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.
Yuu buu aqoon bari doonaa? Oo yuu garashada cilmiga ka dhigi doonaa? Kuwa caanaha laga gudhiyey oo naasaha laga fogeeyey.
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.
Waayo, qaynuun waa inuu qaynuun dul saarnaadaa, qaynuun qaynuun dul saarnaadaa; sadar waa inuu sadar dul saarnaadaa, sadar sadar dul saarnaadaa; halkan wax yar, halkaanna wax yar; waayo, dibno turunturooda iyo af kale ayuu dadkan kula hadli doonaa. Kuwii uu ku yidhi, Kanu waa nasashada aad kuwa daallan ku nasin kartaan; kanuna waa gargaarka; hase ahaatee ma ay doonayn inay maqlaan.
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.
Laakiinse eraygii Rabbigu wuxuu iyaga u noqday amar dul amar, amar dul amar; sadar dul sadar, sadar dul sadar; halkan wax yar, halkaasna wax yar; si ay u socdaan, oo dib ugu dhacaan, oo u jajabaan, oo dabinka ugu dhacaan, oo loo qabto.
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.
Haddaba maqla erayga Rabbiga, kuwiinna wax quudhsada oo xukuma dadkan Yeruusaalem jooga. Maxaa yeelay waxaad tidhaahdeen, Geeri ayaannu axdi la dhignay, oo She’oolna heshiis ayaannu la galnay; markii karbaashka fatahadda ahu dhex maro, nama soo gaadhi doono; waayo, been ayaannu gabaad ka dhigannay, oo hooska khiyaanadana waannu isku qarinay. Sidaas daraaddeed Sayidka Rabbiga ahu wuxuu leeyahay, Bal eega, Siyoon waxaan dhex dhigayaa dhagax aasaas u ah, dhagax la tijaabiyey, dhagax gees qaali ah, aasaas sugan; kii rumaystaa ma degdegi doono. Xukunkana waxaan u dhigi doonaa xadhigga cabbirka, xaqnimadana miisaanka qumman; roobdhagaxyaaluhuna wuxuu xaaqi doonaa gabaadka beenta, biyuhuna waxay qarqin doonaan meesha lagu dhuunto. Oo axdigiinna geerida lala dhigtayna waa la burin doonaa, heshiiskiinnana She’ool lala galay ma taagnaan doono; markii karbaashka fatahadda ahu dhex maro, markaas isagaa idin tuman doona. Ishacyaah 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.
Ragga quudhsada ah ee Yeruusaalem xukuma waa hoggaamiyeyaasha kiniisadda La’odikiya ee Adventist-ka Maalinta Toddobaad, kuwaas oo Ishacyaah dhowr aayadood ka hor u aqoonsaday “sakhraamiintii Efrayim” iyo “taajkii kibirka.” Bentakost Butros wuxuu uga jawaabay kuwii ku andacoonayay in farriinta ay ku dhawaaqayeen niman sakhraansan. Wakhtiga roobka dambe wuxuu ku saabsan yahay farriin run ah iyo farriin been ah oo roobka dambe ah. Farriin Rabbiga ka timaadda mar walba waxay soo saartaa laba nooc oo caabudayaal ah, labada noocna labaduba khamri bay cabbaan. Farriinta la quduusyeeyey, ama khamriga la quduusyeeyey, waa waxa afka kuwa aan aaminka ahayn laga gooyo ee ku jira Yoo’eel.
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.
Toosa, kuwiinna sakhraamiinta ahow, oo ooya; oo baroorta, kuwiinna khamriga cabba oo dhammow, khamriga cusub aawadiis; waayo, afkiinna waa laga gooyay. Yoo’eel 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.
Yo’eel cutubkiisa kowaad, beeraleyda sharka leh ee canabka, oo matalaya kaniisadda La’odikiya ee Adventist-ka Toddobaadka, ayaa la xukumayaa oo lagu cambaaraynayaa iyadoo la xiriirta “khamriga cusub” oo “afkooda laga gooyay.” Ilaah wuxuu ka gooyay ama ka reebay daadinta Ruuxa Ilaah ee roobka dambeba, sida ay u matalayaan “qurbaanada cuntada iyo cabbitaanka,” beeraleyda sakhraansan ee sharka leh.
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.
Qurbaankii hadhuudhka iyo qurbaankii cabbitaankuba waa laga gooyay guriga Rabbiga; wadaaddadii oo ah adeegayaasha Rabbiga way barooranayaan. Beertii way baabba'day, dalkiina wuu barooranayaa; waayo, hadhuudhkii waa baabba'ay, khamrigii cusbaa wuu engegay, saliiddiina way taagdarroowday. Ceebooba, kuwiinna beerreyda ahow; baroorta, kuwiinna geedcanabka tacaalaayow, sarreenka iyo shaciirka aawadood; maxaa yeelay, beergooskii beertu waa baabba'ay. Geedcanabkiina wuu engegay, geedkii berdahana wuu taagdarroowday; geedkii rummaanka, geedkii timirta, iyo geedkii tufaaxaba, xataa geedaha duurka oo dhammu way wada engegeen; maxaa yeelay, farxaddu way ka engegtay binu-aadmiga. Isku guntada oo baroorta, kuwiinna wadaaddada ahow; cabaada, kuwiinna adeegayaasha meesha allabariga ahow; kaalaya, habeenka oo dhan jooga idinkoo joonyad qaba, kuwiinna adeegayaasha Ilaahaygay ahow; waayo, qurbaankii hadhuudhka iyo qurbaankii cabbitaanka waa laga celiyey guriga Ilaahiinna. Soon quduus ka dhiga, shir weyn oo qoduusan ku baaqa, odayaasha iyo dadka dalka deggan oo dhan ku soo ururiya guriga Rabbiga Ilaahiinna ah, oo Rabbiga u qayshada, Hoog maalintaas aawadeed! waayo, maalintii Rabbigu way dhow dahay, oo waxay u iman doontaa sidii baabbi'in ka timaadda Qaadirka. Sow cuntadii indhahayaga hortooda lagama gooyn, haa, farxaddii iyo rayrayntii guriga Ilaaheenna? Yoo'eel 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.”
Markay “sakhraamiinta reer Efrayim” ee Ishacyaah ku “toosaan” Yoo’eel, xaaladaha ay ku toosayaan waa farriinta roobka dambe—taas oo lagu metelay “khamri cusub.” Waxaa laga reebay dadka axdiga ee Ilaah doortay. “Hadhuudhka” ee tuducan ku jira waa eray guud oo loola jeedo badar, Erayga Ilaahna waa Kibista Jannada, oo tuducan dhexdiisana waa la “baabi’iyey.”
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.
“Khamriga cusub” waa farriinta runta hadda jirta ee timid 9/11. “Khamriga cusub waa engegay” oo “la gooyay,” waayo “khamriga cusub” waxaa garta oo keliya kuwa ku soo noqonaya waddooyinkii “hore” ee Yeremyaah; maxaa yeelay farriin “cusub” mar walba waxay waafaqsan tahay farriinta “hore.” Ereyga loo tarjumay “engegay” af-Cibriyiga wuxuu ka dhigan yahay “in la ceeboobo.”
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.
Kuwa “ceebaysan” waa mawduuc weyn oo ku jira Yoo’eel iyo nebiyada. Kuwa sakhraansan ee Efrayim waxay ka ceebaysan yihiin farriintooda roobka dambe ee been-abuurka ah, taas oo badanaa loogu yeedho farriinta “nabad iyo ammaan.” Saddexda astaamood ee hadhuudhka, khamriga cusub, iyo saliidda waxay metelaan farriinta roobka dambe. Roobka dambena waxa kale oo lagu matalaa sida daadinta Ruuxa Quduuska ah.
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.
Shaqada Ruuxa Quduuska ahi waa inuu ku qanciyo dembi, xaqnimo, iyo xukun, waana sidaas isku xigxigta. Erayga Ilaah wuxuu ku qanciyaa dembi, waxaana lagu metelaa “hadhuudh.” Lahaanshaha “khamriga cusub” wuxuu tilmaamayaa kuwa haysta Ruuxa Quduuska ah, kaas oo lagu metelo “roob” iyo weliba “khamri,” waayo labadaba “roob” iyo “khamri” si fudud ayaa loo caddayn karaa inay yihiin farriin ama caqiido.
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.
Habase yeeshee, runta ayaan idiin sheegayaa; waxaa idiin roon inaan tago; waayo, haddaanan tegin, Gargaarehu idiin iman maayo; laakiin haddaan tago, isaga ayaan idiin soo diri doonaa. Oo markuu yimaado, wuxuu dunida ku canaanan doonaa dembi, iyo xaqnimo, iyo xukun; Dembi, maxaa yeelay, ima ay rumaysan; Xaqnimo, maxaa yeelay, waxaan u tegayaa Aabbahay, idinkuna mar dambe ima arki doontaan; Xukun, maxaa yeelay, amiirka dunidan waa la xukumay. Weli waxyaalo badan ayaan idinku leeyahay inaan idiin sheego, laakiin imminka ma qaadi kartaan. Hase ahaatee markii uu yimaado isaga, Ruuxa runta ahu, wuxuu idinku hanuunin doonaa runta oo dhan; waayo, isagu iskama hadli doono; laakiin wixii uu maqlo ayuu ku hadli doonaa; oo wuxuu idiin muujin doonaa waxyaalaha iman doona. Yooxanaa 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!”
“Hadhuudhka” Yoo’eel waa Erayga Ilaah, kaas oo ku qanciya “dembi.” “Xaqnimadu” waxaa lagu muujiyey kuwa bini’aadannimadooda ku xidhay ilahnimada iyagoo maraya farriinta runta hadda jirta ee lagu matalay “khamri” “cusub” (runta hadda jirta ah) (farriin). “Saliiddu” waa astaanta “xukunka,” waayo “xukunka” wuxuu ku salaysan yahay in kuwa la xukumayo ay “saliid” leeyihiin iyo in kale. Hadhuudhka, khamriga cusub, iyo saliidda Yoo’eel waa qancinta dembiga, xaqnimada, iyo xukunka. Dhammaan qaybaha shaqada Ruuxa Quduuska ah ee la xidhiidha daadinta roobka dambe waxay ka kooban yihiin runaha tijaabin doona Adventism-ka La’odikiya, iyagoo ka bilaabanaya 9/11 marka Yoo’eel ku amro iyaga: “Toosa!”
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.
Saddexda astaamood ee farriinta roobka dambe waxay la jaanqaadaan farriimaha saddexda malaa’igood ee Muujintii afar iyo tobnaad, oo “beeralaydu” waa inay “ceeboobaan” halka “kuwa canabka xanaaneeya” ay tahay inay “ooyaan.” Yoo’eel, dadka Ilaah marna ma aha inay ceeboobaan.
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.
Oo waxaad ogaan doontaan inaan dhex joogo Israa'iil, iyo inaan anigu ahay Rabbiga Ilaahiinna ah, oo uusan jirin mid kale; oo dadkayguna weligood ma ay ceeboobi doonaan. Yoo'eel 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.
Beeraleyda iyo kuwa canabka haga ayaa ceeboobay oo barooranaya, maxaa yeelay farriinta roobka dambe ee been-abuurka ah ee ay soo bandhigaan awood uma laha inay nolol ka dhaliso beertii canabka ahayd ee loo igmaday inay daryeelaan. Adventism-ku wuxuu nebiyaddoodii ka og yahay in loogu yeedhay inay rumoobaan waayo-aragnimada roobka dambe, hase yeeshee midhaha beeraha way engegeen. Way ceeboobeen oo ooyaan, gaar ahaan “sarreenka iyo shaciirka aawadood.” Qurbaanka midhaha ugu horreeya ee “shaciirka” maalintii sarakicidda Masiixa ayaa bilaabay xilligii Bentakostiga, kaas oo ku dhammaaday Bentakostiga iyada oo la keenay qurbaanka midhaha ugu horreeya ee “sarreenka” ee Bentakostiga. Kuwa sakhraansan ee Efrayim way ceeboobeen, maxaa yeelay waxay taagan yihiin dhinaca qaldan ee xilligii Bentakostiga, kaas oo mar kale soo noqnoqda laga bilaabo 9/11 ilaa xeerka Axadda, marka roobka dambe da’ayo.
“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.
“Qaar badan ayaa si weyn ugu guul-darraystay inay helaan roobkii hore. Ma ayan helin dhammaan faa’iidooyinkii Ilaah sidaas ugu diyaariyey iyaga. Waxay filayaan in yaraantaas lagu buuxin doono roobka dambe. Marka nimcada ugu hodansan ee ugu faraha badan la shubo, waxay damacsan yihiin inay qalbiyadooda furaan si ay u helaan. Waxay samaynayaan qalad aad u daran. Shaqada uu Ilaah ka bilaabay qalbiga aadanaha isagoo siinaya iftiinkiisa iyo aqoontiisa waa inay si joogto ah u sii socotaa. Qof kastaa waa inuu gartaa baahidiisa gaarka ah. Qalbigu waa in laga madhiyaa wasakh kasta oo loo nadiifiyaa degganaanshaha Ruuxa. Waxay ahayd qirashada iyo ka-tegidda dembiga, tukasho kulul, iyo inay naftooda Ilaah u quduusyeeyaan, kuwaas oo xertii hore ku diyaariyeen shubashadii Ruuxa Quduuska ah maalintii Bentekoste. Isla shaqadaas, se heer ka sii weyn, waa in hadda la qabtaa. Markaas wakiilka bini’aadamka ahi wuxuu lahaa oo keliya inuu barakada weyddiisto oo uu Rabbiga sugo inuu kaammilo shaqada isaga ku saabsan. Waa Ilaah kan shaqada bilaabay, isaguna wuu dhamaystiri doonaa shaqadiisa, isagoo ka dhigaya aadanaha mid ku dhammaystiran Ciise Masiix. Laakiin waa inaanay jirin dayacaad nimcada uu roobka hore metelo. Keliya kuwa ku socda iftiinka ay haystaan ayaa heli doona iftiin ka sii weyn. Haddaanaynu maalin kasta ku sii horumarayn muujinta wanaagyada Masiixinnimada ee firfircoon, garan mayno muujinta Ruuxa Quduuska ah ee roobka dambe. Waxaa laga yaabaa inuu ku da’ayo qalbiyada nagu wareegsan oo dhan, laakiin innagu ma garan doonno mana heli doonno.” 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.
Marka laga eego macnaha khadka ay Sister White ugu yeedho “xilliga Bentakostiga,” “roobkii hore” wuxuu ahaa Masiixa oo ku neefsaday xertii ka dib markii uu ka soo degay kulankiisii samada kaddib markii la sara kiciyey. “Roobkii dambe” ee macnahan ku jira wuxuu ahaa Bentakostiga. Alfa-ga xilliga Bentakostiga dhowr dhibcood ayaa lagu neefsaday xertii, omega-gana xertii lagu neefsaday waxay dunida oo dhan kula hadlayeen carrabbo dab ah. Muujin Ruuxa Quduuska ah ah bilowga iyo dhammaadka. Ilaahnimadu iyada oo farriin loo sii marinayo ayay Ruuxa Quduuska ah ugu gudbinaysaa aadanaha bilowga; dhammaadkana ilaahnimo iyo aadannimo oo midoobay, sida ay u metelaan carrabbada (aadannimo) iyo dabku (Ilaahnimo), iyaga oo farriin loo sii marinayo Ruuxa Quduuska ah ugu gudbinaya aadanaha. Qurbaankii midhaha ugu horreeya ee shaciirka ee bilowga wuxuu la jaanqaadayaa sarakicidda Masiixa, labada kibsood ee sarreenka ah ee qurbaanii midhaha ugu horreeya ee Bentakostigana waxay la jaanqaadayaan Bentakostiga.
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.
Labadaas kibis waa qurbaanka keliya ee ay khamiir ku jirtay, taas oo astaan u ah dembiga. Kibisyada waa la dubay, sidaas darteedna waxay ka dhigan yihiin ka saarista dembiga, hase yeeshee iyagoo adkaynaya runta ah in labada kibis ee la ruxo, kuwaas oo matalayey boqol iyo afartan iyo afar kun, ay ahaayeen rag iyo dumar dembiilayaal ahaa oo dembiyadaas laga nadiifiyey iyada oo loo marayo Rasuulka Axdiga ee ku xusan Malaakii cutubka saddexaad. Sidaas darteed, alfa-ga xilliga Bentakostiga wuxuu metelayey Kibista Samada oo xertiisa wax baraysa, halka oomega-ga xilligaasna ay isla xertiias ku astaysnaayeen sida laba kibis oo loo qaaday xagga samada. Sidaas darteed, astaanta ilaahnimada iyo dadnimada ee carrabyada dabka ah iyo kor u qaadista qurbaanka la ruxo, taas oo tusaale u ahayd xertu inay farriinta dunida u qaadaan, waxay isu biiraan si ay u caddeeyaan in boqol iyo afartan iyo afar kun loo qaadayo sidii qurbaanno si qumman u metelaya Ciise Masiix, iyo in Ciise Masiix uu metelo in Ilaahnimada oo la midoobtay dadnimadu aysan dembaabin.
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.
Iyadoo ku fashilmaya in la “helo roobkii hore” iyadoo la filayo in “waxa ka maqan” ee “dhammaan faa’iidooyinkii Ilaah” “bixiyey” la socday “roobkii hore” “uu roobka dambe buuxin doono” waa “khalad aad u xun.” Roobkii hore waa “waddooyinkii hore” ee Yeremyaah, kuwaas oo 9/11 lagu aqoonsaday inay yihiin jidka lagu socdo. Waa “khalad aad u xun” sidoo kalena waa dhalanteed xoog leh oo dadka ku hoggaamiya inay u maleeyaan inay hayaan farriin roobka dambe ah oo dhagax lagu dul dhisay, si ay ugu dambaysta u ogaadaan in farriintoodu ciid lagu dul dhisay.
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.
Butros kama uu xishoonin inuu si toos ah u caddeeyo cidda sakhraansanayd iyo cidda aan sakhraansanayn marka uu metelayey boqol iyo afartan iyo afarta kun intii lagu jiray xilliga roobka dambe. Nebiyadu dhammaantood waxay ka hadlaan maalmaha ugu dambeeya, Yo’eelna wuxuu tilmaamayaa “kuwa sakhraansan ee Efrayim” oo soo toosaya laguna hor keenayo caddayn muuqata oo ah in mudnaantii ay u lahaayeen inay noqdaan dadka ku dhawaaqi lahaa qaylada weyn ee malaa’igta saddexaad iyagoo ku hoos jira xoogga roobka dambe laga qaaday weligeed. Boqol iyo afartan iyo afarta kun waxaa la horumariyaa oo la shaabadeeyaa intii lagu jiray xilliga roobka dambe laga bilaabo 9/11 ilaa sharciga Axadda. Iyagu waa kuwa Raaca Wanka meel kastoo uu tagoba.
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.
Butros xilligii Bentekoste wuxuu matalaa dadkaas ku dhawaaqaya farriinta roobka dambe, taas oo uu ku salaynayo kitaabka Yoo’eel. Yuhuuddii, oo la siiyey masuuliyadda inay ilaaliyaan Bentekoste inta taariikhdooda oo dhan ah, ayaa Butros uga digayay in Bentekostihii ay Bentekoste-yadii hore oo dhammu horay u tilmaamayeen uu hadda rumoobayo. Yuhuuddu, iyagoo ah kuwa sakhraansan ee reer Efrayim, waxay aad ugu sakhraansanaayeen khamriga Baabuloon oo waxay Butros iyo kow iyo tobanka ku eedeeyeen inay sakhraansan yihiin, markii ay soo bandhigayeen farriinta roobka dambe iyagoo ku jira macnaha kitaabka Yoo’eel. Marka kuwa sakhraansan ee reer Efrayim ay “toosaan” aayadda shanaad ee cutubka kowaad ee Yoo’eel, waxaa la horgeeyaa habka imtixaanka ee roobka dambe halkaas oo laba qaybood lagu sameeyo. Habka imtixaanka gudaheeda, qayb baa aqoonsata farriinta roobka dambe, qaybta kalena ma aqoonsato.
“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.
“Waa in aynaan sugin roobka dambe. Wuxuu ku soo degayaa kulli kuwa garan doona oo qaadan doona sayaxa iyo roobabka nimcada ee inagu soo da’a. Markaan soo ururinno jajabyada iftiinka, markaan qaddarinno naxariisaha hubaal ah ee Ilaah, kaas oo jecel inaan isaga isku hallayno, markaas ballan kasta waa la oofin doonaa. ‘Waayo, sida dhulku u soo bixiyo biqilkiisa, iyo sida beertu u soo bixiso waxyaalaha lagu dhex beeray; sidaas oo kale ayaa Sayidka Rabbiga ahi xaqnimo iyo ammaan uga soo bixin doonaa quruumaha oo dhan hortooda.’ Ishacyaah 61:11. Dunida oo dhammu waa inay ka buuxsanto ammaanta Ilaah.” 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.
“In la garto” waxay ka dhigan tahay “in dib loo xusuusto ama dib loo helo aqoon,” waayo farriinta roobka dambe waxaa lagu gartaa taariikho quduus ah oo hore, kuwaas oo sawir ka bixinaya taariikhda roobka dambe. Taariikhdii Butros ee maalintii Bentakostiga waxaa lagu dhex dhigay qaab-dhismeedkii taariikheed ee Yoo’eel soo bandhigay. Qaabkii Yoo’eel iyo dhammaystirkii Butros waxay bixiyaan laba markhaati oo ku saabsan taariikhda Qayladii Habeenbadhkii ee 1844. Saddexdaas markhaati (iyo kuwo kale) waa in “la gartaa” inay yihiin sawirro ka tarjumaya taariikhda, duruufaha, iyo farriinta roobka dambe.
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.
Markii Masiixu ku neefsaday xertii ka dib markii uu kor u baxay dabadeedna soo noqday, waxay ahayd sida “dhawr dhibcood” ka hor shubashadii weynayd ee Bentakostiga. Bilowga iyo dhammaadkaba waxaa jiray muujin Ruuxa Quduuska ah oo la shubayo. Dhibcaha yar ee ka yimid Masiixa oo ku soo dhacay xertiisa waa alfa-da xilliga Bentakostiga oo ku dhammaada oomega-da iyo shubashada farriinta ee xertu dunida u gudbinayso. Alfa-da waxaa lagu calaamadeeyaa qurbaanka midhaha ugu horreeya ee shaciirka, waxayna ku dhammaataa qurbaanka midhaha ugu horreeya ee sarreenka. Bilowgii roobka dambe waxaa lagu calaamadeeyey soo dumintii dhismayaashii waaweynaa ee Magaalada New York 9/11. Taasu waxay calaamad u tahay bilowga taariikhda u horseedaysa sharciga Axadda. 9/11 waxaa matala qurbaanka midhaha ugu horreeya ee shaciirka, sharciga Axadduna waa qurbaanka midhaha ugu horreeya ee sarreenka.
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.
Khamriilayaasha Efrayim waxaa lagu baraarujiyey xaqiiqda ah in boqortooyadooda laga qaadi doono oo la siin doono dad midhaha ku habboon dhali doona. Yoo’eel wuxuu soo bandhigayaa caasinimada khamriilayaasha isagoo muujinaya in qurbaanihii “hilibka” iyo “cabniinka” laga gooyey guriga Rabbiga, iyo in “khamriga cusubna” laga gooyey afafkooda. “Khamriga cusub” af Cibraani ku yahay casiir hadda la miiray, laakiin “khamriga” ay khamriilayaashu ku cabbaan aayadda shanaad waa casiir khamiiray. Laba nooc oo khamri ah, kuwaas oo matala caqiido, waxaana macnaha guud ee Yoo’eel caqiidadu tahay farriinta roobka dambe. Khamriilayaasha Efrayim waxay cabbayeen casiir khamiiray, waxaana laga “gooyey” casiirka “cusub” ee hadda la miiray. Laba nooc oo khamri ah waxay matalaan laba farriimood oo roobka dambe ah, khamriilayaashana waxaa laga “gooyey” farriinta daahirka ah. Ereyga Cibraaniga ah ee loo tarjumay “laga gooyey” wuxuu ku salaysan yahay dhaqankii hore ee axdiga ee xoolaha la kala goyn jiray dabadeedna dhexda looga dhex socon jiray qaybahaas. In “laga gooyo” waxay ka dhigan tahay in loo diido in ay ahaadaan dadka axdiga Ilaah.
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.
Buugga Yoo'eel wuxuu aqoonsanayaa dadka Ilaah ee maalmaha ugu dambeeya, isagoo ka bilaabaya Milleriyiintii ka dhalatay furitaankii kitaabka Daanyeel sannadkii 1798, kuna dhammaanaya boqol iyo afartan iyo afarta kun oo ka dhalanaya furitaankii kitaabka Daanyeel sannadkii 1989. Bilowgii, daadinta Ruuxa Quduuska ah waxaa lagu metelay muddadii u dhexeysay shirkii xerada Exeter iyo niyad-jabkii Oktoobar 22, 1844. Taariikhdaas waxay dhammaystirtay masaalka tobanka bikradood ee Matayos labaatan iyo shan, kaas oo xaraf ahaan dib loogu soo celiyey taariikhda boqolka iyo afartan iyo afarta kun.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Masaalka tobanka bikradood ee ku xusan Matayos 25 wuxuu kaloo muujinayaa waayo-aragnimada dadka Adventist-ka ah.” Dagaalkii Weynaa, 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.
“Inta badan waxaa laygu tilmaamaa masaalkii tobanka gabdhood ee bikradaha ahaa, shan ka mid ah ay caqli lahaayeen, shanna nacas ahaayeen. Masaalkani wuxuu noqday oo welina noqon doonaa mid ku rumooba xarfihiisa ugu dambaysta, waayo wuxuu leeyahay adeegsi gaar ah oo ku saabsan wakhtigan, oo sida farriinta malaa’igta saddexaad, wuu rumoobay oo wuxuu sii ahaan doonaa runta wakhtigan ilaa dhammaadka wakhtiga.” Review and Herald, August 19, 1890.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Waxaa jira adduun ku dhex jiifa xumaan, khiyaano, iyo marin-habaabin, kuna jira hooska geerida qudheeda,—hurda, hurda. Yaa dareemaya murugada nafta si ay u toosiyaan? Cod noocee ah ayaa gaadhi kara? Maskaxdaydu waxaa loo qaadaa mustaqbalka marka calaamadda la bixin doono, ‘Bal eega, Aroosku wuu imanayaa; u baxa inaad la kulantaan Isaga.’ Laakiin qaar baa dib u dhigi doona inay helaan saliidda lagu buuxiyo laambadahooda, oo goor dambe ayay ogaan doonaan in dabeecadda, taas oo saliiddu matasho, aan la kala wareejin karin. Saliiddaasu waa xaqnimada Masiixa. Waxay u taagan tahay dabeecad, dabeecadduna lama kala wareejin karo. Ninna mid kale uguma heli karo. Mid kasta waa inuu naftiisa u helo dabeecad laga daahiriyey wasakh kasta oo dembi ah.” Bible Echo, May 4, 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Kuwa “dareemaya murugada nafta si ay u toosiyaan” “adduun shar ku jiifa?” Yoo’eel ayaa ka jawaabaya su’aasha:
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.
Oo waxay ahaan doontaa in ku alla kii magaca Rabbiga baryaa uu badbaadi doono; waayo, Buur Siyoon iyo Yeruusaalem waxaa ka jiri doonta samatabbixin, sida Rabbigu u hadlay, iyo kuwa hadhay ee Rabbigu u yeedhi doono. Yoo'eel 2:32.
We will continue these things in the following article.
Waxaynu qodobbadan 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.
“Galabtii dambaysay ee maalintii sarakicidda, laba ka mid ah xertii ayaa ku sii jeeday Emma'us, oo ahayd magaalo yar oo siddeed mayl u jirta Yeruusaalem. Xertani meel muuqata kuma ay lahayn hawshii Masiixa, hase ahaatee waxay ahaayeen rumaystayaal daacad ah oo isaga rumaysnaa. Waxay magaalada u yimaadeen inay dhawraan Kormaridda, oo aad bay uga wareersanaayeen dhacdooyinkii dhowaan dhacay. Waxay maqleen warkii subaxda ee ku saabsanaa in jidhkii Masiixa xabaashii laga qaaday, iyo sidoo kale warkii dumarkii malaa'igaha arkay oo Ciise la kulmay. Hadda waxay ku soo noqonayeen guryahoodii si ay uga fikiraan oo u tukadaan. Iyagoo murugaysan ayay socodkoodii fiidkii sii wateen, iyagoo ka sheekaysanaya dhacdooyinkii maxkamadaynta iyo iskutallaabta lagu qodbay. Weligood ka hor sidan oo kale qalbijab buuxa uma ay dareemin. Iyagoo aan rajo lahayn oo aan rumaysad lahayn, waxay ku socdeen hooska iskutallaabta.”
“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.
“Waxay safarkoodii wax badan hore ugu sii socon waayeen markii nin qalaad ku soo biiray, hase yeeshee murugadooda iyo niyad-jabkoodu aad bay ugu milmeen oo si dhow uma ay fiirsan isaga. Waxay sii wadeen wada hadalkoodii, iyagoo muujinaya fikradaha qalbiyadooda ku jiray. Waxay ka doodayeen casharradii Masiixu bixiyey, kuwaas oo u ekaa kuwo ay kari la’yihiin inay gartaan. Intay ka hadlayeen dhacdooyinkii dhacay, Ciise wuxuu jeclaa inuu u qalbiqaboojiyo. Wuxuu arkay murugadooda; Wuxuu garanayey fikradaha is-khilaafsan oo jahawareerka leh ee maskaxdooda ku soo celinayey su’aasha ah, Ninkan, oo isu oggolaaday in sidaas loo bahdilo, ma Masiixa baa? Murugadooda lama celin karin, wayna ooyeen. Ciise wuu ogaa in qalbiyadoodu jacayl ugu xidhnayeen Isaga, wuxuuna jeclaa inuu ilmadooda tirtiro oo uu ka buuxiyo farxad iyo rayrayn. Laakiin wuxuu markii hore ku qasbanaa inuu siiyo casharro aysan weligood illoobi doonin.”
“‘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.’
“‘Wuxuu ku yidhi, Hadalladan aad isu sheegaysaan intaad socotaan oo aad murugaysan tihiin, maxay yihiin? Midkoodna, oo magiciisu ahaa Keleobas, ayaa u jawaabay oo ku yidhi, Ma adiga oo keliya ayaa Yeruusaalem ku ah shisheeye, oo aan ogayn waxyaalihii halkaas ku dhacay maalmahan?’ Waxay uga warrameen niyad-jabkii ka haystay Sayidkoodii, ‘kaas oo ahaa nebi ku xoog weyn camal iyo hadalba Ilaah hortiisa iyo dadka oo dhan hortoodaba;’ laakiin ‘wadaaddadii sare iyo taliyayaashayadii,’ ayay yidhaahdeen, ‘waxay u dhiibeen in dhimasho lagu xukumo, oo iskutallaabta ayay ku qodbeen.’ Iyagoo qalbiyadoodu aad uga dhaawacmeen niyad-jabka, bushimahooduna gariirayaan, ayay ku dareen, ‘Waxaannu rajaynaynay inuu isagu yahay kan reer binu Israa’iil soo furan lahaa; oo weliba intaas oo dhan waxaa dheer in maanta ay tahay maalintii saddexaad tan iyo markii waxyaalahan la sameeyey.’”
“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.
“Waxa yaab leh in xertii aanay xusuusan erayadii Masiixa, oo aanay garan in uu hore u sii sheegay dhacdooyinkii dhacay! Ma ay garanayn in qaybtii ugu dambaysay ee waxyigiisa ay si la hubo u rumoobi doonto sida qaybtii hore u rumowday, taas oo ah in maalintii saddexaad uu mar kale sara kici doono. Tani waxay ahayd qaybtii ay ahayd inay xusuustaan. Wadaaddadii iyo taliyayaashii se taas ma ay illoobin. Maalintii ‘ka dambaysay maalintii diyaargarowga, wadaaddadii sare iyo Farrisiintii waxay u yimaadeen Bilaatos iyagoo leh, Sayidow, waxaannu xusuusannaa in khiyaanahaasu intuu weli noolaa uu yidhi, Saddex maalmood dabadeed waan sara kici doonaa.’ Matayos 27:62, 63. Laakiin xertii erayadan ma ay xusuusan.”
“‘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.
Markaasuu ku yidhi, Doqonno yahow, oo qalbiga ka gaabiya inaad rumaysataan wax kasta oo nebiyadu ku hadleen; miyaanay Masiixu ahayn inuu waxyaalahan ku silco, dabadeedna galo ammaantiisa? Xertii waxay la yaabeen bal yaa noqon kara qalaadkan, inuu sidaas ugu dhex galo nafahooda, oo uu ula hadlo si qiiro leh, naxariis leh, oo damqasho leh, iyo si rajo leh. Markii ugu horraysay tan iyo khiyaanadii Masiixa, waxay bilaabeen inay rajo dareemaan. Marar badan ayay si feejigan u eegeen wehelkooda, oo waxay u maleeyeen in hadalladiisu ay yihiin isla hadalladii Masiixu ku hadli lahaa. Yaab baa ka buuxsamay, qalbiyadoodiina waxay bilaabeen inay la garaacmaan filasho farxadeed.
“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.
“Isagoo ka bilaabaya Muuse, oo ah Alfa-da taariikhda Kitaabka Quduuska ah, Masiixu wuxuu ugu fasiray Qorniinka oo dhan waxyaalihii isaga qudhiisa ku saabsanaa. Haddii uu markii hore isu muujin lahaa iyaga, qalbiyadoodu way qanci lahaayeen. Buuxnaanta farxaddooda gudaheeda wax kale uma ay gaajoon lahaayeen. Laakiin waxaa daruuri u ahayd inay fahmaan maragga isaga looga marag furay ee ku jira tusaalooyinka iyo waxsii sheegyada Axdigii Hore. Kuwaas ayay ahayd in rumaysadkoodu ku dhisnaado. Masiixu mucjiso uma samayn inuu ku qanciyo iyaga, laakiin shuqulkiisii ugu horreeyey wuxuu ahaa inuu Qorniinka u fasiro. Waxay geeridiisa u arkeen burburkii rajadoodii oo dhan. Haddaba wuxuu nebiyada ka tusay in tani ay ahayd caddaynta ugu xoogga badan ee rumaysadkooda.”
“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.
Markuu xertiisii wax barayay, Ciise wuxuu muujiyey muhiimadda Axdigii Hore u leeyahay markhaati ahaan hawshiisa. Masiixiyiin badan oo qirasho leh ayaa hadda iska tuura Axdigii Hore, iyagoo ku doodaya inaanu mar dambe wax faa’iido ah lahayn. Laakiin tani ma aha waxbariddii Masiixa. Si aad ah ayuu u qaddarin jiray, ilaa uu mar yidhi, “Haddaanay Muuse iyo nebiyadii maqlin, laguma qancin doono, xataa haddii mid kuwii dhintay ka soo sara kaco.” Luukos 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.
“Waa codka Masiixa kan ka hadlaya awowayaashii iyo nebiyadii, tan iyo wakhtigii Aadan ilaa iyo muuqaalada xidhitaanka ee wakhtiga. Badbaadiyaha waxaa Axdiga Hore loogu muujiyey si cad sida Axdiga Cusubba loogu muujiyey. Waa iftiinka ka imanaya waayihii nebinnimada ee hore kan nolosha Masiixa iyo waxbaridda Axdiga Cusub ku soo saara caddayn iyo qurux. Mucjisooyinka Masiixu waa caddayn ilaahnimadiisa; laakiin caddayn ka sii xoog badan oo ah inuu yahay Bixiyaha dunida waxaa laga helaa isbarbardhigga waxsii sheegyada Axdiga Hore iyo taariikhda Axdiga Cusub.”
“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.
“Iyada oo wax laga soo qaadanayo waxsii sheegidda, Masiixu wuxuu xertiisii siiyey faham sax ah oo ku saabsan waxa uu ahaan lahaa markuu bini-aadannimada qaatay. Rajadoodii ku saabsanayd Masiix la filayay inuu carshigiisa iyo awooddiisa boqornimo la wareego si waafaqsan damacyada dadka waxay ahayd mid marin-habaabin ah. Taasu waxay carqaladayn lahayd garasho sax ah oo ku saabsan hoos u soo degiddiisa ka timid heerka ugu sarreeya ilaa heerka ugu hooseeya ee la gaadhi karo. Masiixu wuxuu doonayay in fikradaha xertiisu ay ahaadaan kuwo daahir ah oo run ah tafaasiil kasta. Waa inay, intii suuragal ah, fahmaan koobka silica ee loo qoondeeyey isaga. Wuxuu tusay in halganka cabsida leh ee ay weli fahmi kari waayeen uu ahaa dhammaystirka axdigii la sameeyey ka hor intaan aasaaska dunida la dhigin. Masiixu waa inuu dhintaa, sida xadgudbe kasta oo sharciga ahi u dhimanayo haddii uu dembiga ku sii socdo. Waxaas oo dhammi waa inay dhacaan, laakiin kuma dhammaan lahaayeen guuldarro, ee waxay ku dhammaan lahaayeen guul ammaansan oo weligeed ah. Ciise wuxuu u sheegay in dadaal kasta la sameeyo si dunida dembiga looga badbaadiyo. Kuwa raaca waa inay u noolaadaan siduu isagu u noolaa, oo u shaqeeyaan siduu isagu u shaqeeyey, iyagoo leh dadaal daran oo joogto ah.”
“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.
“Sidaas ayuu Masiixu xertiisii ula hadlay, isagoo maankooda furaya si ay Qorniinka u fahmaan. Xertu way daalsanaayeen, hase yeeshee wada hadalku ma hakan. Erayo nolol iyo xaqiijin leh ayaa ka soo baxay bushimaha Badbaadiyaha. Laakiin weli indhahoodu way xidhnaayeen. Markuu uga warramay baabi’inta Yeruusaalem, waxay magaalada halaagga loo xukumay ku eegeen iyagoo ooyaya. Hase yeeshee weli wax yar bay ka shakiyeen cidda uu ahaa wehelkooda safarka. Ma ay malayn in mawduuca ay ka wada hadlayeen uu dhinacooda ku socday; waayo, Masiixu wuxuu isu tixraacay sidii isagoo qof kale ah. Waxay u haysteen inuu ka mid ahaa kuwii ka soo qaybgalay iidda weyn, oo haddana ku noqonayay gurigiisa. Isagu sida iyaga oo kale ayuu si taxaddar leh ugu socday dhagaxyada qallafsan, mararka qaarkoodna iyaga ayuu la joogsan jiray si ay wax yar u nastaan. Sidaas ayay jidkii buuraha dhex marayay ku sii socdeen, halka Kii goor dhow qaadan lahaa meeshiisa gacanta midig ee Ilaah, oo odhan karayay, ‘Awood kasta ayaa laygu siiyey samada iyo dhulkaba,’ uu dhinacooda ku socday. Matayos 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.’
“Intii safarku socday qorraxdu way dhacday, oo ka hor intaanay socotadu gaadhin meeshoodii nasashada, kuwii beeraha ka shaqaynayay way ka tageen hawshoodii. Markii xertiisii ay ku dhowaadeen inay gurigooda galaan, shisheeyihii wuxuu isu muujiyey sidii mid safarkiisa sii wadan doona. Laakiin xertu qalbigooda ayaa isaga u jiitamay. Nafahoodu waxay u gaajaysnaayeen inay wax ka badan ka maqlaan. “Nala joog,” ayay yidhaahdeen. Uma uu ekaan mid aqbalaya martiqaadka, laakiin way ku adkaysteen, iyagoo ku baryaya, “Waa fiid gaadh, maantuna aad bay u sii dhammaanaysaa.” Masiixu wuxuu aqbalay baryadaas oo “wuxuu u galay inuu la joogo iyaga.”
“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.
“Haddii xertii ay ku guuldarraysan lahaayeen inay si adkaysi leh ugu celiyaan martiqaadkoodii, ma ayan garteen lahayn in saaxiibkoodii safarka ahaa uu ahaa Rabbiga sara kacay. Masiixu marnaba cidna kuma qasbo wehelnimadiisa. Wuxuu daneeyaa kuwa isaga u baahan. Isagoo faraxsan ayuu geli doonaa guriga ugu liita, oo qalbiga ugu hooseeya farxad gelin doonaa. Laakiin haddii dadku aad uga aan danaynayn inay ka fikiraan Martida samada, ama ay ka baryaan inuu la joogo, wuu sii gudbaa. Sidaas daraaddeed qaar badan ayaa khasaare weyn la kulma. Masiixa uma gartaan si ka badan sidii xertii u garan wayday intuu jidka kula socday.”
“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!
Cuntada fiidkii ee fudud oo ka kooban kibis ayaa dhaqso loo diyaariyaa. Waxaa la hor dhigaa martida, oo kursigiisii ka qaatay madaxa miiska. Haddaba wuxuu gacmihiisa u fidinayaa inuu cuntada barakeeyo. Xertiina yaab bay dib uga boodaan. Saaxiibkood wuxuu gacmihiisa u kala bixinayaa si qumman isla sidii Macallinkood u samayn jiray. Mar kale bay fiiriyaan, oo bal eeg, gacmihiisa waxay ku arkaan raadkii musmaarrada. Labadooduba isla markiiba way qayliyaan, Waa Rabbi Ciise! Wuu ka soo sara kacay kuwii dhintay!
“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?’
Way kacaan si ay isu hor tuuraan cagihiisa oo ay u caabudaan, laakiin isagu indhahooda ayuu ka libdhay. Waxay eegaan meeshii uu joogay Midkii jidhkiisu dhawaan xabaasha yiillay, oo midba midka kale ku yidhaahdaa, “Qalbigeennu sow naguma gubanayn gudahayaga intuu jidka nagula hadlayay, oo intuu Qorniinka noo furayay?”
“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.
“Laakiin iyagoo wata warkan weyn oo ay gudbinayaan, ma fadhiisan karaan oo ma wada hadli karaan. Daal iyo gaajo waa ka tageen. Cuntadoodii waxay uga tagaan iyagoo aan dhadhamin, oo farxad buuxda iyagoo leh ayay isla markiiba mar kale ku dhaqaaqaan isla jidkii ay ku yimaadeen, iyagoo ku degdegaya inay warka xerta magaalada ku sugan u gaadhsiiyaan. Meelo ka mid ah jidku ammaan ma aha, hase yeeshee waxay ka gudbaan meelaha dhaadheer, iyagoo ku simbiriirixanaya dhagaxyada siman. Ma arkaan, mana oga, in ay hayaan ilaalinta Kan jidka la soo maray. Iyagoo ushii xajka gacanta ku haya, ayay hore u sii riixayaan, iyagoo doonaya inay ka dheereeyaan inta ay ku dhiirradaan. Raadkoodii way lumiyaan, laakiinse haddana way helaan. Marna ordaya, marna turunturoonaya, ayay hore u sii socdaan, Saaxiibkoodii aan la arki karin ayaana jidka oo dhan si dhow garabkooda uga jooga.”
“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.
“Habeenku waa mugdi, laakiinse Qorraxda Xaqnimadu way ku ifaysaa dushooda. Quluubtoodu farxad bay la boodaan. Waxay u muuqdaan inay ku jiraan duniyo cusub. Masiixu waa Badbaadiye nool. Mar dambe Isaga ugama murugoodaan sidii mid dhintay. Masiixu waa sara kacay—marar badan oo isdaba joog ah ayay ku celceliyaan. Tanu waa farriinta ay u sidaan kuwa murugaysan. Waa inay u sheegaan qisada yaabka leh ee socodkii Emmaus. Waa inay sheegaan kii jidka kula biiray. Waxay sidaan farriintii ugu weynayd ee abid dunida la siiyo, farriin bishaaro ah oo rajada qoyska aadanaha ee wakhtigan iyo weligeedba ay ku tiirsan tahay.” The Desire of Ages, 795–801.