In the gospel of John, just after the Last Supper until Jesus goes to the Garden of Gethsemane there is a long narrative from chapter fourteen through the end of chapter seventeen. I intend to address these chapters in the next article. This article is the platform to build the understanding of those chapters upon. In terms of the reform line of Christ’s history the dialogue of Christ and His disciples in those chapters is just after the triumphal entry and just before the cross. Jesus entered Jerusalem, then had his final meal with the disciples, then the narrative takes place and he then goes to Gethsemane and at midnight that same day He is arrested and the seven step process that leads to the crucifixion began. He and the disciples were prophetically located just after the Exeter camp meeting and just before the Great Disappointment, in a history that is represented by the seventh month movement. In the narrative that begins just after the Last Supper the first thing Jesus says is:
In die Evangelie van Johannes is daar, net ná die Laaste Avondmaal totdat Jesus na die Tuin van Getsemane gaan, ’n lang vertelling vanaf hoofstuk veertien tot aan die einde van hoofstuk sewentien. Ek beoog om hierdie hoofstukke in die volgende artikel te behandel. Hierdie artikel is die grondslag waarop die begrip van daardie hoofstukke opgebou moet word. Wat die hervormingslyn van Christus se geskiedenis betref, val die gesprek tussen Christus en sy dissipels in daardie hoofstukke net ná die triomfantlike intog en net vóór die kruis. Jesus het Jerusalem binnegegaan, daarna sy laaste maaltyd met die dissipels genuttig, daarna vind die vertelling plaas, en vervolgens gaan Hy na Getsemane, en om middernag op daardie selfde dag word Hy gearresteer en begin die sewe-stap-proses wat tot die kruisiging lei. Hy en die dissipels was profeties geleë net ná die Exeter-kampbyeenkoms en net vóór die Groot Teleurstelling, in ’n geskiedenis wat deur die sewende-maand-beweging voorgestel word. In die vertelling wat net ná die Laaste Avondmaal begin, is die eerste ding wat Jesus sê:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Ne laissez pas votre cœur se troubler : vous croyez en Dieu, croyez aussi en moi. Jean 14:1.
Knowing that a great disappointment was just hours ahead, Jesus sought to strengthen His disciples for the coming crisis. The hidden line of prophecy within the four waymarks that make up the events that are symbolized as the seven thunders is the history where these three steps of the narrative in the gospel of John takes place. That hidden line, within the seven thunders represents the history of the first disappointment to the last disappointment.
Akiwa akijua kwamba kukatishwa tamaa kukuu kulikuwa kumebaki saa chache tu mbele, Yesu alitafuta kuwatia nguvu wanafunzi Wake kwa ajili ya msukosuko uliokuwa ukija. Mstari uliofichika wa unabii ndani ya alama nne za njia zinazounda matukio yanayoashiriwa kuwa ngurumo saba ni historia ambamo hatua hizi tatu za simulizi katika Injili ya Yohana hutukia. Mstari huo uliofichika, ndani ya ngurumo saba, unawakilisha historia ya kukatishwa tamaa kwa kwanza hadi kukatishwa tamaa kwa mwisho.
Just before Jesus informs them to “let not” their hearts “be troubled” Judas Iscariot had left the supper to go to the Sanhedrin for the third and final time. When he left the supper for his third meeting, he closed his probation.
Tus ndyu no Yesu katɔɔ wɔn se “momma” wɔn “akoma nhaw wɔn” no, Yuda Iskariot fii anwummere aduan no ase kɔɔ Sanhedrin no nkyɛn ne mprɛnsa so ne ne mprɛ a etwa to. Bere a ofii anwummere aduan no ase kɔɔ ne nhyiam a ɛto so abiɛsa no, ɔtoo n’asɛnnibea bere no mu.
In the context of the hidden line within the symbol of the seven thunders the triumphal entry of Christ represents the Midnight Cry where two classes of worshippers are manifested. The waymark of the middle letter of the Hebrew that is employed to create the Hebrew word “truth,” is the thirteenth letter of the Hebrew alphabet. Thirteen represents rebellion, and as a prophetic waymark it represents the Midnight Cry where the foolish virgins represent a manifestation of rebellion, as does Judas during the waymark of the triumphal entry.
Dans le contexte de la ligne cachée à l’intérieur du symbole des sept tonnerres, l’entrée triomphale du Christ représente le Cri de Minuit, où se manifestent deux classes d’adorateurs. Le repère prophétique de la lettre médiane de l’hébreu qui est employée pour former le mot hébreu « vérité » est la treizième lettre de l’alphabet hébreu. Treize représente la rébellion, et, en tant que repère prophétique, il représente le Cri de Minuit, où les vierges folles représentent une manifestation de rébellion, tout comme Judas lors du repère de l’entrée triomphale.
“There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.
« Ibyatsi byabayeho kandi bizahoraho hagati y’ingano, abakobwa b’abapfapfa hamwe n’abanyabwenge, abafite amatabaza ariko badafite amavuta mu bikoresho byabo. Mu itorero Kristo yashinze ku isi harimo Yuda w’umunyabugugu, kandi no mu itorero, mu byiciro byose by’amateka yaryo, hazabamo ba Yuda. » Signs of the Times, October 23, 1879.
When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.
Lorsque Judas rendit l’argent, avoua sa trahison à Caïphe, puis au Christ, il alla ensuite se pendre. En quittant la salle du jugement, il s’écria, dans les termes mêmes qui expriment le dilemme de la vierge insensée lorsqu’elle reconnaît qu’elle n’a pas obtenu l’huile.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.
“Yudas vit que ses supplications étaient vaines, et il se précipita hors de la salle en s’écriant : Il est trop tard ! Il est trop tard ! Il sentait qu’il ne pourrait pas vivre pour voir Jésus crucifié, et, dans son désespoir, il sortit et se pendit.” Jésus-Christ, 722.
Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.
Judas illustre un faux message du Cri de Minuit en ce qu’il « se précipita hors de la salle en s’écriant : Il est trop tard ! Il est trop tard ! » Le message manifeste toujours deux catégories d’adorateurs, et, de même que dans l’histoire millérite, les vierges folles continuent après l’arrivée du véritable message du Cri de Minuit avec un faux message. Ainsi, dans l’histoire millérite, nous avons le mouvement qui élut William Miller comme chef, tout en rejetant le message du troisième ange et en s’opposant au petit troupeau qui suivit Christ dans le lieu très saint.
“My mind was 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.” Review and Herald, February 11, 1896.
«Mi zihin a kume pa den futur, wan den sinal sa gi. ‘Luku, di Brudegom e kon; go na buiten fu miti En.’ Ma sam o ben dede langa fu kisi di oli fu furu den lampu baka, èn te leti den o kon sabi taki karakter, san den oli e reprezenti, no de fu dra gi trawan.» Review and Herald, February 11, 1896.
The third waymark of the hidden history, represents judgment and is represented by the last letter of the Hebrew alphabet. The letter is “Tav,” and when written it is shaped as a cross. The cross represents judgment.
La troisième borne du chemin de l’histoire cachée représente le jugement et est figurée par la dernière lettre de l’alphabet hébreu. Cette lettre est le « Tav », et, lorsqu’elle est écrite, elle a la forme d’une croix. La croix représente le jugement.
From the first disappointment in Millerite history until the Midnight Cry, or from the letter alpha until the thirteenth letter there is a waymark representing a period of time, which is identified as the tarrying time in the parable of the ten virgins, a tarrying time that is also in Habakkuk chapter two. From the Midnight Cry, or the thirteenth letter of rebellion unto the great disappointment, the last letter of the alphabet there is also a period of time which was called the “seventh month movement,” not because it lasted seven months, but because the message of the Midnight Cry identified that Christ would come on the tenth day of the seventh month of the Jewish calendar, which was the Day of Atonement.
Kutoka katika kuvunjika moyo kwa kwanza katika historia ya Wamilleri hadi Kilio cha Usiku wa Manane, au kutoka herufi alfa hadi herufi ya kumi na tatu, kuna alama ya njia inayowakilisha kipindi cha wakati, ambacho kinatambulishwa kuwa ni wakati wa kukawia katika mfano wa mabikira kumi, wakati wa kukawia ambao pia umo katika sura ya pili ya Habakuki. Kutoka Kilio cha Usiku wa Manane, au herufi ya kumi na tatu ya uasi, hadi kuvunjika moyo kukuu, herufi ya mwisho ya alfabeti, pia kuna kipindi cha wakati ambacho kiliitwa “mwendo wa mwezi wa saba,” si kwa sababu kilidumu miezi saba, bali kwa sababu ujumbe wa Kilio cha Usiku wa Manane ulitambulisha kwamba Kristo angekuja katika siku ya kumi ya mwezi wa saba wa kalenda ya Kiyahudi, ambayo ilikuwa Siku ya Upatanisho.
The context for the narrative from John chapter fourteen until chapter eighteen begins in a period of time that typifies the seventh month movement of Millerite history. The burden of the narrative the gospel of John is to prepare the disciples for the coming crisis of the cross (the letter ‘Tav’). Christ therefore identifies that from His death until He ascends to His Father and returns would be for His disciples a period of sorrow, uncertainty and disappointment. As with the prophetic characteristics of all the first disappointments that are represented in the testimony of the reform lines, the disappointment involves a condition that is brought about by a disregard of a previously revealed important truth. Christ’s death on the cross was and is an important truth and He had told the disciples directly that He would be crucified and resurrected, but the crisis was so great, so overwhelming, that they forgot what they should have remembered.
John 14kapittel munti 18kapittel khan a ṭan chanchin chu Millerite hun chanchina thla sarihna hriatna sawina ang a ni tih chu a bul ṭan dan a ni. Johana Chanchin Ṭha thu phurhna ber chu zirtīrte chu kraws buaina lo thleng tûr (ziak “Tav”) atan buatsaih a ni. Chuvangin Krista chuan A thihna atanga A Pa hnênah A kal chhoh leh A lo kîr leh hma chu A zirtīrte tân lungngaihna, rinlelhna leh beidawnna hun a ni dâwn tih a sawi fiang. Siamṭhatna line-te thuhretu-a hriatna a lo entîr anga hmasaber beidawnna zawng zawng hrilhlâwkna ziaah chuan, beidawnna chu thutak pawimawh, hrilh lâwk tawh pakhat ngaihsak lohna avânga lo awm ṭhin dinhmun a ni. Krista krawsa thihna chu thutak pawimawh tak a ni, tunah pawh a ni reng bawk; Ani chuan zirtīrte hnênah krawsa khenbeh a ni dâwn a, thawhleh leh a ni dâwn tih a sawi ṭha thung a. Nimahsela buaina chu a nasa lutuk, a khirh êm êm avângin, an hriat reng tûr chu an theihnghilh ta a ni.
“When Christ, the Hope of Israel, was hung upon the cross and was lifted up as He told Nicodemus He would be, the disciples’ hope died with Jesus. They could not explain the matter. They could not understand all that Christ had told them about it beforehand.” Faith and Works, 63.
«Когда Христос, Надежда Израиля, был вознесён на крест и поднят, как Он сказал Никодиму, что будет, надежда учеников умерла вместе с Иисусом. Они не могли объяснить этого. Они не могли понять всего того, что Христос заранее говорил им об этом». Faith and Works, 63.
The burden of the entire narrative in the four chapters of John we are addressing was Jesus preparing His disciples for the period of disappointment they would experience beginning at the midnight arrest of Jesus, until He returned from ascending to His Father. In the four chapters of John, that period of time when Christ was away from the disciples represents a tarrying time. Historically that period of time, which I am identifying as a tarrying time took place after the crisis of the cross. In the four chapters we are preparing to consider, they prophetically represent the tarrying time that begins with the first disappointment, not after the great disappointment of the cross.
بار سنگینِ سراسرِ روایت در آن چهار فصلِ یوحنا که مورد بحث ماست، این بود که عیسی شاگردان خود را برای دورهٔ نومیدیای آماده میساخت که از هنگامِ دستگیریِ نیمهشبِ او آغاز میشد و تا زمانی ادامه مییافت که او پس از صعود نزد پدرش بازگردد. در آن چهار فصلِ یوحنا، آن بازهٔ زمانی که مسیح از شاگردان دور بود، نمودگارِ زمانِ درنگ است. از لحاظ تاریخی، آن بازهٔ زمانی که من آن را زمانِ درنگ مینامم، پس از بحرانِ صلیب واقع شد. در آن چهار فصلی که در آستانهٔ بررسیِ آنها هستیم، آنها به گونهای نبوی زمانِ درنگی را بازنمایی میکنند که با نخستین نومیدی آغاز میشود، نه پس از نومیدیِ عظیمِ صلیب.
Why am I suggesting that the last disappointment that Christ was preparing His disciples for, was typifying the first disappointment which in Christ’s reform line was the death of Lazarus? This question needs to be resolved before we can see the narrative in the four chapters of John in the light which upholds the truths that are now being unsealed in connection with the hidden history of the seven thunders.
Mengapa saya menyatakan bahwa kekecewaan terakhir yang sedang dipersiapkan Kristus bagi murid-murid-Nya itu merupakan lambang dari kekecewaan pertama yang, dalam garis reformasi Kristus, ialah kematian Lazarus? Pertanyaan ini perlu diselesaikan terlebih dahulu sebelum kita dapat melihat narasi dalam keempat pasal Injil Yohanes itu dalam terang yang menopang kebenaran-kebenaran yang sekarang sedang disingkapkan sehubungan dengan sejarah tersembunyi dari ketujuh guruh itu.
In the history of Christ, the period of time between the death and resurrection of Lazarus aligns with the tarrying time. Christ then goes to Jerusalem for His triumphal entry. Christ in John fourteen is speaking to His disciples during the history of what would be the seventh month movement that began when the tarrying time had already ended at the arrival of the message of the Midnight Cry that initiated the movement of the seventh month.
Dans l’histoire du Christ, la période comprise entre la mort et la résurrection de Lazare correspond au temps du retard. Le Christ se rend ensuite à Jérusalem pour Son entrée triomphale. Dans Jean quatorze, le Christ parle à Ses disciples au cours de l’histoire de ce qui devait être le mouvement du septième mois, lequel commença lorsque le temps du retard avait déjà pris fin à l’arrivée du message du Cri de Minuit, qui inaugura le mouvement du septième mois.
To understand how the Hebrew word “truth” confirms the identification of the hidden history that has been unsealed from the symbolic history of the seven thunders requires some careful analysis of the message Christ was then giving to his disciples in John chapter fourteen through chapter seventeen. An example of the waymark of the great disappointment being employed to illustrate the waymark of the first disappointment can be recognized by the experience of the disciples on the road to Emmaus.
Afin de comprendre comment le mot hébreu « vérité » confirme l’identification de l’histoire cachée qui a été descellée à partir de l’histoire symbolique des sept tonnerres, il faut procéder à une analyse attentive du message que le Christ adressait alors à ses disciples dans Jean, du chapitre quatorze au chapitre dix-sept. Un exemple de l’utilisation du jalon de la grande déception pour illustrer le jalon de la première déception peut être reconnu dans l’expérience des disciples sur le chemin d’Emmaüs.
What ended the tarrying time in Millerite history was the correction of the previously failed prediction of 1843. The work of Samuel Snow in developing the message that ushered in the seventh month movement that concluded with the Great Disappointment can be historically tracked, by following Samuel Snow’s growth in understanding through his published writings and his public presentations that lead up to the Exeter camp meeting. The inspired commentary approaches that development differently than simply the historical development of Snow’s ultimate message. Sister White informs us that the message was recognized when the Lord removed His hand from a mistake in the figures upon Habakkuk’s 1843 chart.
آنچه زمانِ تأخیر را در تاریخ میلریّت پایان بخشید، تصحیحِ پیشبینیِ پیشتر ناکامِ 1843 بود. کارِ ساموئل اسنو در بسطِ پیامی که جنبشِ ماهِ هفتم را، که به ناامیدیِ عظیم انجامید، پدید آورد، از لحاظ تاریخی با پیگیریِ رشدِ فهمِ ساموئل اسنو از خلالِ نوشتههای منتشرشده و ارائههای عمومیِ او که به گردهماییِ اردوییِ اکستر منتهی شد، قابلِ ردیابی است. تفسیرِ الهامشده به آن تحول، بهگونهای متفاوت از صرفِ تحولِ تاریخیِ پیامِ نهاییِ اسنو، مینگرد. خواهر وایت به ما آگاه میسازد که آن پیام هنگامی شناخته شد که خداوند دستِ خود را از اشتباهی در ارقامِ نمودارِ 1843 حبقوق برداشت.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
«Ma nägin Jumala rahvast rõõmsana ootuses, vaadates oma Issanda poole. Kuid Jumal oli määranud neid läbi katsuda. Tema käsi kattis eksimuse prohvetlike ajaperioodide arvestuses. Need, kes ootasid oma Issandat, ei avastanud seda eksimust, ja ka kõige õpetatumad mehed, kes selle aja vastu seisid, ei suutnud seda näha. Jumal oli määranud, et Tema rahvas pidi kogema pettumust. Aeg möödus, ning need, kes olid oma Päästjat rõõmsa ootusega oodanud, olid kurvad ja masendunud, samal ajal kui need, kes ei olnud armastanud Jeesuse ilmumist, vaid olid sõnumi omaks võtnud hirmu tõttu, tundsid heameelt, et Ta ei tulnud oodatud ajal. Nende usuline tunnistus ei olnud mõjutanud südant ega puhastanud elu. Aja möödumine oli hästi kohane niisuguste südamete ilmsikstoomiseks. Nemad olid esimesed, kes pöördusid ära ja pilkasid neid kurbi, pettunud inimesi, kes tõeliselt armastasid oma Päästja ilmumist. Ma nägin Jumala tarkust Tema rahva läbikatsumises ja neile põhjaliku proovikivi andmises, et saada nähtavaks need, kes katsumuse tunnil tagasi kohkuksid ja taanduksid.»
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
“Jesus le gbogbo ogun ọrun fi aanu ati ifẹ wo awọn ti, pẹlu ireti didùn, ti pẹ́ ti nfẹ lati ri Ẹni ti ọkàn wọn fẹràn. Àwọn angẹli si ń yi wọn ká, lati fi agbara mú wọn duro ni wakati idanwo wọn. Awọn ti wọn ti kọ lati gba ifiranṣẹ ọrun silẹ ninu òkùnkùn, ibinu Ọlọrun si ru si wọn, nitori wọn kò fẹ gba imọlẹ ti O ti rán si wọn láti ọrun wá. Awọn olóòótọ́ wọnyẹn ti wọn bajẹ ninu ireti wọn, ti wọn kò si le loye idi ti Oluwa wọn kò fi dé, a kò fi silẹ ninu òkùnkùn. Lẹẹkansi a tọ wọn sọ́dọ̀ Bibeli wọn lati wa awọn akoko asọtẹlẹ náà. Ọwọ Oluwa ni a yọ kuro lori awọn àkàwé náà, a si ṣàlàyé aṣiṣe náà. Wọn ri i pe awọn akoko asọtẹlẹ náà dé 1844, ati pe ẹri kan naa ti wọn ti fi hàn lati fi mule pe awọn akoko asọtẹlẹ náà pari ni 1843, ni o fihan pe wọn yoo dopin ni 1844. Imọlẹ lati inu Ọrọ Ọlọrun tan sori ipo wọn, wọn si ṣàwárí akoko ìdádúró kan—‘Bí ó tilẹ̀ jẹ́ pé [ìran náà] fà á jìn, dúró de e.’ Ninu ifẹ wọn fun wiwa Kristi lẹsẹkẹsẹ, wọn ti foju kọ ìdádúró ìran náà, eyi ti a pinnu lati fi awọn olùdúró tootọ hàn. Lẹẹkansi wọn ni akoko kan. Sibẹ, mo ri i pe ọpọlọpọ ninu wọn kò le ga ju ibanujẹ lile wọn lọ lati ni iwọn itara ati agbara ti o ti samisi igbagbọ wọn ni 1843.”
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
“Şeytan ile onun melekleri onlara karşı zafer kazandılar; ve mesajı kabul etmeyenler, onu adlandırdıkları gibi aldanışı kabul etmemekteki ileri görüşlü yargıları ve bilgelikleriyle kendilerini kutladılar. Allah’ın kendileri hakkındaki öğüdünü reddettiklerini ve gökten gönderilmiş mesajı yaşamakta olan Allah’ın halkını şaşkınlığa düşürmek için Şeytan ve onun melekleriyle birlik içinde çalıştıklarını fark etmediler.”
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
इस सन्देश के विश्वासियों पर कलीसियाओं में अत्याचार किया गया। कुछ समय तक जिन्होंने इस सन्देश को ग्रहण न किया था, वे भय के कारण अपने हृदय की भावनाओं को प्रकट करने से रोके रहे; परन्तु समय के बीतने ने उनकी वास्तविक भावनाओं को प्रकट कर दिया। वे उस गवाही को चुप कर देना चाहते थे, जिसे प्रतीक्षा करनेवाले लोग देने के लिए अपने को विवश समझते थे, अर्थात् यह कि भविष्यद्वाणी की अवधियाँ 1844 तक विस्तृत थीं। विश्वासियों ने स्पष्टता के साथ अपनी भूल समझाई और वे कारण बताए कि क्यों वे 1844 में अपने प्रभु की प्रतीक्षा कर रहे थे। उनके विरोधी प्रस्तुत किए गए उन प्रबल कारणों के विरुद्ध कोई तर्क न ला सके। तौभी कलीसियाओं का क्रोध भड़क उठा; उन्होंने निश्चय कर लिया कि वे प्रमाण को नहीं सुनेंगे, और उस गवाही को कलीसियाओं से बाहर कर देंगे, ताकि दूसरे लोग उसे सुन न सकें। जिन्होंने उस ज्योति को, जो परमेश्वर ने उन्हें दी थी, दूसरों से न रोकने का साहस किया, उन्हें कलीसियाओं से निकाल दिया गया; परन्तु यीशु उनके साथ था, और वे उसके मुखमण्डल के प्रकाश में आनन्दित थे। वे दूसरे स्वर्गदूत के सन्देश को ग्रहण करने के लिए तैयार कर दिए गए थे।” Early Writings, 235–237.
The history just set forth describes, among other things the experience of July 18, 2020, yet the point I wish you to consider is that the understanding that is represented by the message of the Midnight Cry as given by Samuel Snow at the Exeter camp meeting is represented not by the historical work of Snow, but by the action of the Lord’s hand. His hand had covered a mistake and it was when He removed His hand that the Millerites could then understand their disappointment, and also understand that they had been in the period represented as the tarrying time.
L’histoire qui vient d’être exposée décrit, entre autres, l’expérience du 18 juillet 2020; toutefois, le point sur lequel je souhaite attirer votre attention est que la compréhension représentée par le message du Cri de Minuit, tel qu’il fut présenté par Samuel Snow lors du camp-meeting d’Exeter, est représentée non par l’œuvre historique de Snow, mais par l’action de la main du Seigneur. Sa main avait couvert une erreur, et ce fut lorsqu’Il retira Sa main que les Millerites purent alors comprendre leur déception, et comprendre aussi qu’ils avaient été dans la période représentée comme le temps du retard.
The removing of His hand is a vital element of the disciples who were on the road to Emmaus. It typifies the end of the period known as the tarrying time and concludes with the understanding that is represented by the Midnight Cry message. Yet the illustration of Emmaus took place after the cross, which represents the Great Disappointment, not the first disappointment of the death of Lazarus.
El retiro de Su mano es un elemento vital en el caso de los discípulos que iban por el camino a Emaús. Tipifica el fin del período conocido como el tiempo de demora y culmina con el entendimiento que está representado por el mensaje del Clamor de Medianoche. Sin embargo, la ilustración de Emaús tuvo lugar después de la cruz, la cual representa el Gran Chasco, no el primer chasco de la muerte de Lázaro.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? Luke 24:13–16.
اور دیکھو، اُن میں سے دو اُسی دن اِمَّاؤس نام ایک گاؤں کو جا رہے تھے، جو یروشلیم سے کوئی ساٹھ فرلانگ کے فاصلے پر تھا۔ اور وہ اُن سب باتوں کے بارے میں آپس میں گفتگو کر رہے تھے جو واقع ہوئی تھیں۔ اور یوں ہوا کہ جب وہ باہم باتیں کرتے اور بحث کرتے جاتے تھے تو یسوع آپ خود نزدیک آ پہنچے اور اُن کے ساتھ چلنے لگے۔ لیکن اُن کی آنکھیں بند سی رکھی گئی تھیں تاکہ وہ اُسے پہچان نہ سکیں۔ اور اُس نے اُن سے کہا، یہ کیسی باتیں ہیں جو تم چلتے چلتے آپس میں کرتے ہو اور غمگین ہو؟ لوقا 24:13–16۔
The word “eyes” in the passage represents vision, more than the actual organ of the eye. The word “holden” means strength. The disciples were unable to understand the vision of the cross for Christ had covered their ability to see the prophetic vision of the cross. Christ’s hand is a symbol of His strength. The sadness Jesus identified represented their great disappointment. After further discussion by the disappointed disciples, Christ began to speak.
Yn y darn hwn, y mae’r gair “llygaid” yn cynrychioli gweledigaeth, yn fwy na’r organ llygaid ei hun. Y mae’r gair “daliwyd” yn golygu nerth. Nid oedd y disgyblion yn abl i ddeall gweledigaeth y groes, canys yr oedd Crist wedi gorchuddio eu gallu i weled gweledigaeth broffwydol y groes. Y mae llaw Crist yn symbol o’i nerth Ef. Yr oedd y tristwch a nodwyd gan Iesu yn cynrychioli eu siom fawr. Wedi rhagor o ymddiddan gan y disgyblion siomedig, dechreuodd Crist lefaru.
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? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. Luke 24:25–29.
Tad viņš tiem sacīja: “Ak, jūs, neprātīgie un kūtrās sirdis ticēt visam, ko pravieši ir runājuši! Vai Kristum nebija jācieš šīs lietas un jāieiet savā godībā?” Un, sākdams no Mozus un visiem praviešiem, viņš tiem visos Rakstos izskaidroja to, kas par viņu rakstīts. Un tie tuvojās ciemam, uz kurieni viņi gāja; un viņš izlikās, ka ietu tālāk. Bet tie viņu skubināja, sacīdami: “Paliec pie mums, jo vakars metas un diena jau tālu pagājusi.” Un viņš iegāja pie tiem palikt. Lūkas 24:25–29.
Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.
Yesu aliiagiza wanafunzi kwa kutumia mbinu ya “uhistoria” ya ufasiri wa Biblia, akileta mistari ya unabii tangu kwa Musa na kuendelea katika historia takatifu ili kutambua historia ya msalaba. Yesu alitumia mistari ya historia ya unabii wa zamani, ambayo inawakilisha njia za kale na mbinu ya mstari juu ya mstari, kuwaagiza wanafunzi waliokatishwa tamaa. Alipoonekana kana kwamba angesafiri mbele bila wao, walimsihi aingie na kukaa pamoja nao. Walikuwa katika wakati wa kukawia, naye Kristo alikuwa karibu kuondoa mkono Wake kutoka machoni pao. Mkono Wake ulipoondolewa, wakati wa kukawia ungekwisha; nao walipokimbia katika giza kurudi Yerusalemu na kwa wale wanafunzi kumi na mmoja, walifananisha kasi ya kuenezwa kwa ujumbe wa Kilio cha Usiku wa Manane.
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:31.
Na kómi pasi, ka e lolouka mo kinautolu, sa ne toʻo ʻa e mā, ʻo ne tāpuakiʻi ia, ʻo ne pakipakiʻi, pea ʻoange kiate kinautolu. Pea naʻe fakaava honau mata, pea naʻa nau ʻiloʻi ia; pea naʻe mole atu ia mei honau ʻao. Luke 24:31.
Jesus removed His hand that had been holding their understanding of the prophetic vision and when he did so, they knew him. Jesus had brought them the message of the Midnight Cry and they received it while eating, for each message must be eaten. They immediately rushed “like a tidal wave across the land” to tell the eleven disciples.
Jésus retira sa main, qui retenait leur compréhension de la vision prophétique, et, lorsqu’il le fit, ils le reconnurent. Jésus leur avait apporté le message du Cri de Minuit, et ils le reçurent pendant qu’ils mangeaient, car chaque message doit être mangé. Ils se précipitèrent aussitôt, « comme une vague déferlante à travers le pays », pour l’annoncer aux onze disciples.
And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures. Luke 24:32–45.
Et ils se dirent l’un à l’autre : Notre cœur ne brûlait-il pas au-dedans de nous, lorsqu’il nous parlait en chemin et nous ouvrait les Écritures ? Et, se levant à l’heure même, ils retournèrent à Jérusalem, et trouvèrent les onze assemblés, ainsi que ceux qui étaient avec eux, disant : Le Seigneur est véritablement ressuscité, et il est apparu à Simon. Et ils racontèrent ce qui s’était passé en chemin, et comment il s’était fait connaître à eux dans la fraction du pain. Comme ils parlaient ainsi, Jésus lui-même se tint au milieu d’eux, et leur dit : La paix soit avec vous. Mais, saisis de frayeur et d’épouvante, ils croyaient voir un esprit. Et il leur dit : Pourquoi êtes-vous troublés, et pourquoi de telles pensées s’élèvent-elles dans vos cœurs ? Voyez mes mains et mes pieds : c’est bien moi-même ; touchez-moi, et voyez ; car un esprit n’a ni chair ni os, comme vous voyez que j’ai. Et, ayant ainsi parlé, il leur montra ses mains et ses pieds. Et comme, dans leur joie, ils ne croyaient pas encore, et qu’ils étaient dans l’étonnement, il leur dit : Avez-vous ici quelque chose à manger ? Ils lui présentèrent un morceau de poisson rôti, et un rayon de miel. Il le prit, et en mangea devant eux. Puis il leur dit : Ce sont là les paroles que je vous disais lorsque j’étais encore avec vous : il fallait que s’accomplît tout ce qui est écrit de moi dans la loi de Moïse, dans les prophètes, et dans les psaumes. Alors il leur ouvrit l’esprit, afin qu’ils comprissent les Écritures. Luc 24:32–45.
Just as with the disciples on the road to Emmaus, Jesus presents the message with the past sacred histories of the Bible to explain the history of His death and resurrection, and He did so by giving them an example of eating. God’s people must eat the message. In their uncertainty and sorrow, Jesus brings the tarrying time that took place from His death until His resurrection, ascension and return to a close by opening their understanding to the present truth message that was based upon the sacred histories of the past being brought together line upon line.
Tout comme avec les disciples sur le chemin d’Emmaüs, Jésus présente le message à partir des histoires sacrées passées de la Bible afin d’expliquer l’histoire de Sa mort et de Sa résurrection, et Il le fit en leur donnant un exemple de manducation. Le peuple de Dieu doit manger le message. Dans leur incertitude et leur tristesse, Jésus met un terme au temps d’attente qui s’écoula depuis Sa mort jusqu’à Sa résurrection, Son ascension et Son retour, en ouvrant leur intelligence au message de la vérité présente, lequel était fondé sur les histoires sacrées du passé, réunies ligne sur ligne.
Therefore, the two disciples on the road to Emmaus (representing the second angel that is joined and empowered by the message of the Midnight Cry) identify the tarrying time that followed the cross as the tarrying time that preceded the Midnight Cry. The disciple’s disappointment therefore represents the first disappointment in the prophetic line, not the great disappointment.
Par conséquent, les deux disciples sur le chemin d’Emmaüs (représentant le second ange qui est rejoint et rendu puissant par le message du Cri de Minuit) identifient le temps d’attente qui suivit la croix comme étant le temps d’attente qui précéda le Cri de Minuit. La déception des disciples représente donc la première déception dans la ligne prophétique, et non la grande déception.
The story of Emmaus is then repeated with the disappointed eleven disciples. Jesus joins them, instructs them of the fulfillment of the prophetic word through the methodology of “historicism” and then opens their understanding, while eating. The beginning of the story identifies the end of the story. Jesus then sets forth a third witness to the fact that the disappointment of the cross can be prophetically applied to the first disappointment. He provides the third witness to the structure of the history by telling them to tarry in Jerusalem until they receive power from on high.
L’histoire d’Emmaüs est ensuite reprise avec les onze disciples déçus. Jésus se joint à eux, les instruit de l’accomplissement de la parole prophétique selon la méthodologie de « l’historicisme », puis il ouvre leur intelligence, pendant qu’ils mangent. Le commencement du récit identifie la fin du récit. Jésus établit alors un troisième témoin du fait que la déception de la croix peut être appliquée prophétiquement à la première déception. Il fournit ce troisième témoin de la structure de l’histoire en leur disant de demeurer à Jérusalem jusqu’à ce qu’ils reçoivent la puissance d’en haut.
And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy: And were continually in the temple, praising and blessing God. Amen. Luke 24:46–53.
Et il leur dit : Ainsi il est écrit, et ainsi il fallait que le Christ souffrît, et qu’il ressuscitât des morts le troisième jour ; et que la repentance et la rémission des péchés fussent prêchées en son nom parmi toutes les nations, à commencer par Jérusalem. Et vous êtes témoins de ces choses. Et voici, j’envoie sur vous la promesse de mon Père ; mais vous, demeurez dans la ville de Jérusalem, jusqu’à ce que vous soyez revêtus de la puissance d’en haut. Et il les conduisit jusque vers Béthanie, et, ayant levé les mains, il les bénit. Et il arriva que, pendant qu’il les bénissait, il se sépara d’eux et fut enlevé au ciel. Et eux, l’ayant adoré, retournèrent à Jérusalem avec une grande joie ; et ils étaient continuellement dans le temple, louant et bénissant Dieu. Amen. Luc 24:46–53.
The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.
Die Veranschaulichung der Jünger auf dem Weg nach Emmaus kennzeichnet eine Zeit des Harrens, die mit Seinem Tod begann und andauerte, bis Er auferweckt wurde und zu Seinem Vater auffuhr. Die Zeit des Harrens endete für die Emmausjünger, als die Botschaft von den Ereignissen des Kreuzes durch die Methode, die Linien vergangener heilig-göttlicher Geschichten zusammenzuführen, Zeile auf Zeile, begründet wurde. Dann wurde die Botschaft von den Jüngern so schnell weitergetragen, wie sie sie nur irgend tragen konnten. Danach begegnet Jesus den elf Jüngern; wiederum wird das Essen einer Mahlzeit erwähnt, Zeile auf Zeile wird gebraucht, um die Botschaft zu beweisen, und wie bei den Emmausjüngern öffnet Er ihnen sodann das Verständnis und geht hinweg. Doch nicht, bevor Er die Geschichte des Harrens in Jerusalem bezeichnet, bis die Zeit des Harrens mit dem Kommen des Heiligen Geistes zu Pfingsten ihr Ende findet.
When Jesus told His disciples to tarry in Jerusalem, it was the end of the story of the road to Emmaus. The beginning of the story represented a disappointment, followed by a tarrying time, followed by a revelation of truth representing the message of the Midnight Cry. That revelation of truth was accomplished when Christ removed His hand, that had been “holden” the eyes of the disciples. That is the beginning of the story, and the middle of the story is repeated with the same story when Christ removed the disappointment from the eleven disciples by revealing Himself and opening their understanding of His Word. Then a last witness of the identical prophetic structure that begins with the first disappointment not the great disappointment.
Lorsque Jésus ordonna à Ses disciples de demeurer à Jérusalem, c’était la fin du récit du chemin d’Emmaüs. Le commencement du récit représentait une déception, suivie d’un temps d’attente, puis d’une révélation de la vérité représentant le message du Cri de Minuit. Cette révélation de la vérité s’accomplit lorsque Christ retira Sa main, qui avait « empêché » les yeux des disciples. Tel est le commencement du récit, et le milieu du récit se répète dans la même histoire lorsque Christ ôta la déception des onze disciples en Se révélant à eux et en ouvrant leur intelligence à Sa Parole. Puis vient un dernier témoignage de la structure prophétique identique qui commence avec la première déception, et non avec la grande déception.
The history from Emmaus to Pentecost provides three witnesses of the first disappointment, the tarrying time and the Midnight Cry, yet the actual disappointment that is the waymark at the beginning of each of the three witnesses was actually the second disappointment, not the first. Recognizing that the waymark that is the Great Disappointment in Millerite history is used to illustrate the first disappointment in Millerite history is essential in understanding the narrative we find in the four chapters of John that take place between the eating that took place at the last supper and the arrest at midnight in the garden of Gethsemane. It is worth recognizing that when Jesus appeared to the eleven disciples and ate with them, he asked, “Why are ye troubled? and why do thoughts arise in your hearts?”
L’histoire qui va d’Emmaüs à la Pentecôte fournit trois témoins du premier désappointement, du temps de délai et du Cri de Minuit ; pourtant, le désappointement réel qui constitue le repère au commencement de chacun des trois témoins était en réalité le second désappointement, et non le premier. Reconnaître que le repère qu’est la Grande Déception dans l’histoire millérite est employé pour illustrer le premier désappointement dans l’histoire millérite est essentiel pour comprendre le récit que nous trouvons dans les quatre chapitres de Jean qui se situent entre le repas pris lors de la dernière cène et l’arrestation, à minuit, dans le jardin de Gethsémané. Il vaut la peine de noter que, lorsque Jésus apparut aux onze disciples et mangea avec eux, il demanda : « Pourquoi êtes-vous troublés ? et pourquoi des pensées s’élèvent-elles dans vos cœurs ? »
Just after he had eaten the last supper in the book of John, the passage we are going to consider begins with the words of Christ telling them, “Let not your hearts be troubled.” Within five days, they had forgotten that very command. Chapter fourteen through chapter seventeen of John’s gospel represents the first disappointment of July 18, 2020, that ushers in a tarrying time, leading to the Revelation of Jesus Christ that is unsealed just before probation closes, and represents the message of the Midnight Cry. That message ushers in a period of time that has been typified by the seventh month movement and is also typified by the Emmaus disciples’ sprint to Jerusalem in the dead of night. That history is what is represented by the three Hebrew letters that were employed by Christ to represent Himself as the “Truth.”
Juste après avoir pris le dernier souper dans le livre de Jean, le passage que nous allons considérer commence par ces paroles du Christ leur disant : « Que vos cœurs ne se troublent point. » Dans les cinq jours qui suivirent, ils avaient oublié ce commandement même. Du chapitre quatorze au chapitre dix-sept de l’Évangile de Jean est représentée la première déception du 18 juillet 2020, qui introduit un temps d’attente, conduisant à la Révélation de Jésus-Christ qui est descellée juste avant la clôture du temps de grâce, et qui représente le message du Cri de Minuit. Ce message introduit une période de temps qui a été typifiée par le mouvement du septième mois et qui est également typifiée par la course précipitée des disciples d’Emmaüs vers Jérusalem au cœur de la nuit. Cette histoire est ce qui est représenté par les trois lettres hébraïques que le Christ employa pour se représenter Lui-même comme la « Vérité ».
It is in the narrative of these four chapters of John where we find not only the work of the Holy Spirit being identified as the same steps of that very word, but also where the best evidence to uphold the claims that are now being made that the final fulfillment of the message of the Midnight Cry is now being progressively presented at the Exeter camp meeting from the twelfth of August to the seventeenth. When the message is finally recognized by the waiting saints, the world will be plunged into the crisis of the Sunday law as those messengers take the final warning message of the “last days” to a dying world.
Dans le récit de ces quatre chapitres de Jean, nous trouvons non seulement l’œuvre du Saint-Esprit identifiée comme les mêmes étapes de cette parole même, mais encore la meilleure preuve pour soutenir les affirmations présentement avancées, selon lesquelles l’accomplissement final du message du Cri de Minuit est maintenant présenté progressivement lors de l’assemblée de camp d’Exeter, du douze août au dix-sept. Lorsque le message sera finalement reconnu par les saints qui attendent, le monde sera précipité dans la crise de la loi du dimanche, tandis que ces messagers porteront au monde qui se meurt le dernier message d’avertissement des « derniers jours ».