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.
Иасеах дызԥшыҵаарызеи агәамчра? Иасеах иадыргаларцеи аҵара? Ажәҩантә рыжәҵыз, ацәеижьла амчхаанацәҟынтәи идырханаз урҭ.
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.
Nokuti murayiro unofanira kuva pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, uye apo zvishoma; nokuti achataura navanhu ava nemiromo inondandama, uye norumwe rurimi. Kwaari akati, Uku ndiko kuzorora kwamungazorodza nako vaneta; uye uku ndiko kuzorodzwa; asi havana kuda kunzwa.
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.
Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsara pamusoro pomutsara, mutsara pamusoro pomutsara; pano zvishoma, napapo zvishoma; kuti vaende, vowa neshure, vaputswe, vabatwe nomusungo, uye vatorwe.
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.
Naizvozvo inzwai shoko raJehovha, imi varume vanozvidza, munotonga vanhu ava vari muJerusarema. Nokuti makati, Takaita sungano norufu, uye neSheori takaita chibvumirano; kana shamhu inopfachukira ikapfuura, haingasviki kwatiri; nokuti takaita nhema utiziro hwedu, uye pasi penhema takazvivanza: Naizvozvo zvanzi naIshe Jehovha, Tarirai, ndinoisa muZioni ibwe renheyo, ibwe rakaidzwa, ibwe rinokosha rekona, nheyo yakasimba; anotenda haangakurumidzi. Kutonga ndichakuisa patambo yokuyera, nokururama pachiridzwa chokuyeresa; uye chimvuramabwe chichabvisa utiziro hwenhema, nemvura dzichafukidza nzvimbo yokuvanda. Uye sungano yenyu norufu ichabviswa, nechibvumirano chenyu neSheori hachizomiri; kana shamhu inopfachukira ikapfuura, ipapo muchatsikwa-tsikwa nayo. Isaya 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.
Varume vanoseka vanotonga Jerusarema ndivo vatungamiri vechechi yeLaodhikia yeSeventh-day Adventist, avo mavhesi mashoma adarika Isaya akavazivisa se“zvidhakwa zvaEfuremu” uye se“korona yokuzvikudza.” PaPentekosti Petro akapindura kuna avo vakanga vachiti shoko iri rakanga richiparidzwa navarume vakadhakwa. Nguva yemvura yokupedzisira ine chokuita neshoko rechokwadi nerekunyepa remvura yokupedzisira. Shoko rinobva kuna Ishe rinogara richibereka mapoka maviri avanamati, uye mapoka acho ose ari maviri anonwa waini. Shoko rakaitwa dzvene, kana kuti waini yakaitwa dzvene, ndizvo zvinobviswa pamuromo pevasina kutendeka muna Joere.
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.
Amukani, inu aledzera, ndipo lirani; fuulani, inu nonse akumwa vinyo, chifukwa cha vinyo watsopano; pakuti wachotsedwa pakamwa panu. Yoeli 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.
Muna Joere chitsauko 1, varimi vakaipa vomunda wemizambiringa, vanomirira kereke yeLaodikia yeSeventh-day Adventist, vanopomerwa mhosva uye vanotongwa maererano ne“waini itsva” “yakagurwa” pamiromo yavo. Mwari vakagura kana kudzivisa kudururwa kweMweya waMwari mumvura yokupedzisira, sezvinomiririrwa ne“zvipiriso zvezvokudya nezvezvinwiwa,” kubva kuvarimi vakaipa vakadhakwa.
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.
Chipo chenyama nechipiriso chinonwiwa zvabviswa paimba yaJehovha; vaprista, vashumiri vaJehovha, vanochema. Munda wapambadzwa, nyika inochema; nokuti zviyo zvaparadzwa; waini itsva yaoma, mafuta apererwa nesimba. Nyadzai, imi varimi; chemai zvikuru, imi varimi vemizambiringa, pamusoro pegorosi nepamusoro pebhari; nokuti kukohwa kwemunda kwaparara. Muzambiringa waoma, nomuonde wapera simba; mutamba, muchindwewo, nomuapuro, iyo miti yose yomusango, yaoma: nokuti mufaro waoma ukabva kuvanakomana vavanhu. Zvisungei nguvo dzamasaga, mucheme, imi vaprista; chemai zvikuru, imi vashumiri veatari; uyai, muvete usiku hwose makapfeka masaga, imi vashumiri vaMwari wangu; nokuti chipo chenyama nechipiriso chinonwiwa zvakanyimwa paimba yaMwari wenyu. Tsaurai kutsanya, danai ungano tsvene, unganidzai vakuru navagari vose venyika muimba yaJehovha Mwari wenyu, mochemera kuna Jehovha, muchiti, Aiwa, zuva iro! nokuti zuva raJehovha raswedera, uye richauya sokuparadza kunobva kuna Wamasimba Ose. Ko, zvokudya hazvina kugurwa here pamberi pameso edu, hongu, mufaro nokufara hazvina kubviswa here paimba yaMwari wedu? Joere 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.”
Kana “zvidhakwa zvaEfuremu” zvaIsaya “zvichimuka” muna Joere, mamiriro azvinozomukira ndiwo mashoko emvura yokupedzisira—anomiririrwa se“waini itsva.” Yakanga yarambidzwa kuvanhu vaMwari vakasanangurwa vesungano. “Zviyo” mundima iyi ishoko rinoreva zvokudya zvezviyo kazhinji, uye Shoko raMwari ndiro Chingwa cheKudenga, uye mundima iyi rakanga “rapambadzwa.”
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.
“វាំងជូរថ្មី” គឺជាសារនៃសេចក្តីពិតបច្ចុប្បន្ន ដែលបានមកដល់នៅ 9/11។ “វាំងជូរថ្មីបានស្ងួតអស់” ហើយ “ត្រូវបានកាត់ផ្តាច់” ពីព្រោះ “វាំងជូរថ្មី” ត្រូវបានទទួលស្គាល់តែដោយអស់អ្នកដែលកំពុងត្រឡប់ទៅកាន់ “ផ្លូវចាស់” របស់យេរេមា ប៉ុណ្ណោះ ដ្បិតសារមួយដែល “ថ្មី” តែងតែស្របគ្នាជាមួយនឹងសារដែល “ចាស់”។ ពាក្យដែលត្រូវបានបកប្រែថា “ស្ងួតអស់” ក្នុងភាសាហេប្រ៊ូ មានន័យថា “ត្រូវអាម៉ាស់”។
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.
Avo vanonyadziswa ndivo musoro mukuru waJoere navaporofita. Zvidhakwa zveEfuremu zvinonyadziswa neshoko razvo renhema remvura yokunaya yokupedzisira, iro rinowanzoziidzwa kuti shoko re“rugare nokuchengeteka.” Zviratidzo zvitatu zvezviyo, waini itsva, namafuta zvinomiririra shoko remvura yokunaya yokupedzisira. Mvura yokunaya yokupedzisira inomiririrwawo sokudururwa kwoMweya Mutsvene.
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.
Basa roMudzimu Mutsvene ndere kupomera munhu mhosva yechivi, yekururama, neyekutongwa, uye munzira iyoyo chaiyo yokutevedzana kwayo. Shoko raMwari rinopomera mhosva yechivi, uye rinomiririrwa ne“chibage.” Kuva ne“waini itsva” kunoratidza avo vane Mudzimu Mutsvene, uyo anomiririrwa ne“mvura” uye zvakare ne“waini,” nokuti zvose “mvura” ne“waini” zvinogona kuratidzwa zviri nyore seshoko kana dzidziso.
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.
Asi ndinokuudzai chokwadi; zvinokubatsirai kuti ini ndiende; nokuti kana ndisingaendi, Munyaradzi haangauyi kwamuri; asi kana ndikaenda, ndichamutuma kwamuri. Uye kana iye auya, achapwisa nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pekutongwa: pamusoro pechivi, nokuti havatendi kwandiri; pamusoro pokururama, nokuti ndinoenda kuna Baba vangu, uye hamuchazondioni; pamusoro pekutongwa, nokuti muchinda wenyika ino watotongwa. Ndichine zvinhu zvizhinji zvokukuudzai, asi zvino hamugoni kuzvitakura. Asi kana iye, Mweya wechokwadi, auya, achakutungamirirai muchipinda muchokwadi chose; nokuti haangatauri zvinobva kwaari amene; asi zvose zvaachanzwa, ndizvo zvaachataura; uye achakuratidzai zvinhu zvichauya. Johani 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!”
“Chibage” chaJoeri iShoko raMwari, rinopa munhu mhosva pamusoro pe“chivi.” “Kururama” kunoratidzwa navaya vakabatanidza hunhu hwavo hwevanhu nouMwari kubudikidza neshoko rechokwadi chazvino rinomiririrwa se“waini” “itsva” (shoko rechokwadi chazvino). “Mafuta” chiratidzo che“kutonga,” nokuti “kutonga” kunobva pakuti avo vari kutongwa vane “mafuta” here kana kuti kwete. Chibage, waini itsva, namafuta zvaJoeri ndiko kupiwa mhosva pamusoro pechivi, kururama, nokutonga. Zvinhu zvose zvebasa roMweya Mutsvene maererano nokudururwa kwemvura yokupedzisira zvinoumba zvokwadi dzinofanira kuyedza Adventizimu yeRaodhikia kutanga pa9/11 apo Joeri anovaraira achiti, “Mukai!”
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.
Iimfanelo ezintathu zomyalezo wemvula yamva zilingana nemiyalezo yeengelosi ezintathu zeSityhilelo seshumi elinesine, yaye “abalimi” mababe “neentloni” kwaye “abagcini bezidiliya” mababe “nesijwili.” KuYoweli abantu bakaThixo abangasayi kuze babe neentloni.
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.
Uyakwazi ukuthi ngiphakathi kuka-Israyeli, nokuthi nginguJehova uNkulunkulu wenu, akakho omunye; nabantu bami abasoze bahlazeka. Joweli 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.
Varimi veminda navagadziri vemizambiringa vanonyadziswa uye vanochema nokuti shoko renhema remvura yekupedzisira ravanopa harina simba rokubudisa upenyu mumunda wemizambiringa wavakapihwa kuti vachengete. VaAdventist vanoziva kubudikidza nomuporofitakadzi wavo kuti vakadanwa kuzadzisa chiitiko chemvura yekupedzisira, asi zvibereko zveminda zvaoma. Vanonyadziswa uye vanochema zvikuru, kunyanya “nokuda kwegorosi uye nokuda kwebhari.” Chipiriso chebhari chezvibereko zvokutanga pazuva rokumuka kwaKristu chakatanga mwaka wePentekosti, wakaguma paPentekosti nechipiriso chegorosi chezvibereko zvokutanga chePentekosti. Zvidhakwa zvaEfuremu zvinonyadziswa nokuti zviri kurutivi rusiri rwechokwadi rwemwaka wePentekosti, unodzokororwa kubva pa9/11 kusvikira kumurayiro weSvondo, apo mvura yekupedzisira iri kunaya.
“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.
“Vazhinji vakatadza, pachiyero chikuru, kugamuchira mvura yokutanga. Havana kuwana zvikomborero zvose izvo Mwari akavapa saizvozvo. Vanotarisira kuti kushomeka uku kuchazadzikiswa nemvura yokupedzisira. Kana kuwanda kupfumisa zvikuru kwenyasha kuchinge kwadururwa, vanoronga kuzarura mwoyo yavo kuti vaigamuchire. Vari kuita chikanganiso chinotyisa. Basa rakatangwa naMwari mumwoyo womunhu mukupa chiedza Chake nezivo Yake rinofanira kuramba richifambira mberi nguva dzose. Munhu mumwe nomumwe anofanira kuziva kushayiwa kwake pachake. Mwoyo unofanira kubviswa tsvina yose uye kunatswa kuti ugaremo Mweya. Vaiva nokureurura nokusiya chivi, nokunyengetera nomwoyo wose, uye nokuzvitsaurira kuna Mwari, ndiko kwakagadzirira vadzidzi vokutanga kudururwa kwaMweya Mutsvene paZuva rePentekosti. Basa iroro rimwe chetero, asi pachiyero chikuru kupfuura, rinofanira kuitwa zvino. Panguva iyoyo mutariri womunhu aingofanira chete kukumbira chikomborero, uye kumirira Ishe kuti apedzise basa pamusoro pake. NdiMwari akatanga basa iri, uye Iye uchapedzisa basa Rake, achiita kuti munhu ave akakwana muna Jesu Kristu. Asi ngakuve kusina kuregeredza nyasha dzinomirirwa nemvura yokutanga. Vanongova avo vari kurarama zvinoenderana nechiedza chavakagamuchira ndivo vachagamuchira chiedza chikuru. Kana tisiri kufambira mberi zuva nezuva mukuratidza hunhu hunoshingaira hwechiKristu, hatizozivi zviratidzo zvaMweya Mutsvene mumvura yokupedzisira. Inogona kunge ichiwira pamwoyo yakatitenderedza yose, asi isu hatizoiravi kana kuigamuchira.” 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.
Mukati mehurongwa hwenguva iyo Sister White anodana kuti “nguva yePentekosti,” “mvura yokutanga” yaiva Kristu achifemera vadzidzi mushure mokunge aburuka kubva kumusangano Wake wekudenga mushure mokumuka Kwake. “Mvura yokupedzisira” muchirevo ichi yaiva Pentekosti. Paalpha yenguva yePentekosti madonhwe mashomanana akafemerwa pamusoro pevadzidzi, uye paomega vadzidzi vakanga vafemerwa vaitaura nendimi dzomoto kunyika yose. Kuratidzwa kwoMweya Mutsvene pakutanga nepamugumo. UhuMwari huchiendesa Mweya Mutsvene kuvanhu kubudikidza neshoko pakutanga, uye uhuMwari nouvanhu zvakabatanidzwa, sezvinomiririrwa nendimi (uvanhu) nomoto (uMwari), zvichiendesa Mweya Mutsvene kuvanhu kubudikidza neshoko pamugumo. Chipiriso chezvibereko zvokutanga chebhari pakutanga chinowirirana nokumuka kwaKristu, uye zvingwa zviviri zvegorosi pachipiriso chezvibereko zvokutanga chePentekosti zvinowirirana nePentekosti.
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.
Mikate miwili hiyo ndiyo sadaka pekee iliyokuwa na chachu, ishara ya dhambi. Mikate hiyo iliokwa, hivyo ikiwakilisha kuondolewa kwa dhambi, lakini ikidumisha ukweli kwamba mikate miwili ya kutikiswa iliyowakilisha wale mia moja arobaini na nne elfu ilikuwa wanaume na wanawake waliokuwa wenye dhambi ambao walikuwa wametakaswa kutoka katika dhambi hizo na Mjumbe wa Agano katika Malaki sura ya tatu. Hivyo, alfa ya kipindi cha Pentekoste ilimwakilisha Mkate wa Mbinguni akiwafundisha wanafunzi Wake, na omega ya kipindi hicho ilikuwa na wanafunzi haohao wakitiwa ishara kama mikate miwili ya mkate iliyoinuliwa kwenda mbinguni. Kwa hiyo, ishara ya Uungu na ubinadamu ya ndimi za moto na kuinuliwa kwa sadaka ya kutikiswa, ambayo ilikuwa mfano wa wanafunzi kupeleka ujumbe kwa ulimwengu, vinaungana kutambulisha kwamba wale mia moja arobaini na nne elfu wanapaswa kuinuliwa kama sadaka ambayo inamwakilisha Yesu Kristo kwa ukamilifu, na Yesu Kristo anawakilisha kwamba Uungu uliounganishwa na ubinadamu hautendi dhambi.
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.
Kukundikana “kugamuchira mvura yokutanga” uchitarisira kuti “kushaiwa” kwe“zvose zvinobatsira izvo Mwari” “zvavakapa” ne“mvura yokutanga” “kuchazadzikiswa nemvura yokupedzisira” i“kukanganisa kunotyisa.” Mvura yokutanga ndiyo “nzira dzekare” dzaJeremia, dzakaratidzwa senzira yokufambamo pa9/11. I“kukanganisa kunotyisa” uyezve kunyengedzwa kukuru kunoita kuti vanhu vafunge kuti vane shoko remvura yokupedzisira rakavakirwa pamusoro pedombo, vozongozoona kuti shoko ravo rakanga rakavakirwa pamusoro pejecha.
Peter was not ashamed to directly explain who was and was not drunk in his representation of the one hundred and forty-four thousand during the latter rain time period. All the prophets speak of the last days and Joel is identifying the “drunkards of Ephraim” awakening and being confronted with clear evidence that the privilege of being the people who would proclaim the loud cry of the third angel under latter rain power has been forever removed. The one hundred and forty-four thousand are developed and sealed during the latter rain time period from 9/11 unto the Sunday law. They are those who follow the Lamb whithersoever He goeth.
Petro haana kunyara kutsanangura pachena kuti ndiani akanga akadhakwa uye ndiani asina kudhakwa mukumiririra kwake kwezana nezviuru makumi mana nezvina panguva yemvura yokupedzisira. Vaprofita vose vanotaura pamusoro pamazuva okupedzisira, uye Joere ari kuratidza “zvidhakwa zvaEfuremu” zvichimuka uye zvichisangana nouchapupu hwakajeka hwokuti ropafadzo yokuva vanhu vaizoparidza kuchema kukuru kwengirozi yechitatu pasi pesimba remvura yokupedzisira yabviswa nokusingaperi. Zana nezviuru makumi mana nezvina zvinoumbwa uye zvinoiswa chisimbiso panguva yemvura yokupedzisira kubva pa9/11 kusvikira kumurayiro weSvondo. Ndivo avo vanotevera Gwayana kwose kwainoenda.
Peter at Pentecost represents those people proclaiming the latter rain message, which he bases upon the book of Joel. The Jews, who had been given the responsibility to observe Pentecost throughout their entire history were being informed by Peter that the Pentecost that all the prior Pentecost’s pointed forward to was now being fulfilled. The Jews, as the drunkards of Ephraim were so drunk on the wine of Babylon that they accused Peter and the eleven of being drunk as they presented the latter rain message in the context of the book of Joel. When the drunkards of Ephraim “awake” in verse five of Joel’s first chapter, they are confronted with the testing process of the latter rain where two classes are developed. In the testing process one class recognizes the latter rain message and the other class does not.
Petro pa Pentekoste amaimira anthu amene amalengeza uthenga wa mvula ya m’mbuyo, umene iye akuumika pa buku la Yoeli. Ayuda, amene anapatsidwa udindo wosunga Pentekoste m’mbiri yawo yonse, anali kudziwitsidwa ndi Petro kuti Pentekoste imene ma Pentekoste onse akale ankalozera m’tsogolo tsopano inali kukwaniritsidwa. Ayuda, monga aledzera a Efraimu, anali oledzera kwambiri ndi vinyo wa Babulo moti ananena kuti Petro ndi khumi ndi mmodziwo anali oledzera pamene ankapereka uthenga wa mvula ya m’mbuyo m’nkhani ya buku la Yoeli. Pamene aledzera a Efraimu “adzuka” pa vesi lachisanu la chaputala choyamba cha Yoeli, amakumana ndi njira yoyesera ya mvula ya m’mbuyo imene magulu awiri amapangidwamo. M’kuyesedwa kumeneko, gulu limodzi limazindikira uthenga wa mvula ya m’mbuyo ndipo gulu lina silizindikira.
“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.
“Hatifaniri kumirira mvura yekupedzisira. Iri kuuya pamusoro pavose vachaziva nokugamuchira dova nemvura dzezvipo zvenyasha zvinotinayira. Kana tichiunganidza zvimedu zvechiedza, kana tichikoshesa nyasha dzaMwari dzisingakundikani, uyo anofarira kuti tivimbe naye, ipapo chipikirwa chiri chose chichazadziswa. ‘Nokuti sezvinobudisa nyika bukira rayo, uye sezvinomeresa bindu zvinhu zvakakushwa mariri; saizvozvo Ishe Jehovha achameresa kururama nokurumbidzwa pamberi pendudzi dzose.’ Isaya 61:11. Nyika yose inofanira kuzadzwa nokubwinya kwaMwari.” The Seventh-day Adventist Bible Commentary, vhoriyamu 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.
“કોઈ વસ્તુને ઓળખવું” એટલે “યાદ કરીને અથવા જ્ઞાનને ફરી પ્રાપ્ત કરીને ઓળખવું,” કારણ કે ઉત્તરવર્ષાની સંદેશને ભૂતકાળની પવિત્ર ઐતિહાસિક ઘટનાઓ દ્વારા ઓળખવામાં આવે છે, જે ઉત્તરવર્ષાના ઇતિહાસને દૃષ્ટાંતરૂપે પ્રગટ કરે છે. પેન્ટેકોસ્ટ સમયે પિતરની ઘટના યોએલ દ્વારા રજૂ કરાયેલા ઐતિહાસિક માળખામાં સ્થાપિત હતી. યોએલનો પરિપ્રેક્ષ્ય અને પિતરમાં તેની પૂર્ણતા મળીને 1844ની મધ્યરાત્રિની હાકલના ઇતિહાસ માટે બે સાક્ષીઓ પૂરાં પાડે છે. આ ત્રણ સાક્ષીઓ (અને અન્ય પણ) ઉત્તરવર્ષાના ઇતિહાસ, પરિપ્રેક્ષ્ય અને સંદેશના દૃષ્ટાંતો તરીકે “ઓળખવા” યોગ્ય છે.
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.
Kristu alipowapulizia wanafunzi baada ya kupaa Kwake na kisha kurudi, ilikuwa kama “matone machache” kabla ya umiminiko mkuu katika Pentekoste. Mwanzoni na mwishoni kulikuwapo udhihirisho wa Roho Mtakatifu akimiminwa. Yale matone machache kutoka kwa Kristo kwenda kwa wanafunzi Wake ndiyo alfa ya kipindi cha Kipentekoste kinachoishia na omega na umiminiko wa ujumbe kutoka kwa wanafunzi kwenda kwa ulimwengu. Alfa huwekwa alama na sadaka ya malimbuko ya shayiri, nayo huishia kwa sadaka ya malimbuko ya ngano. Mwanzo wa mvua ya masika uliwekwa alama na kuangushwa kwa majengo makubwa ya Jiji la New York mnamo 9/11. Hilo huashiria mwanzo wa historia inayoongoza kwenye sheria ya Jumapili. 9/11 inawakilishwa na sadaka ya malimbuko ya shayiri, na sheria ya Jumapili ni sadaka ya malimbuko ya ngano.
The drunkards of Ephraim are awakened to the reality that their kingdom would be taken from them and given to a people who would bear the appropriate fruits. Joel sets forth the disobedience of the drunkards by identifying that the “meat” and “drink” offerings have been cut off from the house of the Lord and that the “new wine” has been cut off from their mouths. The “new wine” is freshly squeezed juice in the Hebrew, but the “wine” which the drunkards drink in verse five is fermented juice. Two types of wine, which represents doctrine and in the context of Joel the doctrine is the latter rain message. The drunkards of Ephraim have been drinking fermented juice, and they are “cut off” from the “new” freshly squeezed juice. Two types of wine represent two latter rain messages, and the drunkards are “cut” off from the pure message. The Hebrew word translated as “cut off” is based upon the ancient covenant practice of cutting animals and walking in between the parts. To be “cut off” is to be rejected as God’s covenant people.
Langiŵa ŵa Efraimu ŵakuwuskika ku unenesko wakuti ufumu wawo uzamutoleka kwa iwo na kupika ku ŵanthu awo ŵazamubaba vipambi vyakwenelera. Joel wakulongosora kusamvera kwa ŵaŵilo mwa kulongora kuti sembe za “chakurya” na “chakumwa” zafumiskikapo pa nyumba ya Yehova, ndiposo kuti “vinyo liphya” lafumiskikapo pa milomo yawo. Mu Chihebere, “vinyo liphya” ni maji agho ghafinyika waka sonosono, kweni “vinyo” ilo ŵaŵilo ŵakumwa mu vesi lachisanu ni maji agho ghakafumuka. Pali mitundu yiŵiri ya vinyo, iyo yikwimira chisambizgo, ndipo mu nkhani ya Joel chisambizgo ichi ni uthenga wa vula yakumalira. Ŵaŵilo ŵa Efraimu ŵakhala ŵakumwa maji agho ghakafumuka, ndipo “ŵadumulikapo” ku “liphya,” maji agho ghafinyika waka sonosono. Mitundu yiŵiri ya vinyo yikwimira mauthenga ghaŵiri gha vula yakumalira, ndipo ŵaŵilo “ŵadumulikapo” ku uthenga utuŵa. Lizgu la Chihebere ilo lili kung’anamulika kuti “kudumulikapo” likufuma pa mwambo wakale wa phangano wakudumura vinyama na kwenda pakati pa vigaŵa vyake. “Kudumulikapo” nkhususkika kuŵa ŵanthu ŵa phangano la Chiuta.
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.
Bhuku raJoeri riri kuratidza vanhu vaMwari mumazuva okupedzisira, richitanga nevaMillerite vakaumbwa semugumisiro wokusunungurwa kwechisimbiso chebhuku raDanieri muna 1798, uye richiguma nezana namakumi mana nezvina ezviuru vakaumbwa somugumisiro wokusunungurwa kwechisimbiso chebhuku raDanieri muna 1989. Pakutanga, kudururwa kwoMweya Mutsvene kwakamiririrwa nenguva yakabva pamusangano wemusasa weExeter kusvikira pakuodzwa mwoyo kwaGumiguru 22, 1844. Nhoroondo iyoyo yakazadzisa mufananidzo wemhandara gumi waMateo 25, uyo unodzokororwa zvakazara, kusvika pashoko rimwe nerimwe, munhoroondo yezana namakumi mana nezvina ezviuru.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Fanoharana ny amin’ireo virijiny folo ao amin’ny Matio 25 dia maneho koa ny fanandraman’ny vahoaka Advantista.” Ilay Fifanandrinana Lehibe, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndinowanzonongedzerwa kazhinji mufananidzo wemhandara gumi, shanu dzacho dzakanga dzakachenjera, uye shanu dziri mapenzi. Mufananidzo uyu wakazadziswa uye ucharamba uchizadziswa sezvaunongoita pamashoko awo chaiwo, nokuti une kushanda kwakakosha panguva ino, uye, semharidzo yengirozi yechitatu, wakazadziswa uye ucharamba uri chokwadi chiripo kusvikira pakuguma kwenguva.” Review and Herald, Nyamavhuvhu 19, 1890.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“មានពិភពលោកមួយកំពុងស្ថិតនៅក្នុងសេចក្ដីអាក្រក់ ក្នុងការបោកបញ្ឆោត និងការវង្វេង ស្ថិតនៅក្នុងស្រមោលនៃសេចក្ដីស្លាប់ឯណោះ—ដេកលង់ ដេកលង់។ តើអ្នកណាខ្លះកំពុងមានការឈឺចាប់ក្នុងព្រលឹង ដើម្បីដាស់ពួកគេឲ្យភ្ញាក់ឡើង? តើសំឡេងណាអាចឈានទៅដល់ពួកគេ? ចិត្តរបស់ខ្ញុំត្រូវបាននាំទៅកាន់អនាគត នៅពេលដែលសញ្ញានឹងត្រូវបានឲ្យថា ‘មើល៍ ព្រះវរបុរសកំពុងយាងមក; ចូរចេញទៅទទួលព្រះអង្គចុះ។’ ប៉ុន្តែ អ្នកខ្លះនឹងបានពន្យារពេលក្នុងការទទួលយកប្រេងសម្រាប់បំពេញចង្កៀងរបស់ខ្លួនឡើងវិញ ហើយពេលនោះនឹងយឺតពេកហើយ ពួកគេនឹងរកឃើញថា អត្តចរិត ដែលត្រូវបានតំណាងដោយប្រេងនោះ មិនអាចផ្ទេរឲ្យគ្នាបានទេ។ ប្រេងនោះគឺជាសេចក្ដីសុចរិតរបស់ព្រះគ្រីស្ទ។ វាតំណាងឲ្យអត្តចរិត ហើយអត្តចរិតមិនអាចផ្ទេរបានទេ។ គ្មានមនុស្សណាអាចទទួលយកវាជំនួសអ្នកដទៃបានឡើយ។ ម្នាក់ៗត្រូវតែទទួលបានសម្រាប់ខ្លួនឯងនូវអត្តចរិតមួយដែលបានបន្សុទ្ធឲ្យស្អាតពីរាល់ស្នាមប្រឡាក់នៃអំពើបាបទាំងអស់។” Bible Echo, May 4, 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
वेल्लेन् पावत्तिले किडक्कुन्न ओर् उलगत्तै उनर्थुवान् “आत्तुम वियाकुलतै अनुभविक्कुन्न” वर् यार्? योवेल् इन्द केळ्विक्कु पधिल् सोल्लुगिरार्:
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.
Zvino zvichaitika kuti ani naani anodana kuzita raShe achaponeswa; nokuti paGomo reZioni neJerusarema pachava noruponeso, sezvakataurwa naShe, uye pakati pavakasara vachadanwa naShe. Joere 2:32.
We will continue these things in the following article.
Waxaan arrimahan ku sii wadi doonnaa maqaalka xiga.
“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.
Panguva yakanga yoda kuvira zuva pazuva rokumuka, vaviri vevadzidzi vakanga vari munzira vachienda kuEmausi, guta duku raiva mamaira masere kubva kuJerusarema. Vadzidzi ava vakanga vasina nzvimbo yakakurumbira mubasa raKristu, asi vakanga vari vatendi vechokwadi maari. Vakanga vauya muguta kuzopemberera Pasika, uye vakanga vakavhiringidzika zvikuru nezviitiko zvakanga zvangoitika munguva ichangopfuura. Vakanga vanzwa mashoko omangwanani pamusoro pokubviswa kwomuviri waKristu muguva, uyewo nomushumo wavakadzi vakanga vaona vatumwa vokudenga uye vakanga vasangana naJesu. Zvino vakanga vava kudzokera kudzimba dzavo kuti vafungisise uye vanyengetere. Vakasuruvara vakapfuurira norwendo rwavo rwamanheru, vachitaurirana pamusoro pezvakaitika pakutongwa nokurovererwa pamuchinjikwa. Havana kumbobvira vamboora mwoyo zvakadaro kare. Vasina tariro uye vasina kutenda, vakanga vachifamba mumumvuri womuchinjikwa.
“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.
“వారు తమ ప్రయాణంలో ఎంతో దూరం ముందుకు సాగకముందే ఒక అపరిచితుడు వారితో చేరాడు; అయితే వారు తమ దుఃఖములోను నిరాశలోను అంతగా మునిగిపోయి ఉండుటవలన అతనిని జాగ్రత్తగా గమనించలేదు. వారు తమ హృదయముల ఆలోచనలను వ్యక్తపరచుచు తమ సంభాషణను కొనసాగించారు. క్రీస్తు బోధించిన పాఠములను గూర్చి వారు తర్కించుచుండిరి; అయితే వాటిని గ్రహించుటకు తాము అసమర్థులమై ఉన్నట్టుగా వారికి అనిపించెను. జరిగిన సంఘటనలను గూర్చి వారు మాటలాడుచుండగా, యేసు వారిని ఓదార్చుటకు ఆకాంక్షించెను. ఆయన వారి శోకమును చూచెను; ‘తనను తాను ఇంత అవమానింపబడుటకు అప్పగించుకున్న ఈ మనుష్యుడే క్రీస్తునా?’ అనే ఆలోచనను వారి మనస్సులలో కలుగజేసిన పరస్పర విరుద్ధమైన, గందరగోళకరమైన భావములను ఆయన గ్రహించెను. వారి దుఃఖము అదుపులో నిలువలేదు, వారు రోదించిరి. వారి హృదయములు ప్రేమతో ఆయనకు కట్టుబడియున్నవని యేసు తెలిసికొనెను; వారి కన్నీరు తుడిచివేసి, వారిని ఆనందముతోను సంతోషముతోను నింపవలెనని ఆయన ఆకాంక్షించెను. అయితే ముందుగా ఆయన వారికి ఎన్నటికిని మరువరాని పాఠములను బోధింపవలసి యుండెను.”
“‘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.’
“‘Akati kwavari, Nhaurirano dzerudzii idzi dzamuri kuita mumwe nomumwe, muchifamba, uye makasuwa? Zvino mumwe wavo, ainzi Kereopasi, akapindura akati kwaAri, Imi ndimi moga muri mutorwa muJerusarema here, uye hamuzivi zvinhu zvakaitika imomo mumazuva ano here?’ Vakamuudza pamusoro pokusuwa kwavo maererano naTenzi wavo, ‘uyo akanga ari muporofita ane simba pamabasa napashoko pamberi paMwari navanhu vose;’ asi, vakati, ‘vaprista vakuru navatongi vedu vakamuisa mumaoko kuti atongwe norufu, uye vakamuroverera pamuchinjikwa.’ Nemwoyo yakanga ichirwadziwa zvikuru nokusuwa, uye nemiromo yaidedera, vakawedzera vachiti, ‘Taivimba kuti ndiye aizodzikinura Israeri; uye, kunze kwaizvozvo zvose, nhasi rava zuva retatu kubva pakaitwa zvinhu izvi.’”
“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.
“Zvinoshamisa kuti vadzidzi havana kurangarira mashoko aKristu, nokuziva kuti akanga afanotaura zviitiko zvakanga zvaitika! Havana kuziva kuti chikamu chokupedzisira chezvaakazarura chaizozadzikiswa zvechokwadi saizvozvowo nechikamu chokutanga, chokuti pazuva rechitatu aizomuka zvakare. Ichi ndicho chikamu chavaifanira kunge vakarangarira. Vaprista navatongi havana kukanganwa izvi. Pazuva ‘rakatevera zuva rokugadzirira, vaprista vakuru navaFarisi vakaungana kuna Pirato, vachiti, Ishe, tinorangarira kuti munyengeri uya akati, achiri mupenyu, Mushure mamazuva matatu ndichamuka zvakare.’ Mateo 27:62, 63. Asi vadzidzi havana kurangarira mashoko aya.”
“‘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.
“‘Ipapo Akati kwavari, Imi mapenzi, nemwoyo unononoka kutenda zvose zvakataurwa navaporofita; Kristu wakanga asingafaniri here kutambudzika nezvinhu izvi, nokupinda mukubwinya Kwake?’ Vadzidzi vakashamiswa kuti mutorwa uyu angava ani, zvokuti akakwanisa kupinda mukati memweya yavo chaiyo, uye kutaura nokushingaira kukuru, nounyoro, netsitsi, uye netariro yakadaro. Kekutanga kubva pakutengeswa kwaKristu, vakatanga kunzwa tariro. Kazhinji vakatarisa nomwoyo wose kune wavakanga vachifamba naye, vakafunga kuti mashoko Ake akanga ari iwo chaiwo mashoko angadai akataurwa naKristu. Vakazadzwa nokushamiswa, uye mwoyo yavo yakatanga kurova nokutarisira kwomufaro.”
“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.
“Akianzia kwa Mose, Alfa yenyewe ya historia ya Biblia, Kristo alifafanua katika Maandiko yote mambo yaliyomhusu Yeye mwenyewe. Kama angekuwa amejitambulisha kwanza kwao, mioyo yao ingaliridhika. Katika ukamilifu wa furaha yao wasingekuwa na njaa ya chochote zaidi. Lakini ilikuwa lazima kwao kuifahamu ushuhuda aliotolewa juu Yake na mifano na unabii wa Agano la Kale. Juu ya hayo imani yao ilipaswa kujengwa. Kristo hakufanya muujiza wowote ili kuwashawishi, bali kazi Yake ya kwanza ilikuwa kuyaeleza Maandiko. Walikuwa wameutazama kifo Chake kama kuangamizwa kwa matumaini yao yote. Sasa aliwaonyesha kutoka kwa manabii kwamba hilo ndilo lililokuwa uthibitisho ulio na nguvu sana kwa imani yao.
“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.
“Vaudzidzisa vadzidzi ava, Jesu akaratidza kukosha kweTestamende Yekare sechapupu chebasa Rake. Vazhinji vanozviti vaKristu mazuva ano vanorasa Testamende Yekare, vachiti haichina zvainobatsira. Asi dzidziso yaKristu haisi iyo. Akaikoshesa zvikuru zvokuti pane imwe nguva akati, ‘Kana vasingateereri Mozisi navaporofita, havangatendirwi kunyange umwe akamuka kuvakafa.’ Ruka 16:31.
“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.
“Khrih awng hi pa lailte leh zâwlneitute hmangin a sawi a, Adama hunaṭang a ni a, hun tâwpna thil thleng hnuhnung berte thlengin a kal chho zêl a ni. Chhandamtu chu Thuthlung Hlui-ah pawh Thuthlung Thar ang bawkin chiang takin a lan a ni. Zâwlneihna hmasa ātanga êng chhuak chuan Khrih nun leh Thuthlung Thar zirtîrna te chu chiang taka leh mâwi taka a tih lang a ni. Khrih thilmakte chu A Pathian nihna finfiahna an ni; mahse, Ani chu khawvêl Tlantu a nihna finfiahna chak zâwk chu Thuthlung Hlui zâwlneihna te leh Thuthlung Thar chanchin kalhmang te inkhâikhinna-ah hmuh a ni.”
“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.
“Za pomocą rozumowania opartego na proroctwach Chrystus dał swoim uczniom właściwe pojęcie o tym, kim miał się stać w ludzkiej naturze. Ich oczekiwanie Mesjasza, który miał objąć swój tron i królewską władzę zgodnie z pragnieniami ludzi, było zwodnicze. Przeszkadzałoby ono w prawidłowym zrozumieniu Jego zstąpienia z najwyższego do najniższego stanowiska, jakie mogło być zajęte. Chrystus pragnął, aby wyobrażenia Jego uczniów były czyste i prawdziwe w każdym szczególe. Musieli oni, na ile to było możliwe, zrozumieć kielich cierpienia, który został Mu wyznaczony. Ukazał im, że straszliwy bój, którego jeszcze nie mogli pojąć, był wypełnieniem przymierza zawartego przed założeniem świata. Chrystus musiał umrzeć, tak jak musi umrzeć każdy przestępca Prawa, jeśli trwa w grzechu. Wszystko to miało się stać, lecz nie miało zakończyć się klęską, ale chwalebnym, wiecznym zwycięstwem. Jezus powiedział im, że należy dołożyć wszelkich starań, aby zbawić świat od grzechu. Jego naśladowcy muszą żyć tak, jak On żył, i pracować tak, jak On pracował — z gorliwym, wytrwałym wysiłkiem.”
“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.
“Saizvozvo Kristu akataura navadzidzi Vake, achivazarurira pfungwa dzavo kuti vanzwisise Magwaro. Vadzidzi vakanga vaneta, asi hurukuro yacho haina kumboderera. Mashoko oupenyu neechivimbo akabuda pamiromo yoMuponesi. Asi meso avo akaramba akadziviswa. Paakavaudza pamusoro pokuwa kweJerusarema, vakatarisa guta rakanga ratongerwa kuparadzwa vachichema. Asi vakanga vachiri kure nokufungira kuti aifamba navo ndiani. Havana kufunga kuti nyaya yehurukuro yavo yakanga ichifamba parutivi rwavo; nokuti Kristu akataura pamusoro Pake amene sokunge kuti aiva mumwe munhu. Vakafunga kuti aiva mumwe wavaya vakanga vapinda pamutambo mukuru, uye zvino akanga achidzokera kumba kwake. Akafamba nokungwarira sezvavaifambawo pamusoro pematombo akaomarara, achimbomira navo pano neapo kuti vazorore zvishoma. Saizvozvo vakaenderera mberi munzira yomumakomo, iye Uyo akanga ava pedyo nokutora nzvimbo Yake kuruoko rworudyi rwaMwari, uye aigona kuti, ‘Simba rose rapiwa kwandiri kudenga napanyika,’ akanga achifamba parutivi rwavo. Mateo 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.’
“Musi mukufamba kwavo zuva rakanga ranyura, uye vasati vasviki panzvimbo yavo yokuzororera, vashandi vakanga vatobva kuminda, vasiya basa ravo. Sezvo vadzidzi vakanga voda kupinda mumba mavo, mutorwa uya akazviratidza sokunge aizoramba achienderera mberi norwendo rwake. Asi vadzidzi vakanzwa vachikweverwa kwaari. Mweya yavo yakanga ine nzara yokunzwa zvimwe kubva kwaari. ‘Garai nesu,’ vakadaro. Haana kuita sokunge agamuchira kukokwa kwacho, asi ivo vakamukumbirira zvikuru, vachimuteterera vachiti, ‘Kwava kuda kuita madekwana, uye zuva rava kupera zvikuru.’ Kristu akabvuma chikumbiro ichi, uye ‘akapinda kuti agare navo.’”
“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.
“Kudai kuti vadzidzi vakanga vakundikana kusimbisa kukoka kwavo, vangadai vasina kuziva kuti waifamba navo ndiye Ishe vakamuka. Kristu haambomanikidzi munhu kuva muushamwari Hwake. Anoisa mwoyo Wake kuna avo vanomuda. Anofara kupinda mumusha unozvininipisa zvikuru, uye kufadza moyo wakaderera zvikuru. Asi kana vanhu vasina hanya zvokuti havarangariri Muenzi wokudenga, kana kumukumbira kuti agare navo, anoenderera mberi. Nokudaro vazhinji vanosangana nokurasikirwa kukuru. Havazivi Kristu kupfuura zvavaiva vadzidzi pavakanga achifamba navo munzira.”
“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!
Chakudya chosavuta chamadzulo cha mkate chikukonzedwa msanga. Chiyikidwa patsogolo pa mlendo, amene wakhala pampando wapamwamba pa tebulo. Tsopano akutambasula manja Ake kuti adalitse chakudyacho. Ophunzirawo amabwerera m’mbuyo mwa kudabwa. Woyenda nawo uja akutambasula manja ake ndendende m’njira yomweyi imene Mbuye wawo ankachitira kale. Ayang’ananso, ndipo taonani, aona m’manja Mwake zipsera za misomali. Onse awiri afuula nthawi yomweyo, Ndi Ambuye Yesu! Wauka kwa akufa!
“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?’
“Vanomuka kuti vazviwise patsoka Dzake nokumunamata, asi Iye anyangarika pameso avo. Vanotarisa panzvimbo paya painge pachangobva kumirwa neUyo ane muviri wakanga uchangobva kurara muguva, zvino vachitaurirana vachiti, ‘Mwoyo wedu hauna kutsva mukati medu here, panguva yaakataura nesu munzira, uye paakatizarurira Magwaro?’”
“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.
“Asi nenhau huru iyi yokutaura havagoni kugara vachitaurirana. Kuneta kwavo nenzara zvapera. Vanosiya zvokudya zvavo vasina kuravira, uye vazere nomufaro pakarepo vanobva vatangazve rwendo munzira imwe chete yavakauya nayo, vachikurumidza kuudza vadzidzi vari muguta mashoko iwayo. Kune dzimwe nzvimbo nzira haina kuchengeteka, asi vanokwira napanzvimbo dzakatenuka, vachitsvedza pamatombo akatsetseka. Havavoni, havazivi, kuti vane kudzivirirwa kwaIye akafamba navo munzira. Tsvimbo yavo yorwendo iri muruoko, vanoramba vachisundira mberi, vachishuva kufamba nokukurumidza kupfuura zvavanotsunga. Vanorasikirwa nenzira yavo, asi voizowanazve. Dzimwe nguva vachimhanya, dzimwe nguva vachigumburwa, vanopfuurira mberi, Shamwari yavo isingaoneki iri pedyo parutivi rwavo 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.
“Usiku ni giza, lakini Jua la Haki linawaangazia. Mioyo yao inaruka kwa furaha. Wanaonekana kana kwamba wako katika ulimwengu mpya. Kristo ni Mwokozi aliye hai. Hawamwombolezi tena kana kwamba amekufa. Kristo amefufuka—wanarudia tena na tena. Huu ndio ujumbe wanaowapelekea walio na huzuni. Ni lazima wawaambie kisa kile cha ajabu cha safari ya kwenda Emau. Ni lazima waeleze ni nani aliyeungana nao njiani. Wanabeba ujumbe mkuu kuliko yote uliowahi kutolewa kwa ulimwengu, ujumbe wa habari njema ambao juu yake matumaini ya jamii ya wanadamu kwa wakati huu na kwa umilele yanategemea.” The Desire of Ages, 795–801.