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.
Ngubani aya kumfundisa ulwazi? Ngubani aya kumenza aqonde imfundiso? Ngabo balunyulweyo ebisini, nabasuswayo emabeleni.
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.
Kuba ummiselo umelwe kukuba phezu kommíselo, ummiselo phezu kommíselo; umgca phezu komgca, umgca phezu komgca; apha kancinane, nalapha kancinane; ngokuba uya kuthetha kwaba bantu ngemilebe ethintithayo nangolunye ulwimi. Abo wathi kubo, Oku kukuphumla eninokuthi ngako nibaphumuze abadiniweyo; yaye oku kukuhlaziywa; kanti abazange bafune ukuva.
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.
Kodwa ilizwi likaYehova laba kubo umyalelo phezu komyalelo, umyalelo phezu komyalelo; umgca phezu komgca, umgca phezu komgca; apha intwana, nalaphaya intwana; ukuze bahambe, bawe ngomva, baphuke, babanjiswe ngomgibe, bathinjwe.
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.
Ngako oko yivani ilizwi leNkosi, nina madoda abagculeli, abalawula aba bantu baseYerusalem. Ngenxa yokuba nithe, Senze umnqophiso nokufa, kwaye sivumelene nelabafileyo; xa isibetho esiphuphumayo sidlula, asiyi kusifikelela thina; kuba senze ubuxoki baba yindawo yethu yokusabela, sazifihla phantsi kobuxoki: Ngenxa yoko itsho iNkosi uYehova ukuthi, Yabonani, ndibeka eZiyon ilitye lesiseko, ilitye elivavanyiweyo, ilitye lembombo elixabisekileyo, isiseko esiqinileyo; lowo ukholwayo akayi kukhawuleza. Nomgwebo ndiya kuwubeka entanjeni yokulinganisa, nobulungisa elityeni lokuhlola; isichotho siya kuyitshayela simke indawo yokusabela yobuxoki, namanzi aya kuyiphuphuma indawo yokuzifihla. Kwaye umnqophiso wenu nokufa uya kutshitshiswa, nesivumelwano senu nelabafileyo asiyi kuma; xa isibetho esiphuphumayo sidlula, niya kunyathelwa phantsi siso. 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.
Amadoda agculelayo alawula iYerusalem ziinkokeli zebandla lamaSeventh-day Adventist laseLawodike, awathi uIsaya, kwiivesi ezimbalwa ngaphambili, wazichaza “njengamanxila akwaEfrayim” nango “sithsaba sekratshi.” NgePentekoste uPetros waphendula kwabo babesithi isigidimi sasishunyayelwa ngamadoda anxilileyo. Ixesha lemvula yasemva limalunga nesigidimi semvula yasemva esiyinyaniso nesobuxoki. Isigidimi esivela eNkosini sihlala sivelisa iindidi ezimbini zabakhonzi, yaye ezo ndidi zombini zisela iwayini. Isigidimi esingcwalisiweyo, okanye iwayini engcwalisiweyo, yile nto inqunyulwayo emlonyeni wabangathembekanga kuYoweli.
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.
Vukani, nina banxilileyo, nize nilile; nize nikhale kakhulu, nonke nina baseli bewayini, ngenxa yewayini entsha; kuba inqunyulwe emlonyeni wenu. Yoweli 1:5.
In Joel chapter one the wicked husbandmen of the vineyard, representing the Laodicean Seventh-day Adventist church are condemned and judged in connection with the “new wine” being “cut off” from their mouths. God has cut off or withheld the outpouring of God’s Spirit in the latter rain as represented by the “meat and drink offerings” from the wicked drunken husbandmen.
KuYoweli isahluko sokuqala, abalimi abangendawo besidiliya, abamele ibandla lamaSeventh-day Adventist laseLawodike, bagwetywa baza bagwetyelwe ngokunxulumene “new wine” nokuba “inqunyulwe” emilonyeni yabo. UThixo uyinqumle okanye uyibambile imvula yokugqibela yokuthululwa koMoya kaThixo, njengoko imelwe “yiminikelo yokudla neyokusela,” kubo abalimi abangendawo, abanxilileyo.
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.
Umnikelo wokudla nomnikelo wesiselo unqunyulwe endlwini kaYehova; ababingeleli, abalungiseleli bakaYehova, bayalila. Intsimi ichithakele, ilizwe liyakhala; ngokuba ingqolowa ichithakele; iwayini entsha yomile, ioli iyaphela amandla. Yibani neentloni, nina balimi; bhombolozani, nina balimi bezidiliya, ngenxa yengqolowa nangenxa yerhasi; ngokuba isivuno sentsimi sitshabalele. Umdiliya womile, nomkhiwane uyaphela amandla; umrharnate, nesundu, nomthi weapile, ewe, yonke imithi yasendle yomile; ngokuba uvuyo lomile lwasuka koonyana babantu. Bhinqani, nilile, nina babingeleli; bhombolozani, nina balungiseleli besibingelelo; yizani, nilale ubusuku bonke ninxibe ezirhwexayo, nina balungiseleli boThixo wam; ngokuba umnikelo wokudla nomnikelo wesiselo ubanjiwe endlwini yoThixo wenu. Mingcwaliseni ukuzila ukudla, nibize indibano engcwele, niqokelele amadoda amakhulu nabo bonke abemi belizwe endlwini kaYehova uThixo wenu, nikhale kuYehova nithi, Yeha imini leyo! ngokuba imini kaYehova isondele, yaye iya kuza njengentshabalalo evela kuSomandla. Ukutya akunqunyulwanga na phambi kwamehlo ethu, ewe, uvuyo nokuchwayita endlwini yoThixo wethu? Yoweli 1:9–16.
When Isaiah’s “drunkards of Ephraim” “awake” in Joel, the circumstances they awaken to is the latter rain message—represented as “new wine.” It has been withheld from God’s chosen covenant people. “Corn” in the passage is a general word for grain, and the Word of God is the Bread of Heaven and in the passage, it has been “wasted.”
Xa “amanxila akwaEfrayim” kaIsaya “evuka” kuYoweli, iimeko avukela kuzo ngumyalezo wemvula yamva—omelwe “yiwayini entsha.” Uye wabanjwa, wangafikeleliswa kubantu bakaThixo abanyuliweyo bomnqophiso. “Umbona” kwesi sicatshulwa ligama eliqhelekileyo elithetha ingqolowa, yaye iLizwi likaThixo liSisonka saseZulwini, yaye kwesi sicatshulwa liye “lachithwa.”
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.
“Iwayini elitsha” sisigidimi senyaniso yangoku esafika ngomhla ka-9/11. “Iwayini elitsha lomile” yaye “linqunyulwe,” kuba “iwayini elitsha” liqondwa kuphela ngabo babuyela kwiindlela “ezindala” zikaYeremiya, kuba isigidimi “esitsha” sisoloko sivumelana nesigidimi “esidala.” Igama eliguqulelwe ngokuthi “lomile” lithetha ukuthi “ukuba neentloni” ngesiHebhere.
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.
Abo “baneentloni” sisihloko esiyintloko kuYoweli nakubaprofeti. Amanxila akwaEfrayim aneentloni ngomyalezo wawo womgunyathi wemvula yasemva kwexesha, odla ngokubizwa ngokuba ngumyalezo othi, “uxolo nokhuseleko.” Imifuziselo emithathu yengqolowa, yewayini entsha neyeoli imele umyalezo wemvula yasemva kwexesha. Imvula yasemva kwexesha ikwamelwa njengokuthululwa koMoya oyiNgcwele.
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.
Umsebenzi woMoya oyiNgcwele kukweyisela ngesono, ngobulungisa nangomgwebo, yaye ngokoloo lungelelwano kanye. ILizwi likaThixo leyisela ngesono, yaye limelwe “yingqolowa.” Ukuba “new wine” kubonisa abo banaye uMoya oyiNgcwele, omelwa “yimvula” kwanango “wayini,” kuba zombini “imvula” no “wayini” zinokuboniswa ngokulula njengomyalezo okanye imfundiso.
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.
Noko ke ndinixelela inyaniso; kuluncedo kuni ukuba ndihambe: kuba ukuba andihambi, uMthuthuzeli akayi kuza kuni; kodwa ukuba ndihamba, ndiya kumthumela kuni. Yaye xa efikile, uya kulohlwaya ihlabathi ngenxa yesono, nangenxa yobulungisa, nangenxa yomgwebo: Ngenxa yesono, ngokuba bengakholwa kum; Nangenxa yobulungisa, ngokuba ndisiya kuBawo, yaye anisayi kundibona; Nangenxa yomgwebo, ngokuba umphathi weli hlabathi ugwetyiwe. Ndisenezinto ezininzi zokunixelela, kodwa aninako ukuzithwala ngoku. Noko ke xa efikile yena, uMoya wenyaniso, uya kunikhokelela kuyo yonke inyaniso: kuba akayi kuthetha ngokwakhe; kodwa konke aya kukuva, oko uya kukuthetha: yaye uya kunibonisa izinto ezizayo. Yohane 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!”
“Umbona” kaYoweli liLizwi likaThixo, elohlwaya “isono.” “Ubulungisa” bubonakaliswa ngabo badibanise ubuntu babo nobuthixo ngenyaniso yangoku emelwe njenge “wayini” “entsha” (yenyaniso yangoku) (umyalezo). “Ioli” ngumqondiso “womgwebo,” kuba “umgwebo” usekelwe ekubeni abo bagwetywayo banayo na “ioli.” Umbona, iwayini entsha, neoli kaYoweli kukohlwaywa kwesono, ubulungisa, nomgwebo. Zonke iziqalelo zomsebenzi woMoya oyiNgcwele ezinxulumene nokuthululwa kwemvula yamva zenza iinyaniso eziza kuvavanya ubu-Adventism baseLawodikea, kuqalwa ngo-9/11, xa uYoweli ebayalela esithi, “Vukani!”
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.
Iimpawu ezintathu zesigidimi semvula yasemva ziyangqinelana nezigidimi zeengelosi ezintathu zesiTyhilelo 14, yaye “abalimi” mababe “neentloni” kwaye “abagcini bezidiliya” mabakhale. KuYoweli abantu bakaThixo abasoze babe neentloni.
And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:27.
Niya kwazi ukuba ndiphakathi koSirayeli, nokuba ndinguYehova uThixo wenu, kungekho wumbi; nabantu bam abasayi kuze bahlazeke. Yoweli 2:27.
The husbandmen and vinedressers are ashamed and howl because the counterfeit latter rain message they present is powerless to produce life in the vineyard they were given to tend. Adventism knows from their prophetess that they were called to fulfill the latter rain experience, but the fruit of the fields are withered. They are ashamed and weep especially “for the wheat and for the barley.” The “barley” first fruit offering on the day of Christ’s resurrection began the Pentecostal season that ended at Pentecost with the “wheat” first fruit offering of Pentecost. The drunkards of Ephraim are ashamed because they are on the wrong side of the Pentecostal season, which is repeated from 9/11 unto the Sunday law, when the latter rain is falling.
Abalimi nabagcini bemidiliya baneentloni, bayakhala ngesijwili, ngenxa yokuba isigidimi sabo semvula yokugqibela esobuxoki asinawo amandla okuvelisa ubomi esidiliyeni abasinikiweyo ukuba basilime. I-Adventism iyazi ngomprofetikazi wayo ukuba babizelwe ukuzalisekisa amava emvula yokugqibela, kodwa iziqhamo zamasimi zibunile. Baneentloni, balila, ngakumbi “ngengqolowa nangerhasi.” Umnikelo weziqhamo zokuqala “zerhasi” ngomhla wokuvuka kukaKristu waqalisa ixesha lePentekoste, elaphela ngePentekoste ngomnikelo weziqhamo zokuqala “wengqolowa” wasePentekoste. Amanxila akwaEfrayim aneentloni kuba akwicala elingalunganga lexesha lePentekoste, eliphindwayo ukusuka ku-9/11 kuse emthethweni weCawa, xa imvula yokugqibela isina.
“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.
“Abaninzi, ngomlinganiselo omkhulu, basilele ukwamkela imvula yokuqala. Abafumananga zonke iingenelo athe uThixo wabamisela zona ngolo hlobo. Balindele ukuba okusilelayo kuya kubonelelwa yimvula yasemva. Xa obona butyebi buninzi bobabalo buya kunikelwa, bazimisele ukuvula iintliziyo zabo ukuze babamkele. Benza impazamo eyoyikekayo. Umsebenzi athe uThixo wawuqala entliziyweni yomntu ngokunika ukukhanya nolwazi lwaKhe, kufuneka uqhubeke ngokungapheziyo. Wonke umntu ngamnye kufuneka aqonde ukuswela kwakhe. Intliziyo kufuneka ikhutshelwe ngaphandle kuko konke ukungcola, ize ihlanjululwe ukuze uMoya uhlale kuyo. Kwakungokuvuma nokushiya isono, ngomthandazo onyanisekileyo nangokuzinikezela kwabo kuThixo, apho abafundi bokuqala bazilungiselela ukuphalazwa koMoya oyiNgcwele ngoMhla wePentekoste. Kwa lo msebenzi mnye, kodwa ngomlinganiselo omkhulu ngakumbi, kufuneka wenziwe ngoku. Ngelo xesha ummeli ongumntu wayenokwenza oku kuphela: acele intsikelelo, aze alinde iNkosi ukuba iwugqibelele umsebenzi omalunga naye. NguThixo owaqala umsebenzi, yaye uya kuwugqiba umsebenzi waKhe, emenza umntu aphelele kuYesu Kristu. Kodwa makungabikho kungahoywa kobabalo obumelwe yimvula yokuqala. Ngabo kuphela abaphila ngokokukhanya abanako abaya kwamkela ukukhanya okukhulu ngakumbi. Ngaphandle kokuba siqhubeka mihla le ekubonakaliseni iimpawu zobuKristu ezisebenzayo, asiyi kukuqonda ukubonakaliswa koMoya oyiNgcwele kwimvula yasemva. Inokuba ina phezu kweentliziyo ezisingqongileyo macala onke, kodwa thina singabi nakuyiqonda okanye ukuyamkela.” 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.
Kwimeko yomgca athe uDade White uwubiza ngokuba “lixesha lePentekoste,” “imvula yokuqala” yayinguKristu ephefumlela abafundi emva kokuba ehlile kwintlanganiso Yakhe yasezulwini emva kokuba evukile. “Imvula yamva” kule meko yayiyiPentekoste. Kwi-alpha yexesha lePentekoste amathontsi ambalwa aphefumlelwa phezu kwabafundi, yaye kwi-omega abafundi ababephefumlelwe babethetha ngeelwimi zomlilo kulo lonke ihlabathi. Ukubonakaliswa koMoya oyiNgcwele ekuqaleni nasekupheleni. Ubuthixo budlulisa uMoya oyiNgcwele eluntwini ngomyalezo ekuqaleni, yaye ubuthixo noluntu kudityanisiwe njengoko kumelwe ziilwimi (ubuntu) nomlilo (uButhixo), budlulisa uMoya oyiNgcwele eluntwini ngomyalezo ekupheleni. Umnikelo weziqhamo zokuqala werhasi ekuqaleni uhambelana nokuvuka kukaKristu, yaye izonka ezibini zengqolowa kumnikelo weziqhamo zokuqala wePentekoste zihambelana nePentekoste.
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.
Ezo zizonka zibini zingumnikelo wodwa owawuquka igwele, uphawu lweson o. Ezo zonka zazibhakiwe, ngaloo ndlela zimele ukususwa kwesono, kodwa zigcina inyaniso yokuba ezo zonka zimbini zokushukunyiswa ezazimela ikhulu elinamashumi amane anesine amawaka zazingamadoda nabafazi ababengaboni ababehluziweyo kwezo zono nguMthunywa woMnqophiso kuMalaki isahluko sesithathu. Ngaloo ndlela, i-alfa yexesha lePentekoste yammela iSonka saseZulwini sifundisa abafundi baSo, yaye i-omega yelo xesha yaba naba bafundi banye bemelwe njengezonka ezibini ezaphakanyiselwa ezulwini. Ngaloo ndlela, uphawu lobuthixo nobuntu lweelwimi zomlilo nokuphakanyiswa komnikelo wokushukunyiswa, owawufanekisa abafundi bethabatha isigidimi besisa ehlabathini, kudibana ukuchonga ukuba ikhulu elinamashumi amane anesine amawaka maziphakanyiswe njengomnikelo omela ngokugqibeleleyo uYesu Kristu, yaye uYesu Kristu umela ukuba obo Buthixo budityaniswe nobuntu aboni.
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.
Ukusilela “ukwamkela imvula yokuqala” ngoxa kulindelwe ukuba “oko kusilelayo” “kuzo zonke iintsikelelo athe uThixo” “wazilungiselela” ngemvula “yokuqala” “kuya kuzaliswa yimvula yokugqibela” “yimpazamo embi gqitha.” Imvula yokuqala “ziindlela zakudala” zikaYeremiya, ezachongwa njengendlela emayihanjwe ngomhla ka-9/11. “Yimpazamo embi gqitha” yaye ikwayinkohliso enamandla ekhokelela abantu ekubeni bacinge ukuba banomyalezo wemvula yokugqibela owakhiwe phezu kwelitye, kanti ekugqibeleni bafumanisa ukuba umyalezo wabo wawakhiwe phezu kwesanti.
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.
UPetros wayengenantloni ekuchazeni ngokuthe ngqo ukuba ngoobani ababenxilile nabangengabo, ekumeleni kwakhe ikhulu elinamashumi amane anesine amawaka ngexesha lemvula yamva. Bonke abaprofeti bathetha ngemihla yokugqibela, yaye uYoweli uchaza “amanxila akwaEfrayim” evuka aze ajongane nobungqina obucacileyo bokuba ilungelo lokuba ngabantu ababeza kuvakalisa isikhalo esikhulu sengelosi yesithathu phantsi kwamandla emvula yamva lisusiwe ngonaphakade. Ikhulu elinamashumi amane anesine amawaka likhuliswa lize litywinwe ngexesha lemvula yamva ukususela ku-9/11 kuse ekufikeni komthetho weCawa. Ngabo abo balandela iMvana apho Ithe yaya khona.
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.
UPetros ePentekoste umele abo bantu babhengeza isigidimi semvula yasemva kwethuba, asisekela encwadini kaYoweli. AmaYuda, awayenikwe uxanduva lokugcina iPentekoste kuyo yonke imbali yawo, ayexelelwa nguPetros ukuba iPentekoste zonke zangaphambili ezazikhomba phambili kuyo ngoku zazalisekiswa. AmaYuda, njengamanxila akwaEfrayim, ayenxile kakhulu yiwayini yaseBhabheli kangangokuba amangalela uPetros naba lishumi elinamnye ngokunxila xa babesazisa isigidimi semvula yasemva kwethuba kumxholo wencwadi kaYoweli. Xa amanxila akwaEfrayim “evuka” kwindinyana yesihlanu yesahluko sokuqala sikaYoweli, ajamelana nenkqubo yokuvavanywa yemvula yasemva kwethuba apho kuveliswa iindidi ezimbini. Kule nkqubo yokuvavanywa olunye udidi luyasiqonda isigidimi semvula yasemva kwethuba, kanti olunye udidi alusiqondi.
“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.
“Asimele kulinda imvula yasemva. Iyeza phezu kwabo bonke abaya kuyiqonda baze bazamkele umbethe nezipho zemvula zobabalo eziwela phezu kwethu. Xa siqokelela iimvuthuluka zokukhanya, xa siyixabisa inceba eqinisekileyo kaThixo, othanda ukuba simthembe, ngoko zonke izithembiso ziya kuzaliseka. ‘Kuba njengokuba umhlaba uhlumisa isithole sawo, nanjengokuba umyezo uvelisa izinto ezihlwayelwe kuwo; uya kwenjenjalo uYehova uThixo, aluhlume ubulungisa nendumiso phambi kweentlanga zonke.’ Isaya 61:11. Umhlaba wonke umele uzaliswe bubuqaqawuli bukaThixo.” 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.
“Ukuqonda” kuthetha “ukukhumbula kwakhona okanye ukubuyisela ulwazi,” kuba isigidimi semvula yasemva siyaqondwa ngeembali ezingcwele zangaphambili ezizoba umfanekiso wembali yemvula yasemva. Imbali kaPetros ngePentekoste yamiselwa ngaphakathi kolwakhiwo lwembali olwabekwa nguYoweli. Umo kaYoweli kunye nokuzaliseka kukaPetros kunika amangqina amabini kwimbali yesiKhalo saseBusuku sango-1844. Lawo mangqina mathathu (kunye namanye) afanele “ukuqondwa” njengemizekeliso yembali, umo, nesigidimi semvula yasemva.
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.
Xa uKristu waphefumlela phezu kwabafundi emva kokuba enyukile waza wabuyela, oko kwakunjengokuba “ngamathontsi ambalwa” ngaphambi kokugalelwa okukhulu ngePentekoste. Ekuqaleni nasekupheleni kwabakho ukubonakaliswa koMoya oyiNgcwele egalelwa. La mathontsi ambalwa avela kuKristu eya kubafundi bakhe ayi-alpha yexesha lePentekoste eliphela nge-omega nangokugalelwa kwesigidimi sivela kubafundi sisiya ehlabathini. I-alpha iphawulwa ngomnikelo weziqhamo zokuqala werhasi, yaye iphela ngomnikelo weziqhamo zokuqala wengqolowa. Ukuqala kwemvula yasemva kwaphawulwa kukuwiswa kwezakhiwo ezikhulu zesiXeko saseNew York ngomhla we-9/11. Oko kuphawula ukuqala kwembali ekhokelela kumthetho weCawa. I-9/11 imelwa ngumnikelo weziqhamo zokuqala werhasi, yaye umthetho weCawa ngumnikelo weziqhamo zokuqala wengqolowa.
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.
Amanxila akwaEfrayim avuselwa ukuba aqonde inyaniso yokuba ubukumkani bawo buya kuhluthwa kubo, bunikwe abantu abaya kuvelisa iziqhamo ezifanelekileyo. UYoweli ubeka phambi kwethu ukungathobeli kwamanxila ngokuchaza ukuba iminikelo “yokudla” ne “yesiselo” inqunyulwe endlwini kaYehova, kwanokuba “iwayini entsha” inqunyulwe emilonyeni yabo. “Iwayini entsha” ngesiHebhere yijusi esandul’ ukucudiswa, kodwa “iwayini” eselwa ngamanxila kwindinyana yesihlanu yijusi evundisiweyo. Iindidi ezimbini zewayini zimele imfundiso, yaye kumxholo kaYoweli imfundiso leyo sisigidimi semvula yamva. Amanxila akwaEfrayim ebesele ijusi evundisiweyo, yaye “anqunyulwe” kule jusi “intsha” isandul’ ukucudiswa. Iindidi ezimbini zewayini zimele izigidimi ezibini zemvula yamva, yaye amanxila “anqunyulwe” kwisigidimi esinyulu. Igama lesiHebhere eliguqulelwe ngokuthi “kunqunyulwe” lisekelwe kwisithethe sakudala somnqophiso sokunqumla izilwanyana nokuhamba phakathi kwezahlulo zazo. “Ukunqunyulwa” kukulahlwa njengabantu bomnqophiso kaThixo.
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.
Incwadi kaYoweli ichaza abantu bakaThixo kwimihla yokugqibela, iqala ngamaMillerite awavelayo ngenxa yokutyhilwa kwencwadi kaDaniyeli ngo-1798, ize iphele ngekhulu elinamashumi amane anesine amawaka, avela ngenxa yokutyhilwa kwencwadi kaDaniyeli ngo-1989. Ekuqalekeni, ukuthululwa koMoya oyiNgcwele kwabonakaliswa lixesha elisusela kwintlanganiso yenkampu yase-Exeter ukuya ekuphoxekeni kwango-Oktobha 22, 1844. Loo mbali yazalisekisa umzekeliso weentombi ezilishumi kaMateyu amashumi amabini anesihlanu, ophindwa ngokuchaneka ngokupheleleyo kwimbali yekhulu elinamashumi amane anesine amawaka.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umzekeliso weentombi ezilishumi kaMateyu 25 ukwabonakalisa amava abantu bama-Adventist.” Imbambano Enkulu, 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.
“Ndihlala ndibhekiswa kumzekeliso weentombi ezilishumi, ezintlanu kuzo ezazizizilumko, nezintlanu ezizizidenge. Lo mzekeliso uzalisekile yaye uya kuza kuzaliseka ngokungqongqo njengoko unjalo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekile yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 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.
“Kukho ihlabathi elilele ebubini, ekukhohlisweni nasekulahlekeni, kanye emthunzini wokufa,—lilele, lilele. Ngoobani abavakalelwa ziintlungu zomphefumlo ukuze balivuse? Liliphi ilizwi elinokulifikelela? Ingqondo yam ithwalelwa kwixesha elizayo xa kuya kunikelwa umqondiso othi, ‘Yabonani, uMyeni uyeza; phumani nimkhawulele.’ Kodwa abanye baya kuba belibazisile ukufumana ioli yokuzalisa izibane zabo, yaye baya kufumanisa sekusemva kwexesha ukuba isimilo, esimelwe yioli, asidluliseleki. Loo oli bubulungisa bukaKristu. Imela isimilo, yaye isimilo asidluliseleki. Akukho mntu unokusiqinisekisa komnye. Ngamnye umele azifumanele ngokwakhe isimilo esihlambulukileyo, esisusiweyo kuwo wonke amabala esono.” Bible Echo, May 4, 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Ngoobani “abavakalelwa ziintlungu zomphefumlo zokuvuselela” “ihlabathi elilele ebubini?” UYoweli uyawuphendula lo mbuzo:
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.
Kothi ke, bonke abaya kubiza egameni leNkosi baya kusindiswa; kuba eNtabeni yeZiyon naseYerusalem kuya kubakho usindiso, njengoko iNkosi itshilo, naphakathi kwabaseleyo iNkosi eya kubabiza. Yoweli 2:32.
We will continue these things in the following article.
Siza kuqhubeka ngezi zinto kwinqaku elilandelayo.
“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.
“Ngasekupheleni kwemini yomhla wovuko, ababini kubafundi babesendleleni eya e-Emawusi, idolophana encinane ekumgama weemayile ezisibhozo ukusuka eYerusalem. Aba bafundi babengenandawo ibalaseleyo emsebenzini kaKristu, kodwa babengamakholwa anyanisekileyo kuye. Babeze esixekweni ukuze bagcine iPasika, yaye babedidekile kakhulu ziziganeko ezazisandul’ ukwenzeka. Babevile iindaba zakusasa ezimalunga nokususwa komzimba kaKristu engcwabeni, kwanengxelo yabafazi ababebone izithunywa zezulu baza badibana noYesu. Ngoku babebuyela emakhayeni abo ukuze bacamngce baze bathandaze. Ngelusizi baqhubeka nohambo lwabo lwangokuhlwa, bethetha ngeziganeko zetyala nokubethelelwa emnqamlezweni. Babengazange ngaphambili badimazeke ngolo hlobo konke konke. Bengenathemba, bengenalo ukholo, babehambe emthunzini womnqamlezo.”
“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.
“Babengekahambi kakhulu kuhambo lwabo xa badityaniswa ngumhambi abangamaziyo, kodwa babexakeke kakhulu bubumnyama bentliziyo yabo nokudana kwabo kangangokuba abazange bamqaphele ngenyameko. Baqhubeka nencoko yabo, bevakalisa iingcinga zeentliziyo zabo. Babecamngca ngezifundo uKristu awayebanike zona, ezazibonakala ngathi abanakuzivaqonda. Njengoko babethetha ngeziganeko ezazenzekile, uYesu wayelangazelela ukubathuthuzela. Wayeyibonile intlungu yabo; wayeziqonda iingcinga eziphikisanayo nezibadidayo ezazisa ezingqondweni zabo lo mbuzo, Ngaba le Ndoda, eyazivumelayo ukuba ithotywe ngolo hlobo, ingaba nguKristu? Intlungu yabo yayingasakwazi ukuthintelwa, baza balila. UYesu wayesazi ukuba iintliziyo zabo zazibotshelelwe kuye ngothando, yaye wayelangazelela ukosula iinyembezi zabo, ababizele uvuyo nokuvuya. Kodwa kwafuneka kuqala abanike izifundo abangasoze bazilibale.”
“‘He said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?’ They told Him of their disappointment in regard to their Master, ‘which was a prophet mighty in deed and word before God and all the people;’ but ‘the chief priests and our rulers,’ they said, ‘delivered Him to be condemned to death, and have crucified Him.’ With hearts sore with disappointment, and with quivering lips, they added, ‘We trusted that it had been He which should have redeemed Israel: and beside all this, today is the third day since these things were done.’
“Wathi kubo, Ziintoni na ezi ncoko nizenzelanayo, njengoko nihamba, nisentlungwini? Waza omnye wabo, ogama linguKleyopas, ephendula wathi kuye, Ingaba nguwe wedwa na ongumphambukeli eYerusalem, ongazaziyo izinto ezenzekileyo khona kule mihla?’ Bamxelela ngokudana kwabo ngenxa yeNkosi yabo, ‘eyayiyiprofeti enamandla ngemisebenzi nangamazwi phambi koThixo naphambi kwabantu bonke;’ kodwa ‘ababingeleli abakhulu nabalawuli bethu,’ batsho bona, ‘bayinikela ukuba igwebelelwe ukufa, baza bayibethela emnqamlezweni.’ Iintliziyo zabo zizele bubuhlungu bokudana, nemilebe ingcangcazela, bongeza bathi, ‘Ke thina besithembe ukuba nguye lowo wayeza kuwukhulula uSirayeli; yaye, ngaphandle kwako konke oku, namhlanje lusuku lwesithathu oko kwenzekayo ezi zinto.’”
“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.
“Kuyamangalisa ukuba abafundi abazange bawakhumbule amazwi kaKristu, baqonde nokuba wayezixelile kwangaphambili iziganeko ezazithe zenzeke! Abazange baqonde ukuba inxalenye yokugqibela yesityhilelo saKhe yayiya kuzaliseka ngokwenyaniso kanye njengoko inxalenye yokuqala yazalisekayo, yokuba ngomhla wesithathu wayeya kuphinda avuke. Le yayiyeyona nxalenye ebefanele ukuba bayikhumbule. Ababingeleli nabalawuli bona abazange bakulibale oku. Ngomhla ‘owalandela umhla wokulungiselela, ababingeleli abakhulu nabaFarisi beza kunye kuPilato, besithi, Mhlekazi, siyakhumbula ukuba loo mkhohlisi wathi, esaphila nje, Emva kweentsuku ezintathu ndiya kuphinda ndivuke.’ Mateyu 27:62, 63. Kodwa abafundi abazange bawakhumbule la mazwi.”
“‘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.
“‘Waza wathi kubo, Zidenge, nican' intliziyo ukukholwa kuko konke abakuthethileyo abaprofeti; bekungamelanga na ukuba uKristu eve ezi zinto, aze angene eluzukweni lwaKhe?’ Abafundi bamangaliswa kukuba ngubani na lo wasemzini, ukuze angene kanye emiphefumlweni yabo, athethe ngokunyaniseka okunjalo, ngobulali obunjalo, nangovelwano olunjalo, kwanangenyathelo elinjalo lethemba. Kwesokuqala ukususela ekungcatshweni kukaKristu, baqalisa ukuva ithemba. Babedla ngokumjonga ngenkathalo lowo bahamba naye, bacinge ukuba amazwi aKhe ayengawona kanye amazwi uKristu ebeya kuwawathetha. Bazaliswa kukumangala, zaza iintliziyo zabo zaqalisa ukubetha lulindelo olonwabileyo.”
“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.
“Eqala kuMoses, oyena Alfa wembali yeBhayibhile, uKristu wachaza kuzo zonke iziBhalo izinto ezazingaye Yena. Ukuba Wayeqala ngokuzazisa kubo, iintliziyo zabo ngebezonelisekile. Ekupheleleni kovuyo lwabo, ngebengasafuni nto yimbi. Kodwa kwakuyimfuneko ukuba baqonde ubungqina obanikwayo ngaYe ngemifuziselo nangeziprofeto zeTestamente eNdala. Ukholo lwabo lwalufanele ukusekwa phezu kwezo zinto. UKristu akazange enze mmangaliso ukubeyisela, kodwa umsebenzi Wakhe wokuqala waba kukucacisa iziBhalo. Babekujonge ukufa Kwakhe njengokutshatyalaliswa kwawo onke amathemba abo. Ngoku Wabonisa, ephuma kubaprofeti, ukuba le yayiyeyona bungqina inamandla kunene bokholo lwabo.”
“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.
“Ekufundiseni aba bafundi, uYesu wabonakalisa ukubaluleka kweTestamente eNdala njengobungqina bomsebenzi waKhe. Abaninzi abathi bangamaKristu ngoku bayayilahla iTestamente eNdala, besithi ayisenamsebenzi konke konke. Kodwa loo nto asiyomfundiso kaKristu. Wayixabisa kakhulu kangangokuba ngelinye ixesha wathi, ‘Ukuba abamphulaphuli uMoses nabaprofeti, abasayi koyiseka, nokuba kuthe kwavuka umntu kwabafileyo.’ 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.
“Lilizwi likaKristu elithetha ngookhokho booyise nangabaprofeti, ukususela kwimihla ka-Adam kude kuse eziganekweni zokuvala zexesha. UMsindisi utyhilwa kwiTestamente eNdala ngokucace gca njengakwiTestamente eNtsha. Kukukhanya okuvela kwixesha elidlulileyo lesiprofeto okuzisa ebala ubomi bukaKristu neemfundiso zeTestamente eNtsha ngokucaca nangobuhle. Imimangaliso kaKristu ibubungqina bobuThixo baKhe; kodwa ubungqina obunamandla ngakumbi bokuba unguMkhululi wehlabathi bufumaneka ekuthelekiseni iziprofeto zeTestamente eNdala nembali yeTestamente eNtsha.
“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.
“Ngokungqiqisa esusela esiprofetweni, uKristu wabanika abafundi baKhe umbono ochanekileyo wokuba wayeza kuba yintoni ebantwini. Ukulindela kwabo uMesiya owayeza kuthabatha itrone yaKhe namandla obukumkani ngokuvumelana neminqweno yabantu kwakubalahlekisile. Oku kwakunokuphazamisa ukuqonda okuchanekileyo kokuhla kwaKhe esuka kweyona ndawo iphakamileyo esiya kweyona ndawo iphantsi enokuhlalwa. UKristu wayenqwenela ukuba iingcamango zabafundi baKhe zibe nyulu, zinyanisile kuzo zonke iinkcukacha. Kwakufuneka baqonde kangangoko kunokwenzeka ngokuphathelele indebe yokubandezeleka awayabelwe yona. Wababonisa ukuba ungquzulwano oloyikekayo ababengenakulwuqonda okwangoku lwalukukuzaliseka komnqophiso owenziwa ngaphambi kokuba kubekwe isiseko sehlabathi. UKristu wayemelwe kukufa, njengokuba wonke umoni owaphula umthetho emelwe kukufa ukuba uyaqhubeka esonweni. Konke oku kwakumele kwenzeke, kodwa kwakungamele kuphelele ekoyisweni, koko kwakumele kuphelele eloyisweni elizukileyo, elingunaphakade. UYesu wabaxelela ukuba makwenziwe wonke umzamo ukusindisa ihlabathi esonweni. Abalandeli baKhe kwakufuneka baphile njengoko Waphila, basebenze njengoko Wasebenza, ngomzamo onzulu, ongenakudinwa.”
“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.
“Ngoko ke uKristu wathetha nabafundi baKhe, evula iingqondo zabo ukuze baqonde iZibhalo. Abafundi babediniwe, kodwa incoko ayizange iyekele. Amazwi obomi nesiqinisekiso aphuma emilebeni yoMsindisi. Kodwa amehlo abo ayesabanjiwe. Xa wayebaxelela ngokutshatyalaliswa kweYerusalem, babekhangela eso sixeko sigwetyiweyo belila. Kodwa babengakakrokri nokukrokra ukuba ngubani owayehamba nabo. Abazange bacinge ukuba umxholo wentetho yabo uhamba ecaleni kwabo; kuba uKristu wathetha ngaYe ngokungathi ngomnye umntu. Bacinga ukuba wayengomnye wabo babebekho kumthendeleko omkhulu, yaye ngoku ebuyela ekhayeni lakhe. Wahamba ngononophelo njengabo phezu kwamatye arhabaxa, ngamanye amaxesha ema nabo ukuze baphumle kancinane. Ngaloo ndlela baqhubeka endleleni enentaba, ngoxa Lowo wayeseza kuthabatha indawo yaKhe ngasekunene kukaThixo, nowayenokuthi, ‘Lonke igunya linikiwe kum emazulwini nasemhlabeni,’ wayehamba ecaleni kwabo. Mateyu 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.’
“Ngexesha lohambo ilanga lalisele litshonile, yaye ngaphambi kokuba abahambi bafike kwindawo yabo yokuphumla, abasebenzi basemasimini babewushiyile umsebenzi wabo. Xa abafundi babeselungiselela ukungena emzini wabo, loo mphambukeli wabonakala ngathi uya kuqhubeka nohambo lwakhe. Kodwa abafundi baziva betsaleleka kuye. Imiphefumlo yabo yayilambele ukuva okungakumbi kuye. ‘Hlala nathi,’ batsho. Akazange abonakale ngathi uyasamkela isimemo eso, kodwa bona basinyanzelisa kuye, bemcela besithi, ‘Sekusingise ngokuhlwa, yaye imini sele ihambile kakhulu.’ UKristu wavuma kweso sicelo, ‘wangena wahlala nabo.’”
“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.
“Ukuba abafundi babengasilelanga ukunyanzelisa isimemo sabo, ngebengazange bazi ukuba iqabane labo lohambo lalinguYehova ovukileyo. UKristu akaze anyanzelise ubukho baKhe nakubani na. Uzibandakanya nabo bamsweleyo. Ngovuyo uya kungena kwelona khaya lithobekileyo, aze avuyise eyona ntliziyo ithobekileyo. Kodwa ukuba abantu abanamdla kangako de bangacingi ngoNdwendwe lwasezulwini, okanye bangamceli ukuba ahlale nabo, udlulela phambili. Ngaloo ndlela abaninzi bahlangabezana nelahleko enkulu. Abamazi uKristu ngaphezu kokuba babemazi abafundi njengoko wayehamba nabo endleleni.”
“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!
“Isidlo sangokuhlwa esilula sesonka silungiswa kungekudala. Sibekwa phambi kondwendwe, oluthe lwahlala endaweni ephambili etafileni. Ngoku wolula izandla Zakhe ukuze asikelele ukudla. Abafundi bayarhoxa ngomangaliswa. Iqabane labo lolula izandla zalo kanye ngendlela efanayo naleyo iNkosi yabo yayiqhele ukwenza ngayo. Bayajonga kwakhona, yaye khangela, babona ezandleni Zakhe amanxeba ezikhonkwane. Bobabini badanduluka ngaxeshanye, NguYesu iNkosi! Uvukile kwabafileyo!”
“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?’
Bayasukuma baziphosele ezinyaweni Zakhe baze banqule Yena, kodwa Yena usemkile emehlweni abo. Bakhangela indawo ebikade ihlalwe nguLowo umzimba Wakhe ubusandula ukulala engcwabeni, baze bathi omnye komnye, “Intliziyo yethu ibingatshi na phakathi kwethu, xa Ebethetha nathi endleleni, naxa Ebesityhilela iZibhalo?”
“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.
“Kodwa benolu ndaba lukhulu kangaka lokuzazisa abanakuhlala bathethe. Ukudinwa nokulamba kwabo kuphelile. Basishiya isidlo sabo singangcanywanga, baza, bezaliswe luvuyo, ngoko nangoko baphinde baqalisa kwakhona ngale ndlela inye babeze ngayo, bekhawuleza ukuya kuxelela iindaba kubafundi esixekweni. Kwezinye iindawo indlela ayikhuselekanga, kodwa benyuka kwiindawo eziwexeshana, betyibilika ematyeni agudileyo. Ababoni, abazi, ukuba bakhuselwe nguLowo uhambe nabo kule ndlela. Bephethe intonga yabo yohambo ngesandla, baqhubeka benyanzela, benqwenela ukuhamba ngokukhawuleza ngakumbi kunokuba benobuganga bokwenza. Bayalahleka endleleni yabo, kodwa baphinde bayifumane. Ngamanye amaxesha bebaleka, ngamanye bexhalabeleka, baqhubela phambili, uMhlobo wabo ongabonwayo esondele ecaleni kwabo kulo lonke uhambo.”
“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.
“Ubusuku bumnyama, kodwa iLanga loBulungisa liyabakhanyisela. Iintliziyo zabo ziyaxhuma luvuyo. Kubonakala ngathi bakwelinye ihlabathi elitsha. UKristu unguMsindisi ophilayo. Abasamkhaleli njengofileyo. UKristu uvukile—bakuphindaphinda oko kaninzi, kaninzi. Nguwo lo umyalezo abawuphetheyo besiya kwababuhlungu. Bamelwe kukubaxelela ibali elimangalisayo lohambo oluya e-Emawuse. Bamelwe kukubaxelela ukuba ngubani owayedibene nabo endleleni. Baphethe owona myalezo mkhulu wakha wanikwa ihlabathi, umyalezo weendaba ezimnandi ekuxhomekeke kuwo amathemba osapho loluntu okweli xesha nangonaphakade.” The Desire of Ages, 795–801.