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.
Ta ni yóò kọ́ ìmọ̀? Ta ni yóò sì mú kí ó lóye ẹ̀kọ́? Àwọn tí a ti já lẹ́nu ọmú, tí a sì ti fà kúrò lọ́mú.
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.
Nítorí òfin gbọ́dọ̀ wà lórí òfin, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; níhìn díẹ̀, níbẹ̀ díẹ̀: Nítorí pẹ̀lú ètè tí ń ta gbágungbàgun àti pẹ̀lú ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn tí ó sọ fún pé, Èyí ni ìsinmi tí ẹ̀yin lè fi mú aláàrẹ̀ sinmi; èyí sì ni ìtùnú: ṣùgbọ́n wọn kò fẹ́ gbọ́.
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.
Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ sí wọn òfin lé òfin, òfin lé òfin; ìlà lé ìlà, ìlà lé ìlà; níbí díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹkùn mú wọn, kí a sì gbà wọ́n.
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.
Nítorí náà, ẹ gbọ ọ̀rọ̀ Olúwa, ẹ̀yin ọkùnrin ẹlẹ́gàn tí ń ṣe ìṣàkóso àwọn ènìyàn yìí tí wọ́n wà ní Jerúsálẹmu. Nítorí ẹ ti wí pé, A ti dá májẹ̀mú pọ̀ mọ́ ikú, àti pẹ̀lú ọ̀run àpáàdì ni a ti ṣe àdéhùn; nígbà tí ìyọnu àkúnya tí ń ṣàn bò yóò kọjá lọ, kì yóò dé ọ̀dọ̀ wa: nítorí a ti fi irọ́ ṣe ibi ìsádi wa, àti lábẹ́ èké ni a ti fi ara wa pamọ́: Nítorí náà báyìí ni Olúwa Ọlọ́run wí pé, Wò ó, èmi fi òkúta kan sí Sioni fún ìpìlẹ̀, òkúta tí a ti dán wò, òkúta igun iyebíye, ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò yára sáré. Ìdájọ́ pẹ̀lú ni èmi yóò fi ṣe òṣùwọ̀n ìlà, àti òdodo ni òṣùwọ̀n ìwọ̀n òrùlé; yìnyín yóò sì gbá ibi ìsádi irọ́ kúrò, omi yóò sì ṣàn bo ibi ìpamọ́. Májẹ̀mú yín pẹ̀lú ikú ni a ó sì fọ́, àdéhùn yín pẹ̀lú ọ̀run àpáàdì kì yóò dúró; nígbà tí ìyọnu àkúnya tí ń ṣàn bò bá kọjá lọ, nígbà náà ni a ó tẹ yín mọ́lẹ̀ pẹ̀lú rẹ̀. Isaiah 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.
Àwọn ọkùnrin ẹlẹ́gàn tí ń ṣàkóso Jerúsálẹ́mù ni àwọn aṣáájú ìjọ Adventist Ọjọ́ Keje ti Laodikia, tí Isaiah ti dá wọn mọ̀ ní ẹsẹ̀ díẹ̀ ṣáájú gẹ́gẹ́ bí “àwọn ọ̀mùtí Efraimu” àti “adé ìgbéraga.” Ní Pẹ́ńtíkọ́sì, Peteru dáhùn sí àwọn tí ń sọ pé àwọn ọkùnrin ọ̀mùtí ni wọ́n fi ń kéde ìhìnrere náà. Àkókò òjò àìpẹ́ jẹ́ nípa ìhìnrere òjò àìpẹ́ tòótọ́ àti èké. Ìhìnrere láti ọ̀dọ̀ Olúwa máa ń mú kí ìṣọ̀ méjì ti àwọn olùjọsìn wà, àwọn ìṣọ̀ méjèèjì sì ń mu wáìnì. Ìhìnrere tí a sọ di mímọ́, tàbí wáìnì tí a sọ di mímọ́, ni èyí tí a gé kúrò ní ẹnu àwọn aláìṣòótọ́ nínú Joel.
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.
Ẹ jí, ẹ̀yin ọ̀mùtí, kí ẹ sì sọkún; kí ẹ sì hu, gbogbo yín tí ń mu wáìnì, nítorí ọtí-àjàrà tuntun; nítorí a ti gé e kúrò ní ẹnu yín. Joẹli 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.
Nínú Joẹli orí kìn-ín-ní, a dá àwọn agbẹ búburú ti ọgbà àjàrà lẹ́bi, tí wọ́n ń ṣàpẹẹrẹ ìjọ Seventh-day Adventist ti Laodicea, a sì ṣe ìdájọ́ wọn ní ìbáṣepọ̀ pẹ̀lú bí a ti “gé wáìnì tuntun kúrò” ní ẹnu wọn. Ọlọ́run ti gé kúrò tàbí dá ìtújáde Ẹ̀mí Ọlọ́run dúró nínú òjò ìkẹyìn, gẹ́gẹ́ bí “ẹbọ oúnjẹ àti ẹbọ mímu” ṣe ń ṣàpẹẹrẹ rẹ̀, kúrò lọ́dọ̀ àwọn agbẹ ọ̀mùtí búburú náà.
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.
Ẹbọ ohunjẹ àti ẹbọ ọtí ni a ti ké kúrò ní ilé OLúWA; àwọn àlùfáà, àwọn ìránṣẹ́ OLúWA, ń ṣọ̀fọ̀. Oko ti di ahoro, ilẹ̀ ń ṣọ̀fọ̀; nítorí a ti pa ọkà run: ọtí wáìnì tuntun ti gbẹ tán, òróró sì rẹ̀. Ẹ kẹ́gàn ara yín, ẹ̀yin àgbẹ̀; ẹ ké, ẹ̀yin alábójútó ọgbà àjàrà, nítorí àlìkámà àti ọkà bálì; nítorí ìkórè oko ti ṣègbé. Àjàrà ti gbẹ, igi ọ̀pọ̀tọ́ sì rẹ̀; igi pómégíránéètì, igi ọ̀pẹ pẹ̀lú, àti igi àpù, àní gbogbo igi inú oko, ti rọ; nítorí ayọ̀ ti rọ kúrò lọ́dọ̀ àwọn ọmọ ènìyàn. Ẹ di ara yín, kí ẹ sì ṣọ̀fọ̀, ẹ̀yin àlùfáà; ẹ ké, ẹ̀yin ìránṣẹ́ pẹpẹ; ẹ wá, ẹ dùbúlẹ̀ ní gbogbo òru ní aṣọ ọ̀fọ̀, ẹ̀yin ìránṣẹ́ Ọlọ́run mi; nítorí a ti dì ẹbọ ohunjẹ àti ẹbọ ọtí mú kúrò ní ilé Ọlọ́run yín. Ẹ ya àwẹ̀ sọ́tọ̀, ẹ pe àpéjọ mímọ́, ẹ kó àwọn àgbàgbà àti gbogbo àwọn olùgbé ilẹ̀ náà jọ sínú ilé OLúWA Ọlọ́run yín, kí ẹ sì ké sí OLúWA pé, Ègbé ni fún ọjọ́ náà! nítorí ọjọ́ OLúWA kù sí dẹ̀dẹ̀, yóò sì dé bí ìparun láti ọ̀dọ̀ Olódùmarè. Ṣé a kò ti ké oúnjẹ kúrò níwájú ojú wa bí? bẹ́ẹ̀ ni ayọ̀ àti ìdùnnú kúrò ní ilé Ọlọ́run wa. Joẹli 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.”
Nígbà tí “àwọn ọ̀mùtí Éfíràímù” ti Isaiah “jí” nínú Joẹli, ipò tí wọ́n jí sí ni ìròyìn òjò ìkẹyìn—èyí tí a ṣojú fún gẹ́gẹ́ bí “ọtí-wáìnì tuntun.” A ti fà á sẹ́yìn kúrò lọ́dọ̀ àwọn ènìyàn majẹmu tí Ọlọ́run yàn. “Àgbàdo” nínú ẹsẹ̀ náà jẹ́ ọ̀rọ̀ àgbáyé fún ọkà, Ọ̀rọ̀ Ọlọ́run sì ni Àkàrà Ọ̀run, àti nínú ẹsẹ̀ náà, a ti “fi ṣòfò” rẹ̀.
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.
“Wáìnì tuntun” ni ìhìn iṣẹ́ òtítọ́ ti àkókò yìí tí ó dé ní 9/11. “Wáìnì tuntun náà ti gbẹ” a sì “ge e kúrò,” nítorí pé “wáìnì tuntun” ni àwọn tí ń padà sí àwọn ọ̀nà “àtijọ́” Jeremiah nìkan ló mọ̀, nítorí pé ìhìn iṣẹ́ “tuntun” kan máa ń bá ìhìn iṣẹ́ “àtijọ́” mu ní gbogbo ìgbà. Ọ̀rọ̀ tí a túmọ̀ sí “ti gbẹ” túmọ̀ sí “láti tijú” nínú èdè Hébérù.
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.
Àwọn tí “ìtìjú ń bà” jẹ́ kókó-ọrọ pàtàkì kan nínú Joẹli àti nínú àwọn wòlíì. Ìtìjú ń ba àwọn ọ̀mùtí Efraimu nítorí ìròyìn òjò ìkẹyìn àròpò wọn, èyí tí a sábà máa ń pè ní ìròyìn “àlàáfíà àti ààbò.” Àwọn àmì mẹ́ta náà, ọkà, wáìnì tuntun àti òróró, dúró fún ìròyìn òjò ìkẹyìn. Òjò ìkẹyìn náà ni a tún ṣàpẹẹrẹ gẹ́gẹ́ bí ìtàkúnlẹ̀ Ẹ̀mí Mímọ́.
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.
Iṣẹ́ Ẹ̀mí Mímọ́ ni láti fi ẹ̀sùn ẹ̀ṣẹ̀, òdodo, àti ìdájọ́ hàn, àti ní ìtòlẹ́sẹẹsẹ̀ gẹ́gẹ́ bí wọ́n ṣe wà náà gan-an. Ọ̀rọ̀ Ọlọ́run ń fi ẹ̀sùn ẹ̀ṣẹ̀ hàn, a sì ń ṣàpẹẹrẹ rẹ̀ pẹ̀lú “àgbàdo.” Níní “ọtí wáìnì tuntun” ń fi àwọn tí wọ́n ní Ẹ̀mí Mímọ́ hàn, ẹni tí a ń ṣàpẹẹrẹ rẹ̀ pẹ̀lú “òjò” àti pẹ̀lú “wáìnì” náà pẹ̀lú, nítorí pé a lè fi hàn ní rọrùn pé “òjò” àti “wáìnì” méjèèjì jẹ́ ìránṣẹ́ tàbí ẹ̀kọ́.
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.
Ṣùgbọ́n èmi sọ òtítọ́ fún yín; ó yẹ fún yín kí èmi lọ: nítorí bí èmi kò bá lọ, Olùtùnú náà kì yóò tọ̀ yín wá; ṣùgbọ́n bí mo bá lọ, èmi yóò rán án sí yín. Nígbà tí ó bá sì dé, yóò jẹ́bi ayé ní ti ẹ̀ṣẹ̀, àti ní ti òdodo, àti ní ti ìdájọ́: Ní ti ẹ̀ṣẹ̀, nítorí wọn kò gbà mí gbọ́; Ní ti òdodo, nítorí mo ń lọ sọ́dọ̀ Baba mi, ẹ̀yin kò sì tún rí mi mọ́; Ní ti ìdájọ́, nítorí a ti dá ọmọ-aládé ayé yìí lẹ́jọ́. Mo ṣì ní ọ̀pọ̀lọpọ̀ ohun láti sọ fún yín, ṣùgbọ́n ẹ kò lè rú wọn ní báyìí. Ṣùgbọ́n nígbà tí òun, Ẹ̀mí òtítọ́, bá dé, yóò tọ́ yín sọ́nà sínú gbogbo òtítọ́: nítorí kì yóò sọ ohun láti inú ara rẹ̀; ṣùgbọ́n ohunkóhun tí yóò bá gbọ́, èyí ni yóò máa sọ: yóò sì fi ohun tí ń bọ̀ hàn yín. Johanu 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!”
“Àgbàdo” Joẹli ni Ọ̀rọ̀ Ọlọ́run, èyí tí ń dá ènìyàn lẹ́bi “ẹ̀ṣẹ̀.” “Òdodo” ni a ń fihàn nínú àwọn tí wọ́n ti so ẹ̀dá ènìyàn wọn pọ̀ mọ́ ìwà-àtọ̀runwá nípasẹ̀ iṣẹ́ ìránṣẹ́ òtítọ́ ìsinsìnyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “wáìnì” “tuntun” (òtítọ́-ìsinsìnyí) (“iṣẹ́ ìránṣẹ́”). “Òróró” jẹ́ àmì “ìdájọ́,” nítorí “ìdájọ́” dá lórí bóyá àwọn tí a ń dájọ́ ní “òróró.” Àgbàdo, wáìnì tuntun àti òróró Joẹli ni ìdánilójú ẹ̀ṣẹ̀, òdodo àti ìdájọ́. Gbogbo àwọn èròjà iṣẹ́ Ẹ̀mí Mímọ́ ní ìbáṣepọ̀ pẹ̀lú ìtújáde òjò ìkẹyìn ni ó para pọ̀ ṣe àwọn òtítọ́ tí yóò dán Adventismu Laodíkea wò, tí yóò bẹ̀rẹ̀ ní 9/11 nígbà tí Joẹli pa àṣẹ pé kí wọ́n “Jí!”
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.
Àwọn ààmì mẹ́ta ti ọ̀rọ̀ òjò ìkẹyìn náà bá àwọn ìhìn-iṣẹ́ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá lọ ní ìbámu, àwọn “àgbẹ̀” náà ni a ó sì “tìjú,” àwọn “olùtọ́jú ọgbà àjàrà” náà ni a ó sì “ké ramúramù.” Nínú Jóẹ́lì, àwọn ènìyàn Ọlọ́run kò gbọdọ̀ tìjú láéláé.
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.
Ẹ̀yin yóò sì mọ̀ pé èmi wà láàrín Ísírẹ́lì, àti pé èmi ni Olúwa Ọlọ́run yín, kò sì sí ẹlòmíràn: àwọn ènìyàn mi kì yóò sì tijú láéláé. Joẹli 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.
Àwọn àgbẹ̀ àti àwọn olùtọ́jú ọgbà àjàrà kún fún ìtìjú, wọ́n sì ń hu, nítorí ìròyìn òjò ìkẹyìn èké tí wọ́n ń gbé kalẹ̀ kò ní agbára láti mú ìyè jáde nínú ọgbà àjàrà tí a fi lé wọn lọ́wọ́ láti tọ́jú. Ẹ̀sìn Adventist mọ láti ọ̀dọ̀ wòlíì obìnrin wọn pé a pè wọ́n láti mú ìrírí òjò ìkẹyìn ṣẹ, ṣùgbọ́n èso àwọn oko ti gbẹ. Wọ́n kún fún ìtìjú, wọ́n sì ń sunkún ní pàtàkì “nítorí alíkámà àti nítorí bálì.” Ẹbọ àkọ́so “bálì” ní ọjọ́ àjíǹde Kristi bẹ̀rẹ̀ àkókò Pẹ́ńtẹ́kóstì tí ó parí ní Pẹ́ńtẹ́kóstì pẹ̀lú ẹbọ àkọ́so “alíkámà” ti Pẹ́ńtẹ́kóstì. Àwọn ọ̀mùtí Efraimu kún fún ìtìjú nítorí wọ́n wà ní ẹ̀gbẹ́ tí kò tọ́ ti àkókò Pẹ́ńtẹ́kóstì, èyí tí a tún ṣe láti 9/11 títí dé òfin Ọjọ́ Àìkú, nígbà tí òjò ìkẹyìn ń rọ.
“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.
“Ọ̀pọ̀ ènìyàn ti kùnà, ní ìwọ̀n púpọ̀, láti gba òjò àkọ́kọ́. Wọ́n kò tíì rí gbogbo àǹfààní tí Ọlọ́run ti pèsè báyìí fún wọn. Wọ́n ń retí pé a óo fi òjò ìkẹyìn pèsè ohun tí ó ṣaláìní náà. Nígbà tí a bá tú ọ̀pọ̀lọpọ̀ oore-ọ̀fẹ́ tí ó lọ́rọ̀ jùlọ sílẹ̀, wọ́n pinnu láti ṣí ọkàn wọn sílẹ̀ láti gbà á. Wọ́n ń ṣe àṣìṣe búburú gidigidi. Iṣẹ́ tí Ọlọ́run ti bẹ̀rẹ̀ nínú ọkàn ènìyàn nípa fífi ìmọ́lẹ̀ àti ìmọ̀ Rẹ̀ fún un gbọ́dọ̀ máa tẹ̀síwájú láìdáwọ́dúró. Gbogbo ẹni kọ̀ọ̀kan gbọ́dọ̀ mọ ìdí tí ara rẹ̀ fi nílò rẹ̀. A gbọ́dọ̀ sọ ọkàn di òfo kúrò nínú gbogbo ẹ̀gbin, kí a sì wẹ̀ é mọ́ fún ìgbé inú Ẹ̀mí. Nípa jíjẹ́wọ́ àti kíkó ẹ̀ṣẹ̀ sílẹ̀, nípa àdúrà títọ́, àti nípa yíyàsọ́tọ̀ ara wọn sí Ọlọ́run, ni àwọn ọmọ-ẹ̀yìn ìgbà àkọ́kọ́ ṣe pèsè ara wọn fún ìtújáde Ẹ̀mí Mímọ́ ní Ọjọ́ Pẹ́ńtíkọ́stì. Iṣẹ́ kan náà náà ni a gbọ́dọ̀ ṣe nísinsin yìí, ṣùgbọ́n ní ìwọ̀n tí ó tóbi jù. Nígbà náà, aṣojú ènìyàn kò ní ohun mìíràn láti ṣe bí kò ṣe láti béèrè fún ìbùkún náà, kí ó sì dúró de Olúwa láti mú iṣẹ́ náà pé nípa rẹ̀. Ọlọ́run ni ó bẹ̀rẹ̀ iṣẹ́ náà, Òun yóò sì parí iṣẹ́ Rẹ̀, nípa mímú ènìyàn pé ní kíkún nínú Jésù Kristi. Ṣùgbọ́n kò gbọ́dọ̀ sí ìfojúsùn sí oore-ọ̀fẹ́ tí òjò àkọ́kọ́ dúró fún. Àwọn tí ń rìn gẹ́gẹ́ bí ìmọ́lẹ̀ tí wọ́n ti ní nìkan ni yóò gba ìmọ́lẹ̀ tí ó pọ̀ sí i. Bí a kò bá ń tẹ̀síwájú lójoojúmọ́ nínú fífi àwọn ìwà rere Kristẹni alágbára hàn nínú ìgbésí ayé wa, a kì yóò mọ àwọn ìfihàn Ẹ̀mí Mímọ́ nínú òjò ìkẹyìn. Ó lè jẹ́ pé ó ń rọ̀ sórí àwọn ọkàn tí ó yí wa ká, ṣùgbọ́n a kì yóò fi ojú inú mọ̀ ọ́ tàbí gba á.” 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.
Nínú àyíká ìlà tí Sister White pè ní “àkókò Pẹntikosti,” “òjò àkọ́kọ́” ni Kírístì mí sí àwọn ọmọ-ẹ̀yìn lẹ́yìn tí Ó ti sọ̀kalẹ̀ láti ìpàdé ọ̀run Rẹ̀ lẹ́yìn tí a jí I dìde. “Òjò ìkẹyìn” nínú àyíká yìí ni Pẹntikosti. Ní alpha ti àkókò Pẹntikosti, a mí ìwọn díẹ̀ kàn sórí àwọn ọmọ-ẹ̀yìn, ní omega sì ni àwọn ọmọ-ẹ̀yìn tí a ti mí sórí ń sọ̀rọ̀ pẹ̀lú ahọ́n iná sí gbogbo ayé. Ìfihàn kan ti Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ àti ní òpin. Ọlọ́run-àyè ń fi Ẹ̀mí Mímọ́ ránṣẹ́ sí ẹ̀dá ènìyàn nípasẹ̀ ìránṣẹ́ kan ní ìbẹ̀rẹ̀, àti Ọlọ́run-àyè àti ẹ̀dá ènìyàn tí a so pọ̀ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ahọ́n (ẹ̀dá ènìyàn) àti iná (Ọlọ́run-àyè), tí wọ́n sì ń fi Ẹ̀mí Mímọ́ ránṣẹ́ sí ẹ̀dá ènìyàn nípasẹ̀ ìránṣẹ́ kan ní òpin. Ẹbọ àkọ́so èso àkọ́kọ́ ti ọkà bàlì ní ìbẹ̀rẹ̀ bá àjíǹde Kírístì mu, àti àwọn búrẹ́dì méjì ti wíítì nínú ẹbọ àkọ́so èso àkọ́kọ́ ti Pẹntikosti bá Pẹntikosti mu.
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.
Àwọn búrẹ́dì méjèèjì wọ̀nyí ni ẹbọ kan ṣoṣo tí ó ní ìwúkàrà, àmì ẹ̀ṣẹ̀. A sè àwọn búrẹ́dì náà, bẹ́ẹ̀ ni wọ́n ń ṣàpẹẹrẹ ìyọkúrò ẹ̀ṣẹ̀, ṣùgbọ́n wọ́n tún ń gbé òtítọ́ náà ró pé àwọn búrẹ́dì fífì méjì tí ń ṣàpẹẹrẹ ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin [one hundred and forty-four thousand] jẹ́ ọkùnrin àti obìnrin tí wọ́n jẹ́ ẹlẹ́ṣẹ̀ ṣùgbọ́n tí Aṣojú Májẹ̀mú náà ti wẹ̀ wọ́n nù kúrò nínú àwọn ẹ̀ṣẹ̀ wọ̀nyí nínú Malaki orí kẹta. Nítorí náà, alfa àkókò Pẹ́ńtíkọ́sì ṣàpẹẹrẹ Akara Ọ̀run tí ń kọ́ àwọn ọmọ-ẹ̀yìn Rẹ̀, àti omega àkókò náà ní àwọn ọmọ-ẹ̀yìn kan náà wọ̀nyí gẹ́gẹ́ bí búrẹ́dì méjì tí a gbé sókè sí ọ̀run. Nítorí náà, àmì ìwà-àtọ̀runwá àti ìwà-ẹ̀dá ènìyàn nínú àwọn ahọ́n iná, àti fífì ẹbọ ìfìgbé sókè tí ó jẹ́ àpẹẹrẹ àwọn ọmọ-ẹ̀yìn tí ń mú ìhìn-rere náà lọ sí ayé, darapọ̀ láti fi hàn pé a ó gbé ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin náà sókè gẹ́gẹ́ bí ẹbọ kan tí ó ṣàfihàn Jesu Kristi ní pípé, àti pé Jesu Kristi ń ṣàfihàn pé ìwà-àtọ̀runwá tí ó darapọ̀ mọ́ ìwà-ẹ̀dá ènìyàn kì í dẹ́ṣẹ̀.
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.
Aìkún láti “gba òjò àkọ́kọ́” nígbà tí a ń retí pé “àìní náà” ti “gbogbo àǹfààní tí Ọlọ́run” “pèsè” pẹ̀lú “òjò àkọ́kọ́” “yóò jẹ́ pípèsèpẹ̀lú òjò ìkẹyìn” jẹ́ “àṣìṣe búburú.” Òjò àkọ́kọ́ náà ni “ọ̀nà àtijọ́” ti Jeremiah, tí a fi hàn gẹ́gẹ́ bí ọ̀nà láti rìn nínú rẹ̀ ní 9/11. Ó jẹ́ “àṣìṣe búburú,” ó sì tún jẹ́ ìtanrànkálẹ̀ agbára kan tí ó mú kí àwọn ènìyàn rò pé wọ́n ní ìrántí òjò ìkẹyìn tí a kọ́ lé orí àpáta, kí wọ́n tó wá rí i pé a kọ́ ìrántí wọn lé orí iyanrìn.
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.
Peteru kò tijú láti ṣàlàyé ní tààrà pé ta ni ó ti mutí, àti ta ni kò tíì mutí, nínú aṣojú rẹ̀ fún ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì ní àkókò òjò àìpẹ́. Gbogbo àwọn wòlíì ń sọ nípa àwọn ọjọ́ ìkẹyìn, Joẹli sì ń fi “àwọn onímutí Efraimu” hàn gẹ́gẹ́ bí àwọn tí ń jí, tí a sì ń dojú kọ́ wọn pẹ̀lú ẹ̀rí tí ó hàn gbangba pé ànfààní jíjẹ́ àwọn ènìyàn tí yóò kéde igbe ńlá ti angẹli kẹta lábẹ́ agbára òjò àìpẹ́ ni a ti gbà kúrò lọ́wọ́ wọn títí láé. A ń mú ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì dàgbà, a sì ń dì í ní èdìdì ní àkókò òjò àìpẹ́ láti 9/11 títí dé òfin Àìkú. Wọ́n ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Agutan ibikíbi tí Ó bá lọ.
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.
Pétérù ní Pẹntikosti dúró gẹ́gẹ́ bí aṣojú àwọn ènìyàn wọ̀nyẹn tí ń kéde ìhìnrere òjò ìkẹyìn, èyí tí ó fi ìpìlẹ̀ rẹ̀ lélẹ̀ lórí ìwé Joẹli. Àwọn Júù, tí a ti fi ojúṣe fún láti máa pa Pẹntikosti mọ́ ní gbogbo ìtàn wọn pátápátá, ni Pétérù ń sọ fún pé, Pẹntikosti náà tí gbogbo àwọn Pẹntikosti iṣáájú ti ń tọ́ka sí ní ìfojúsọ́nà síwájú, ni a ti ń mú ṣẹ nísinsìnyí. Àwọn Júù, gẹ́gẹ́ bí àwọn ọ̀mùtí Ẹ́fúráímù, mú yó gan-an nínú wáìnì Bábílónì débi pé wọ́n fi ẹ̀sùn kàn Pétérù àti àwọn mọ́kànlá náà pé wọ́n ti muti yó, bí wọ́n ṣe ń gbé ìhìnrere òjò ìkẹyìn kalẹ̀ nínú àyíká ìwé Joẹli. Nígbà tí àwọn ọ̀mùtí Ẹ́fúráímù “jí” ní ẹsẹ̀ karùn-ún ti orí kìn-ín-ní Joẹli, a dojú kọ́ wọn pẹ̀lú ìlànà ìdánwò ti òjò ìkẹyìn níbi tí a ti ń mú ìpele méjì jáde. Nínú ìlànà ìdánwò náà, ẹgbẹ́ kan mọ ìhìnrere òjò ìkẹyìn, ẹgbẹ́ kejì kò sì mọ̀ ọ́.
“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.
“A kò gbọ́dọ̀ dúró de òjò ìgbẹ̀yìn. Ó ń bọ̀ wá sórí gbogbo àwọn tí yóò mọ̀, tí yóò sì gba ìrì àti ìrọ̀ òjò oore-ọ̀fẹ́ tí ń rọ̀ sórí wa gẹ́gẹ́ bí tiwọn. Nígbà tí a bá kó àwọn àjẹkù ìmọ́lẹ̀ jọ, nígbà tí a bá mọyì àwọn àánú dájú ti Ọlọ́run, ẹni tí ó nífẹ̀ẹ́ sí kí a gbẹ́kẹ̀ lé e, nígbà náà ni gbogbo ìlérí yóò ṣẹ. ‘Nítorí bí ilẹ̀ ṣe mú ìtànná rẹ̀ jáde, àti bí ọgbà ṣe mú ohun tí a gbìn sínú rẹ̀ hù; bẹ́ẹ̀ ni Olúwa Ọlọ́run yóò mú òdodo àti ìyìn hù níwájú gbogbo orílẹ̀-èdè.’ Isaiah 61:11. Gbogbo ayé ni a ó fi ògo Ọlọ́run kún.” 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.
Láti “mò ó” túmọ̀ sí “láti rántí padà tàbí gba ìmọ̀ padà,” nítorí pé a mọ ìránṣẹ́ òjò ìkẹ́yìn nípasẹ̀ àwọn ìtàn mímọ́ ìgbà àtijọ́ tí ń ṣàfihàn ìtàn òjò ìkẹ́yìn. A fi ìtàn Pétérù ní Pẹ́ńtẹ́kọ́sì sí inú àkópọ̀ ìtàn tí Joẹli gbé kalẹ̀. Àyíká Joẹli pọ̀ mọ́ ìmúṣẹ Pétérù fúnni ní ẹlẹ́rìí méjì sí ìtàn Ẹkún Òru Ọ̀gànjọ́ ti ọdún 1844. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí (àti àwọn mìíràn) ni a gbọdọ̀ “mò” gẹ́gẹ́ bí àpèjúwe ìtàn, àyíká, àti ìránṣẹ́ òjò ìkẹ́yìn.
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.
Nígbà tí Kristi mí sára àwọn ọmọ-ẹ̀yìn lẹ́yìn tí Ó gòkè lọ, tí Ó sì tún padà wá, ó rí bí “àwọn ìṣàn díẹ̀” ṣáájú ìtújáde ńlá ní Pentikọsti. Ní ìbẹ̀rẹ̀ àti ní òpin, ìfarahàn kan wà ti Ẹ̀mí Mímọ́ tí a tú jáde. Àwọn ìṣàn díẹ̀ náà láti ọ̀dọ̀ Kristi sí àwọn ọmọ-ẹ̀yìn Rẹ̀ ni alpha àkókò Pentikọsti tí ó parí pẹ̀lú omega àti ìtújáde ìhìnrere náà láti ọ̀dọ̀ àwọn ọmọ-ẹ̀yìn sí ayé. Àmì alpha ni ẹbọ àkọ́so èso barle, ó sì parí pẹ̀lú ẹbọ àkọ́so èso alikama. Ìbẹ̀rẹ̀ òjò àìpẹ́ ni a samisi nípasẹ̀ ìṣubú àwọn ilé ńláńlá ìlú New York ní ọjọ́ 9/11. Ó samisi ìbẹ̀rẹ̀ ìtàn tí ó yọrí sí òfin ọjọ́ Àìkú. 9/11 ni a dúró fún gẹ́gẹ́ bí ẹbọ àkọ́so èso barle, òfin ọjọ́ Àìkú sì ni ẹbọ àkọ́so èso alikama.
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.
Àwọn ọ̀mùtí Efraimu ni a jí sí òtítọ́ pé a ó gba ìjọba wọn kúrò lọ́wọ́ wọn, a ó sì fi fún àwọn ènìyàn kan tí yóò so èso tí ó yẹ. Joẹli fi àìgbọ́ràn àwọn ọ̀mùtí náà hàn nípa fífi í mọ̀ pé a ti gé ẹbọ “oúnjẹ” àti ẹbọ “mímu” kúrò ní ilé Olúwa, àti pé a ti gé “wáìnì tuntun” kúrò ní ẹnu wọn. “Wáìnì tuntun” náà, nínú èdè Heberu, jẹ́ oje tí a ṣẹ̀ṣẹ̀ ti pọ́n jáde, ṣùgbọ́n “wáìnì” tí àwọn ọ̀mùtí ń mu nínú ẹsẹ̀ karùn-ún jẹ́ oje tí ó ti bàjẹ́. Iru wáìnì méjì ni wọ́n wà, èyí tí ó dúró fún ẹ̀kọ́ ìsìn; àti nínú àyíká Joẹli, ẹ̀kọ́ náà ni ìhìn iṣẹ́ òjò àìpẹ́. Àwọn ọ̀mùtí Efraimu ti ń mu oje tí ó ti bàjẹ́, a sì ti “gé wọn kúrò” nínú oje “tuntun” tí a ṣẹ̀ṣẹ̀ ti pọ́n jáde. Iru wáìnì méjì náà dúró fún ìhìn iṣẹ́ òjò àìpẹ́ méjì, àwọn ọ̀mùtí náà sì ni a “gé” kúrò nínú ìhìn iṣẹ́ mímọ́ náà. Ọ̀rọ̀ Heberu tí a túmọ̀ sí “gé kúrò” dá lórí àṣà májẹ̀mú ìgbàanì tí a fi máa ń gé ẹranko sí apá-apá, tí a sì máa ń rìn láàrín àwọn apá náà. Láti jẹ́ ẹni tí a “gé kúrò” ni pé a ti kọ ẹni náà sílẹ̀ gẹ́gẹ́ bí ènìyàn májẹ̀mú Ọlọ́run.
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.
Ìwé Joẹli ń fi àwọn ènìyàn Ọlọ́run hàn ní àwọn ọjọ́ ìkẹyìn, bẹ̀rẹ̀ pẹ̀lú àwọn Millaeti tí a mú wá síwájú gẹ́gẹ́ bí àbájáde ìṣípayá ìwé Dáníẹli ní ọdún 1798, ó sì parí pẹ̀lú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì] tí a mú wá síwájú gẹ́gẹ́ bí àbájáde ìṣípayá ìwé Dáníẹli ní ọdún 1989. Ní ìbẹ̀rẹ̀, ìtújáde Ẹ̀mí Mímọ́ ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àkókò láti ìpàdé àgọ́ Exeter títí dé ìdààmú ti Ọ̀wàrà 22, 1844. Ìtàn náà mú àkàwé wúńdíá mẹ́wàá ti Mátíù ogún-dín-lọ́gbọ̀n ṣẹ, èyí tí a tún ṣe ní gẹ́gẹ́ dé lẹ́tà kọ̀ọ̀kan nínú ìtàn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì náà.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Àpèjúwe àwọn wúńdíá mẹ́wàá inú Mátíù 25 náà pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” 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.
“Ọ̀pọ̀ ìgbà ni a máa ń tọ́ka mi sí àkàwé àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, àti márùn-ún aṣiwèrè. Àkàwé yìí ti ṣẹ̀, yóò sì ṣẹ sí ìkángun gangan, nítorí ó ní ìlò àkànṣe fún àkókò yìí, àti pé, bí ìránṣẹ́ áńgẹ́lì kẹta, a ti mú un ṣẹ, yóò sì máa bá a lọ gẹ́gẹ́ bí òtítọ́ ìsinsin yìí títí di ìparí àkókò.” Review and Herald, August 19, 1890.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
“Ayé kan wà tí ó wà ní fífọ̀ sí ìwà búburú, nínú ẹ̀tàn, àti nínú ìtanrànjẹ, nínú òjìji ikú gan-an,—ó sùn, ó sùn. Ta ni ń ní ìrora ọkàn láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A gbé ọkàn mi lọ sí ọjọ́ iwájú nígbà tí a ó fi àmì náà hàn pé, ‘Wò ó, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ láti rí òróró fún kíkún àwọn fìtílà wọn, àti pé ní pẹ́ jù wọn yóò mọ̀ pé ìwà, èyí tí òróró náà ń ṣojú fún, kì í ṣe ohun tí a lè fi ránṣẹ́ láti ọ̀dọ̀ ẹni kan sí ọ̀dọ̀ ẹlòmíràn. Òróró náà ni òdodo Kristi. Ó ń ṣojú fún ìwà, ìwà náà kò sì ṣeé fi ránṣẹ́ láti ọ̀dọ̀ ẹni kan sí ọ̀dọ̀ ẹlòmíràn. Kò sí ènìyàn tí ó lè rí i dájú fún ẹlòmíràn. Olúkúlùkù gbọ́dọ̀ rí ìwà kan gbà fún ara rẹ̀, èyí tí a ti wẹ́ mọ́ kúrò nínú gbogbo àbàwọ́n ẹ̀ṣẹ̀.” Bible Echo, May 4, 1896.
Who “are feeling travail of soul to awaken” “a world lying in wickedness?” Joel answers the question:
Ta ni “ń ní ìrora ọkàn láti jí” “ayé kan tí ó wà ní ìwà búburú?” Joẹli dá ìbéèrè náà lóhùn:
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.
Yóò sì ṣẹlẹ̀ pé, ẹnikẹ́ni tí yóò bá pe orúkọ Olúwa ni a ó gbàlà: nítorí lórí òkè Sioni àti ní Jerusalẹmu ni ìgbàlà yóò wà, gẹ́gẹ́ bí Olúwa ti sọ, àti láàrín àwókù àwọn tí Olúwa yóò pè. Joeli 2:32.
We will continue these things in the following article.
A ó máa tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tó kàn.
“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.
“Ní ìrọ̀lẹ́ ọjọ́ àjíǹde náà, méjì nínú àwọn ọmọ-ẹ̀yìn náà wà lójú ọ̀nà wọn lọ sí Emáùsì, ìlú kékeré kan tí ó jìnnà sí Jerúsálẹ́mù ní máìlì mẹ́jọ. Àwọn ọmọ-ẹ̀yìn wọ̀nyí kò ní ipò àgbàyanu kankan nínú iṣẹ́ Kristi, ṣùgbọ́n wọ́n jẹ́ onígbọ́gbọ́ tọkàntọkàn nínú Rẹ̀. Wọ́n ti wá sí ìlú náà láti pa Ìrékọjá mọ́, àwọn ìṣẹ̀lẹ̀ tí ó ṣẹ̀ṣẹ̀ ṣẹlẹ̀ sì ti dá wọn lójú gidigidi. Wọ́n ti gbọ́ ìròyìn òwúrọ̀ nípa yíyọ ara Kristi kúrò nínú ibojì, àti pẹ̀lú ìròyìn àwọn obìnrin tí wọ́n ti rí àwọn áńgẹ́lì, tí wọ́n sì ti pàdé Jésù. Wọ́n ń padà báyìí sí ilé wọn láti ronú jinlẹ̀ kí wọ́n sì gbàdúrà. Ní ìbànújẹ́, wọ́n ń tẹ̀síwájú nínú ìrìn àjò wọn ní ìrọ̀lẹ́, wọ́n ń sọ̀rọ̀ lórí àwọn ìṣẹ̀lẹ̀ ìdájọ́ àti ìkàn mọ́ àgbélébùú náà. Kò tíì ṣẹlẹ̀ rí tẹ́lẹ̀ tí ìrẹ̀wẹ̀sì fi bà wọ́n dé bẹ́ẹ̀ rárá. Láìní ìrètí àti láìní ìgbàgbọ́, wọ́n ń rìn nínú òjìji àgbélébùú.”
“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.
“Wọn kò tíì lọ jìnnà nínú ìrìnàjò wọn nígbà tí àjèjì kan darapọ̀ mọ́ wọn, ṣùgbọ́n ìbànújẹ́ àti ìrẹ̀wẹ̀sì wọn ti gbà wọ́n lórí débi pé wọn kò fi ojú pípẹ́ wo ó. Wọ́n sì ń bá ìjíròrò wọn lọ, ní fífi àwọn ìrònú ọkàn wọn hàn. Wọ́n ń ronú lórí àwọn ẹ̀kọ́ tí Kristi ti fi fún wọn, èyí tí ó dà bí ẹni pé wọn kò lè lóye rẹ̀. Bí wọ́n ṣe ń sọ̀rọ̀ nípa àwọn ìṣẹ̀lẹ̀ tí ó ti ṣẹlẹ̀, Jesu ń fẹ́ gidigidi láti tù wọ́n nínú. Ó ti rí ìbànújẹ́ wọn; Ó mọ àwọn èrò tí ń bá ara wọn jà, tí ó sì ń dárú wọn, tí ń mú ìrònú yìí wá sí ọkàn wọn pé, Ṣé Ọkùnrin yìí, ẹni tí ó jẹ́ kí a rẹ ara rẹ̀ sílẹ̀ báyìí, lè jẹ́ Kristi náà? A kò lè dá ìbànújẹ́ wọn dúró, wọ́n sì sunkún. Jesu mọ̀ pé ọkàn wọn ti fi ìfẹ́ dì mọ́ Ọ, ó sì ń fẹ́ gidigidi láti nu omijé wọn kúrò, kí ó sì fi ayọ̀ àti ìdùnnú kún wọn. Ṣùgbọ́n ó gbọdọ̀ kọ́ wọn ní àwọn ẹ̀kọ́ tí wọn kì yóò gbàgbé láé.”
“‘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.’
“‘Ó sọ fún wọn pé, Irú ọ̀rọ̀ àríyànjiyàn wo ni èyí tí ẹ ń bá ara yín sọ bí ẹ ṣe ń rìn, tí inú yín sì bàjẹ́? Ọ̀kan nínú wọn, ẹni tí a ń pè ní Kíliópasi, dáhùn, ó sì wí fún Un pé, Ṣé ìwọ nìkan ṣoṣo ni àjèjì ní Jerusalẹmu, tí ìwọ kò sì mọ ohun tí ó ṣẹlẹ̀ níbẹ̀ ní ọjọ́ wọ̀nyí?’ Wọ́n sọ fún Un nípa ìrẹ̀wẹ̀sì wọn ní ti Olúwa wọn, ‘ẹni tí ó jẹ́ wòlíì alágbára nínú iṣẹ́ àti nínú ọ̀rọ̀ níwájú Ọlọ́run àti gbogbo ènìyàn;’ ṣùgbọ́n ‘àwọn olórí àlùfáà àti àwọn alákòóso wa,’ ni wọ́n wí, ‘fi I léwọ́ kí a lè dá a lẹ́bi ikú, wọ́n sì kàn Á mọ́ àgbélébùú.’ Pẹ̀lú ọkàn tí ìbànújẹ́ ìrẹ̀wẹ̀sì ti gbégbẹ́, àti pẹ̀lú ètè tí ń mì, wọ́n fi kún un pé, ‘A ń retí pé Òun ni yóò rà Ísírẹ́lì padà: àfi pé, lẹ́yìn gbogbo èyí, òní ni ọjọ́ kẹta láti ìgbà tí àwọn nǹkan wọ̀nyí ti ṣẹlẹ̀.’”
“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.
“Ó yà jẹ́ àjèjì pé àwọn ọmọ-ẹ̀yìn kò rántí ọ̀rọ̀ Kristi, kí wọ́n sì mọ̀ pé Ó ti sọ àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀tán tẹ́lẹ̀! Wọn kò mọ̀ pé apá ìkẹyìn ìfihàn Rẹ̀ yóò ṣẹ ní tòótọ́ gẹ́gẹ́ bí apá àkọ́kọ́ ti ṣẹ, pé ní ọjọ́ kẹta Yóò jí dìde lẹ́ẹ̀kansi. Èyí ni apá tí wọ́n yẹ kí wọ́n rántí. Àwọn àlùfáà àti àwọn alákòóso kò gbàgbé èyí. Ní ọjọ́ ‘tí ó tẹ̀lé ọjọ́ ìmúrasílẹ̀, àwọn olórí àlùfáà àti àwọn Farisi péjọ sọ́dọ̀ Pilatu, wọ́n sì wí pé, Sir, àwa rántí pé aṣìtàn náà sọ nígbà tí Ó ṣì wà láàyè pé, Lẹ́yìn ọjọ́ mẹ́ta Èmi yóò jí dìde lẹ́ẹ̀kansi.’ Matteu 27:62, 63. Ṣùgbọ́n àwọn ọmọ-ẹ̀yìn kò rántí ọ̀rọ̀ wọ̀nyí.”
“‘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.
“‘Nígbà náà ni Ó wí fún wọn pé, Ẹ̀yin òmùgọ̀, àti ẹni tí ọkàn yín lọ́ra láti gbà gbogbo ohun tí àwọn wòlíì ti sọ: kò ha yẹ kí Kristi jìyà nǹkan wọ̀nyí, kí Ó sì wọ inú ògo Rẹ̀?’ Àwọn ọmọ-ẹ̀yìn náà ń yà á sí, ẹni tí àjèjì yìí lè jẹ́, tí ó fi lè wọ inú ọkàn wọn dé pátápátá, tí ó sì ń sọ̀rọ̀ pẹ̀lú ìtara tó bẹ́ẹ̀, pẹ̀lú ìrẹ̀lẹ̀ àti àánú, àti pẹ̀lú ìrètí. Ní ìgbà àkọ́kọ́ láti ìgbà tí a ti fi Kristi hàn, wọ́n bẹ̀rẹ̀ sí í ní ìrètí. Ní ọ̀pọ̀ ìgbà wọ́n máa ń wo alábàákẹ́gbẹ́ wọn náà pẹkipẹki, wọ́n sì rò pé ọ̀rọ̀ Rẹ̀ dàbí gan-an ọ̀rọ̀ tí Kristi ì bá ti sọ. Ìyàlẹ́nu kún wọn, ọkàn wọn sì bẹ̀rẹ̀ sí í lu pẹ̀lú ìfojúsọ́nà ayọ̀.”
“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.
“Láti ọ̀dọ̀ Mósè bẹ̀rẹ̀, ẹni tí ó jẹ́ Alifa gan-an ti ìtàn Bíbélì, Kristi ṣàlàyé nínú gbogbo Ìwé Mímọ́ àwọn nǹkan tí ó jẹ́ tirẹ̀. Bí ó bá ti kọ́kọ́ fi ara rẹ̀ hàn wọ́n, inú wọn ìbá ti tẹ́ wọn lọ́rùn. Nínú kíkún ayọ̀ wọn, wọn kì yóò ti fẹ́ nǹkan mìíràn mọ́. Ṣùgbọ́n ó ṣe pàtàkì kí wọn lè lóye ẹ̀rí tí a jẹ́ nípa rẹ̀ nípasẹ̀ àwọn àwòrán àti àwọn àsọtẹ́lẹ̀ Majẹmu Láéláé. Lórí àwọn wọ̀nyí ni a gbọ́dọ̀ fi ìgbàgbọ́ wọn múlẹ̀. Kristi kò ṣe iṣẹ́ ìyanu kankan láti mú wọn gbàgbọ́, ṣùgbọ́n iṣẹ́ rẹ̀ àkọ́kọ́ ni láti ṣàlàyé Ìwé Mímọ́. Wọn ti wo ikú rẹ̀ gẹ́gẹ́ bí ìparun gbogbo ìrètí wọn. Ní báyìí ó fi hàn láti inú àwọn wòlíì pé èyí gan-an ni ẹ̀rí tí ó lágbára jùlọ fún ìgbàgbọ́ wọn.
“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.
“Nínú kíkọ́ àwọn ọmọ-ẹ̀yìn wọ̀nyí, Jésù fi hàn ìjẹ́pàtàkì Májẹ̀mú Láéláe gẹ́gẹ́ bí ẹ̀rí sí iṣẹ́-ìránṣẹ́ Rẹ̀. Ọ̀pọ̀ àwọn tí wọ́n ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí Kristẹni ní báyìí ń kọ̀ Májẹ̀mú Láéláe sílẹ̀, wọ́n sì ń sọ pé kò tún ní ìlò kankan mọ́. Ṣùgbọ́n irú ẹ̀kọ́ bẹ́ẹ̀ kì í ṣe ti Kristi. Ó mọyì rẹ̀ gidigidi tó bẹ́ẹ̀ gẹ́gẹ́ bí Ó ti sọ ní ìgbà kan pé, ‘Bí wọn kò bá gbọ́ ti Mose àti àwọn wòlíì, a kì yóò lè yí wọn lọ́kàn padà, àní bí ẹni kan bá jí dìde láti ọ̀dọ̀ àwọn òkú wá.’ Lúùkù 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.
“Ohùn Kristi ni ó ń sọ̀rọ̀ nípasẹ̀ àwọn bàbá ńlá àti àwọn wòlíì, láti ọjọ́ Adamu títí dé àwọn ìṣẹ̀lẹ̀ ìparí àkókò. A fi Olùgbàlà hàn nínú Májẹ̀mú Láéláe ní kedere gẹ́gẹ́ bí a ti fi í hàn nínú Májẹ̀mú Titun. Imọ́lẹ̀ láti inú ìgbà àtijọ́ ti àsọtẹ́lẹ̀ ni ó mú ìyè Kristi àti àwọn ẹ̀kọ́ Májẹ̀mú Titun hàn pẹ̀lú ìmólẹ̀-kedere àti ẹwà. Àwọn iṣẹ́ ìyanu Kristi jẹ́ ẹ̀rí ìjẹ́-Ọlọ́run Rẹ̀; ṣùgbọ́n ẹ̀rí tí ó lágbára jù lọ pé Òun ni Olùdáǹdè ayé ni a rí nípa fífi àwọn àsọtẹ́lẹ̀ Májẹ̀mú Láéláe wé ìtàn Májẹ̀mú Titun.”
“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.
“Nípasẹ̀ ìròyìn àsọtẹ́lẹ̀, Kristi fún àwọn ọmọ-ẹ̀yìn Rẹ̀ ní òye tó tọ́ nípa ohun tí Òun yóò jẹ́ nínú ẹ̀dá ènìyàn. Ìrètí wọn nípa Mèsáyà kan tí yóò gba ìtẹ́ Rẹ̀ àti agbára ọba ní ìbámu pẹ̀lú ìfẹ́ ènìyàn ti mú wọn ṣìnà. Èyí yóò dá wọn lórí láti ní ìmòye tó pé nípa bí Òun ṣe sọ̀ kalẹ̀ láti ipò tí ó ga jù lọ sí ipò tí ó kéré jù lọ tí a lè gbé. Kristi fẹ́ kí àwọn èrò àwọn ọmọ-ẹ̀yìn Rẹ̀ jẹ́ mímọ́ àti òtítọ́ ní gbogbo ọ̀nà. Wọ́n gbọ́dọ̀ mọ̀, bí ó ti ṣeé ṣe tó, nípa ife ìjìyà tí a ti pín fún Un. Ó fi hàn wọ́n pé ìjà líle tí ó bani lẹ́rù náà, èyí tí wọn kò tíì lè lóye nígbà náà, ni ìmúṣẹ májẹ̀mú tí a dá ṣáájú kí a tó fi ìpìlẹ̀ ayé lélẹ̀. Kristi gbọ́dọ̀ kú, gẹ́gẹ́ bí gbogbo ẹni tí ó ṣẹ òfin gbọ́dọ̀ kú bí ó bá ń bá a lọ nínú ẹ̀ṣẹ̀. Gbogbo èyí ní láti ṣẹlẹ̀, ṣùgbọ́n kò ní parí nínú ìṣẹ́gunjẹ, bí kò ṣe nínú ìṣẹ́gun ògo, títí ayérayé. Jésù sọ fún wọn pé a gbọ́dọ̀ ṣe gbogbo ìsapá láti gba ayé là kúrò nínú ẹ̀ṣẹ̀. Àwọn ọmọlẹ́yìn Rẹ̀ gbọ́dọ̀ yè gẹ́gẹ́ bí Ó ti yè, kí wọ́n sì ṣiṣẹ́ gẹ́gẹ́ bí Ó ti ṣiṣẹ́, pẹ̀lú ìsapá kíkankíkan, tí ń tẹ̀síwájú láìrẹ̀wẹ̀sì.”
“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.
“Nítorí náà, Kristi bá àwọn ọmọ-ẹ̀yìn Rẹ̀ sọ̀rọ̀, Ó sì ṣí ọkàn wọn sílẹ̀ kí wọ́n lè lóye Ìwé Mímọ́. Àwọn ọmọ-ẹ̀yìn náà ti rẹ̀, ṣùgbọ́n ìjíròrò náà kò dákẹ́. Ọ̀rọ̀ ìyè àti ìdánilójú ń jáde láti ètè Olùgbàlà. Ṣùgbọ́n ojú wọn ṣì di mú. Bí Ó ti ń sọ fún wọn nípa ìparun Jerusalẹmu, wọ́n ń wo ìlú tí a ti dá sí ìdájọ́ náà pẹ̀lú ẹkún. Ṣùgbọ́n wọn kò tí ì fura rárá pé ẹni tí ó ń bá wọn rìn ni alábàárìn wọn. Wọn kò rò pé kókó-ọ̀rọ̀ ìjíròrò wọn ń rìn lẹ́gbẹ̀ẹ́ wọn; nítorí Kristi tọ́ka sí ara Rẹ̀ bí ẹni pé Ẹni mìíràn ni. Wọ́n rò pé Ọ̀kan nínú àwọn tí wọ́n ti wà ní ibi àsè ńlá náà ni, ẹni tí ó sì ń padà sí ilé rẹ̀ báyìí. Ó ń rìn pẹ̀lú ìṣọ́ra gẹ́gẹ́ bí wọ́n náà lórí àwọn òkúta líle ọ̀nà, nígbà míì sì máa ń dúró pẹ̀lú wọn láti sinmi díẹ̀. Báyìí ni wọ́n ṣe ń tẹ̀síwájú lórí ọ̀nà olókè náà, nígbà tí Ẹni tí ó fẹ́rẹ̀ gba ipò Rẹ̀ lọ́wọ́ ọ̀tún Ọlọ́run, tí Ó sì lè wí pé, ‘A ti fi gbogbo agbára fún Mi ní ọ̀run àti ní ayé,’ ń rìn lẹ́gbẹ̀ẹ́ wọn. Matteu 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.’
“Ní àkókò ìrìnàjò náà, oòrùn ti wọ̀, àti kí àwọn arìnrìn-àjò tó dé ibi ìsinmi wọn, àwọn òṣìṣẹ́ ní pápá ti fi iṣẹ́ wọn sílẹ̀. Bí àwọn ọmọ-ẹ̀yìn ṣe fẹ́ wọ ilé wọn, àlejò náà hàn bí ẹni pé Òun yóò máa bá ìrìnàjò Rẹ̀ lọ. Ṣùgbọ́n inú àwọn ọmọ-ẹ̀yìn fà sí i. Ẹ̀mí wọn ń fi ebi pa wọ́n láti gbọ́ sí i sí i lọ́dọ̀ Rẹ̀. ‘Bá wa gbé,’ ni wọ́n wí. Kò dà bí ẹni pé Ó gba ìpè náà, ṣùgbọ́n wọ́n tẹnumọ́ lórí i, wọ́n ń rọ̀ Ọ́ pé, ‘Ó ti ń lọ sí ìrọ̀lẹ́, ọjọ́ sì ti rẹ̀ gan-an.’ Kristi fara mọ́ ẹ̀bẹ̀ yìí, Ó sì ‘wọlé láti dúró pẹ̀lú wọn.’”
“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.
“Bí àwọn ọmọ-ẹ̀yìn náà kò bá ti fi ìtara tẹ ìpè wọn mọ́lẹ̀, wọn kì yóò bá ti mọ̀ pé Ẹni tí ó ń bá wọn rìn ni Olúwa tí a jí dìde. Kírísítì kì í fi ara Rẹ̀ kó ara Rẹ̀ lé ẹnikẹ́ni lórí. Ó máa ń fi ojú sí àwọn tí wọ́n nílò Rẹ̀. Pẹ̀lú ayọ̀ ni yóò wọ ilé tí ó rẹ̀lẹ̀ jùlọ, kí Ó sì mú inú ọkàn tí ó kéré jùlọ dùn. Ṣùgbọ́n bí àwọn ènìyàn bá ṣe aláìfiyèsí tó bẹ́ẹ̀ tí wọn kò fi rántí Àlejò ọ̀run, tàbí béèrè pé kí Ó bá wọn gbé, Ó máa kọjá lọ. Báyìí ni ọ̀pọ̀ ènìyàn ṣe pàdé àdánù ńlá. Wọn kò mọ Kírísítì ju bí àwọn ọmọ-ẹ̀yìn náà ṣe kò mọ̀ Ọ nígbà tí Ó ń bá wọn rìn ní ojú ọ̀nà.”
“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!
“Oúnjẹ alẹ́ tí ó rọrùn, ti búrẹ́dì, ti pèsè tán láìpẹ́. A gbé e kalẹ̀ níwájú àlejò náà, ẹni tí ó ti jókòó sí ipò àgbà ní orí tábìlì. Ní báyìí, ó na ọwọ́ Rẹ̀ jáde láti súre fún oúnjẹ náà. Ẹnu sì yà àwọn ọmọ-ẹ̀yìn gan-an. Ẹni tí ń bá wọn rìn tan ọwọ́ rẹ̀ jáde ní ọ̀nà kan náà pátápátá gẹ́gẹ́ bí Olúwa wọn ti máa ń ṣe rí. Wọ́n tún wo ó, sì kíyèsi i pé, wò ó, àpá àlàfo wà ní ọwọ́ Rẹ̀. Àwọn méjèèjì sì ké ní ẹẹkan pé, Olúwa Jésù ni! Ó ti jíǹde kúrò nínú òkú!”
“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?’
“Wọ́n dìde láti já ara wọn sílẹ̀ ní ẹsẹ̀ Rẹ̀ kí wọ́n sì jọ́sìn fún Un, ṣùgbọ́n Ó ti pòórá kúrò ní ojú wọn. Wọ́n wo ibi tí Ẹni náà, ẹni tí ara Rẹ̀ ṣẹ̀ṣẹ̀ dùbúlẹ̀ nínú ibojì, ti gbé, wọ́n sì ń sọ fún ara wọn pé, ‘Ṣé ọkàn wa kò ha jó nínú wa, nígbà tí Ó ń bá wa sọ̀rọ̀ lójú ọ̀nà, àti nígbà tí Ó ń ṣí Ìwé Mímọ́ sí wa?’”
“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.
“Ṣùgbọ́n pẹ̀lú ìròyìn ńlá yìí láti kéde, wọn kò lè jókòó kí wọ́n máa sọ̀rọ̀. Àárẹ̀ àti ebi wọn ti pòórá. Wọ́n fi oúnjẹ wọn sílẹ̀ láì tọ́ ọ wò, wọ́n sì kún fún ayọ̀, lẹ́sẹ̀kẹsẹ̀ ni wọ́n tún gbéra lọ ní ọ̀nà kan náà tí wọ́n gbà wá, ní yíyára láti lọ sọ ìhìn náà fún àwọn ọmọ-ẹ̀yìn ní ìlú. Ní àwọn apá kan, ọ̀nà náà kò láìléwu, ṣùgbọ́n wọ́n gun àwọn ibi gíga tó le, wọ́n ń yọ̀ lórí àwọn àpáta dídán. Wọ́n kò rí i, wọn kò sì mọ̀ pé wọ́n ní ààbò Ẹni tí ó ti bá wọn rìn ní ọ̀nà náà. Pẹ̀lú ọ̀pá arìnrìn-àjò wọn ní ọwọ́, wọ́n ń tẹ̀síwájú, wọ́n ń fẹ́rẹ̀ẹ́ máa lọ kíákíá ju bí wọ́n ti lè gbójúgbóyà ṣe. Wọ́n pàdánù ipa ọ̀nà wọn, ṣùgbọ́n wọ́n tún rí i. Nígbà mìíràn wọ́n ń sáré, nígbà mìíràn wọ́n ń kọsẹ̀, ṣùgbọ́n wọ́n ń tẹ̀síwájú, Ẹlẹgbẹ́ wọn tí a kò rí sì wà lẹ́gbẹ̀ẹ́ wọn ní gbogbo ọ̀nà.”
“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.
“Òru ti ṣókùnkùn, ṣùgbọ́n Oòrùn Òdodo ń ràn sórí wọn. Ọkàn wọn ń fò fún ayọ̀. Wọ́n dàbí ẹni pé wọ́n wà nínú ayé tuntun kan. Kristi jẹ́ Olùgbàlà alààyè. Wọ́n kì í ṣọ̀fọ̀ rẹ̀ mọ́ bí ẹni tí ó ti kú. Kristi ti jí dìde—léraléra ni wọ́n ń tún un sọ. Èyí ni ìròyìn tí wọ́n ń gbé lọ sí ọ̀dọ̀ àwọn tí ó ń ṣòro ọkàn. Wọ́n gbọ́dọ̀ sọ fún wọn ìtàn ìyanu ìrìn àjò lọ sí Emáúsì. Wọ́n gbọ́dọ̀ sọ ẹni tí ó darapọ̀ mọ́ wọn lójú ọ̀nà. Wọ́n ń ru ìròyìn tí ó tóbi jùlọ tí a ti fi fún ayé rí, ìròyìn ayọ̀ lórí èyí tí ìrètí ìdílé ènìyàn fún àkókò yìí àti fún ayérayé gbẹ́kẹ̀ lé.” The Desire of Ages, 795–801.