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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eight

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodicea — Nọmba Asatọ

Number Eight

Nọmba Asatọ

Author

Jeff Pippenger

Published

December 9, 2025

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> 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.

> Ònye ka Ọ ga-akụzi ihe ọmụma? Ònye ka Ọ ga-eme ka ọ ghọta ozizi? Ndị a kwụsịrị ara ehi, ndị a napụrụ n’ara.

> 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.

> N’ihi na iwu ga-adịkwasị iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ: N’ihi na n’egbugbere ọnụ na-asu nsụ na n’asụsụ ọzọ ka ọ ga-agwa ndị a okwu. Ndị ọ sịrị ha, Nke a bụ izuike nke unu pụrụ ime ka onye ike gwụrụ zuru ike; nke a kwa bụ ume ọhụrụ: ma ha achọghị ịnụ.

> 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.

> Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, gbajie, daba n’ọnyà, ma jide ha.

> 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.

> Ya mere, nụ okwu nke Onyenwe anyị, unu ndị ikom na-akwa emo, ndị na-achị ndị a nọ na Jerusalem. N’ihi na unu ekwuwo, Anyị emewo ọgbụgba-ndụ na ọnwụ, anyị na ala mmụọ erutela nkwekọrịta; mgbe ihe-otiti na-efegharị efegharị ga-agabiga, ọ gaghị-abịakwasị anyị: n’ihi na anyị emewo ụgha ka ọ bụrụ ebe mgbaba anyị, n’okpuru aghụghọ ka anyị zoro onwe anyị: Ya mere otu a ka Onyenwe Chineke kwuru, Lee, ana m atọ na Zayọn nkume maka ntọala, nkume a nwalere, nkume nkuku dị oké ọnụ ahịa, ntọala siri ike: onye kwere ekwe agaghị eme ngwa ngwa. Ikpe kwa ka m ga-etinye n’ahịrị, ezi omume ka m ga-etinye n’ọkpụrụkpụ-ịrịba: akụ́ mmiri-oji ga-ekpochapụ ebe mgbaba nke ụgha, mmiri ga-ejupụta ebe nzuzo ahụ. A ga-emekwa ka ọgbụgba-ndụ unu na ọnwụ bụrụ ihe efu, nkwekọrịta unu na ala mmụọ agaghị-eguzo; mgbe ihe-otiti ahụ na-efegharị efegharị ga-agabiga, mgbe ahụ a ga-azọpịa unu n’okpuru ya. Aịsaịa 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.

Ndị ikom ndị na-akwa emo na-achị Jerusalem bụ ndị ndu nke ụka Seventh-day Adventist nke Laodisia, ndị Aịzaya, n’amaokwu ole na ole gara aga, kọwara dị ka “ndị mmanya nke Ifrem” na “okpueze nke mpako.” N’oge Pentikọst, Pita zara ndị na-ekwu na ọ bụ ndị mmanya na-ekwusa ozi ahụ. Oge nke mmiri ikpeazụ metụtara ezi ozi mmiri ikpeazụ na ozi mmiri ikpeazụ ụgha. Ozi sitere n’aka Onyenwe anyị na-emepụta klaasị abụọ nke ndị na-efe ofufe mgbe niile, ma klaasị abụọ ahụ abụọ na-aṅụ mmanya. Ozi e doro nsọ, ma ọ bụ mmanya e doro nsọ, bụ nke a napụrụ n’ọnụ ndị na-ekwesịghị ntụkwasị obi na 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.

> Tetenu, unu ndị aṅụrụma, kwanụ ákwá; tikwanụ mkpu, unu niile ndị na-aṅụ mmanya-vine, n’ihi mmanya-vine ọhụrụ; n’ihi na e wepụrụ ya n’ọnụ unu. Joel 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.

N’isi nke mbụ nke Joel, a na-ama ndị ọrụ ubi vaịn ọjọọ ikpe ma kpee ha ikpe, ndị na-anọchi anya nzukọ Seventh-day Adventist nke Laodicea, n’ihe gbasara “mmanya ọhụrụ” nke “a kpụrụpụtala” n’ọnụ ha. Chineke ekpughebeghị ma ọ bụ jidewo ịwụsa Mmụọ Chineke n’oge mmiri ozuzo ikpeazụ, dịka e ji “onyinye nri na onyinye ihe-ọṅụṅụ” nọchite ya, n’aka ndị ọrụ ubi mmanya ndị ahụ ọjọọ na ndị mmanya.

> 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.

> A chụpụrụ onyinye nri na onyinye ihe-ọṅụṅụ n’ụlọ nke Onyenwe anyị; ndị nchụàjà, bụ ndị ozi Onyenwe anyị, na-eru uju. E bibiri ubi, ala na-eru újú; n’ihi na e mebiri ọka: mmanya ọhụrụ akpọnwụwo, mmanụ na-ada mba. Meenụ ihere, unu ndị ọrụ ugbo; tie mkpu ákwá, unu ndị na-elekọta vaịn, n’ihi ọka wit na n’ihi ọka bali; n’ihi na owuwe ihe ubi nke ubi ala alaala n’iyi. Vaịn akpọnwụwo, osisi fiig na-ada mba; osisi pọmigranet, osisi nkwụ kwa, na osisi apụl, ee, osisi niile nke ubi, akpọnwụọla: n’ihi na ọṅụ akpọnwụwo site n’ụmụ mmadụ. Kékọnụ onwe unu, kwaanụ ákwá, unu ndị nchụàjà: tie mkpu ákwá, unu ndị ozi ebe ịchụàjà: bịanụ, dinụ abalị dum n’akwa ákwà mkpe, unu ndị ozi Chineke m: n’ihi na a napụrụ onyinye nri na onyinye ihe-ọṅụṅụ n’ụlọ Chineke unu. Donụ nsọ ibu ọnụ, kpọọzukwanụ nzukọ dị nsọ, kpọkọnụ ndị okenye na ndị niile bi n’ala ahụ n’ụlọ nke Onyenwe anyị Chineke unu, tikwanụ Onyenwe anyị mkpu, Ewoo n’ihi ụbọchị ahụ! n’ihi na ụbọchị nke Onyenwe anyị adịla nso, ọ ga-abịakwa dịka mbibi sitere n’aka Onye Pụrụ Ime Ihe Niile. Ọ̀ bụghị na e bipụla nri n’ihu anya anyị, ee, ọṅụ na aṅụrị site n’ụlọ Chineke anyị? Joel 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.”

Mgbe “ndị mmanya nke Ifrem” nke Aịzaya “tetara” n’akwụkwọ Joel, ọnọdụ ha tetara hụ bụ ozi mmiri ozuzo ikpeazụ—nke a na-anọchi anya ya dịka “mmanya ọhụrụ.” E jigidere ya n’aka ndị Chineke họpụtara, bụ ndị nke ọgbụgba ndụ. “Ọka” n’ebe a bụ okwu izugbe maka mkpụrụ ọka, Okwu Chineke bụkwa Achịcha nke Eluigwe, ma n’akwụkwọ a, e “mefusịala” ya.

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.

“Mmanya ọhụrụ” ahụ bụ ozi eziokwu dị ugbu a nke bịarutere n’oge 9/11. “Mmanya ọhụrụ ahụ akpọnwụwo” ma “ebipụtakwala ya,” n’ihi na “mmanya ọhụrụ” ahụ bụ naanị ndị na-alaghachi n’“ụzọ ochie” Jeremaịa ka na-amata ya; n’ihi na ozi “ọhụrụ” na-adị mgbe niile n’otu nkwenye na ozi “ochie.” Okwu a sụgharịrị dịka “akpọnwụwo” pụtara “ime ihere” n’asụsụ Hibru.

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.

Ndị ndị “ihere na-eme” bụ isiokwu bụ́ isi nke Joel na ndị amụma. Ndị mmanya na-egbu n’Efraim na-eme ihere n’ihi ozi mmiri ozuzo ikpeazụ ụgha ha, nke a na-akpọkarị ozi “udo na nchekwa.” Ihe nnọchianya atọ ndị a, ọka, mmanya ọhụrụ, na mmanụ, na-anọchi anya ozi mmiri ozuzo ikpeazụ. A na-anọchikwakwa mmiri ozuzo ikpeazụ anya dịka ịwụsa Mmụọ Nsọ.

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.

Ọrụ nke Mmụọ Nsọ bụ ikwenye mmadụ mmehie, ezi omume na ikpe, ma n’usoro ahụ kpọmkwem. Okwu Chineke na-ekwenye mmadụ mmehie, a na-anọchikwa ya anya site na “ọka.” Inwe “mmanya ọhụrụ” na-akọwapụta ndị ahụ nwere Mmụọ Nsọ, onye a na-anọchikwa anya site na “mmiri ozuzo” nakwa site na “mmanya,” n’ihi na ma “mmiri ozuzo” ma “mmanya” pụtara ozi ma ọ bụ ozizi n’ụzọ a pụrụ igosi nke ọma.

> 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.

> Otú ọ dị, ana m agwa unu eziokwu; ọ ga-abara unu uru ka m pụọ: n’ihi na ọ bụrụ na m apụghị, Onye Nkasi Obi agaghị abịakwute unu; ma ọ bụrụ na m alaa, aga m ezitere unu ya. Ma mgbe ọ bịara, ọ ga-eme ka ụwa mata mmehie, na ezi omume, na ikpe: Banyere mmehie, n’ihi na ha ekweghị na m; Banyere ezi omume, n’ihi na m na-aga n’ebe Nna m nọ, unu agaghịkwa ahụ m ọzọ; Banyere ikpe, n’ihi na ekpeela onye-isi ụwa a ikpe. A ka nwere m ọtụtụ ihe m ga-agwa unu, ma unu apụghị iburu ha ugbu a. Ma mgbe Ọ bịara, ya bụ, Mmụọ nke eziokwu, ọ ga-edu unu n’eziokwu nile: n’ihi na ọ gaghị ekwu okwu site n’aka ya onwe ya; kama ihe ọ bụla ọ ga-anụ, nke ahụ ka ọ ga-ekwu: ọ ga-egosikwa unu ihe ndị ga-abịa. Jọn 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!”

“Ọka” Joel bụ Okwu Chineke, nke na-eme ka mmadụ mara “mmehie.” A na-egosi “ezi omume” site n’aka ndị jikọtara mmadụ ha na chi site n’ozi eziokwu dị ugbu a nke a na-anọchi anya dị ka “mmanya ọhụrụ” (“ozi” eziokwu dị ugbu a). “Mmanụ” ahụ bụ akara nke “ikpe,” n’ihi na “ikpe” dabere n’otú ndị a na-ekpe ikpe si nwee “mmanụ.” Ọka Joel, mmanya ọhụrụ na mmanụ ya bụ ikwenye mmehie, ezi omume na ikpe. Ihe niile mejupụtara ọrụ Mmụọ Nsọ n’ihe metụtara ịwụsa mmiri ozuzo ikpeazụ na-emepụta eziokwu ndị ga-anwale Adventizim Laodisia malite na 9/11 mgbe Joel nyere ha iwu sị, “Tetanu!”

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.

Ihe nnọchianya atọ nke ozi mmiri ozuzo ikpeazụ ahụ na ozi ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ na-agakọ ọnụ, a ga-emekwa ka “ndị ọrụ ubi” “mee ihere,” ndị “na-elekọta ubi vaịn” ga-“eti mkpu ákwá.” N’akwụkwọ Joel, ndị nke Chineke agaghị eme ihere ma ọlị.

> 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.

> Unu ga-amakwa na Anọ m n’etiti Israel, na Abụ m Onyenwe anyị Chineke unu, ọ dịghịkwa onye ọzọ: ndị nke m agaghịkwa eme ihere ruo mgbe ebighị ebi. Joel 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.

Ndị na-akọ ugbo-vain na ndị na-elekọta osisi vaịn ihere na-eme ha, ha na-akwa ákwá n’ike, n’ihi na ozi mmiri-ozuzo nke ikpeazụ ụgha ha na-ebusa enweghị ike iweta ndụ n’ubi vaịn e nyere ha ka ha lekọta. Adventism maara site n’aka nwanyị-amụma ha na a kpọrọ ha ka ha mezuo ahụmahụ mmiri-ozuzo nke ikpeazụ, ma mkpụrụ nke ubi akpọnwụwo. Ihere na-eme ha, ha na-akwa ákwá karịsịa “n’ihi ọka wit na n’ihi ọka bali.” Onyinye mkpụrụ mbụ nke “ọka bali” n’ụbọchị mbilite n’ọnwụ nke Kraịst malitere oge Pentikọst nke kwụsịrị na Pentikọst site n’onye-nye onyinye mkpụrụ mbụ nke “ọka wit” nke Pentikọst. Ndị aṅụrụma nke Efraim ihere na-eme ha n’ihi na ha nọ n’akụkụ na-ezighị ezi nke oge Pentikọst, nke a na-emeghachi site na 9/11 ruo n’iwu Sọnde, mgbe mmiri-ozuzo nke ikpeazụ na-adapụ.

> “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.

> “Ọtụtụ ndị adaala nke ukwuu n’ịnara mmiri-ozuzo mbụ ahụ. Ha enwetaghị uru nile Chineke si otu a kwadebereere ha. Ha na-atụ anya na mmiri-ozuzo ikpeazụ ga-emeju ihe na-adịghị ha. Mgbe a ga-enye ọgaranya kasị ukwuu nke amara, ha bu n’obi imeghe obi ha ka ha nata ya. Ha na-emehie nke dị egwu. Ọrụ Chineke malitere n’obi mmadụ site n’inye ya ìhè na ọmụma Ya aghaghị ịga n’ihu mgbe niile. Onye ọ bụla aghaghị ịmata mkpa nke onwe ya. A ghaghị iwepụ ihe-emerụ emerụ nile n’obi ma sachapụ ya ka Mmụọ ahụ wee biri n’ime ya. Ọ bụ site n’ikwupụta mmehie na ịhapụ ya, site n’ekpere siri ike na ido onwe ha nsọ nye Chineke, ka ndị na-eso ụzọ mbụ kwadebere onwe ha maka ịwụsa nke Mmụọ Nsọ n’Ụbọchị Pentikọst. Otu ọrụ ahụ, naanị na ogo ka ukwuu, aghaghị ka e mee ugbu a. N’oge ahụ onye ọrụ mmadụ nwere naanị ịrịọ maka ngọzi ahụ, cherekwa Onyenwe anyị ka O mezue ọrụ ahụ banyere ya. Ọ bụ Chineke malitere ọrụ ahụ, Ọ ga-emekwa ka ọrụ Ya zuo oke, na-eme ka mmadụ zuo oke n’ime Jisọs Kraịst. Ma a gaghị eleghara amara ahụ nke mmiri-ozuzo mbụ nọchiri anya ya anya. Naanị ndị na-ebi ndụ kwekọrọ n’ìhè ha natara ka a ga-enye ìhè ka ukwuu. Ọ bụrụ na anyị anaghị aga n’ihu kwa ụbọchị n’igosipụta omume ọma ndị Kraịst na-arụsi ọrụ ike, anyị agaghị amata ngosipụta nke Mmụọ Nsọ n’ime mmiri-ozuzo ikpeazụ ahụ. O nwere ike ịdị na-adakwasị obi ndị nọ anyị gburugburu niile, ma anyị agaghị aghọta ya ma ọ bụ nata ya.” 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.

N’ihe metụtara ahịrị nke Sister White kpọrọ “oge Pentikọst,” “mmiri ozuzo mbụ” bụ Kraịst iku ume n’ime ndị na-eso ụzọ ya mgbe O si n’ọgbakọ ya nke eluigwe rịdata mgbe a kpọlitere Ya n’ọnwụ. “Mmiri ozuzo ikpeazụ” n’ụzọ a bụ Pentikọst. N’alpha nke oge Pentikọst, a kuuru ndị na-eso ụzọ ahụ ntakịrị ụmụnwụ mmiri; ma n’omega, ndị na-eso ụzọ ahụ ndị a kuuru ume nọ na-asụ asụsụ nke ire ọkụ nye ụwa dum. Ngosipụta nke Mmụọ Nsọ na mbido na na njedebe. Chi na-ebufe Mmụọ Nsọ nye mmadụ site n’ozi na mbido, ma chi na mmadụ ejikọtakwara ọnụ, dịka ire (mmadụ) na ọkụ (Chi) nọchiri anya ya, na-ebufekwa Mmụọ Nsọ nye mmadụ site n’ozi na njedebe. Àjà mkpụrụ mbu nke ọka barley na mbido kwekọrọ na mbilite n’ọnwụ nke Kraịst, ma ogbe achịcha ọka wit abụọ dị n’àjà mkpụrụ mbu nke Pentikọst kwekọrọ na Pentikọst.

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.

Achịcha abụọ ahụ bụ nanị àjà nke nwere ihe na-eme ka achịcha zaa, nke bụ ihe nnọchianya nke mmehie. E siri achịcha ndị ahụ, si otú a na-anọchi anya iwepụ mmehie, ma na-akwado eziokwu ahụ na achịcha ifegharị abụọ ahụ, nke na-anọchi anya otu narị puku na iri anọ na anọ ahụ, bụ ndị ikom na ndị inyom bụ ndị mmehie, ndị Onye-ozi nke Ọgbụgba-ndụ ahichapụworo mmehie ndị ahụ n’aka ha, n’isi nke atọ nke Malachi. Ya mere, alfa nke oge Pentikọst nọchiri anya Achịcha nke Eluigwe na-akụziri ndị na-eso ụzọ Ya ihe, ebe omega nke oge ahụ nwere ndị na-eso ụzọ ahụ ka a na-anọchi anya ha dịka achịcha abụọ e weliri elu gaa n’eluigwe. Ya mere, ihe nnọchianya nke ịbụ Chineke na ịbụ mmadụ nke ire ọkụ ndị ahụ, na iweli àjà ifegharị ahụ elu, nke bụ ụdị nke ndị na-eso ụzọ ahụ iburu ozi ahụ gaa n’ụwa, jikọtara ọnụ iji gosi na a ga-ebuli otu narị puku na iri anọ na anọ ahụ elu dịka àjà nke na-anọchi anya Jisọs Kraịst n’ụzọ zuru okè, na Jisọs Kraịst na-anọchi anya na ịdị Chineke na ịdị mmadụ ejikọtakwara ọnụ adịghị emehie mmehie.

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.

Ịjụ “ịnara mmiri ozuzo mbụ” ebe a na-atụ anya na “a ga-emeju” “ụkọ” nke “uru nile ndị ahụ Chineke” “nyere” site na “mmiri ozuzo mbụ” “site na mmiri ozuzo ikpeazụ” bụ “nnukwu mmejọ dị egwu.” Mmiri ozuzo mbụ ahụ bụ “ụzọ ochie” nke Jeremaya, nke e mere ka amata ya dịka ụzọ a ga-eje ije n’ime ya na 9/11. Ọ bụ “nnukwu mmejọ dị egwu” ma bụrụkwa aghụghọ siri ike nke na-eduga ndị mmadụ iche na ha nwere ozi mmiri ozuzo ikpeazụ nke e wuru n’elu nkume, ma n’ikpeazụ ha achọpụta na e wuru ozi ha n’elu ájá.

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.

Pita emeghị ihere ịkọwa kpọmkwem ndị nọ na ndị na-anọghị n’ịṅụbiga mmanya ókè n’ihe nnọchianya ya banyere otu narị puku na iri anọ na anọ n’oge mmiri ozuzo ikpeazụ. Ndị amụma niile na-ekwu maka ụbọchị ikpeazụ, Joel na-akọwapụtakwa “ndị mmanya nke Ifrem” ka ha na-eteta ma na-eche ihu ihe akaebe doro anya na ewepụrụla ruo mgbe ebighị ebi ihe ùgwù nke ịbụ ndị ahụ ga-akpọsa oké mkpu nke mmụọ ozi nke atọ n’okpuru ike nke mmiri ozuzo ikpeazụ. A na-emepụta ma na-akàkwa akara otu narị puku na iri anọ na anọ n’oge mmiri ozuzo ikpeazụ, site na 9/11 ruo n’iwu Sọnde. Ha bụ ndị na-eso Nwa Atụrụ ahụ ebe ọ bụla Ọ na-aga.

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.

Pita n’oge Pentikọst na-anọchi anya ndị ahụ na-ekwusa ozi mmiri ozuzo ikpeazụ, nke ọ na-adabere n’akwụkwọ Joel. A na-eme ka ndị Juu, ndị e nyere ọrụ ịhụ na a na-eme Pentikọst n’akụkọ ha dum, mara site n’ọnụ Pita na Pentikọst ahụ nke Pentikọst niile gara aga na-atụ aka n’ihu ya ka ọ bịa, na-emezu ugbu a. Ndị Juu, dịka ndị mmanya nke Ifrem, ṅụrụbiga mmanya Babilọn ókè nke ukwuu nke mere na ha boro Pita na mmadụ iri na otu ndị ọzọ ebubo na ha ṅụbiga mmanya ókè ka ha na-enye ozi mmiri ozuzo ikpeazụ n’okpuru ọnọdụ nke akwụkwọ Joel. Mgbe ndị mmanya nke Ifrem “tetara” n’amaokwu nke ise nke isi mbụ nke Joel, a na-ebute ha n’ihu usoro nnwale nke mmiri ozuzo ikpeazụ, ebe a na-emepụta òtù mmadụ abụọ. N’ime usoro nnwale ahụ, otu òtù na-amata ozi mmiri ozuzo ikpeazụ, ebe òtù nke ọzọ anaghị amata ya.

> “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.

> “Anyi aghaghi ichere mmiri ikpeazu. Ọ na-abịakwute ndị niile ga-amata ma nabata igirigi na mmiri ozuzo nke amara nke na-adakwasị anyị. Mgbe anyị na-achịkọta iberibe nile nke ìhè, mgbe anyị ji ebere doro anya nke Chineke kpọrọ ihe, Onye na-enwe mmasị ka anyị tụkwasị Ya obi, mgbe ahụ nkwa ọ bụla ga-emezu. ‘N’ihi na dịka ụwa si amịpụta opupu-ya, dịka ubi si eme ka ihe a kụrụ n’ime ya puo; otu a ka Onyenweanyị Chineke ga-eme ka ezi omume na otuto puo n’ihu mba niile.’ Aịzaya 61:11. A ga-ejupụta ụwa nile n’ebube Chineke.” 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.

“Ighọta” pụtara “icheta ma ọ bụ iweghachite ọmụma,” n’ihi na a na-amata ozi nke mmiri ozuzo ikpeazụ site n’akụkọ nsọ nke oge gara aga nke na-egosi akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ. E debere akụkọ Pita n’oge Pentikọst n’ime usoro akụkọ ihe mere eme nke Joel kọwara. Ọnọdụ Joel tinyere mmezu nke Pita na-enye ndị àmà abụọ banyere akụkọ nke Mkpu Etiti Abalị nke 1844. Ndị àmà atọ ahụ (na ndị ọzọ) ka a ga-“aghọta” dịka ihe atụ nke akụkọ, ọnọdụ, na ozi nke mmiri ozuzo ikpeazụ.

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.

Mgbe Kraịst kusara ume n’elu ndị na-eso ụzọ Ya mgbe Ọ rịgoro n’eluigwe ma mesịa laghachi, ọ bụ dịka “ntakịrị ntapụ” tupu nnukwu ịwụsa ahụ n’oge Pentikọst. N’mmalite na na njedebe, e nwere ngosi nke Mmụọ Nsọ ka a na-awụsa Ya. Ntakịrị ntapụ ndị ahụ sitere n’aka Kraịst ruo n’aka ndị na-eso ụzọ Ya bụ alfa nke oge Pentikọst nke na-ejedebe na omega na ịwụsa ozi ahụ site n’aka ndị na-eso ụzọ ruo n’ụwa. A na-akara alfa ahụ akara site n’àjà mkpụrụ mbụ nke ọka bali, ọ na-ejedebekwa na àjà mkpụrụ mbụ nke ọka wit. E ji iweda nnukwu ụlọ ndị ukwu nke Obodo New York n’ala n’ụbọchị 9/11 mara mmalite nke mmiri ozuzo ikpeazụ. Ọ na-akara mmalite nke akụkọ ihe mere eme nke na-eduga n’iwu Sọnde. A na-anọchi anya 9/11 site n’àjà mkpụrụ mbụ nke ọka bali, iwu Sọnde bụkwa àjà mkpụrụ mbụ nke ọka wit.

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.

A na-akpọte ndị aṅụrụma nke Ifrem ka ha mata eziokwu ahụ bụ na a ga-anapụ ha alaeze ha, nye ya ndị ga-amị mkpụrụ ndị kwesiri ekwesi. Joel na-ekpughe nnupụisi nke ndị aṅụrụma ahụ site n’ịkọwa na e bipụla àjà “nri” na “ihe-ọṅụṅụ” n’ụlọ nke Onyenwe anyị, nakwa na e bipụla “mmanya ọhụrụ” n’ọnụ ha. “Mmanya ọhụrụ” ahụ, n’asụsụ Hibru, bụ mmiri mkpụrụ vaịn a pịara ọhụrụ, ma “mmanya” nke ndị aṅụrụma na-aṅụ n’amaokwu nke ise bụ mmiri mkpụrụ vaịn a hapụrụ ka o gbaa ụka. Ụdị mmanya abụọ, nke na-anọchi anya ozizi, ma n’ọnọdụ Joel, ozizi ahụ bụ ozi mmiri ozuzo ikpeazụ. Ndị aṅụrụma nke Ifrem anọwo na-aṅụ mmiri mkpụrụ vaịn a gbaara ụka, ma e “bipụwo” ha n’ebe “ọhụrụ” ahụ, ya bụ, mmiri mkpụrụ vaịn a pịara ọhụrụ. Ụdị mmanya abụọ na-anọchi anya ozi mmiri ozuzo ikpeazụ abụọ, ma e “bepụwo” ndị aṅụrụma ahụ n’ozi dị ọcha ahụ. Okwu Hibru a sụgharịrị dịka “bipụ” gbadoro ụkwụ n’omume ọgbụgba ndụ oge ochie nke ịkpụ anụmanụ ma gagharịa n’etiti akụkụ ndị ahụ. Ibu “onye a bipụrụ” pụtara ịbụ onye a jụrụ ajụ dịka ndị ọgbụgba ndụ Chineke.

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.

Akwụkwọ Joel na-akọwapụta ndị nke Chineke n’ụbọchị ikpeazụ, malite na ndị Millerite, ndị e mere ka ha pụta n’ihi mmeghe nke akwụkwọ Daniel na 1798, ma kwụsị na otu narị puku iri anọ na anọ, ndị e mere ka ha pụta n’ihi mmeghe nke akwụkwọ Daniel na 1989. Na mbido, e gosipụtara ịwụsa nke Mmụọ Nsọ site n’oge sitere na nzukọ ogige Exeter ruo n’ime ndakpọ olileanya nke October 22, 1844. Akụkọ ihe mere eme ahụ mezuru ilu nke ụmụ agbọghọ iri nke Matthew iri abụọ na ise, nke a na-emegharịkwa n’akwụkwọ ozi ya kpọmkwem n’akụkọ ihe mere eme nke otu narị puku iri anọ na anọ.

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

> “Akụkọ ilu banyere ụmụ agbọghọ iri ahụ nke Matiu 25 na-egosipụtakwa ahụmahụ nke ndị 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.

> “A na-akpọkarị m gaa n’akụkọ ilu banyere ụmụ agbọghọ iri ahụ na-amaghị nwoke, ise n’ime ha bụ ndị amamihe, ise ndị nzuzu. Akụkọ ilu a emezuwo ma ga-emezukwa ruo n’akwụkwọ ozi ya nke kachasị nta, n’ihi na o nwere itinye n’ọrụ pụrụ iche n’oge a, ma, dịka ozi mmụọ ozi nke atọ, o emezuwo ma ga-anọgide bụrụ eziokwu dị ugbu a ruo na njedebe nke oge.” 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.

> “E nwere ụwa nke dị n’ajọ omume, n’aghụghọ, na n’ọgbugba-aghara, n’okpuru onyinyo ọnwụ n’onwe ya,—na-ehi ụra, na-ehi ụra. Ònye ka ihe mgbu nke mkpụrụ obi na-emetụta iji kpọtee ha? Olu òlee nwere ike iru ha? Uche m eburula gaa n’ọdịnihu mgbe a ga-enye ihe ịrịba ama, ‘Lee, Nwoke Alụlụ Nwunye ahụ na-abịa; pụtanụ izute Ya.’ Ma ụfọdụ ga-egbu oge inweta mmanụ maka imeju oriọna ha ọzọ, ma n’oge e mesịrị ha ga-achọpụta na agwa ahụ, nke mmanụ ahụ na-anọchi anya ya, abụghị ihe a pụrụ ibufe n’aka onye ọzọ. Mmanụ ahụ bụ ezi omume nke Kraịst. Ọ na-anọchi anya agwa, agwa enweghịkwa ike ibufe n’aka onye ọzọ. Ọ dịghị mmadụ pụrụ inwetara onye ọzọ ya. Onye ọbụla aghaghị inwetara onwe ya agwa e sachara, wepụkwa ya n’unyi ọ bụla nke mmehie.” Bible Echo, May 4, 1896.

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

Ònye “na-enwe obi mgbu ime mmụọ iji kpọtee” “ụwa nke dina n’ajọ omume?” Joel zara ajụjụ ahụ:

> 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.

> Ọ ga-erukwa, na onye ọbụla nke ga-akpọku aha nke Onyenwe anyị ka a ga-azọpụta: n’ihi na n’Ugwu Zaịọn na na Jerusalem ka mgbapụta ga-adị, dịka Onyenwe anyị kwuworo, nakwa n’etiti ndị fọdụrụnụ bụ ndị Onyenwe anyị ga-akpọ. Joel 2:32.

We will continue these things in the following article.

Anyi ga-aga n’ihu n’ihe ndị a n’isiokwu na-esonụ.

> “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.

> “N’oge mgbede nke ụbọchị mbilite n’ọnwụ ahụ, mmadụ abụọ n’ime ndị na-eso ụzọ nọ n’ụzọ ha na-aga Emmaus, obere obodo dị ihe dị ka maịl asatọ site na Jerusalem. Ndị na-eso ụzọ ndị a enwebeghị ọnọdụ a ma ama n’ọrụ Kraịst, ma ha bụ ndị kwere na Ya n’ezi obi. Ha bịara n’obodo ahụ idebe Ngabiga, ihe ndị mere n’oge na-adịbeghị anya wee mee ka ha nwee nnukwu mgbagwoju anya. Ha anụwo akụkọ ụtụtụ ahụ banyere mwepụ ahụ Kraịst n’ili, nakwa akụkọ ndị inyom ahụ bụ́ ndị hụrụ ndị mmụọ ozi ma zute Jisọs. Ha nọ ugbu a na-alaghachi n’ụlọ ha ka ha tụgharịa uche ma kpee ekpere. N’ụzọ mwute ha gara ije mgbede ha, na-ekwu maka ihe nkiri nke ikpe ahụ na nke ịkpọgide n’obe. O nweghị mgbe ọ bụla tupu ahụ ka obi dara ha mba nke ukwuu otu a. N’enweghị olileanya na n’enweghị okwukwe, ha na-eje ije n’okpuru ndò nke obe.”

> “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.

> “Ha erubeghị ebe dị anya n’ije ha mgbe onye ọbịa sonyeere ha, ma mwute na nkụda-mmụọ ha juru ha obi nke ukwuu nke na ha enyochaghị ya nke ọma. Ha gara n’ihu n’okwu ha, na-ekwupụta echiche dị n’obi ha. Ha na-atụgharị uche banyere ihe ọmụmụ ndị Kraịst nyere ha, ndị ha yiri ka ha enweghị ike ịghọta. Ka ha na-ekwu banyere ihe ndị mere, Jizọs chọsiri ike ịkasị ha obi. Ọ hụwo iru uju ha; Ọ ghọtara echiche ndị ahụ na-emegiderịta onwe ha ma na-akpaghasị ha, ndị na-eweta n’uche ha ajụjụ a, Ọ̀ nwere ike ịbụ na Nwoke a, onye kwere ka e wedaa Ya ala otu a, bụ Kraịst ahụ? Iru uju ha apụghị igbochi onwe ya, ha wee bee akwa. Jizọs maara na obi ha ejikọtala na Ya n’ịhụnanya, Ọ chọsikwara ike ihichapụ anya mmiri ha, ma mejupụta ha n’ọṅụ na obi ụtọ. Ma Ọ ghaghị ibu ụzọ nye ha ihe ọmụmụ ndị ha agaghị echefu echefu ma ọlị.”

> “‘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.’

> “‘Ọ sịrị ha, Ụdị mkparịta ụka ndị a gịnị ka unu na-ekwurịta ibe unu, ka unu na-aga ije, ma nwee mwute? Otu n’ime ha, onye aha ya bụ Kleopas, zaa sị Ya, Ì bụ naanị onye ọbịa na Jerusalem, nke na-amaghị ihe ndị mere n’ime ya n’ụbọchị ndị a?’ Ha kọọrọ Ya banyere nkụda mmụọ ha n’ihe metụtara Nna-ukwu ha, ‘onye bụ onye amụma, dị ike n’omume na n’okwu n’ihu Chineke na mmadụ nile;’ ma ‘ndi-isi nchụàjà na ndị-isi anyị,’ ka ha kwuru, ‘nyere Ya ka a maa Ya ikpe ọnwụ, ma kpogide Ya n’obe.’ N’obi ndị ọrịa n’ihi nkụda mmụọ, na egbugbere ọnụ na-ama jijiji, ha gbakwụnyere, ‘Anyị nwere olileanya na Ọ bụ Ya ga-agbapụta Izrel: ma e wezụga ihe ndị a niile, taa bụ ụbọchị nke atọ kemgbe e mere ihe ndị a.’”

> “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.

> “Ọ dị ịtụnanya na ndị na-eso ụzọ ahụ echetaghị okwu Kraịst, ma ghọta na Ọ buru amụma tupu oge eruo banyere ihe omume ndị mezuru! Ha amataghị na akụkụ ikpeazụ nke mkpughe Ya ga-emezu n’eziokwu otu ahụ ka akụkụ mbụ si mezuo, na n’ụbọchị nke atọ Ọ ga-ebili ọzọ. Nke a bụ akụkụ ahụ ha kwesịrị icheta. Ndị nchụàjà na ndị isi echetaghị ime nke a. N’ụbọchị ahụ ‘nke soro ụbọchị nkwadebe, ndị isi nchụàjà na ndị Farisii zukọrọ ọnụ bịakwute Paịlet, sị, Nna anyi ukwu, anyị na-echeta na onye nduhie ahụ kwuru, mgbe Ọ ka dị ndụ, Mgbe ụbọchị atọ gasịrị, Aga m ebili ọzọ.’ Matiu 27:62, 63. Ma ndị na-eso ụzọ ahụ echetaghị okwu ndị a.”

> “‘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.

> “‘Mgbe ahụ Ọ sịrị ha, Ndị nzuzu, na ndị obi ha na-adị nwayọ ikwere ihe nile ndị amụma kwuru: ọ̀ bughị na Kraịst kwesịịrị ịta ahụhụ ihe ndị a, ma banye n’ebube Ya?’ Ndị na-eso ụzọ ahụ nọ na-ajụ onwe ha onye onye ọbịa a pụrụ ịbụ, ebe O ji banye ruo n’ime mkpụrụ obi ha nke ukwuu, na-ekwu okwu n’ụzọ jupụtara n’ịdị uchu, ịdị nro, na ọmịiko, nakwa n’olileanya dị otu a. Nke mbụ kemgbe a rara Kraịst nye, ha malitere inwe olileanya. Ọtụtụ mgbe ha ji ịnụ ọkụ n’obi lee onye ha na ya na-aga anya, ma chee na okwu Ya bụ nnọọ okwu ndị Kraịst gaara ekwu. Ijuanya jupụtara ha, obi ha wee malite ịkụ ọsọ n’olileanya ọṅụ jupụtara na ya.

> “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.

> “Malite na Mozis, bụ́ Alfa ahụ n’onwe ya nke akụkọ ihe mere eme nke Bible, Kraịst kọwara n’Akwụkwọ Nsọ niile ihe ndị metụtara Onwe Ya. Ọ bụrụ na O bu ụzọ mee ka Ha mata Ya, obi ha gaara enwe afọ ojuju. N’ịzupụta oke ọṅụ ha, ha agaghị agụsi agụụ ike maka ihe ọzọ ọ bụla. Ma ọ dị mkpa ka ha ghọta àmà nke ụdị na amụma nile nke Agba Ochie boro banyere Ya. N’elu ihe ndị a ka okwukwe ha ga-adabere. Kraịst arụghị ọrụ ebube ọ bụla iji mee ka ha kwenye, ma ọrụ mbụ Ya bụ ịkọwa Akwụkwọ Nsọ. Ha elewo ọnwụ Ya anya dịka mbibi nke olileanya ha niile. Ugbu a O gosiri site n’ọnụ ndị amụma na nke a bụ nnọọ ihe àmà kasị sie ike nye okwukwe ha.”

> “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.

> “N’ịkụziri ndị a bụ ndị na-eso ụzọ Ya, Jisọs gosiri mkpa nke Agba Ochie dị ka àmà nye ozi Ya. Ọtụtụ ndị na-ekwupụta na ha bụ Ndị Kraịst ugbu a na-ajụ Agba Ochie, na-ekwu na ọ dịghịzi uru ọ bụla ọ bara. Ma nke a abụghị ozizi nke Kraịst. O ji ya kpọrọ ihe nke ukwuu nke na n’otu oge Ọ sịrị, ‘Ọ bụrụ na ha anaghị anụ Mozis na ndị amụma, a gaghịkwa eme ka ha kwenye, ọbụna ma otu onye si n’ọnwụ bilie.’ Luke 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.

> “Ọ bụ olu Kraịst na-ekwu site n’ọnụ ndị nna ochie na ndị amụma, malite n’ụbọchị Adam ruo n’ihe omume mmechi nke oge. A na-ekpughe Onye Nzọpụta n’Agba Ochie n’ụzọ doro anya dịka n’Agba Ọhụrụ. Ọ bụ ìhè sitere n’oge gara aga nke amụma na-eme ka ndụ Kraịst na ozizi nke Agba Ọhụrụ pụta ìhè n’ịdị doo anya na n’ịma mma. Ọrụ ebube Kraịst bụ ihe àmà nke ịbụ Chi Ya; ma ihe àmà ka sie ike na Ọ bụ Onye Mgbapụta nke ụwa ka a na-achọta n’ịtụnyere amụma ndị dị n’Agba Ochie na akụkọ ihe mere eme nke Agba Ọhụrụ.”

> “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.

> “Site n’amụma kpee okwu, Kraịst nyere ndị na-eso ụzọ Ya ezi echiche banyere ihe Ọ ga-abụ n’ime mmadụ. Atụmanya ha banyere Mesaịa nke ga-anọdụ n’ocheeze Ya ma were ike eze Ya dịka ọchịchọ mmadụ si dị abụrụla ihe na-eduhie. Ọ ga-egbochi nghọta ziri ezi banyere mbilite Ya site n’ọnọdụ kachasị elu ruo n’ọnọdụ kachasị ala nke a pụrụ ịnọchi. Kraịst chọrọ ka echiche ndị na-eso ụzọ Ya bụrụ ndị dị ọcha na eziokwu n’ihe ọ bụla e kwuru kpọmkwem. Ha aghaghị ịghọta, ruo ókè o kwere mee, banyere iko ahụhụ ahụ e kenyere Ya. O gosiri ha na ọgụ ahụ dị egwu, nke ha na-apụghị aghọta n’oge ahụ, bụ mmezu nke ọgbụgba ndụ e mere tupu atọọ ntọala ụwa. Kraịst aghaghị ịnwụ, dịka onye ọ bụla na-emebi iwu aghaghị ịnwụ ma ọ bụrụ na ọ nọgide na mmehie. Ihe ndị a niile aghaghị ime, ma ọ bụghị na ha ga-ejedebe na mmeri ada ada, kama na mmeri ebube, ebighị ebi. Jisọs gwara ha na a ghaghị ime mgbalị ọ bụla iji zọpụta ụwa n’aka mmehie. Ndị na-eso Ya aghaghị ibi ndụ dịka O biri, rụọkwa ọrụ dịka Ọ rụrụ, site n’ike mgbalị siri ike na nke na-anọgidesi ike.”

> “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.

> “N’ụzọ dị otu a, Kraịst gwara ndị na-eso ụzọ Ya okwu, mepee uche ha ka ha wee ghọta Akwụkwọ Nsọ. Ndị na-eso ụzọ ahụ ike gwụrụ, ma mkparịta ụka ahụ akwụsịghị. Okwu nke ndụ na nke nkwenye si n’egbugbere ọnụ Onye Nzọpụta daa. Ma anya ha ka e jidere. Ka Ọ na-agwa ha banyere mbibi nke Jerusalem, ha ji anya mmiri lee obodo ahụ a mara ikpe. Ma ha amatabeghị nke nta na onye so ha n’ije bụ onye ahụ. Ha echeghị na isiokwu nke mkparịta ụka ha na-aga n’akụkụ ha; n’ihi na Kraịst kwuru banyere Onwe Ya dịka a ga-asị na Ọ bụ onye ọzọ. Ha chere na Ọ bụ otu n’ime ndị nọ n’oriri ukwu ahụ, onye na-alaghachikwa ugbu a n’ụlọ ya. Ọ gara ije nlezianya dịka ha n’elu nkume ndị ahụ na-adịghị mma, ma site n’oge ruo n’oge, Ọ na ha kwụsịtụ obere ka ha zuo ike. N’ụzọ dị otu a ka ha si gaa n’ihu n’okporo ụzọ ugwu ahụ, ebe Onye ahụ nke na-adịghị anya ga-anọdụ n’ọnọdụ Ya n’aka nri Chineke, Onye nwekwara ike ikwu, ‘E nyere M ike niile n’eluigwe na n’ụwa,’ na-aga n’akụkụ ha. Matthew 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.’

> “N’oge njem ahụ, anyanwụ adaala, ma tupu ndị njem ahụ eruo ebe izuike ha, ndị ọrụ nọ n’ubi ahapụla ọrụ ha. Ka ndị na-eso ụzọ ahụ na-achọ ịbanye n’ụlọ ha, onye ọbịa ahụ pụtara dị ka Ọ ga-aga n’ihu na njem Ya. Ma ndị na-eso ụzọ ahụ hụrụ onwe ha ka a dọtara ha n’ebe Ọ nọ. Mkpụrụ obi ha gụrụ agụụ ịnụkwu ihe n’ọnụ Ya. Ha sịrị, ‘Nọnyere anyị.’ O yighị ka Ọ nabatara òkù ahụ, ma ha siri ọnwụ rịọ Ya, na-arịọsi ike, sị, ‘Ọ bụ n’akụkụ mgbede, ụbọchị adịkwalarị anya n’ịgwụ.’ Kraịst kwetara arịrịọ a, wee ‘bata n’ime ka Ya na ha nọrọ.’”

> “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.

> “Ọ bụrụ na ndịozi ahụ adaala n’ịrapagidesi ike n’ịkpọku Ya, ha agaghị ama na Onye ha na Ya so n’ụzọ bụ Onyenwe anyị nke bilitere n’ọnwụ. Kraịst anaghị amanye onye ọ bụla ka Ya na ya nọrọ. Ọ na-etinye mmasị Ya n’ebe ndị mkpa Ya dị nọ. N’obi ụtọ ka Ọ ga-abanye n’ụlọ kachasị dị umeala n’obi, ma mee ka obi kachasị dị ala ṅụrịa. Ma ọ bụrụ na ndị mmadụ enweghị mmasị nke ga-eme ka ha cheta Ọbịa nke eluigwe, ma ọ bụ rịọ Ya ka Ọ nọgide na ha, Ọ na-agabiga. N’ụzọ dị otu a ka ọtụtụ na-enweta nnukwu ọnwụnwa. Ha amaghị Kraịst karịa ka ndịozi ahụ amaghi Ya mgbe Ọ na ha na-eje ije n’ụzọ.”

> “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!

> “A na-edo ngwa ngwa nri mgbede dị mfe nke achịcha. E debere ya n’ihu onye ọbịa ahụ, onye nọworo n’oche ya n’isi tebụl. Ugbu a Ọ na-esetịpụ aka Ya ịgọzi nri ahụ. Ndị na-eso ụzọ ahụ laghachiri azụ n’ịtụnanya. Onye ha na ya so gbasatịrị aka ya n’ụzọ ahụ kpọmkwem Nna-ukwu ha na-emebu. Ha legharịrị anya ọzọ, ma lee, ha hụrụ n’aka Ya akara mbọ. Ha abụọ wee tie mkpu ozugbo sị, Ọ bụ Onyenweanyị Jisọs! O biliela n’ọnwụ!”

> “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?’

> “Ha biliri ka ha daa onwe ha n’ụkwụ Ya ma fee Ya ofufe, ma Ọ apụwo n’ihu anya ha. Ha lekwasịrị anya n’ebe Onye ahụ nọrọ, Onye ahụ nke aru Ya dinara n’ili n’oge na-adịbeghị anya, wee sịtara ibe ha, ‘Obi anyị ọ̀ naghị ere ọkụ n’ime anyị, mgbe Ya na anyị na-ekwu okwu n’ụzọ, na mgbe O meghere anyị Akwụkwọ Nsọ?’”

> “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.

> “Ma site n’akụkọ ọma ukwu a ha ga-ekwupụta, ha enweghị ike ịnọdụ ala na-ekwu okwu. Ike ọgwụgwụ ha na agụụ ha apụọla. Ha hapụrụ nri ha n’emetụghị ya aka, ma jupụta n’ọṅụ, ozugbo amalitekwa ọzọ n’otu ụzọ ahụ ha si bịa, na-eme ọsọ ọsọ ikwusara ndị na-eso ụzọ nọ n’obodo ahụ ozi ahụ. N’ụfọdụ akụkụ, ụzọ ahụ adịghị nchebe, ma ha na-arịgoro ebe ndị dị nkọ, na-amị amị n’elu nkume ndị dị larịị. Ha adịghị ahụ, ha amaghịkwa, na ha nọ n’okpuru nchebe nke Onye ahụ soro ha jee ụzọ ahụ. N’aka ha ka mkpara onye njem ha dị, ha na-aga n’ihu, na-achọ ịga ọsọ ọsọ karịa ka ha si anwa. Ha efuo ụzọ ha, ma chọtakwa ya ọzọ. Mgbe ụfọdụ na-agba ọsọ, mgbe ụfọdụ na-asụ ngọngọ, ha na-aga n’ihu, Onye ibe ha ahụ a na-adịghị ahụ anya nọ ha nso n’akụkụ ha n’ụzọ dum.”

> “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.

> “Abalị gbara ọchịchịrị, ma Anyanwụ nke Ezi Omume na-enwukwasị ha. Obi ha na-awụli elu n’ọṅụ. Ha dị ka ndị nọ n’ụwa ọhụrụ. Kraịst bụ Onye Nzọpụta dị ndụ. Ha anaghịzi eruru uju n’ihi Ya dịka onye nwụrụ anwụ. Kraịst ebilitelarị n’ọnwụ—ugboro ugboro ka ha na-ekwughachi ya. Nke a bụ ozi ha na-eburu ndị nọ n’iru uju. Ha ga-agwa ha akụkọ ahụ dị ebube banyere ije ahụ gaa Emọs. Ha ga-agwa onye sonyere ha n’ụzọ. Ha na-eburu ozi kachasị ukwuu e nyeworo ụwa, ozi nke ozi ọma nke olileanya ezinụlọ mmadụ maka oge a na maka ebighị ebi dabeere n’elu ya.” The Desire of Ages, 795–801.

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