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

Ni nani atakayemfundisha ujuzi? Na ni nani atakayemfahamisha mafundisho? Hao waliokatika maziwa, na waliotolewa matitini.

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.

Kwa maana agizo juu ya agizo, agizo juu ya agizo; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, pale kidogo; maana kwa midomo yenye kigugumizi na kwa lugha nyingine atanena na watu hawa. Aliwaambia, Hii ndiyo pumziko ambalo mnaweza kuwapumzisha waliochoka; na hii ndiyo kuburudisha; lakini hawakutaka kusikia.

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.

Lakini neno la Bwana lilikuwa kwao: amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, wakaanguka chali, wakavunjika, wakanaswa, wakachukuliwa.

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.

Kwa hiyo sikieni neno la Bwana, enyi watu wenye dhihaka, mnaotawala watu hawa walioko Yerusalemu. Kwa kuwa mmesema, Tumeweka agano na mauti, na tumefanya mapatano na Kuzimu; wakati mapigo yafurikayo yatakapopita, hayatatufikia; maana tumeufanya uongo kuwa kimbilio letu, na chini ya udanganyifu tumeficha nafsi zetu; kwa hiyo Bwana Mungu asema hivi, Tazama, naweka katika Sayuni jiwe kuwa msingi, jiwe lililojaribiwa, jiwe la pembe lenye thamani, msingi thabiti; yeye aaminiye hataharakisha. Tena nitaweka hukumu kuwa kamba ya kupimia, na haki kuwa timazi; na mvua ya mawe itafagilia mbali kimbilio la uongo, na maji yatafurika na kufunika mahali pa kujificha. Na agano lenu na mauti litabatilishwa, na mapatano yenu na Kuzimu hayatasimama; wakati mapigo yafurikayo yatakapopita, ndipo mtakanyagwa 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.

Wanaume wenye dharau wanaotawala Yerusalemu ni viongozi wa Kanisa la Waadventista Wasabato la Laodikia, ambao, aya chache kabla, Isaya aliwatambua kama “walevi wa Efraimu” na “taji ya kiburi.” Katika Pentekoste, Petro aliwajibu wale waliokuwa wakidai kwamba ujumbe ulikuwa unatangazwa na watu walevi. Kipindi cha mvua ya masika kinahusu ujumbe wa mvua ya masika, wa kweli na wa uongo. Ujumbe kutoka kwa Bwana daima huzalisha makundi mawili ya waabudu, na makundi hayo mawili yote hunywa divai. Ujumbe uliotakaswa, au divai iliyotakaswa, ndicho kinachokatwa kutoka kinywani mwa wasio waaminifu katika Yoeli.

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.

Amkeni, enyi walevi, na lieni; na pigeni yowe, enyi wote wanywaji wa mvinyo, kwa sababu ya mvinyo mpya; kwa maana imekatwa kutoka vinywani mwenu. 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.

Katika sura ya kwanza ya Yoeli, wakulima waovu wa shamba la mizabibu, wanaowakilisha Kanisa la Waadventista Wasabato la Laodikia, wamelaaniwa na kuhukumiwa kuhusiana na “divai mpya” “kukatiliwa mbali” kutoka vinywani mwao. Mungu amekatilia mbali au amezuilia kumiminwa kwa Roho wa Mungu katika mvua ya mwisho, kama kunavyowakilishwa na “sadaka za unga na za kinywaji,” kutoka kwa wakulima waovu walevi.

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.

Sadaka ya nafaka na sadaka ya kinywaji zimekoma katika nyumba ya Bwana; makuhani, wahudumu wa Bwana, wanaomboleza. Shamba limeharibika, nchi inaomboleza; kwa maana nafaka imeharibiwa; divai mpya imekauka, mafuta yamedhoofika. Aibikeni, enyi wakulima; pigeni yowe, enyi watunza mizabibu, kwa ajili ya ngano na shayiri; kwa sababu mavuno ya shamba yameangamia. Mzabibu umekauka, na mtini umedhoofika; mkomamanga, na mtende nao, na mtufaha, naam, miti yote ya mashamba, imekauka; kwa kuwa furaha imekauka miongoni mwa wana wa watu. Jifungeni, mkaomboleze, enyi makuhani; pigeni yowe, enyi wahudumu wa madhabahu; njoni, kalaleni usiku kucha katika mavazi ya magunia, enyi wahudumu wa Mungu wangu; kwa kuwa sadaka ya nafaka na sadaka ya kinywaji zimesitishwa katika nyumba ya Mungu wenu. Takaseni mfungo, iteni kusanyiko takatifu, kusanyeni wazee na wote wakaao katika nchi katika nyumba ya Bwana Mungu wenu, mkamlilie Bwana. Ole siku ile! Kwa maana siku ya Bwana iko karibu, nayo itakuja kama uharibifu utokao kwa Mwenyezi. Je, si chakula kimekatiliwa mbali mbele ya macho yetu, naam, furaha na shangwe kutoka katika nyumba ya Mungu wetu? Yoeli 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.”

Wakati “walevi wa Efraimu” wa Isaya “wanaamka” katika Yoeli, hali wanazoamka nazo ni ujumbe wa mvua ya mwisho uliowakilishwa kama “divai mpya.” Ujumbe huo umenyimwa watu wa agano walioteuliwa na Mungu. “Corn” katika kifungu hicho ni neno la jumla kwa nafaka, na Neno la Mungu ni Mkate wa Mbinguni, na katika kifungu hicho, nafaka “imeharibiwa.”

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.

"Mvinyo mpya" ni ujumbe wa kweli wa wakati huu uliowasili mnamo 9/11. Kauli "mvinyo mpya umekauka" na "umekatwa" zinapohusu "mvinyo mpya" hutambuliwa tu na wale wanaorejea katika "njia za kale" za Yeremia, kwa kuwa "ujumbe mpya" siku zote unapatana na "ujumbe wa kale". Neno linalotafsiriwa kama "kukauka" humaanisha "kuona aibu" katika Kiebrania.

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.

Wale "wanao aibika" ni mada kuu ya Yoeli na manabii. Walevi wa Efraimu wanaaibika kwa sababu ya ujumbe wao bandia wa mvua ya mwisho, ambao mara nyingi huitwa ujumbe wa 'amani na usalama'. Ishara tatu za nafaka, divai mpya na mafuta zinawakilisha ujumbe wa mvua ya mwisho. Mvua ya mwisho pia inawakilishwa kama kumiminwa kwa Roho Mtakatifu.

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.

Kazi ya Roho Mtakatifu ni kuwashawishi kuhusu dhambi, haki na hukumu, na kwa mpangilio huo huo. Neno la Mungu huwashawishi kuhusu dhambi, na linawakilishwa na "nafaka." Kumiliki "divai mpya' huwabainisha wale walio na Roho Mtakatifu, ambaye anawakilishwa na "mvua" na pia na "divai," kwa kuwa zote mbili, "mvua" na "divai" zinaweza kudhihirishwa kwa urahisi kama ujumbe au fundisho.

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.

Walakini nawaambia ukweli: Inawafaa niondoke; kwa maana nisipoondoka, Mfariji hatakuja kwenu; bali nikienda, nitampeleka kwenu. Naye atakapokuja, atawaonyesha ulimwengu hatia yake kuhusu dhambi, na kuhusu haki, na kuhusu hukumu: Kuhusu dhambi, kwa sababu hawaniamini mimi; kuhusu haki, kwa sababu ninakwenda kwa Baba yangu, nanyi hamtaniona tena; kuhusu hukumu, kwa sababu mkuu wa ulimwengu huu amekwisha kuhukumiwa. Bado ninayo mambo mengi ya kuwaambia, lakini sasa hamwezi kuyastahimili. Lakini atakapokuja yeye, Roho wa kweli, atawaongoza katika kweli yote; kwa maana hatazungumza kwa mamlaka yake mwenyewe, bali chochote atakachosikia, ndicho atakachokisema; naye atawaonyesha mambo yatakayokuja. Yohana 16:7-13.

Joel’s “corn” is the Word of God, which convicts of “sin.” “Righteousness” is manifested by those who have connected their humanity with divinity through the present truth message represented as “new” (present-truth) “wine” (message). The “oil” is the symbol of “judgment,” for “judgment” is based upon whether those being judged have “oil.” Joel’s corn, new wine and oil is the conviction of sin, righteousness and judgment. All the elements of the work of the Holy Spirit in connection with the outpouring of the latter rain make up the truths that are to test Laodicean Adventism beginning at 9/11 when Joel commands them to “Awake!”

"Ngano" ya Yoeli ni Neno la Mungu, linalowashitaki kuhusu "dhambi." "Haki" huonyeshwa na wale waliounganisha ubinadamu wao na uungu kupitia ujumbe wa kweli ya sasa uliowakilishwa kama "mpya" (kweli ya sasa) "divai" (ujumbe). "Mafuta" ni ishara ya "hukumu," kwa kuwa "hukumu" inategemea iwapo wanaohukumiwa wana "mafuta." Ngano, divai mpya na mafuta ya Yoeli ni kuwashitaki kuhusu dhambi, haki na hukumu. Vipengele vyote vya kazi ya Roho Mtakatifu vinavyohusiana na kumiminwa kwa mvua ya mwisho vinaunda kweli zitakazojaribu Uadventista wa Laodikia kuanzia 9/11 wakati Yoeli anapowaamuru "Amkeni!"

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.

Alama tatu za ujumbe wa mvua ya masika zinakwenda sambamba na ujumbe wa malaika watatu wa Ufunuo sura ya kumi na nne, na "wakulima" wanapaswa "kuona aibu," na "watunza mizabibu" wanapaswa "kupiga yowe." Katika Yoeli watu wa Mungu hawataona aibu kamwe.

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.

Nanyi mtajua ya kwamba mimi nimo katikati ya Israeli, na ya kwamba mimi ndimi Bwana Mungu wenu, wala hakuna mwingine; na watu wangu hawatatahayari milele. Yoeli 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.

Wakulima na watunza mizabibu wanaona aibu na kulia kwa sauti kwa sababu ujumbe bandia wa mvua ya vuli wanaouwasilisha hauna uwezo wa kuleta uhai katika shamba la mizabibu walilopewa kulitunza. Waadventista wanajua kutoka kwa mwananabii wao kwamba waliitwa kutimiza uzoefu wa mvua ya vuli, lakini mazao ya mashamba yamenyauka. Wanaaibika na kulia hasa “kwa ajili ya ngano na kwa ajili ya shayiri.” Sadaka ya malimbuko ya “shayiri” siku ya ufufuo wa Kristo ilianza kipindi cha Pentekoste kilichomalizika katika Pentekoste kwa sadaka ya malimbuko ya “ngano.” Walewi wa Efraimu wanaona aibu kwa sababu wapo upande usio sahihi wa kipindi cha Pentekoste, ambacho hurudiwa kuanzia 9/11 hadi sheria ya Jumapili, wakati mvua ya vuli inanyesha.

“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.

"Wengi kwa kiasi kikubwa wameshindwa kupokea mvua ya kwanza. Hawajapata manufaa yote ambayo Mungu amewaandalia. Wanatarajia kwamba upungufu huo utafidiwa na mvua ya mwisho. Wakati wingi tele wa neema utakapomiminwa, wanaazimia kufungua mioyo yao kuipokea. Wanafanya kosa kubwa sana. Kazi ambayo Mungu ameianzisha moyoni mwa mwanadamu kwa kumpa nuru na maarifa Yake lazima iendelee daima. Kila mtu binafsi lazima atambue uhitaji wake mwenyewe. Moyo lazima usafishwe kwa kuondolewa kila unajisi, ili uwe makao ya Roho. Kwa kukiri na kuziacha dhambi, kwa maombi ya bidii na kujitoa wakfu kwa Mungu, wanafunzi wa kwanza walijiandaa kwa kumiminwa kwa Roho Mtakatifu siku ya Pentekoste. Kazi hiyo hiyo, ila kwa kiwango kikubwa zaidi, lazima ifanywe sasa. Hapo binadamu alipaswa tu kuomba baraka hiyo, na kungoja Bwana akamilishe kazi inayomhusu. Ni Mungu ndiye alianza kazi, naye atamaliza kazi Yake, akimfanya mwanadamu kuwa mkamilifu katika Yesu Kristo. Lakini neema inayowakilishwa na mvua ya kwanza haipaswi kupuuzwa. Ni wale tu wanaoishi kulingana na nuru waliyo nayo ndio watakaopokea nuru iliyo kuu zaidi. Isipokuwa kama tunasonga mbele kila siku katika kuonyesha kwa vitendo fadhila hai za Kikristo, hatutatambua udhihirisho wa Roho Mtakatifu katika mvua ya mwisho. Huenda ikimiminika juu ya mioyo yote inayotuzunguka, lakini hatutaitambua wala kuipokea." Ushuhuda kwa Wahudumu, 506, 507.

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

Katika muktadha wa mstari ambao Dada White anauita "msimu wa Pentekoste," "mvua ya awali" ilikuwa Kristo alipowapulizia wanafunzi baada ya kushuka kutoka kwenye mkutano wake wa mbinguni baada ya kufufuka kwake. "Mvua ya baadaye" katika muktadha huu ilikuwa Pentekoste. Katika alfa ya msimu wa Pentekoste matone machache yalipulizwa juu ya wanafunzi, na katika omega wanafunzi waliokuwa wamepuliziwa walikuwa wakisema kwa ndimi za moto kwa ulimwengu wote. Udhihirisho wa Roho Mtakatifu mwanzoni na mwishoni. Uungu ukifikisha Roho Mtakatifu kwa ubinadamu kupitia ujumbe mwanzoni, na uungu na ubinadamu vikiwa vimeungana kama vinavyowakilishwa na ndimi (ubinadamu) na moto (Uungu) na vikifikisha Roho Mtakatifu kwa ubinadamu kupitia ujumbe mwishoni. Sadaka ya malimbuko ya shayiri mwanzoni inaambatana na kufufuka kwa Kristo, na mikate miwili ya ngano katika sadaka ya malimbuko ya Pentekoste inaambatana na Pentekoste.

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

Mikate ile miwili ndiyo sadaka pekee iliyojumuisha chachu, ishara ya dhambi. Mikate hiyo iliokwa, hivyo ikiwakilisha kuondolewa kwa dhambi, lakini ikithibitisha ukweli kwamba mikate miwili ya kutikiswa, iliyowakilisha mia moja na arobaini na nne elfu, iliashiria wanaume na wanawake waliokuwa wenye dhambi ambao walikuwa wametakaswa kutoka kwa dhambi hizo na Mjumbe wa Agano katika Malaki sura ya tatu. Hivyo, alfa ya msimu wa Pentekoste ilimwakilisha Mkate wa Mbinguni akiwafundisha wanafunzi wake, na omega wa msimu huo iliwaonyesha hao hao wanafunzi wakiwekwa mfano kama mikate miwili iliyoinuliwa hadi mbinguni. Hivyo, ishara ya Uungu na ubinadamu ya ndimi za moto na kuinuliwa kwa sadaka ya kutikiswa, ambayo iliashiria wanafunzi wakipeleka ujumbe kwa ulimwengu, huungana kubainisha kwamba wale mia moja na arobaini na nne elfu wanapaswa kuinuliwa kama sadaka inayomwakilisha kikamilifu Yesu Kristo, na Yesu Kristo anaonyesha 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.

Kukosa "kupokea mvua ya kwanza" huku ukitarajia "kwamba upungufu" wa "faida zote ambazo Mungu" "alizotoa" pamoja na "mvua ya kwanza" "utatoshelezwa na mvua ya mwisho" ni "kosa kubwa." Mvua ya kwanza ni "njia za kale" za Yeremia, ambazo zilitambuliwa kuwa njia ya kutembea ndani yake tarehe 9/11. Ni "kosa kubwa" na pia udanganyifu wenye nguvu unaowaongoza watu kudhani kwamba wana ujumbe wa mvua ya mwisho uliojengwa juu ya mwamba, lakini hatimaye hugundua kwamba ujumbe wao ulijengwa juu ya mchanga.

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 hakuona aibu kufafanua moja kwa moja ni nani aliyekuwa amelewa na ni nani ambaye hakuwa, alipowawakilisha elfu mia moja arobaini na nne wakati wa kipindi cha mvua ya mwisho. Manabii wote husema juu ya siku za mwisho, naye Yoeli anawatambua “walevi wa Efraimu” wakiamka na kukabiliwa na ushahidi ulio wazi kwamba fursa ya kuwa watu ambao wangeutangaza kelele kuu ya malaika wa tatu chini ya nguvu za mvua ya mwisho imeondolewa milele. Elfu mia moja arobaini na nne huundwa na kutiwa muhuri wakati wa kipindi cha mvua ya mwisho kuanzia 9/11 hadi sheria ya Jumapili. Hao ni wale wamfuatao Mwana-Kondoo kokote aendako.

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 katika Pentekoste anawakilisha wale wanaotangaza ujumbe wa mvua ya mwisho, anaoutegemeza kwa kitabu cha Yoeli. Wayahudi, ambao walikuwa wamepewa jukumu la kuadhimisha Sikukuu ya Pentekoste katika historia yao yote, walikuwa wakijulishwa na Petro kwamba Pentekoste ambayo Pentekoste zote zilizotangulia zilikuwa zikiielekeza mbele sasa ilikuwa inatimia. Wayahudi, kama walevi wa Efraimu, walikuwa wamelewa sana kwa divai ya Babeli kiasi kwamba walimshtumu Petro na wale kumi na mmoja kuwa walevi walipokuwa wakiwasilisha ujumbe wa mvua ya mwisho katika muktadha wa kitabu cha Yoeli. Walevi wa Efraimu ‘wanapoamka’ katika aya ya tano ya sura ya kwanza ya Yoeli, wanakabiliwa na jaribu la mvua ya mwisho, ambamo makundi mawili yanaundwa. Katika jaribu hilo, kundi moja hutambua ujumbe wa mvua ya mwisho na kundi lingine halitambui.

“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.

Hatupaswi kusubiri mvua ya masika. Inakuja juu ya wote watakaotambua na kuyatumia ipasavyo umande na manyunyu ya neema yanayoanguka juu yetu. Tunapokusanya vipande vya nuru, tunapothamini rehema za hakika za Mungu, anayependa tumwamini, ndipo kila ahadi itatimizwa. ‘Maana kama nchi itoavyo machipuko yake, na kama bustani isababishavyo vilivyopandwa ndani yake vichipuke; vivyo hivyo Bwana Mungu atasababisha haki na sifa zichipuke mbele ya mataifa yote.’ Isaya 61:11. Dunia yote itajazwa na utukufu wa Mungu. Maoni ya Biblia ya Waadventista Wasabato, juzuu ya 7, ukurasa 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.

"Kutambua" humaanisha "kukumbuka au kurejesha maarifa," kwa kuwa ujumbe wa mvua ya mwisho hutambuliwa kupitia historia takatifu za zamani zinazoonyesha kwa mfano historia ya mvua ya mwisho. Historia ya Petro katika Pentekoste iliwekwa ndani ya muundo wa kihistoria uliowekwa na Yoeli. Muktadha wa Yoeli pamoja na utimilifu wa Petro hutoa mashahidi wawili wa historia ya Mwito wa Usiku wa Manane wa 1844. Mashahidi hao watatu (na wengine) wanapaswa "kutambuliwa" kama vielelezo vya historia, muktadha na ujumbe wa mvua ya mwisho.

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.

Kristo alipowapulizia wanafunzi baada ya kupaa na kisha kurudi, ilikuwa kama “matone machache” kabla ya kumiminwa kuu siku ya Pentekoste. Mwanzoni na mwishoni kulikuwa na udhihirisho wa kumiminwa kwa Roho Mtakatifu. Matone machache kutoka kwa Kristo kwa wanafunzi wake ndiyo alfa ya msimu wa Pentekoste, unaokomea kwa omega na kumiminwa kwa ujumbe kutoka kwa wanafunzi kwenda kwa ulimwengu. Alfa inaashiriwa na sadaka ya malimbuko ya shayiri, na hukoma kwa sadaka ya malimbuko ya ngano. Mwanzo wa mvua ya mwisho uliashiriwa na kuangushwa kwa majengo makubwa ya Jiji la New York kwenye 9/11. Huo unaashiria mwanzo wa historia inayoelekea 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.

Walevi wa Efraimu wanazinduliwa kutambua kwamba ufalme wao ungechukuliwa kutoka kwao na kupewa watu watakaozaa matunda yanayofaa. Yoeli anaonyesha uasi wa walevi kwa kubainisha kwamba sadaka za "nyama" na "kinywaji" zimekatiliwa mbali kutoka katika nyumba ya Bwana, na kwamba "divai mpya" imekatiliwa mbali kutoka katika vinywa vyao. "Divai mpya" katika Kiebrania ni juisi iliyokamuliwa upya, lakini "divai" ambayo walevi wanakunywa katika aya ya tano ni juisi iliyochacha. Kuna aina mbili za divai, zinazowakilisha mafundisho; na katika muktadha wa Yoeli, hayo mafundisho ni ujumbe wa mvua ya masika. Walevi wa Efraimu wamekuwa wakinywa juisi iliyochacha, nao wame "katiliwa mbali" na juisi "mpya" iliyokamuliwa upya. Aina mbili za divai zinawakilisha ujumbe miwili wa mvua ya masika, na walevi wame "katiliwa mbali" na ujumbe safi. Neno la Kiebrania linalotafsiriwa kama "katiliwa mbali" linatokana na desturi ya kale ya kufanya agano ambayo ilihusisha kukata wanyama na kutembea kati ya vipande hivyo. Kuwa "katiliwa mbali" ni kukataliwa kama watu wa agano la Mungu.

The book of Joel is identifying God’s people in the last days beginning with the Millerites who were brought about in consequence to the unsealing of the book of Daniel in 1798, and ending with the one hundred and forty-four thousand who are brought about in consequence to the unsealing of the book of Daniel in 1989. In the beginning the outpouring of the Holy Spirit was represented by the period of time from the Exeter camp meeting to the disappointment of October 22, 1844. That history fulfilled the parable of the ten virgins of Matthew twenty-five which is repeated to the very letter in the history of the one hundred and forty-four thousand.

Kitabu cha Yoeli kinawatambua watu wa Mungu katika siku za mwisho, kuanzia na Wamileraiti waliotokana na kufunuliwa kwa Kitabu cha Danieli mwaka 1798, na kuishia kwa wale elfu mia moja arobaini na nne wanaotokana na kufunuliwa kwa Kitabu cha Danieli mwaka 1989. Hapo mwanzo, kumiminwa kwa Roho Mtakatifu kuliwakilishwa na kipindi cha kuanzia mkutano wa kambi wa Exeter hadi kuvunjika kwa matumaini tarehe 22 Oktoba 1844. Historia hiyo ilitimiza mfano wa wanawali kumi wa Mathayo ishirini na tano, ambao unarudiwa kwa herufi yenyewe katika historia ya wale elfu mia moja arobaini na nne.

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

"Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 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.

"Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 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.

Kuna ulimwengu ulio katika uovu, katika udanganyifu na udanganyiko, katika kivuli chenyewe cha mauti - umelala, umelala. Ni nani anayehisi uchungu wa nafsi ili kuwaamsha? Ni sauti gani inaweza kuwafikia? Fikira zangu zinaelekezwa kwenye wakati ujao wakati ishara itatolewa, ‘Tazama, Bwana-arusi anakuja; tokeni mkamlaki.’ Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujaza upya taa zao, na watakapochelewa mno watagundua kwamba tabia, ambayo inawakilishwa na mafuta hayo, haiwezi kuhamishwa. Mafuta hayo ni haki ya Kristo. Yanawakilisha tabia, na tabia haiwezi kuhamishwa. Hakuna mtu anayeweza kuipata kwa ajili ya mwingine. Kila mtu lazima apate mwenyewe tabia iliyotakaswa kutokana na kila doa la dhambi. Bible Echo, Mei 4, 1896.

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

Ni nani "wanaohisi taabu ya nafsi ili kuiamsha" "ulimwengu ulio katika uovu?" Yoeli anajibu swali:

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.

Na itakuwa ya kwamba, kila atakayeliitia jina la Bwana ataokolewa; kwa maana katika mlima Sayuni na Yerusalemu kutakuwa na wokovu, kama Bwana alivyosema, na katika mabaki watakaoitwa na Bwana. Yoeli 2:32.

We will continue these things in the following article.

Tutaendelea kujadili mambo haya katika makala inayofuata.

“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.

Mwishoni mwa alasiri ya siku ya ufufuo, wanafunzi wawili walikuwa njiani kuelekea Emau, mji mdogo ulio maili nane kutoka Yerusalemu. Wanafunzi hawa hawakuwa na nafasi mashuhuri katika kazi ya Kristo, lakini walikuwa waumini wa dhati kwake. Walikuwa wamekuja mjini kusherehekea Pasaka, na walifadhaika sana na matukio yaliyotokea hivi karibuni. Walikuwa wamesikia habari za asubuhi kuhusu kuondolewa kwa mwili wa Kristo kutoka kaburini, na pia taarifa za wanawake waliokuwa wamewaona malaika na kukutana na Yesu. Sasa walikuwa wakirejea makwao kutafakari na kuomba. Kwa huzuni waliendelea na mwendo wao wa jioni, wakizungumzia matukio ya kuhukumiwa na kusulubiwa. Kabla ya hapo hawakuwa wamewahi kuvunjika moyo kiasi hicho. Wakiwa hawana tumaini wala imani, walikuwa wanatembea katika kivuli cha msalaba.

“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.

Hawakuwa wameenda mbali sana katika safari yao wakati mtu mgeni alipojiunga nao, lakini walikuwa wamezama sana katika huzuni na masikitiko yao hivi kwamba hawakumwangalia kwa makini. Waliendelea na mazungumzo yao, wakieleza mawazo ya mioyo yao. Walikuwa wakitafakari kuhusu mafundisho ambayo Kristo alikuwa ameyatoa, ambayo walionekana kutoweza kuyaelewa. Walipokuwa wakizungumza juu ya matukio yaliyokuwa yametokea, Yesu alitamani kuwafariji. Alikuwa ameona huzuni yao; alielewa mawazo yanayokinzana na kuwachanganya yaliyowaletea akilini wazo: Je, Mtu huyu, aliyekubali kujidhili kiasi hicho, anaweza kuwa Kristo? Huzuni yao haikuweza kuzuilika, nao wakalia. Yesu alijua kwamba mioyo yao ilikuwa imefungamana Naye kwa upendo, naye alitamani kufuta machozi yao, na kuwajaza furaha na shangwe. Lakini kwanza ilimpasa kuwapa mafundisho ambayo kamwe wasingeyasahau.

“‘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.’

'Akawaambia, Mazungumzo gani haya mnayosemezana ninyi kwa ninyi mnapotembea, nanyi mna huzuni? Naye mmoja wao, aitwaye Kleopa, akamjibu akamwambia, Je, wewe tu ndiwe mgeni Yerusalemu, wala hujui mambo yaliyotokea humo siku hizi?' Wakamsimulia kuvunjika kwao moyo kumhusu Bwana wao, 'aliyekuwa nabii mwenye nguvu katika matendo na maneno mbele za Mungu na watu wote;' lakini 'wakuu wa makuhani na watawala wetu,' walisema, 'walimkabidhi ili ahukumiwe kifo, nao wakamsulubisha.' Kwa mioyo iliyoumia kwa kuvunjika moyo, na midomo ikitetemeka, wakaongeza, 'Tulitumaini kwamba ndiye angeikomboa Israeli; na zaidi ya hayo yote, leo ni siku ya tatu tangu mambo haya yalipofanyika.'

“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.

Ajabu kwamba wanafunzi hawakukumbuka maneno ya Kristo, wala kutambua kwamba alikuwa ametabiri matukio yaliyotukia! Hawakutambua kwamba sehemu ya mwisho ya ufunuo wake ingetimia kwa hakika kama sehemu ya kwanza, kwamba siku ya tatu angefufuka tena. Hii ndiyo sehemu waliyopaswa kukumbuka. Makuhani na watawala hawakusahau hili. Siku 'iliyofuata siku ya maandalio', wakuu wa makuhani na Mafarisayo walikwenda kwa Pilato, wakisema, Bwana, tunakumbuka kwamba yule mdanganyifu alisema, alipokuwa angali hai, Baada ya siku tatu nitafufuka tena.' Mathayo 27:62, 63. Lakini wanafunzi hawakukumbuka maneno haya.

“‘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.

"'Ndipo akawaambia, Enyi wajinga, wenye mioyo mizito ya kuamini yote ambayo manabii wameyanena: Je, haikumpasa Kristo kupata mateso haya, na kuingia katika utukufu wake?' Wanafunzi wakashangaa mgeni huyu angekuwa nani, hata apenye mpaka vilindi vya mioyo yao, na aseme kwa unyofu wa moyo, upole na huruma, tena kwa matumaini makubwa. Kwa mara ya kwanza tangu usaliti wa Kristo, walianza kuhisi matumaini. Mara nyingi walimtazama kwa makini mwenzi wao, wakawaza kwamba maneno yake yalikuwa yale yale ambayo Kristo angeyasema. Wakajawa na mshangao, na mioyo yao ikaanza kudunda kwa matarajio ya furaha."

“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.

Akianza na Musa, mwanzo kabisa wa historia ya Biblia, Kristo akafafanua katika Maandiko yote mambo yanayomhusu Yeye. Lau angejidhihirisha kwao kwanza, mioyo yao ingetosheka. Katika ukamilifu wa furaha yao wasingeona haja ya kitu kingine chochote. Lakini iliwapasa waelewe ushuhuda uliomhusu uliotolewa kupitia mifano na unabii wa Agano la Kale. Juu ya haya imani yao ilipaswa kusimikwa. Kristo hakufanya muujiza wowote ili kuwashawishi, bali kazi yake ya kwanza ilikuwa kufafanua Maandiko. Walikuwa wameona kifo Chake kuwa uharibifu wa matumaini yao yote. Sasa akawaonyesha kutoka kwa manabii kwamba hili ndilo ushahidi madhubuti kabisa wa 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.

Katika kuwafundisha wanafunzi hawa, Yesu alionyesha umuhimu wa Agano la Kale kama ushuhuda wa utume wake. Wengi wanaojiita Wakristo sasa wanautupilia mbali Agano la Kale, wakidai kwamba halina tena faida yoyote. Lakini hayo si mafundisho ya Kristo. Alilithamini sana kiasi kwamba wakati fulani alisema, ‘Wasipomsikia Musa na manabii, hawatashawishika, hata mtu akifufuka kutoka kwa wafu.’ Luka 16:31.

“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.

Ni sauti ya Kristo inayozungumza kupitia mababu na manabii, tangu siku za Adamu hadi mwisho wa nyakati. Mwokozi amefunuliwa katika Agano la Kale kwa uwazi kama ilivyo katika Agano Jipya. Ni mwanga kutoka zamani za unabii unaodhihirisha maisha ya Kristo na mafundisho ya Agano Jipya kwa uwazi na uzuri. Miujiza ya Kristo ni ushahidi wa uungu wake; lakini ushahidi wenye nguvu zaidi kwamba Yeye ndiye Mkombozi wa ulimwengu unapatikana kwa kulinganisha unabii wa Agano la Kale na historia ya Agano Jipya.

“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.

Akitolea hoja kwa msingi wa unabii, Kristo aliwapa wanafunzi Wake ufahamu sahihi wa alivyopaswa kuwa katika ubinadamu. Matarajio yao ya Masihi ambaye angechukua kiti Chake cha enzi na mamlaka ya kifalme kwa mujibu wa matakwa ya wanadamu yalikuwa yamewapotosha. Yangezuia ufahamu sahihi wa kushuka Kwake kutoka nafasi ya juu kabisa hadi ya chini kabisa inayoweza kuchukuliwa. Kristo alitamani mawazo ya wanafunzi Wake yawe safi na ya kweli katika kila kipengele. Walipaswa kuelewa kadiri iwezekanavyo kuhusu kikombe cha mateso kilichompangiwa Yeye. Aliwaonyesha kwamba mapambano ya kutisha ambayo bado hawakuweza kuyaelewa yalikuwa utimilifu wa Agano lililofanywa kabla ya kuwekwa misingi ya ulimwengu. Kristo ilimpasa kufa, kama vile kila mvunjaji wa sheria anavyopaswa kufa ikiwa ataendelea katika dhambi. Haya yote yalipaswa kutokea, lakini hayakupaswa kuishia katika kushindwa, bali katika ushindi wa utukufu wa milele. Yesu aliwaambia kwamba kila jitihada lazima zifanywe ili kuokoa ulimwengu kutoka katika dhambi. Wafuasi Wake lazima waishi kama Alivyoishi, na wafanye kazi kama Alivyofanya, kwa juhudi kubwa, zenye uvumilivu.

“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.

Hivyo ndivyo Kristo alivyozungumza na wanafunzi Wake, akifungua akili zao ili wapate kuyafahamu Maandiko. Wanafunzi walikuwa wamechoka, lakini mazungumzo hayakulegea. Maneno ya uzima na ya uhakikisho yalitoka kwenye midomo ya Mwokozi. Lakini bado macho yao yalizuiliwa. Alipowaambia juu ya kuangamizwa kwa Yerusalemu, waliutazama mji huo uliokuwa umehukumiwa maangamizi wakiwa wanalia. Lakini bado hawakushuku hata kidogo ni nani aliyekuwa mwenzao wa safari. Hawakudhani kwamba Yule waliyekuwa wakimzungumzia alikuwa akitembea kando yao; maana Kristo alijirejelea kana kwamba alikuwa mtu mwingine. Walidhani kuwa alikuwa mmoja wa wale waliokuwa wamehudhuria sikukuu kubwa, na ambaye sasa alikuwa anarudi nyumbani kwake. Alitembea kwa uangalifu kama wao juu ya mawe magumu, mara kwa mara akisimama pamoja nao kwa mapumziko mafupi. Hivyo wakaendelea kwenye njia ya milimani, wakati Yule ambaye hivi karibuni angechukua nafasi Yake kwenye mkono wa kuume wa Mungu, na ambaye angeweza kusema, ‘Nimepewa mamlaka yote mbinguni na duniani,’ alikuwa akitembea kando yao. Mathayo 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.’

Wakati wa safari jua lilikuwa limekwisha kutua, na kabla wasafiri hawajafika mahali pao pa kupumzika, wafanyakazi mashambani walikuwa wameacha kazi zao. Wakati wanafunzi walipokuwa karibu kuingia nyumbani kwao, yule mgeni alionekana kana kwamba angeendelea na safari yake. Lakini wanafunzi walivutiwa naye. Roho zao zilihisi njaa ya kusikia zaidi kutoka kwake. “Kaa pamoja nasi,” wakasema. Hakuonekana kukubali mwaliko huo, lakini walimsisitizia, wakimsihi, “Kumekaribia jioni, na siku imekwenda sana.” Kristo alikubali ombi hilo na “akaingia kukaa pamoja nao.”

“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.

Lau wanafunzi wangeshindwa kusisitiza mwaliko wao, wasingejua kwamba mwenza wao wa safari alikuwa Bwana aliyefufuka. Kristo kamwe halazimishi ushirika wake juu ya mtu yeyote. Anawajali wale wanaomhitaji. Kwa furaha ataingia katika nyumba duni kabisa, na kufariji moyo wa mnyonge kabisa. Lakini ikiwa watu hawajali mno kumfikiria Mgeni wa mbinguni, au kumwomba akae pamoja nao, Yeye huendelea zake. Hivyo wengi hupata hasara kubwa. Hawamjui Kristo, kama vile wanafunzi hawakumjua alipokuwa akitembea pamoja nao njiani.

“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!

Mlo rahisi wa jioni wa mkate unaandaliwa upesi. Unawekwa mbele ya mgeni, ambaye ameketi kichwani mwa meza. Sasa ananyoosha mikono yake kubariki chakula. Wanafunzi wanarudi nyuma kwa mshangao. Mwenzao ananyoosha mikono yake kwa jinsi ileile kama Mwalimu wao alivyokuwa akifanya. Wanatazama tena, na tazama, wanaona mikononi mwake alama za misumari. Wote wawili wanapaza sauti mara moja, “Ni Bwana Yesu! Amefufuka katika wafu!”

“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?’

Wakainuka kujiangusha miguuni Pake na kumwabudu, lakini Ametoweka machoni pao. Wakatazama mahali palipokuwa pamekaliwa na Yule ambaye mwili wake ulikuwa umelazwa kaburini hivi karibuni, wakasema wao kwa wao, 'Je, mioyo yetu haikuwa ikiwaka ndani yetu, Alipokuwa akizungumza nasi njiani, na Alipokuwa akitufunulia Maandiko?'

“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.

Lakini wakiwa na habari kuu za kuwajulisha, hawawezi kuketi na kuzungumza. Uchovu na njaa yao vimetoweka. Wanaacha chakula chao bila kukionja, na wakiwa wamejaa furaha, mara moja wanaanza tena safari kwa njia ile ile waliyopita walipokuja, wakiharakisha kwenda kuwajulisha wanafunzi walioko mjini habari hizo. Katika baadhi ya sehemu njia si salama, lakini wanapanda maeneo yenye mwinuko mkali, wakiteleza juu ya miamba laini. Hawaoni, hawajui, kwamba wana ulinzi wa Yeye aliyeisafiri njia hiyo pamoja nao. Wakiwa na fimbo zao za msafiri mkononi, wanaendelea kusonga, wakitamani kwenda kasi kuliko wanavyothubutu. Wanapoteza njia, lakini wanaipata tena. Wakati mwingine wakikimbia, wakati mwingine wakijikwaa, wanaendelea kusonga mbele, Mwenzao asiyeonekana akiwa karibu nao kote njiani.

“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 wa giza, lakini Jua la Haki linawangazia. Mioyo yao inarukaruka kwa furaha. Yaonekana wako katika ulimwengu mpya. Kristo ni Mwokozi aliye hai. Hawamwombolezi tena kama aliyekufa. Kristo amefufuka—wanalirudia hilo mara kwa mara. Huu ndio ujumbe wanaoubeba kwa walio na huzuni. Lazima wawasimulie hadithi ya ajabu ya safari yao ya kwenda Emmaus. Lazima waeleze ni nani aliyejiunga nao njiani. Wanabeba ujumbe mkubwa kuliko wote kuwahi kutolewa kwa ulimwengu, ujumbe wa habari njema ambao matumaini ya familia ya kibinadamu kwa wakati wa sasa na kwa umilele yanategemea.