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.
Li pral anseye konesans a kiyès? E kiyès li pral fè konprann doktrin nan? Sila yo ki sevre ak lèt, sila yo yo wete sou tete.
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.
Paske prensip dwe vini sou prensip, prensip sou prensip; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò a. Paske se avèk bouch k ap bege ak yon lòt lang li pral pale ak pèp sa a. Se yo menm li te di: Men repo a kote nou ka fè moun ki bouke yo repoze; men rafrechisman an; men yo pa t vle koute.
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.
Men pawòl Senyè a te vin pou yo lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit la, yon ti kras laba; pou yo ka ale, tonbe bak, kraze, pran nan pèlen, epi kaptire.
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.
Se poutèt sa, koute pawòl Seyè a, nou menm mesye k ap pase nan betiz yo, nou menm k ap dirije pèp sa a ki nan Jerizalèm. Paske nou di: Nou fè yon alyans ak lanmò, e avèk lanfè nou fè yon antant; lè fwèt debòde a va pase, li p ap rive sou nou; paske nou fè manti tounen refij nou, e anba manti nou kache tèt nou. Se poutèt sa, men sa Seyè Bondye a di: Gade, m ap mete nan Siyon yon wòch pou fondasyon, yon wòch éprouve, yon pyè kwen presye, yon fondasyon ki sèten; moun ki kwè a p ap prese. M ap mete jijman sou liy la tou, e lajistis sou filaplon an; lagrèl la va bale refij manti a, e dlo yo va anvayi kote yo te kache a. Alyans nou avèk lanmò a va anile, e antant nou avèk lanfè a p ap kanpe; lè fwèt debòde a va pase, lè sa a li va pilonnen nou. Ezayi 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.
Mesye derespektan ki ap dirije Jerizalèm yo se dirijan legliz Advantis Setyèm Jou Lawodiseyen an, ke Ezayi te idantifye kèk vèsè pi bonè kòm “tafyatè Efrayim yo” ak “kouwòn lògèy la.” Nan Pannkòt, Pyè te reponn moun ki t ap deklare mesaj la t ap pwoklame pa moun sou. Peryòd gwo lapli denye a konsène yon vrè mesaj gwo lapli denye ak yon fo mesaj gwo lapli denye. Yon mesaj ki soti nan Senyè a toujou pwodui de klas adoratè, e toude klas yo bwè diven. Mesaj ki sanktifye a, oswa diven ki sanktifye a, se sa yo koupe retire nan bouch moun ki pa fidèl yo nan Joèl.
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.
Reveye nou, nou menm ki sou, epi kriye; rele byen fò, nou tout k ap bwè diven, poutèt diven nouvo a; paske yo wete l nan bouch nou. Joèl 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.
Nan Joèl chapit premye a, yo kondane epi jije move kiltivatè jaden rezen yo, ki reprezante legliz Advantis Setyèm Jou Lawodise a, an rapò ak “diven nouvo a” ki “koupe” soti nan bouch yo. Bondye koupe, oswa kenbe, vide Lespri Bondye a nan dènye lapli a, jan sa reprezante pa “ofrann manje ak bwason” yo, lwen move kiltivatè sou yo ki sou.
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.
Ofrann manje a ak ofrann bwason an koupe soti nan kay Seyè a; prèt yo, sèvitè Seyè a, nan lapenn. Jaden an fin depafini, tè a ap plenn; paske ble a gate: diven nouvo a cheche, lwil la febli. Nou dwe wont, nou menm kiltivatè yo; rele byen fò, nou menm moun k ap travay nan jaden rezen yo, poutèt ble a ak lòj la; paske rekòt jaden an peri. Pye rezen an cheche, pye fig frans lan febli; pye grenad la, pye palmis la tou, ak pye pòm lan, wi, tout pyebwa nan jaden an, fennen: paske lajwa fennen lwen pitit lèzòm yo. Mare nou ak twal sak, epi plenn, nou menm prèt yo: rele byen fò, nou menm sèvitè lotèl la: vini, pase tout lannuit lan nan twal sak, nou menm sèvitè Bondye mwen an: paske ofrann manje a ak ofrann bwason an rete anpeche nan kay Bondye nou an. Konsakre yon jèn, rele yon asanble solanèl, rasanble ansyen yo ak tout abitan peyi a nan kay Seyè a, Bondye nou an, epi rele nan pye Seyè a, Malè pou jou a! paske jou Seyè a toupre, e li pral vini tankou yon destriksyon ki soti nan Toupisan an. Èske manje a pa koupe devan je nou, wi, lajwa ak kè kontan soti nan kay Bondye nou an? Joèl 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.”
Lè « bwè twòp Efrayim » Ezayi yo « reveye » nan Joèl, sikonstans yo reveye pou yo a se mesaj lapli denye a—ki reprezante kòm « diven nouvo ». Yo te kenbe li lwen pèp alyans Bondye a li te chwazi a. « Mayi » nan pasaj la se yon mo jeneral pou grenn manje, e Pawòl Bondye a se Pen Syèl la, epi nan pasaj la, li te « gaspiye ».
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.
“Diven nèf” la se mesaj verite prezan an ki te rive nan 9/11. “Diven nèf la seche” e li “koupe retire,” paske “diven nèf” la rekonèt sèlman pa moun k ap retounen sou chemen “ansyen” Jeremi yo, paske yon mesaj “nèf” toujou ann amoni ak mesaj “ansyen” an. Mo yo tradui kòm “seche” a vle di “gen wont” nan lang ebre a.
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.
Moun ki “wont” yo se youn nan sijè prensipal Joèl ak pwofèt yo. Tafyatè Efrayim yo wont poutèt fo mesaj lapli ta yo a, yo souvan rele yon mesaj “lapè ak sekirite”. Twa senbòl ble, diven nouvo ak lwil la reprezante mesaj lapli ta a. Lapli ta a reprezante tou kòm vide Sentespri a.
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.
Travay Sentespri a se pou konvenk konsènan peche, lajistis ak jijman, e sa menm nan lòd sa a. Pawòl Bondye a konvenk konsènan peche, epi li reprezante pa “ble.” Lè yon moun posede “diven nèf” la, sa idantifye moun ki an posesyon Sentespri a, ki reprezante pa “lapli” epi tou pa “diven,” paske ni “lapli” ni “diven” ka fasilman demontre kòm yon mesaj oswa yon doktrin.
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.
Men, m ap di nou verite a; li itil pou nou pou m ale: paske si m pa ale, Konsolatè a p ap vin jwenn nou; men si m pati, m ap voye li vin jwenn nou. Lè li vini, li pral konvenk lemonn konsènan peche, konsènan lajistis, ak konsènan jijman: konsènan peche, paske yo pa kwè nan mwen; konsènan lajistis, paske m ale bò kote Papa m, epi nou p ap wè m ankò; konsènan jijman, paske chèf lemonn sa a deja jije. Mwen gen anpil lòt bagay toujou pou m di nou, men nou pa kapab sipòte yo kounye a. Men lè li menm, Lespri verite a, vini, li pral gide nou nan tout verite a: paske li p ap pale dapre pwòp tèt pa li; men kèlkeswa sa li tande, se sa li pral pale; epi li pral fè nou konnen bagay ki gen pou vini. Jan 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!”
“Mayi” Joel la se Pawòl Bondye a, ki konvenk konsènan “peche.” “Jistis” manifeste lakay sila yo ki ini limanite yo avèk divinite a atravè mesaj verite prezan an, ki reprezante kòm “diven” “nèf” (verite-prezan) la (mesaj la). “Lwil” la se senbòl “jijman,” paske “jijman” an baze sou si moun yo ap jije yo genyen “lwil.” Mayi, diven nèf, ak lwil Joel la se konviksyon peche, jistis, ak jijman. Tout eleman travay Sentespri a an rapò ak vide lapli denye a fòme verite yo ki dwe teste Advantis lawodiseyen an, kòmanse nan 9/11 lè Joel bay yo lòd: “Reveye nou!”
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.
Twa senbòl mesaj lapli denye a mache an paralèl ak mesaj twa zanj yo nan Revelasyon katòz la, epi “kiltivatè yo” dwe “wonte” epi “moun k ap okipe jaden rezen yo” dwe “ranni.” Nan Joel, pèp Bondye a pa dwe janm wont.
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.
Epi n a konnen mwen nan mitan pèp Izrayèl la, e se mwen menm ki SENYÈ a, Bondye nou an, e pa gen okenn lòt; epi pèp mwen an p ap janm wont. Joèl 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.
Kiltivatè yo ak moun k ap travay nan jaden rezen yo wont e yo rele anmwe, paske mesaj fo lapli ta a yo prezante a pa gen pouvwa pou pwodui lavi nan jaden rezen yo te resevwa pou yo pran swen an. Advantis la konnen, dapre pwofètès pa yo, yo te rele pou yo akonpli eksperyans lapli ta a, men fwi chan yo cheche. Yo wont e yo kriye sitou “pou ble a ak pou lòj la.” Ofrann premye fwi “lòj” la nan jou rezirèksyon Kris la te kòmanse sezon Pannkòt la, ki te fini nan Pannkòt ak ofrann premye fwi “ble” a nan Pannkòt. Tafyatè Efrayim yo wont paske yo sou move bò sezon Pannkòt la, ki repete depi 11 Septanm rive jouk lwa dimanch lan, lè lapli ta a ap tonbe.
“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.
“Anpil moun, nan yon gran mezi, pa rive resevwa premye lapli a. Yo pa t jwenn tout byenfè Bondye te konsa prepare pou yo. Yo atann yo mank la va konble pa dènye lapli a. Lè pi rich abondans gras la va vide sou yo, yo gen entansyon louvri kè yo pou resevwa li. Yo ap fè yon erè terib. Travay Bondye te kòmanse nan kè lèzòm lè Li bay limyè ak konesans Li dwe kontinye avanse san rete. Chak moun dwe rekonèt pwòp nesesite pa li. Kè a dwe vide de tout salte epi pirifye pou Lespri a ka rete ladan l. Se pa konfese peche ak abandone peche, pa lapriyè sensè, epi pa konsakre tèt yo bay Bondye, premye disip yo te prepare tèt yo pou vide Sentespri a nan Jou Pannkòt la. Menm travay la, men nan yon degre ki pi gran, dwe fèt kounye a. Lè sa a, ajan imen an te sèlman gen pou l mande benediksyon an, epi tann Seyè a pou l mennen travay ki konsène li a nan pèfeksyon. Se Bondye ki te kòmanse travay la, e Li va fini travay Li, fè moun vin konplè nan Jezikri. Men pa dwe gen okenn neglijans anvè gras premye lapli a reprezante a. Se sèlman sila yo ki ap viv selon limyè yo resevwa a ki va resevwa pi gwo limyè. Si nou pa ap avanse chak jou nan demonstrasyon vèti kretyen aktif yo, nou p ap rekonèt manifestasyon Sentespri a nan dènye lapli a. Li ka ap tonbe sou kè toutotou nou, men nou p ap disène li ni resevwa li.” 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.
Nan kontèks liy lan ke Sè White rele “sezon Lapannkòt la,” “premye lapli a” se te Kris la k ap soufle sou disip yo apre Li te desann soti nan rankont selès Li apre Li te resisite. “Dènye lapli a” nan kontèks sa a se te Lapannkòt. Nan alfa sezon Lapannkòt la, kèk gout te soufle sou disip yo, epi nan omega a, disip yo ki te resevwa souf la t ap pale ak lang dife devan lemonn antye. Yon manifestasyon Sentespri a nan kòmansman an ak nan fen an. Divinite k ap transmèt Sentespri a bay limanite atravè yon mesaj nan kòmansman an; epi divinite ak limanite ini ansanm, jan sa reprezante pa lang yo (limanite) ak dife a (Divinite), k ap transmèt Sentespri a bay limanite atravè yon mesaj nan fen an. Ofrann premye fwi lòj la nan kòmansman an koresponn ak rezirèksyon Kris la, epi de pen ble yo nan ofrann premye fwi Lapannkòt la koresponn ak Lapannkòt.
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.
De pen sa yo se sèl ofrann ki te gen ledven ladan yo, yon senbòl peche. Pen yo te kwit, konsa yo te reprezante retire peche a, men yo te soutni verite a ke de pen brase yo, ki te reprezante san karant-kat mil yo, se te gason ak fanm ki te pechè, men ki te fin pirifye anba peche sa yo pa Mesaje Alyans lan nan Malachi chapit twa. Konsa, alfa sezon Pannkòt la te reprezante Pen Syèl la k ap anseye disip Li yo, epi omega sezon sa a te gen menm disip sa yo senbolize kòm de pen ki te leve anlè pou syèl la. Konsa, senbòl divinite ak limanite nan lang dife yo ansanm ak leve ofrann brase a, ki te tipifye disip yo k ap pote mesaj la bay lemonn, reyini pou idantifye ke san karant-kat mil yo dwe leve kòm yon ofrann ki reprezante Jezikri nètale, epi Jezikri montre ke Divinite ini ak limanite pa peche.
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.
Si l’on ne « reçoit pas la pluie de la première saison » tout en s’attendant à ce que « ce qui manque » de « tous les bienfaits que Dieu » a « accordés » avec la « pluie de la première saison » « soit suppléé par la pluie de l’arrière-saison », c’est « une terrible erreur ». La pluie de la première saison correspond aux « anciens sentiers » de Jérémie, qui furent identifiés comme le chemin dans lequel il fallait marcher au 11 septembre. C’est une « terrible erreur », et aussi une puissante séduction, qui amène les gens à penser qu’ils possèdent un message de l’arrière-saison fondé sur le roc, pour découvrir ensuite que leur message était fondé sur le sable.
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.
Pyè pa t wont esplike dirèkteman kiyès ki te sou ak kiyès ki pa t sou nan reprezantasyon li te bay konsènan san karantkat mil yo pandan peryòd lapli dèyè a. Tout pwofèt yo pale sou dènye jou yo, epi Jowèl ap idantifye “bwè yo nan Efrayim” k ap leve, pandan y ap konfwonte ak prèv klè ke privilèj pou yo te pèp ki t ap pwoklame gwo rèl twazyèm zanj lan anba pouvwa lapli dèyè a retire pou tout tan. San karantkat mil yo devlope epi sele pandan peryòd lapli dèyè a, depi 9/11 jouk rive nan lwa dimanch lan. Se yo menm ki swiv Ti Mouton an nenpòt kote Li ale.
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.
Pyè nan Jou Pannkòt la reprezante moun sa yo k ap pwoklame mesaj dènye lapli a, mesaj li baze sou liv Jowèl la. Jwif yo, ki te resevwa responsablite pou yo obsève Jou Pannkòt la pandan tout listwa yo, t ap resevwa enfòmasyon nan men Pyè ke Pannkòt tout Pannkòt anvan yo te anonse davans lan te rive nan akonplisman li kounye a. Jwif yo, tankou tafyatè Efrayim yo, te tèlman sou pa diven Babilòn nan, yo te akize Pyè ak onz lòt yo dèske yo te sou, pandan yo t ap prezante mesaj dènye lapli a nan kontèks liv Jowèl la. Lè tafyatè Efrayim yo “reveye” nan vèsè senk nan premye chapit Jowèl la, yo vin fas ak pwosesis eprèv dènye lapli a, kote de klas devlope. Nan pwosesis eprèv sa a, yon klas rekonèt mesaj dènye lapli a, epi lòt klas la pa rekonèt li.
“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.
“Nou pa dwe tann lapli an reta a. Li ap vini sou tout moun ki va rekonèt epi resevwa lawouze ak gwo lapli gras yo ki tonbe sou nou. Lè nou ranmase moso limyè yo, lè nou apresye mizèrikòd sèten Bondye yo, Li menm ki renmen wè nou mete konfyans nou nan Li, alò chak pwomès ap akonpli. ‘Paske menm jan tè a fè boujon li parèt, epi menm jan jaden an fè sa yo simen ladan l pouse; konsa Senyè Bondye a pral fè jistis ak louwanj pouse devan tout nasyon yo.’ Ezayi 61:11. Tout tè a dwe ranpli ak laglwa Bondye.” 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.
«Reconnaître» signifie «se ressouvenir ou recouvrer une connaissance», car le message de la pluie de l’arrière-saison se reconnaît à la lumière des histoires sacrées du passé qui illustrent l’histoire de la pluie de l’arrière-saison. L’histoire de Pierre à la Pentecôte fut placée dans le cadre historique exposé par Joël. Le contexte de Joël, avec son accomplissement en Pierre, fournit deux témoins de l’histoire du Cri de Minuit de 1844. Ces trois témoins (et d’autres) doivent être «reconnus» comme des illustrations de l’histoire, du cadre et du message de la pluie de l’arrière-saison.
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.
Lè Kris la te soufle sou disip yo apre Li te monte epi answit retounen, sa te tankou “kèk gout” anvan gwo debòdman an nan Pannkòt. Nan kòmansman an ak nan fen an, te gen yon manifestasyon Sentespri a k ap vide desann. Kèk gout yo soti nan Kris pou rive sou disip Li yo se alfa sezon Pannkòt la, ki fini ak omega a ansanm ak vide-desann mesaj la soti nan disip yo pou rive sou lemonn. Alfa a make pa ofrann premye fwi lòj la, epi li fini ak ofrann premye fwi ble a. Kòmansman lapli dènye a te make pa efondreman gwo batiman Vil Nouyòk yo nan 11 septanm. Sa make kòmansman listwa ki mennen nan lwa dimanch la. 11 septanm reprezante pa ofrann premye fwi lòj la, epi lwa dimanch la se ofrann premye fwi ble a.
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.
Sou nanm yo, moun Efrayim yo ki sou, yo reveye pou yo wè reyalite a: wayòm nan t ap wete nan men yo epi yo t ap bay li yon pèp ki t ap pote fwi ki apwopriye yo. Joèl mete deyò dezobeyisans moun ki sou yo lè li montre ke ofrann “manje” ak ofrann “bwè” yo te retranche nan kay Seyè a, epi ke “diven nouvo” a te retranche nan bouch yo. “Diven nouvo” a, nan lang ebre a, se ji ki fèk peze; men “diven” moun ki sou yo bwè nan vèsè senk la se ji ki fèrmante. Gen de kalite diven, ki reprezante doktrin; e, nan kontèks Joèl la, doktrin nan se mesaj lapli ta a. Moun Efrayim yo ki sou yo ap bwè ji ki fèrmante, epi yo “retranche” de ji “nouvo” ki fèk peze a. De kalite diven yo reprezante de mesaj lapli ta yo, epi moun ki sou yo “retranche” de mesaj ki pi a. Mo ebre ki tradui pa “retranche” a chita sou ansyen pratik alyans kote yo te koupe bèt yo epi yo te mache nan mitan moso yo. Lè yon moun “retranche,” sa vle di yo rejte li kòm pèp alyans Bondye a.
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.
Liv Joèl la ap idantifye pèp Bondye a nan dènye jou yo, kòmanse avèk Millerit yo ki te leve kòm konsekans ouvèti sele liv Danyèl la an 1798, epi li fini avèk san karannkat mil yo ki leve kòm konsekans ouvèti sele liv Danyèl la an 1989. Nan kòmansman an, debòdman Sentespri a te reprezante pa peryòd tan ki soti nan reyinyon kan Exeter la rive jouk nan desepsyon 22 Oktòb 1844 la. Istwa sa a te akonpli parabòl dis vyèj yo nan Matye vennsenk, ki repete jis nan chak lèt nan istwa san karannkat mil yo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Parabòl dis vyèj yo nan Matye 25 la montre tou eksperyans pèp Advantis la.» The Great Controversy, 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.
“Mwen souvan jwenn referans ak parabòl dis vyèj yo, senk ladan yo te saj, e senk te sòt. Parabòl sa a te akonpli e li pral akonpli jouk nan pi piti detay li yo, paske li gen yon aplikasyon espesyal pou tan sa a, e, menm jan ak mesaj twazyèm zanj lan, li te akonpli epi li pral kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 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.
“Gen yon monn k ap chita nan mechanste, nan twonpri, ak nan delizyon, anba menm lonbraj lanmò a,—dòmi, dòmi. Kilès ki santi doulè nanm pou reveye yo? Ki vwa ki ka rive jwenn yo? Lespri m pote m nan lavni, lè siy la pral bay: ‘Men Veterinè a ap vini; soti al kontre Li.’ Men, kèk pral retade pou jwenn lwil pou ranpli lanp yo ankò, epi twò ta yo pral dekouvri ke karaktè a, ki reprezante pa lwil la, pa ka transfere. Lwil sa a se jistis Kris la. Li reprezante karaktè, epi karaktè pa transfere. Pèsonn pa ka asire l pou yon lòt. Chak moun dwe jwenn pou tèt pa l yon karaktè ki pirifye anba tout tach peche.” Bible Echo, 4 me 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Kiyès ki “ap santi travay nanm pou reveye” “yon mond k ap kouche nan mechanste?” Jowèl reponn kesyon an:
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.
Epi sa rive, nenpòt moun ki va rele non Senyè a va delivre; paske sou mòn Siyon ak nan Jerizalèm va gen delivrans, jan Senyè a te di a, e pami rès la Senyè a va rele. Joel 2:32.
We will continue these things in the following article.
N ap kontinye bagay sa yo nan atik kap vini an.
“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.
“Anreta nan fen apremidi jou rezirèksyon an, de nan disip yo t ap pran chemen pou yo ale Emawis, yon ti bouk ki te a wit mil de Jerizalèm. Disip sa yo pa t okipe okenn plas enpòtan nan travay Kris la, men yo te kwayan sensè nan Li. Yo te vini nan vil la pou selebre Pak la, epi yo te anpil twouble poutèt evènman ki te fèk pase yo. Yo te tande nouvèl maten an konsènan disparisyon kò Kris la nan tonbo a, ansanm ak rapò medam yo ki te wè zanj yo epi ki te rankontre Jezi. Kounye a yo t ap retounen lakay yo pou medite epi pou priye. Avèk tristès yo t ap kontinye mache nan aswè a, pandan yo t ap pale sou sèn jijman an ak krisifiksyon an. Jamè anvan sa yo pa t janm tèlman dekouraje nèt. San espwa e san lafwa, yo t ap mache anba lonbraj kwa a.”
“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.
“Yo pa t t avanse lwen nan vwayaj yo lè yon etranje vin mete tèt li avèk yo; men yo te tèlman plonje nan tenèb lapenn yo ak nan desepsyon yo, yo pa t byen gade l. Yo te kontinye konvèsasyon yo, pandan yo t ap eksprime panse ki te nan kè yo. Yo t ap rezone sou leson Kris la te bay yo, leson yo te sanble pa kapab konprann. Pandan yo t ap pale sou evènman ki te fèt yo, Jezi te anvi konsole yo. Li te wè lapenn yo; Li te konprann lide konfli ak konfizyon ki t ap fè yo vin poze nan lespri yo kestyon sa a: Èske Nonm sa a, ki te kite yo imilye L konsa, kapab Kris la? Lapenn yo pa t kapab rete kache, epi yo t ap kriye. Jezi te konnen kè yo te mare ak Li nan lanmou, e Li te anvi siye dlo nan je yo, epi ranpli yo ak kè kontan ak lajwa. Men, fòk Li te premye ba yo leson yo pa t ap janm bliye.”
“‘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.’
“Li di yo: Ki kalite konvèsasyon sa yo n ap fè youn ak lòt konsa, pandan n ap mache, e nou tris? Yonn ladan yo, ki te rele Kléyopas, reponn li, li di l: Èske se ou menm sèl ki etranje nan Jerizalèm, epi ou pa konnen bagay ki rive la nan jou sa yo?” Yo rakonte l jan yo te desi konsènan Mèt yo a, “ki te yon pwofèt pwisan nan aksyon ak nan pawòl devan Bondye ak devan tout pèp la;” men, yo di, “chèf prèt yo ak chèf pa nou yo te lage l pou yo kondane l a lanmò, epi yo te kloure l sou kwa a.” Avèk kè yo ki te blese anpil anba desepsyon, epi ak bouch yo k ap tranble, yo ajoute: “Nou te espere se li menm ki t apral delivre Izrayèl; epi, anplis tout sa, jodi a fè twazyèm jou depi bagay sa yo te fèt.”
“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.
“Sa te etranj dèske disip yo pa t sonje pawòl Kris yo, ni yo pa t rann yo kont ke Li te anonse davans evènman ki te rive yo! Yo pa t konprann ke dènye pati revelasyon Li a t ap akonpli avèk menm sètitid ak premye pati a, ke sou twazyèm jou a Li t ap leve ankò. Se pati sa a yo te dwe sonje. Prèt yo ak chèf yo pa t bliye sa. Nan jou ‘ki te swiv jou preparasyon an, chèf prèt yo ak Farizyen yo te reyini devan Pilat, yo di: Mèt, nou sonje ke twonpè sa a, pandan Li te toujou vivan, te di: Apre twa jou m ap leve ankò.’ Matye 27:62, 63. Men, disip yo pa t sonje pawòl sa yo.”
“‘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.
« Alors il leur dit : Ô insensés, et lents de cœur à croire tout ce qu’ont dit les prophètes ! Ne fallait-il pas que le Christ souffrît ces choses, et qu’il entrât dans sa gloire ? » Les disciples se demandaient qui pouvait bien être cet étranger, pour pénétrer jusqu’au plus profond de leur âme et parler avec une telle ferveur, une telle tendresse et une telle sympathie, et avec une si grande espérance. Pour la première fois depuis la trahison de Christ, ils commencèrent à reprendre espoir. Souvent, ils regardaient attentivement leur compagnon et pensaient que ses paroles étaient précisément celles que Christ aurait prononcées. Ils étaient remplis d’étonnement, et leur cœur se mit à palpiter d’une joyeuse attente.
“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.
“Kòmanse avèk Moyiz, menm Alfa istwa Bib la, Kris te esplike nan tout Ekriti yo bagay ki konsène tèt pa li. Si li te fè yo konnen li an premye, kè yo t ap satisfè. Nan plenitid lajwa yo, yo pa t ap grangou pou anyen ankò. Men, li te nesesè pou yo konprann temwayaj tipoloji ak pwofesi Ansyen Testaman an te rann sou li. Se sou bagay sa yo lafwa yo te dwe tabli. Kris pa t fè okenn mirak pou konvenk yo, men premye travay li se te eksplike Ekriti yo. Yo te konsidere lanmò li kòm destriksyon tout espwa yo. Kounye a li te montre, soti nan pwofèt yo, ke se sa menm ki te prèv ki pi fò pou lafwa yo.”
“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.
“Pandan Jezi t ap anseye disip sa yo, li te montre enpòtans Ansyen Testaman an kòm yon temwen konsènan misyon pa li. Anpil moun ki deklare yo se kretyen jodi a rejte Ansyen Testaman an, yo pretann li pa sèvi anyen ankò. Men, se pa konsa ansèyman Kris la ye. Li te bay li yon valè tèlman wo, ke nan yon lè li te di: ‘Si yo pa koute Moyiz ak pwofèt yo, yo p ap kite konvenk yo, menm si yon moun ta leve soti nan lanmò.’ Lik 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.
“Se vwa Kris la ki pale atravè patriyach yo ak pwofèt yo, depi nan jou Adan yo jouk rive nan dènye sèn tan an. Sovè a revele nan Ansyen Testaman an avèk menm klète tankou nan Nouvo Testaman an. Se limyè sot nan tan pwofetik ki pase a ki mete lavi Kris la ak ansèyman Nouvo Testaman an an limyè avèk klète ak bèlte. Mirak Kris yo se yon prèv divinite Li; men yon prèv ki pi fò ke Li se Redanmtè lemonn nan jwenn lè yo konpare pwofesi Ansyen Testaman an ak istwa Nouvo Testaman an.”
“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.
“Lè Kris la te rezone apati pwofesi yo, li te bay disip li yo yon konpreyansyon kòrèk sou sa li t ap ye nan limanite. Atant yo te genyen konsènan yon Mesi ki ta pran twòn li ak pouvwa wayal li ann akò ak dezi lèzòm te twonpe yo. Sa t ap anpeche yon konpreyansyon kòrèk sou desandan li soti nan pi wo pozisyon an rive nan pi ba pozisyon ki te kapab okipe. Kris la te vle pou lide disip li yo te pwòp e vre nan tout detay. Yo te dwe konprann, otank posib, konsènan gode soufrans ki te atribye pou li a. Li te montre yo ke konfli terib la, yo menm ki pa t ankò kapab konprann li, se te akonplisman alyans ki te fèt anvan fondasyon mond lan te poze. Kris la te dwe mouri, menm jan chak transgresè lalwa dwe mouri si li pèsiste nan peche. Tout sa te dwe rive; men sa pa t dwe fini nan defèt, men nan yon viktwa gloriyeuz, etènèl. Jezi te di yo ke tout efò dwe fèt pou sove mond lan anba peche. Disip li yo dwe viv jan li te viv la, epi travay jan li te travay la, avèk efò entans, pèseveran.”
“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.
“Konsa Kris la te pale ak disip li yo konsa, li t ap louvri lespri yo pou yo te ka konprann Ekriti yo. Disip yo te bouke, men konvèsasyon an pa t febli. Pawòl lavi ak asirans t ap soti nan bouch Sovè a. Men, je yo te toujou kenbe. Lè Li t ap rakonte yo sou destriksyon Jerizalèm, yo te gade vil ki te kondane a avèk dlo nan je. Men yo pa t ankò menm sispèk kiyès konpayon vwayaj yo a te ye. Yo pa t panse sijè konvèsasyon yo a t ap mache bò kote yo; paske Kris te pale de tèt Li tankou si se te yon lòt moun. Yo te panse Li se te youn nan moun sa yo ki te asiste gran fèt la, epi ki kounye a t ap retounen lakay li. Li te mache ak menm prekosyon ak yo sou wòch graj yo, e detanzantan Li te rete ansanm ak yo pou yon ti repo. Konsa yo te kontinye sou chemen montay la, pandan Sila a ki te byento pou pran plas Li adwat Bondye, e ki te kapab di, ‘Tout pouvwa ban Mwen nan syèl la ak sou tè a,’ t ap mache bò kote yo. Matye 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.’
“Pandan vwayaj la, solèy la te deja kouche, epi anvan vwayajè yo te rive nan kote repo yo, travayè ki te nan chan yo te deja kite travay yo. Kòm disip yo t ap pral antre lakay yo, etranje a te parèt tankou si Li ta kontinye chemen Li. Men disip yo te santi yo atire bò kote L. Nanm yo te grangou pou yo tande plis toujou nan men Li. ‘Rete avèk nou,’ yo te di. Li pa t sanble aksepte envitasyon an, men yo te ensiste anpil, yo t ap sipliye: ‘Li prèske aswè, epi jounen an fin anpil.’ Kris la te sede devan siplikasyon sa a, epi ‘Li antre pou L rete avèk yo.’”
“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.
“Si les disciples n’avaient pas insisté dans leur invitation, ils n’auraient pas su que leur compagnon de route était le Seigneur ressuscité. Christ n’impose jamais Sa présence à personne. Il s’intéresse à ceux qui ont besoin de Lui. C’est avec joie qu’Il entrera dans la demeure la plus humble et réjouira le cœur le plus modeste. Mais si les hommes sont trop indifférents pour penser à l’Hôte céleste, ou pour Lui demander de demeurer avec eux, Il passe son chemin. Ainsi, beaucoup subissent une grande perte. Ils ne connaissent pas Christ davantage que ne le connaissaient les disciples lorsqu’Il marchait avec eux sur le chemin. ”
“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!
“Repas senp aswè a, ki gen pen ladan l, pa pran tan pou l pare. Yo mete l devan envite a, ki te pran plas Li nan tèt tab la. Kounyeya Li lonje men Li pou beni manje a. Disip yo rale kò yo dèyè ak sezi. Konpayon yo a lonje men Li menm jan egzakteman ak Mèt yo a te konn fè a. Yo gade ankò, epi gade, yo wè nan men Li mak klou yo. Toude rele an menm tan: Se Seyè Jezi a! Li leve soti vivan nan lanmò!”
“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?’
“Yo leve pou yo lage kò yo nan pye Li pou yo adore Li, men Li disparèt devan je yo. Yo gade kote Sila a te kanpe, Li menm ki kò Li te fèk kouche nan tonbo a, epi yo di youn ak lòt: ‘Èske kè nou pa t ap boule anndan nou, pandan Li t ap pale avèk nou sou chemen an, epi pandan Li t ap louvri Ekriti yo ban nou?’”
“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.
“Men, avèk gwo nouvèl sa a pou yo kominike, yo pa kapab rete chita ap pale. Fatig yo ak grangou yo disparèt. Yo kite manje yo san yo pa menm goute l, epi, plen ak lajwa, yo reprann chemen an tousuit menm pa menm wout yo te vini an, yo prese pou yo pote nouvèl la bay disip yo nan vil la. Nan kèk pati, wout la pa an sekirite; men yo monte sou pant ki apik yo, y ap glise sou wòch lis yo. Yo pa wè, yo pa konnen, yo gen pwoteksyon Sila a ki te vwayaje sou wout la avèk yo. Avèk baton pelerin yo nan men yo, yo vanse san rete, yo swete ale pi vit pase sa yo oze fè. Yo pèdi tras yo, men yo jwenn li ankò. Pafwa y ap kouri, pafwa y ap bite, yo kontinye avanse, Konpayon envizib yo a rete toupre bò kote yo pandan tout chemen an.
“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.
“Nwit la fè nwa, men Solèy Jistis la ap klere sou yo. Kè yo sote ak lajwa. Yo sanble yo nan yon nouvo mond. Kris se yon Sovè vivan. Yo pa nan lapenn ankò pou Li tankou yon moun ki mouri. Kris leve vivan—ankò e ankò yo repete sa. Se mesaj sa a y ap pote bay moun ki nan lapenn yo. Yo dwe rakonte yo bèl istwa mache ale Emayis la. Yo dwe di kiyès ki te vin jwenn yo sou chemen an. Yo pote pi gran mesaj ki janm bay mond lan, yon mesaj bon nouvèl kote espwa fanmi lèzòm pou tan sa a ak pou letènite depann.” The Desire of Ages, 795–801.