kandi Yesu Kristo ahagarariye ko Ubumana bwahujwe n’ubumuntu butakora icyaha.

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.

Kutakira “imvura y’umuhindo ya mbere” mu gihe umuntu yiteze ko “ubuke” bw’“inyungu zose Imana” “yatanze” hamwe n’“imvura y’umuhindo ya mbere” “buzuzuzwa n’imvura y’umuhindo y’inyuma” ni “ikosa riteye ubwoba.” Imvura y’umuhindo ya mbere ni “inzira za kera” za Yeremiya, zagaragajwe ko ari zo nzira yo kunyuramo ku itariki ya 9/11. Ni “ikosa riteye ubwoba” kandi ni n’ubuyobe bukomeye buyobya abantu bagatekereza ko bafite ubutumwa bw’imvura y’umuhindo y’inyuma bwubatswe ku rutare, hanyuma bagasanga ubutumwa bwabo bwari bwubatswe ku musenyi.

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.

Petero ntiyagize isoni zo gusobanura mu buryo butaziguye abari basinze n’abatari basinze mu guhagararira kwe kwa ya bihumbi ijana na mirongo ine na bine mu gihe cy’imvura y’itumba. Abahanuzi bose bavuga iby’iminsi y’imperuka, kandi Yoweli arerekana “abasindi ba Efurayimu” bakanguka maze bagahangana n’ibihamya bisobanutse neza by’uko amahirwe yo kuba abantu bagombaga gutangaza ijwi rirenga ry’umumarayika wa gatatu munsi y’imbaraga z’imvura y’itumba yakuwemo burundu. Ya bihumbi ijana na mirongo ine na bine baremerwa kandi bagashyirwaho ikimenyetso mu gihe cy’imvura y’itumba, uhereye kuri 9/11 ukageza ku itegeko ryo ku Cyumweru. Abo ni bo bakurikira Umwana w’Intama aho ajya hose.

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.

Petero kuri Pentekote ahagarariye abo bantu babwiriza ubutumwa bw’imvura y’itumba, ubwo ashingira ku gitabo cya Yoweli. Abayahudi, bari barahawe inshingano yo kwizihiza Pentekote mu mateka yabo yose, Petero yabamenyesheje ko Pentekote Pentekote zose zabanjirije yerekezagaho imbere noneho yari igeze ku isohozwa ryayo. Abayahudi, nk’abasinzi ba Efurayimu, bari basinze cyane inzoga ya Babuloni ku buryo bashinje Petero na ba cumi n’umwe ko basinze, mu gihe batangazaga ubutumwa bw’imvura y’itumba mu rwego rw’igitabo cya Yoweli. Igihe abasinzi ba Efurayimu “babyuka” mu murongo wa gatanu w’igice cya mbere cya Yoweli, bahura n’igikorwa cyo kugeragezwa cyo mu mvura y’itumba aho amatsinda abiri ashyirwaho. Muri icyo gikorwa cyo kugeragezwa, itsinda rimwe ryemera ubutumwa bw’imvura y’itumba, irindi tsinda ntiryabwemera.

“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.

“Ntidukwiriye gutegereza imvura y’itumba. Iza kuza ku bose bazemera kumenya no kwakira ikime n’imvura by’ubuntu bitugwaho. Iyo dutoragura ibisigazwa by’umucyo, iyo duha agaciro imbabazi zidashidikanywaho z’Imana, ikunda ko tuyiringira, ni bwo isezerano ryose rizasohozwa. ‘Kuko nk’uko isi imeza agashibu kayo, kandi nk’uko umurima utoshye umeza ibiwubibwamo; ni ko Uwiteka Imana izameza gukiranuka n’ishimwe imbere y’amahanga yose.’ Yesaya 61:11. Isi yose igomba kuzuzwa ubwiza bw’Imana.” 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.

“Kwibuka” bisobanura “kongera kuzirikana cyangwa kugarura ubumenyi,” kuko ubutumwa bw’imvura y’itumba ya nyuma bwibukishwa n’amateka yera ya kera agaragaza amateka y’imvura y’itumba ya nyuma. Amateka ya Petero kuri Pentekote yashyizwe mu miterere y’amateka yagaragajwe na Yoweli. Imiterere ya Yoweli hamwe no gusohora kwayo kwa Petero bitanga abahamya babiri ku mateka y’Induru yo mu Gicuku yo mu 1844. Abo bahamya batatu (n’abandi) bagomba “kwibukwa” nk’ibigereranyo by’amateka, imiterere n’ubutumwa bw’imvura y’itumba ya nyuma.

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.

Igihe Kristo yahuhaga ku bigishwa be amaze kuzamuka hanyuma akagaruka, byari nk’“ibitonyanga bike” mbere y’isukwa rikomeye ryabereye kuri Pentekote. Mu ntangiriro no ku iherezo habayeho ukwigaragaza k’Umwuka Wera usukwa. Ibyo bitonyanga bike byavuye kuri Kristo bikagera ku bigishwa be ni alufa y’igihe cya Pentekote kirangirana na omega n’isukwa ry’ubutumwa buva ku bigishwa bukagera ku isi. Alufa irangwa n’ituro ry’umuganura w’ingano za sayiri kandi igasozwa n’ituro ry’umuganura w’ingano z’ingano. Intangiriro y’imvura y’itumba yaranzwe no gusenywa kw’inyubako ndende zikomeye z’Umujyi wa New York ku wa 9/11. Icyo kirango kigaragaza itangiriro ry’amateka ayobora ku itegeko ryo ku Cyumweru. 9/11 igereranywa n’ituro ry’umuganura wa sayiri, kandi itegeko ryo ku Cyumweru rikaba ituro ry’umuganura w’ingano.

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.

Abasinzi ba Efurayimu bakangukiye ku kuri yuko ubwami bwabo bwari kuzakurwa kuri bo bugahabwa abantu bazera imbuto ziboneye. Yoweli agaragaza kutumvira kw’abo basinzi yerekana ko amaturo y’“ibyokurya” n’ay’“ibinyobwa” yaciwe ava mu nzu y’Uwiteka kandi ko “divayi nshya” yaciwe iva mu kanwa kabo. Mu Giheburayo, “divayi nshya” ni umutobe ukamuwe ukimara gusogogwa, ariko “divayi” abo basinzi banywa mu murongo wa gatanu ni umutobe wabishye. Amoko abiri ya divayi agereranya inyigisho, kandi mu rwego rwa Yoweli iyo nyigisho ni ubutumwa bw’imvura y’itumba. Abasinzi ba Efurayimu banyoye umutobe wabishye, kandi “baciweho” “umutobe mushya” ukamuwe ugisogogwa. Amoko abiri ya divayi agereranya ubutumwa bubiri bw’imvura y’itumba, kandi abo basinzi “baciweho” ubutumwa butunganye. Ijambo ry’Igiiheburayo ryahinduwemo “gucibwaho” rishingiye ku muco wa kera w’isezerano wo gutema ibitambo by’amatungo no kunyura hagati y’ibice byabyo. “Gucibwaho” ni ukwangwa nk’ubwoko bw’isezerano bw’Imana.

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.

Igitabo cya Yoweli kirimo kigaragaza ubwoko bw’Imana bwo mu minsi y’imperuka, butangirana n’Abamilerite bazanyweho n’ingaruka zo gufungurwa kw’igitabo cya Daniyeli mu mwaka wa 1798, bukarangirana n’abihumbi ijana na mirongo ine na bine bazanyweho n’ingaruka zo gufungurwa kw’igitabo cya Daniyeli mu mwaka wa 1989. Mu ntangiriro, isukwa rya Mwuka Wera ryagereranyijwe n’igihe cyatangiriye mu nama y’ihema yabereye i Exeter rikageza ku gutenguha kwabaye ku wa 22 Ukwakira 1844. Ayo mateka yasohoreje umugani w’abakobwa cumi wo muri Matayo makumyabiri na gatanu, ukaba usubirwamo ku nyuguti ku yindi mu mateka y’abihumbi ijana na mirongo ine na bane.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Umugani w’abakobwa cumi bo muri Matayo 25 na wo ugaragaza ubunararibonye bw’ubwoko bw’Abadiventisiti.” Intambara Ikomeye, 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.

“Akenshi njya nshyirwa imbere y’umugani w’inkumi icumi, eshanu muri zo zari abanyabwenge, naho eshanu zari abapfu. Uyu mugani warasohoye kandi uzasohora kugeza ku nyuguti ya nyuma, kuko ufite ishyirwa mu bikorwa ryihariye kuri iki gihe, kandi, nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kubereye iki gihe kugeza ku mperuka y’ibihe.” Review and Herald, 19 Kanama 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.

“Hariho isi iri mu bibi, mu buyobe no mu mayeri y’uyobya, iri no mu gicucu cy’urupfu ubwacyo,—isinziriye, isinziriye. Ni nde ufite umubabaro w’umutima wo kuyikangura? Ni irihe jwi ryayigeraho? Ibitekerezo byanjye bijyanwa mu gihe kizaza ubwo ikimenyetso kizatangirwa, ngo, ‘Dore Umukwe araje; nimusohoke mujye kumusanganira.’ Ariko bamwe bazaba baratinze kubona amavuta yo kuzuza amatara yabo, maze bazamenya bitinze cyane ko imico, igereranywa n’amavuta, idashobora kwimurirwa ku wundi. Ayo mavuta ni gukiranuka kwa Kristo. Agereranya imico, kandi imico ntishobora kwimurirwa ku wundi. Nta muntu ushobora kuyibonera undi. Buri wese agomba kwibonera ubwe imico yejejwe, ikuweho ikizinga cyose cy’icyaha.” Bible Echo, May 4, 1896.

Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:

Ni bande “barimo kubabarira mu bugingo kugira ngo bakangure” “isi yose iri mu bibi?” Yoweli arasubiza icyo kibazo:

And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. Joel 2:32.

Kandi bizasohora ko umuntu wese uzambaza izina ry’Uwiteka azakizwa; kuko ku musozi Siyoni no muri Yerusalemu hazabamo agakiza, nk’uko Uwiteka yavuze, no mu basigaye Uwiteka azahamagara. Yoweli 2:32.

We will continue these things in the following article.

Tuzakomeza ibi bintu mu ngingo ikurikira.

“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.

Ku gicamunsi cyo ku munsi w’izuka, babiri mu bigishwa bari bari mu nzira bajya i Emawusi, umudugudu muto uri ku ntera y’ibirometero nk’umunani uvuye i Yerusalemu. Abo bigishwa nta mwanya w’icyubahiro bari bafite mu murimo wa Kristo, ariko bari abamwizera by’ukuri kandi babivanye ku mutima. Bari baje muri uwo mujyi kwizihiza Pasika, kandi bari barajujubijwe cyane n’ibyabaye vuba aha. Bari barumvise inkuru zo muri icyo gitondo zerekeye gukurwa k’umubiri wa Kristo mu mva, kandi bari barumvise n’ibyo abagore bavuze, ko babonye abamarayika kandi ko bahuye na Yesu. Ubu noneho basubiraga iwabo kugira ngo batekereze kandi basenge. Mu gahinda kenshi bakomezaga urugendo rwabo rwo ku mugoroba, baganira ku byabaye mu rubanza no ku kubambwa. Nta na rimwe mbere yaho bari barigeze bacika intege bene ako kageni. Nta byiringiro kandi badafite kwizera, bagendaga mu gicucu cy’umusaraba.

“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.

“Nta bageze kure mu rugendo rwabo haza umunyamahanga arabiyungamo, ariko bari barohamye cyane mu mwijima w’agahinda no mu gucika intege ku buryo batamwitegereje neza. Bakomeje ikiganiro cyabo, bagaragaza ibitekerezo byo mu mitima yabo. Barimo batekereza ku nyigisho Kristo yari yaratanze, nyamara zabonaga ko badashobora kuzisobanukirwa. Mu gihe bavugaga ibyabaye, Yesu yifuzaga cyane kubahumuriza. Yari yabonye agahinda kabo; yari asobanukiwe n’ibitekerezo bivuguruzanya kandi bibatera urujijo byazanaga mu mitima yabo iki kibazo ngo: Mbese uyu Muntu, wemeye gucishwa bugufi bene aka kageni, ashobora kuba ari Kristo? Agahinda kabo ntikashoboraga kwifata, maze bararira. Yesu yari azi ko imitima yabo yari imuhambiriyeho mu rukundo, kandi yifuzaga cyane guhanagura amarira yabo no kubuzuza umunezero n’ibyishimo. Ariko yabanje kubigisha amasomo batazigera bibagirwa.”

“‘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.’

“Arababaza ati, Ni biganiro ki mugirana ubwanyu uko mugenda, kandi mukaba mufite umubabaro? Umwe muri bo, witwaga Kilewopa, aramusubiza ati, Mbese ni wowe munyamahanga wenyine i Yerusalemu utaramenya ibyahabereye muri iyi minsi?” Bamubwiye ibyo gucika intege kwabo ku byerekeye Umwigisha wabo, “wari umuhanuzi ukomeye mu bikorwa no mu magambo imbere y’Imana n’imbere y’abantu bose;” ariko “abatambyi bakuru n’abatware bacu,” baramubwira bati, “bamutanze ngo acirwe urwo gupfa, kandi baramubamba.” Nuko bafite imitima ibabazwa cyane no gucika intege, kandi iminwa yabo ihinda umushyitsi, bongeraho bati, “Twiringiraga ko ari we wagombaga gucungura Isirayeli: kandi uretse ibyo byose, uyu munsi ni uwa gatatu uhereye igihe ibyo byabereye.”

“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.

“Igitangaje kubona abigishwa bataributse amagambo ya Kristo, ngo basobanukirwe ko yari yarahanuye ibyabaye! Ntabwo basobanukiwe ko igice cya nyuma cy’ibyo yabahishuriye cyari kuzasohozwa rwose nk’uko igice cya mbere cyasohojwe, ko ku munsi wa gatatu yari kuzazuka. Icyo ni cyo gice bari bakwiriye kuba baributse. Abatambyi n’abatware bo ntibabyibagiwe. Ku munsi ‘wakurikiye umunsi wo gutegura, abatambyi bakuru n’Abafarisayo bateranira kwa Pilato, baramubwira bati, Databuja, twibutse ko wa mushukanyi yavuze akiriho ati, Nyuma y’iminsi itatu nzazuka.’ Matayo 27:62, 63. Ariko abigishwa bo ntibibutse ayo magambo.”

“‘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.

“Maze arababwira ati: ‘Yemwe bapfapfa, kandi mutinda imitima kwizera ibyavuzwe byose n’abahanuzi! Mbese Kristo ntiyari akwiriye kubabazwa n’ibyo, maze akinjira mu bwiza bwe?’ Abigishwa bibajije uwo uwo munyamahanga yaba ari we, kuko yinjiraga mu mitima yabo rwose, akavuga afite umwete mwinshi, ubugwaneza n’impuhwe, kandi yuzuye ibyiringiro. Ku ncuro ya mbere uhereye igihe Kristo yagambanirwaga, batangiye kugira ibyiringiro. Kenshi barebanaga ubushishozi uwo bari kumwe, bakibwira ko amagambo ye ari yo nyine Kristo yari kuvuga. Buzuye gutangara, kandi imitima yabo itangira gutera cyane kubera ibyitezwe by’ibyishimo.

“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.

“Uhereye kuri Mose, ari we Alfa nyir’izina y’amateka ya Bibiliya, Kristo yasobanuye mu Byanditswe byose ibimwerekeyeho. Iyaba yari yabanje kwimenyekanisha kuri bo, imitima yabo yari guhaga. Mu kuzura kw’ibyishimo byabo, ntibari kugira ikindi bifuza. Ariko byari ngombwa ko basobanukirwa n’ubuhamya bwamuhamywaga n’ibishushanyo n’ubuhanuzi byo mu Isezerano rya Kera. Kuri ibyo ni ho ukwizera kwabo kwagombaga gushingwa. Kristo ntiyakoresheje igitangaza na kimwe kugira ngo abemeze, ahubwo umurimo we wa mbere wari uwo gusobanura Ibyanditswe. Bari barabonye urupfu rwe nk’isenyuka ry’ibyiringiro byabo byose. Noneho abereka, abikomoye ku bahanuzi, ko ibyo ari byo ubwabyo byari igihamya gikomeye kurusha ibindi byose gishimangira ukwizera kwabo.”

“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.

“Igihe yigishaga abo bigishwa, Yesu yagaragaje akamaro k’Isezerano rya Kera nk’umuhamya ku murimo We. Abenshi biyita Abakristo muri iki gihe bajugunya kure Isezerano rya Kera, bavuga ko ritakigira umumaro uwo ari wo wose. Ariko uko si ko Kristo yigishije. Yarishyiraga agaciro gakomeye cyane ku buryo hari igihe yavuze ati: ‘Nibatumva Mose n’abahanuzi, ntibazemera nubwo hagira uzuka mu bapfuye.’ Luka 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.

“Ni ijwi rya Kristo rivugira mu bakurambere no mu bahanuzi, uhereye mu minsi ya Adamu kugeza no ku bihe bya nyuma bisoza amateka y’igihe. Umukiza ahishurirwa mu Isezerano rya Kera mu buryo busobanutse nk’uko ahishurirwa mu Isezerano Rishya. Ni umucyo uturuka mu bihe bya kera by’ubuhanuzi ugaragaza ubuzima bwa Kristo n’inyigisho zo mu Isezerano Rishya mu busobanuro no mu bwiza. Ibitangaza bya Kristo ni igihamya cy’ubumana bwe; ariko igihamya gikomeye kurushaho cy’uko ari Umucunguzi w’abari mu isi kiboneka mu kugereranya ubuhanuzi bwo mu Isezerano rya Kera n’amateka yo mu Isezerano Rishya.”

“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.

“Ahereye ku buhanuzi, Kristo yahaye abigishwa Be igitekerezo nyakuri cy’icyo Yagombaga kuba mu bumuntu. Kwitega kwabo Mesiya wari kuza gufata intebe Ye y’ubwami n’ubushobozi bwa cyami hakurikijwe ibyifuzo by’abantu kwari kwarayobye. Byari kubangamira gusobanukirwa neza no kumanuka Kwe ava ku rwego rwo hejuru cyane akagera ku rwo hasi cyane rwashoboraga gufatwa. Kristo yifuzaga ko ibitekerezo by’abigishwa Be byaba bitanduye kandi by’ukuri muri buri ngingo yose. Bagombaga gusobanukirwa uko bishoboka kose ibyerekeye igikombe cy’imibabaro yari yaragenewe. Yaberekanye ko urwo rugamba ruteye ubwoba, batari bakishoboye kurusobanukirwa, ari rwo gusohozwa kw’isezerano ryari ryarakozwe mbere y’uko urufatiro rw’isi rushyirwaho. Kristo yagombaga gupfa, nk’uko buri wese urenga ku mategeko agomba gupfa niba akomeje mu cyaha. Ibyo byose byagombaga kuba, ariko ntibyagombaga kurangirira mu gutsindwa, ahubwo mu ntsinzi y’icyubahiro, ihoraho. Yesu yababwiye ko hakwiriye gukorwa imihati yose kugira ngo isi ikizwe icyaha. Abamukurikira bagomba kubaho nk’uko Yabayeho, kandi bagakora nk’uko Yakoraga, bafite umwete ukomeye kandi udacogora.”

“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.

“Nuko Kristo yabwiraga abigishwa be, abakingurira ubwenge kugira ngo basobanukirwe n’Ibyanditswe. Abigishwa bari barushye, ariko ikiganiro nticyacogoraga. Amagambo y’ubugingo n’icyizere yasohokaga mu kanwa k’Umukiza. Nyamara amaso yabo yari agifashwe. Ubwo yababwiraga iby’isenyuka rya Yerusalemu, barebaga uwo murwa wari waraciriweho iteka barira. Ariko icyo gihe bari bataramenya na busa uwo bari kumwe mu rugendo uwo ari we. Ntibatekerezaga ko uwo baganiragaho ari we ugenda iruhande rwabo; kuko Kristo yavugaga ibye nk’aho ari undi muntu. Bibwiraga ko ari umwe mu bari bitabiriye uwo munsi mukuru ukomeye, kandi ubu akaba yari asubira iwe. Yagendaga yitonze nka bo ku mabuye y’inzitane, rimwe na rimwe agahagararana na bo kugira ngo baruhuke ho gato. Nuko bagenda batyo mu nzira yo mu misozi, mu gihe Uwari ugiye kwima umwanya We iburyo bw’Imana, kandi washoboraga kuvuga ati: ‘Nahawe ubutware bwose mu ijuru no mu isi,’ yagendanaga na bo. Matayo 28:18.”

“During the journey the sun had gone down, and before the travelers reached their place of rest, the laborers in the fields had left their work. As the disciples were about to enter their home, the stranger appeared as though He would continue His journey. But the disciples felt drawn to Him. Their souls hungered to hear more from Him. ‘Abide with us,’ they said. He did not seem to accept the invitation, but they pressed it upon Him, urging, ‘It is toward evening, and the day is far spent.’ Christ yielded to this entreaty and ‘went in to tarry with them.’

“Mu rugendo izuba ryari ryararenze, kandi mbere y’uko abagenzi bagera aho bari buruhukire, abahinzi bo mu mirima bari bamaze kuva ku mirimo yabo. Igihe abigishwa bari bagiye kwinjira mu rugo rwabo, uwo munyamahanga yagaragaje nk’ushaka gukomeza urugendo rwe. Ariko abigishwa bumvise bamukurikiweho. Ubugingo bwabo bwari bufite inzara yo kongera kumwumva. Baramubwiye bati: ‘Gumana natwe.’ Ntiyagaragaje ko yemera ubwo butumire, ariko bo baramwinginga cyane, bavuga bati: ‘Bugorobye, kandi umunsi ushigaje cyane.’ Kristo yemeye uko kwinginga maze ‘yinjirana na bo kugira ngo agumane na bo.’”

“Had the disciples failed to press their invitation, they would not have known that their traveling companion was the risen Lord. Christ never forces His company upon anyone. He interests Himself in those who need Him. Gladly will He enter the humblest home, and cheer the lowliest heart. But if men are too indifferent to think of the heavenly Guest, or ask Him to abide with them, He passes on. Thus many meet with great loss. They do not know Christ any more than did the disciples as He walked with them by the way.

“Iyo abigishwa baza kuba batarakomeje ubutumire bwabo, ntibari kumenya ko mugenzi wabo mu rugendo ari Umwami wazutse. Kristo ntajya ahatira umuntu uwo ari we wese kubana na We. Yita ku bamukeneye. Yinjira anezerewe mu nzu yoroheje kurusha izindi zose, kandi agahumuriza umutima woroheje kurusha iyindi yose. Ariko niba abantu nta cyo bibabwiye ku buryo batatekereza ku Mushyitsi wo mu ijuru, cyangwa ngo bamusabe kubana na bo, arigira akagenda. Bityo ni ko benshi bahura n’igihombo gikomeye. Ntibamenya Kristo nk’uko n’abigishwa batamumenye igihe yagendanaga na bo mu nzira.”

“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!

Ifunguro rya nimugoroba ryoroheje ry’umugati rihita ritegurwa. Rishyirwa imbere y’umushyitsi, umaze kwicara ku mutwe w’ameza. Ubu arambura amaboko ye kugira ngo asabire ibyokurya umugisha. Abigishwa basubira inyuma batunguwe cyane. Mugenzi wabo arambura amaboko ye mu buryo nyabwo nk’ubwo Umwigisha wabo yajyaga abigenzamo. Bongeye kwitegereza, maze dore, babona mu maboko ye ibimenyetso by’imisumari. Bombi bahita batangarira icyarimwe bati: Ni Umwami Yesu! Yazutse mu bapfuye!

“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?’

Barahaguruka ngo bītere ku birenge Bye kandi Bamuramye, ariko yari amaze kubura imbere y’amaso yabo. Bareba ahantu hari haherutse kuba Hariya Uw’umubiri We wari umaze iminsi mike uryamye mu mva, maze babwirana bati: “Mbese umutima wacu ntiwahiye muri twe, igihe Yavuganaga natwe mu nzira, kandi igihe Yadusobanuriraga Ibyanditswe?”

“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.

“Ariko bafite aya makuru akomeye bagomba kumenyesha, ntibashobora kwicara ngo bavuge gusa. Umunaniro n’inzara byabashizemo. Basiga ibyokurya byabo batabikozeho, maze buzuye ibyishimo bahita bongera gufata ya nzira nyine baciyeho baza, bihutira kujya kubwira abigishwa bo muri uwo murwa ayo makuru. Mu bice bimwe by’inzira si ho hatekanye, ariko bazamuka ahahanamye, banyerera ku bitare byoroshye. Ntibabona, ntibanazi ko barinzwe n’Uwo bagendanaga muri iyo nzira. Bafite inkoni y’urugendo mu ntoki, bakomeza kwihuta, bifuza kujya mbere kurusha uko batinyuka. Barayoba bakava mu nzira, ariko bakayibona bundi bushya. Rimwe na rimwe biruka, ubundi bagasitara, ariko bagakomeza gukomeza berekeza imbere, kandi Uwo Mugenzi wabo batabonaga akabana na bo iruhande rwabo mu nzira yose.”

“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.

“Ijoro ririjimye, ariko Izuba ryo Gukiranuka riri kubamurikira. Imitima yabo isimbagurika ibyishimo. Basa n’abari mu isi nshya. Kristo ni Umukiza muzima. Nta bwo bagikomeza kumuririra nk’uwapfuye. Kristo yarazutse—babivuga basubiramo kenshi na kenshi. Ubu ni bwo butumwa bajyaniye abari mu gahinda. Bagomba kubabwira inkuru itangaje y’urugendo rwabo berekeza i Emmaus. Bagomba kubabwira uwifatanyije na bo mu nzira. Bitwaje ubutumwa bukomeye kurusha ubundi bwose bwigeze guhabwa isi, ubutumwa bw’inkuru nziza bushingirwaho ibyiringiro by’umuryango w’abari abantu mu gihe cy’ubu no mu bihe by’iteka ryose.” The Desire of Ages, 795–801.