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:
Juan evangeliope, Kárena Paha rire guive Jesús oho peve Getsemaní yvotytyme, oĩ peteĩ mombe’ugua guasu ohasáva capítulo catorce guive capítulo diecisiete paha peve. Aime che rembiapópe ahesa’ỹijo hag̃ua ko’ã capítulo pe artículo oútavape. Ko artículo ha’e pe pyenda oñemopu’ã hag̃ua hi’ári ñantende porã hag̃ua umi capítulo. Cristo rembiasakue línea reformista rehegua-pe, Cristo ha hemimbo’ekuéra ñomongeta umi capítulope oĩ pe oike jehechapyrã reheve rire, ha kurusu mboyve. Jesús oike Jerusalénpe, upéi ojapo hi’upy paha hemimbo’ekuéra ndive, upéi oiko pe mombe’ugua, ha upéi ha’e oho Getsemaníme; ha pyharekuaa mbytevo upe árape voi ojejagarra chupe, ha oñepyrũ pe proceso siete paso rehegua ogueraháva kurusure. Ha’e ha hemimbo’ekuéra oĩkuri proféticamente Exeter camp meeting riremi, ha Great Disappointment mboyve, peteĩ tembiasakuepe oñerrepresentáva séptimo mes movimiento rupive. Pe mombe’ugua oñepyrũva pe Cena Paha riremi, mba’e peteĩha Jesús he’íva ha’e kóicha:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Ani pendepyʼỹi pende pyʼa; pejerovia Tupã rehe, pejerovia avei cherehe. Juan 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.
Oikuaávo peteĩ tuicha ñembyasy oúta hague mbovymi aravo rire, Jesús oheka omombarete hag̃ua Hemimbo'ekuéra pe mba'e vaieta oútava renondépe. Pe marandu kañymby profético oĩva irundy techaukahápe, omoheñóiva umi mba'e ojehechaukáva umi siete truénoramo, ha'e pe tembiasakue oikohápe ko'ã mbohapy jepytaso pe narratíva rehegua Juan evangeliope. Upe marandu kañymby, umi siete truéno ryepýpe, ohechauka pe tembiasakue pe ñembyasy peteĩha guive pe ñembyasy pahakue peve.
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.
Jesús he’i mboyve chupekuéra ani hag̃ua ikorasõkuéra ojepy’apy, Judas Iscariote osẽ va’ekue pe karúgui oho hag̃ua pe Sanedrín rendápe mbohapyha ha pahaite jey. Osẽrõ guare pe karúgui oho hag̃ua pe mbohapyha atýpe, omboty hembiapo araka’evegua.
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.
Pe línea oñemíva simbolismo umi siete trueno ryepýpe, Cristo oike hag̃ua triunfálmente ohechauka Pe Sapukái Pyharepytepegua, upépe ojehechauka mokõi aty oporomomba'éva. Pe techaukaha pe letra mbytegua hebreopegua ojeporúva oñemoheñói hag̃ua pe ñe'ẽ hebrea “añetegua”, ha'e pe letra pahaapyha pe alfabeto hebreope. Pahaapyha ohechauka ñepu'ã, ha peteĩ techaukaha profétikaramo ohechauka Pe Sapukái Pyharepytepegua, upépe umi virgen itavýva ohechauka peteĩ ñepu'ã jehechauka, ojapo haguéicha avei Judas pe techaukaha oike hag̃uápe triunfálmente.
“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.
“Oĩ vaʼekue ha opa ára oĩta ñana trigo apytépe, kuñataĩ aranduʼỹva umi arandúndi, umi ndorekóiva aséite iñyruʼípe hendivekuéra ilámpara. Oĩ vaʼekue peteĩ Judas akaraku oipotáva Cristo omopyendávaʼekue yvy ape ári pe tupãópe, ha oĩta Judaskuéra pe tupãópe imanduʼapavẽ rembiasakue pukukue javeve.” Signs of the Times, 23 de octubre de 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.
Judas ombojevýrõ jey rire pe viru, omombeʼu rire hembiapo vai Caifáspe ha upéi Cristope, upéi oho ojepoi hag̃ua. Osevo guare pe tenda oñehusgaha guive, osapukái vaʼekue umi ñeʼẽete reheve ohechaukáva pe kuñataĩ tavy ijetuʼuha, oikuaávo hikuái ndaijykeiri hague pe aséite.
“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.
“Judas ohechakuaa iñembojerurekuéra nomba’eporãiha, ha pya’e osẽ pe koty guasúgui he’ívo: Ipyhareveeterei! Ipyhareveeterei! Oñeñandu ndaikatumo’ãiha oikove ohecha hag̃ua Jesús oñekrusifika ramo, ha py’añemondýipe osẽ ojejukávo ojejopy ijupe.” Desire of Ages, 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 ohechauka peteĩ ñe’ẽmondo japu Pyharepyte Sapukái rehegua “osẽ pyaʼe hag̃ua koty guasúgui osapukáivo, Oĩma are! Oĩma are!” peve. Pe ñe’ẽmondo akóinte ohechauka mokõi aty omombaʼeguasúva, ha oiko haguéicha historia Millerita-pe, umi vírgen itavýva osegi mbaʼapo pe añetegua Pyharepyte Sapukái ñe’ẽmondo og̃uahẽ rire peteĩ ñe’ẽmondo japúpe. Upévare, historia Millerita-pe jahecha pe movimiento omoĩvaʼekue William Miller-pe tendota ramo, ojeroviaʼỹ aja pe mbohapyha ánhel ñe’ẽmondóre ha oñemoĩ hag̃ua pe michĩmi aty ojapóvape Cristo rapykuere pe Tenda Marangatuvévape.
“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.
“Che akã ojereraha tenonderãme, pe techaukaha oñeme’ẽta vove. ‘Péina, pe Novio ou; pesẽ pejotopa hag̃ua hese.’ Ha oĩta umi ombotapykue vaʼekue ohupyty hag̃ua pe aséite omoĩjey hag̃ua hag̃ua iñambuekuérame, ha itarđetereívo ohechakuaáta hikuái pe tekokatu, pe oñerrepresentáva pe aséite rupive, ndaikatuiha oñembohasa ambuépe.” Review and Herald, 11 de febrero de 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.
Pe mbohapyha tape rechaukaha pe tembiasakue kañymby rehegua, ohechauka juicio ha oñerrepresenta pe letra paha alfabeto hebreopegua reheve. Pe letra héra “Tav”, ha ojehaívo oguereko kurusu ra’anga. Pe kurusu ohechauka juicio.
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.
Peteĩ ñembotavy guasu peteĩha guive tembiasakue Millerita-pe pe Pyharepyte Sapukái peve, térã pe letra alpha guive pe letra pahaapyha peve, oĩ peteĩ techaukaha ohechaukáva peteĩ aravo pukukue, ha upéva oñembohéra pe pyta aravo pe parábola umi pa virgen reheguape, peteĩ pyta aravo oĩva avei Habacuc mokõiha kapítulope. Pe Pyharepyte Sapukái guive, térã pe letra pahaapyha ñembyai rehegua guive, pe ñembotavy guasu peve, pe alfabéto letra paha, oĩ avei ambue aravo pukukue oñembohérava “jasy pokõiha movimiento”, ndaha’éi pórke opyta hague pokõi jasy, síno pórke pe marandu Pyharepyte Sapukái rehegua ohechauka hague Cristo outaha pe ára pahaapy pe jasy pokõiha pe calendario judíope, upéva ha’éva pe Ñemoĩporã Ára.
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.
Pe contexto pe tembiasakue Juan kapítulo catorce guive kapítulo dieciocho peve oñepyrũ peteĩ ára térã ára pukukue ohechaukáva, mba’eporãramo, séptimo mes rembiapo historia Millerita-pe. Juan evangelio pe tembiasakue rembiapo guasu ha’e ombosako’i hag̃ua umi temimbo’épe pe kurusu jejopy vai oútavape g̃uarã (pe letra “Tav”). Upévare Cristo oikuaauka iñemano guive ojupi peve Itúvape ha ou jeýta peve, upéva oikótaha umi temimbo’épe g̃uarã peteĩ ára pukukue ñembyasy, ndojekuaaporãiha mba’épa oikóta, ha ñembotavy térã ñembyasy guasu rehegua. Opaite umi ñembyasy peteĩha rehegua marandu profético, ojehechaukáva umi reforma rape kuérape, ojoguaháicha, pe ñembyasy oguereko peteĩ teko térã condición oguerekóva iñepyrũ peteĩ añetegua iñimportánteva yma guare ojekuaauka va’ekue noñemoĩporãire rehe. Cristo ñemano kurusu ári ha’e ha akóinte peteĩ añetegua iñimportánteva, ha Ha’e he’i va’ekue umi temimbo’épe hesakã hag̃uáicha oñekurusutaha ha oñemoingove jeýta, ha upéicharamo jepe, pe apañuãi tuichaite, pohýi ha ombopy’ajueterei rupi, hesarái hikuái pe oremembera va’erã hikuái rehe.
“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.
«Cristo, Israel Esperánsa, oñemongurusu ha oñembohupi yvate Nicodemo-pe he’i haguéicha ojapótaha ramo, umi temimbo’e esperánsa omanóma Jesús ndive. Ndaikatúi omyesakã upe mba’e. Nontendéi opaite mba’e Cristo he’i va’ekue chupekuéra upe rehegua voi mboyve». 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.
Pe relato kompletoite irundy kapítulo Juanpegua ñahesa’ỹijóta, Jesús ombosako’i hína kuri Hemimbo’ekuérape upe ára ñembyasy ohasátavape, oñepyrũva Jesús jejoko pyhare mbyte guive, peve Ha’e ojevy jey Yvágape ojupi rire Itúvape. Umi irundy kapítulo Juanguipe, upe ára Cristo oĩ’ỹhague hemimbo’e ndive oguerovia peteĩ aravo paha’ỹva ramo. Históriape, upe ára, che amombe’úva peteĩ aravo paha’ỹva ramo, oiko kuri kurusu apañuãi rire. Umi irundy kapítulo ñambosako’íva ñahesa’ỹijo hag̃ua, maranduháraicha ohechauka hikuái upe aravo paha’ỹva oñepyrũva pe ñembyasy peteĩha guive, ndaha’éi kurusu ñembyasy guasu rire.
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.
Mba’érepa a’e ahechauka pe ipahápe guarã ñembyasy Cristo ombosako’íva Hemimbo’épe guarã ohechaukatýva hague pe peteĩha ñembyasy, Cristo reforma rapepe, ha’éva Lázaro mano? Ko porandu tekotevẽ oñemyatyrõ ñandéve ikatu hag̃uáicha jahecha pe tembiasakue Juan rembiapokuépe irundy hag̃ua pe tesape omombaretevéva umi añetegua ko’ág̃a ojepe’ávo mba’eñemi ramo, ojoajúva pe tembiasakue ñemiguáre umi siete trueno rehe.
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.
Cristo rembiasakuepe, pe ára ohasa vaekue Lázaro omanóva guive oikove jey peve ojoja pe ára ojeha’arõha ndive. Upéi Cristo oho Jerusalénpe Ijeike triunfal rehehápe. Juan catorce-pe Cristo oñe’ẽ hína Hemimbo’ekuéra ndive pe tembiasakue ryepýpe, upéva oikótava pe movimiento jasypoteĩha rehegua, oñepyrũ vaekue pe ára ojeha’arõha opa rirema, og̃uahẽvo pe marandu Pyharepyte Sapukái rehegua, omoñepyrũva’ekue pe movimiento jasypoteĩha.
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.
Oñentende hag̃ua mba’éichapa pe ñe’ẽ hebreo “añetegua” omombarete pe jehechakuaa pe tembiasakue ñemiguáva ojeipe’áma hague pe tembiasakue simbóliko rehegua umi siete trueno-gui, tekotevẽ peteĩ análisis cuidadoso pe marandu Cristo upérõ ome’ẽva’ekue idisípulo-kuérape Juan capítulo catorce guive capítulo diecisiete peve. Peteĩ techapyrã pe ohechaukáva mba’éichapa pe waymark pe gran desengaño rehegua ojeporu oñemyesakã hag̃ua pe waymark pe primer desengaño rehegua, ikatu ojehechakuaa umi disípulo-kuéra jehasa rupi tape Emaús gotyo.
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.
Mba’épa omohu’ãva pe aravo oñemboareteva’ekue pe historia Millerita-pe ha’e va’ekue pe oñemyatyrõ hague pe prediksión yma guaréva ojejavyva’ekue ary 1843 rehegua. Samuel Snow rembiapo omoheñóivo pe marandu omoñepyrũva’ekue pe séptimo mes ñemongu’e, ha ipaháva pe Tuicha Jejavy-pe, ikatu oñehesa’ỹijo históricamente, ojejapóvo Samuel Snow okakuaa haguéicha iñentendimiento-pe umi jehaipyre omoherakuãva rupive ha umi ipresentasión pública ogueraháva pe Exeter camp meeting peve. Pe comentario inspirado oñemboja upe ñemoakãrapu’ã rehe ambue hendáicha, ndaha’éi mante pe desarrollo histórico pe marandu pahaite Snow rehegua. Hermana White ñanemomarandu pe marandu ojekuaa hague Ñandejára oipe’árõ guare Ipo peteĩ jejavygui umi cifra-kuérape Habacuc gráfico 1843 reheguápe.
“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.
“Ahecha Tupã tavayguakuérape ovy’aitereíva oha’arõvo, oma’ẽvo Ijárape. Ha Tupã omoĩva’ekue ipype ohecha hag̃ua chupekuéra. Ipo ojaho’i peteĩ jejavy ojejapova’ekue profecía ára ha aravo ñemohendápe. Umi oha’arõva’ekue Ijárape ndohechakuaái upe jejavy, ha umi kuimba’e aranduvéva omoakãratĩva’ekue pe ára ndohupytýi avei ohecha hag̃ua. Tupã omoĩva’ekue ipype Itavaygua ojuhu hag̃ua peteĩ ñembyasy guasu. Pe ára ohasa, ha umi oha’arõva’ekue vy’ápe Ipesẽharã oñembyasýgui ha ikangy py’apýpe; upe aja, umi ndohayhúiva’ekue Jesús jeju, ha omoneĩva’ekue pe marandu kyhyjégui, ovy’a ndouíre pe ára ojeha’arõva’ekue. Iñe’ẽme’ẽ ndoguahéi va’ekue ikorasõ peve ni omopotĩ hekove. Pe ára jehasa ojehechakuaa porã hag̃uáicha umi korasõ. Ha’e kuéra voi tenonde gotyo ojere ha opuka hag̃ua umi oñembyasýva ha oñembotavyva’ekuépe, umi añetehápe ohayhúva’ekue Ipesẽhára jeju. Ahecha Tupã arandu oĩha ohechahápe Itavayguápe ha ome’ẽhápe chupekuéra peteĩ ñehesa’ỹijo pypuku hag̃ua oikuaaukávo umi okyhyjéta ha ojere jeýta pe jehasa asy aravópe.”
“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.
“Jesús ha opaite yvágapegua aty ohechákuri mborayhu ha poriahuverekópe umi, eha’arõ asýpe, aréma oikuaase vaʼekue chupe, haʼeha pe iñanguekéra ohayhúva. Umi ánhelkuéra ovevévaʼekue ijerérekuéra, omombarete hag̃ua chupekuéra iñehaʼãrõ guasúpe. Umi omboykévaʼekue oguerovia hag̃ua pe marandu yvagágui oúva, opytákuri pytũmbýpe, ha Ñandejára pochy hendy hese kuéra, ndojapyhýi hag̃uére pe tesape Haʼe omondovaʼekue chupekuéra yvágagui. Umi jerovia hag̃uame ojeroviáva, oñembotavývaʼekue, ndaikatúiva ontende mbaʼérepa ndoúi ijára, noñehendyi pytũmbýpe. Jey hag̃ua, oguerahávaʼekue chupekuéra hembikuatia marangatúpe ohekáva hag̃ua umi ára profétikokuéra. Ñandejára po ojeipeʼákuri umi taʼãngágui, ha pe jejavy ojehechauka porã. Ohechákuri umi ára profétikokuéra oguahẽha 1844 peve, ha upe tembeʼy peteĩchaite haʼekuéra oiporu vaʼekue ohechauka hag̃ua umi ára profétikokuéra opa hague 1843-pe, ohechauka avei opataha 1844-pe. Tesape Ñandejára Ñeʼẽgui ohesape hag̃ua ijykerekuéra, ha ojuhu hikuái peteĩ aravo pyta—‘Ykére ramo jepe [pe visión], ehaʼarõ ichupe.’ Mborayhúpe Cristo pyaʼe ou hag̃uare, oheja rei vaʼekue pe visión pyta hag̃uére, ojehechauka hag̃ua umi añetehápe ohaʼarõvape. Jey hag̃ua oguereko hikuái peteĩ ára kuaa. Upéicharõ jepe, ahecha heta ijapytepekuéra ndaikatuihague opuʼã pe ñembyasy pohýigui, ikatu hag̃uére oguereko upe kyreʼỹ ha mbarete omoakãrakue ijerovia 1843-pe.”
“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.
“Satan ha ija'ekuéra ipu'aka hesekuéra, ha umi ndorresiviséiva pe marandu oguerovy'a hag̃ua ijupekuéra voi ijakãguapy mombyry ohecháva ha arandu rehe, ndorresivíri haguére pe jejavy, he'iháicha hikuái. Ndoikuaái hikuái peicha hag̃ua ojapohague hikuái omboykeha Tupã consejo ijupekuéra rehe, ha omba'apoha joajúpe Satan ha ija'ekuéra ndive ombohasy hag̃ua Tupã retãyguápe, oikovéva pe marandu yvágagui oñemboúva.”
“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.
“Umi ojeroviáva ko marandu rehe oñemboyke ha oñembopohýi umi tupãope. Peteĩ sapyʼa, umi ndorresiviséivape ko marandu oñejoko kyhyjégui ani hag̃ua ohechauka umi temimoʼã oguerekóva ikorasõme; hákatu ára ohasávo ojekuaa porã umi añeteguáva hemiandu. Haʼekuéra oipota okirirĩ hag̃ua pe testimónio umi ohaʼarõvape oñeñandu vaʼekue tekotevẽha omeʼẽ, pe heʼíva umi ára maranduhára guigua og̃uahẽ hague 1844-pe. Hesakã porãme umi ojeroviáva omyesakã ijavy hague ha omeʼẽ umi mbaʼérepa ohaʼarõ hikuái Ijárare 1844-pe. Umi oñemoĩva hesekuéra ndaikatúi ogueru mbaʼeveichagua ñeʼẽmondo umi mbarete porãva oñemeʼẽ vaʼekue rehe. Upéicharõ jepe, umi tupãokuéra pochy oñembyku; ojedetermina hikuái ndohendusemoʼãiha mbaʼeveichagua prueba, ha omboty hag̃ua pe testimónio tupãogui ani hag̃ua ambuekuéra ohendu. Umi ndopytáiva omokañy hag̃ua ambuekuéragui pe tesape Tupã omeʼẽ vaʼekue chupekuéra, oñemosẽ umi tupãogui; hákatu Jesús oĩ hendivekuéra, ha ovyʼa hikuái Itova resape rehe. Oĩma hikuái oñembosakoʼi hag̃uáicha orresivi pe marandu ángel mokõihágui.” 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.
Pe tembiasakue oñemombeʼúva koʼág̃a omyesakã, ambue mbaʼe apytépe, pe mbaʼeporandu ojehúva 18 jasypokõi 2020-pe; ha katu pe punto aipotáva pehecha ha pejepyʼamongeta hese haʼe kóva: pe entendimiento ojehechauka hag̃ua pe marandu Midnigth Cry rupive, Samuel Snow omeʼẽ haguéicha pe Exeter camp meeting-pe, ndojehechaukái Snow rembiapo histórico rupive, síno Ñandejára po rembiapo rupive. Ipo ojahoʼi vaʼekue peteĩ jejavy, ha haʼe oipeʼa ramo guare ipo, upérõ ae umi Millerita ikatu vaʼekue oikũmby hag̃ua idesengaño, ha avei oikũmby hag̃ua hikuái oĩ hague pe áraʼaty ojehechaukáva “pe aravo ojepyta hag̃uáme” ramo.
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.
Ipo po’ĩ oipe’a hag̃ua Ipo peteĩ mba’e iñimportantetereíva umi discípulo oho va’ekuépe pe tape Emaús gotyope. Upéva ohechauka pe ára ojekuaáva peha’arõ ára ramo paha, ha oñemohu’ã pe entendimiento ojehechaukáva pe Maranduhára Pyharepyte Sapy’a rupi. Upéicharõ jepe, pe ta’anga Emaús rehegua oiko pe kurusu rire, upéva ohechaukáva pe Ñembyasy Guasu, ndaha’éi pe ñembyasy peteĩha oúva Lázaro omanóramo.
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.
Ha, péina, mokõi ijapyteguakuéra oho upe áraite peteĩ táva'i hérava Emaúspe, opytáva Jerusaléngui sesenta estadio rupi. Ha oñomongeta hikuái opa umi mba'e ojehúva rehe. Ha ojehu, oñomongetávo ha oñehesa'ỹijóvo hikuái, Jesús voi oñemboja ha oguata hendivekuéra. Ha hesakuéra ojoko hag̃ua ani hag̃ua oikuaa chupe. Upévare ha'e he'i chupekuéra: Mba'éichagua ñomongeta piko ko'ã peñomoguahẽva pende jupe, peguatakuévo, ha peñembyasy? Lucas 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.
Pe ñe’ẽ “tesa” ko jehasa’ípe he’ise jehecha, ndaha’éi añónte tesa retegua. Pe ñe’ẽ “ojokopyre” he’ise mbarete. Umi temimbo’e ndaikatúi kuri oikũmby pe kurusu jehecha, Cristo ojaho’i haguére ijurupy’apy ohecha hag̃uáicha pe kurusu jehecha profétikape. Cristo po ha’e peteĩ símbolo imbarete rehegua. Pe ñembyasy Jesús ohechakuaáva ohechauka ikatuha hikuái tuicha ñembyasy. Upe rire, umi temimbo’e oñembyasýva oñe’ẽve rire, Cristo oñepyrũ oñe’ẽ.
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.
Upéi he’i chupekuéra: Peẽ tavýva, ha py’aguapy mbegue pejerovia hag̃ua opa mba’e maranduhára kuéra he’íva: ¿Ndaha’éi piko tekotevẽva Cristo ohasa asy ko’ã mba’e, ha oike hag̃ua iglóriape? Ha oñepyrũvo Moisés guive ha opa maranduhára kuéra reheve, omyesakã chupekuéra opa Ñandejára Ñande’ẽme umi mba’e oñe’ẽva hese. Ha hi’aguĩ hikuái pe táva’i ohohaguépe; ha Ha’e ojapoicha gua’u ohasavéta hag̃uáicha. Ha ha’ekuéra ojopy chupe, he’ívo: Epyta orendive, pórke ka’aru og̃uahẽma, ha ára ohasapáma. Ha oike opyta hag̃ua hendivekuéra. Lucas 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.
Jesús omboʼe umi temimbo’épe oiporúvo pe metodología “historicista” de interpretación bíblica, oguerahávo umi línea profética Moisés guive tenonde gotyo historia sagrada rupi, hag̃ua ojehechakuaa pe historia kurusu rehegua. Jesús oiporu umi línea profética yma guaréva, ohechaukáva umi tape yma guaréva ha pe metodología línea ári línea hag̃ua ombo’e umi temimbo’e oñembyasývape. Ha’e ojapo ramo guareicha oho hag̃uáicha hesekuéra’ỹre, ha’ekuéra ojopy chupe oike hag̃ua ha opyta hag̃ua hendivekuéra. Ha’ekuéra oĩkuri pe tiempo de espera-pe, ha Cristo oĩma hag̃uáicha omboguejy Ipo hesaikuéragui. Ipo oñemboguejývo, pe tiempo de espera opa va’erãmo’ã, ha oñani jave pytũ rupi ojevy Jerusalén-pe ha umi once temimbo’épe, ha’ekuéra ohechauka pe marandu Midnight Cry ñembohasa pya’etereiha.
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.
Ha oikove hag̃ua hendivekuéra, haʼe ojapyhy mbuja, ohovasa, oipehe’ẽ ha omeʼẽ chupekuéra. Upévo ojepeʼa hesakuéra, ha oikuaa hikuái chupe; haʼe katu okañy chuguikuéra renondégui. Lucas 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.
Jesús oipe’a Ipo upe mba’e’ã rehe ojejokóva hikuái iñakãrapu’ã hag̃ua pe visión profética rehe, ha ojapóvo upéva, oikuaa hikuái chupe. Jesús ogueru chupekuéra pe marandu Pyhare Mbyte Sapukái rehegua, ha ha’ekuéra omoneĩ upéva ho’úvo, pórke káda marandu va’erã oje’u. Pya’e asy osẽ hikuái “peteĩ y rembe’y guasu ojaho’íva yvy tuichakueicha” omombe’u hag̃ua umi once discípulo-pe.
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.
Ha he’i ojuehe: —Ndajaikói piko ñane korasõ tata rupi ñande ryepýpe, ha’e oñe’ẽ aja ñandéve tape rehe, ha omyesakã aja ñandéve Ñandejára Ñe’ẽ? Upéi opu’ã hikuái upe aravópe voi ha ojevýkuri Jerusalénpe, ha ojuhu umi once oñembyaty hag̃ua, ha umi hendivekuéra, he’íva: —Añetehápe Ñandejára opu’ã jeýma, ha ojehechauka Simónpe. Ha’ekuéra avei omombe’u mba’éichapa oiko va’ekue tape rehe, ha mba’éichapa oikuaa hikuái chupe mbujape pehẽnguépe. Ha péicha oñe’ẽ aja hikuái, Jesús voi oñembo’y ijapytepekuéra, ha he’i chupekuéra: —Py’aguapy toĩ penderehe. Ha’ekuéra katu okyhyje eterei ha py’atarova, ha oimo’ã hikuái peteĩ ánga ohecha hague. Ha ha’e he’i chupekuéra: —Mba’ére piko pejepy’apy, ha mba’ére piko peẽme pende korasõme opu’ã umi pensamiento? Pehecha che po ha che py, che voiha; pepoko cherehe ha pehecha; peteĩ ánga ndorekói so’o ha kangue, pehechaháicha che arekoha. Ha omombe’u rire péicha, ohechauka chupekuéra ipo ha ipy. Ha gueteri ndaikatúi oguerovia hikuái vy’águi, ha oñeporandu gueteri, ha’e he’i chupekuéra: —Perekópa ko’ápe tembi’u? Upéi ome’ẽ chupe peteĩ pira mbichy pehẽngue, ha eíra ryrúi pehẽngue. Ha ha’e ojapyhy, ha ho’u henondépekuéra. Ha he’i chupekuéra: —Ko’ãva hína umi ñe’ẽ ha’éva peẽme che aime guive pene ndive, opa mba’e oñemoañetéva’erãha umi mba’e ojehai va’ekue che rehe Moisés léipe, maranduharakuéra rehegua kuatiápe, ha Salmospe. Upérõ oipe’a chupekuéra akã, ikatu hag̃uáicha ontende Ñandejára Ñe’ẽ. Lucas 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.
Oikoite umi temimbo’e ndive tapére Emaúspe, Jesús opresenta pe marandu umi Tembiasakue Marangatu oĩva la Bíbliape rupive ohechauka hag̃ua pe tembiasakue Iñemano ha Ijeikove jey rehegua, ha ojapo upéva ome’ẽvo chupekuéra peteĩ techapyrã karu rehegua. Ñandejára retayguakuéra ho’u va’erã pe marandu. Iñepytũ ha imbyasyetépe, Jesús omohu’ã pe ára oha’arõva oikóva’ekue Iñemano guive Ijeikove jey, Ijehupi yvágape ha Ijeju jey peve, oipe’ávo chupekuéra iñakã hag̃ua ontende hag̃ua pe marandu añetegua ko’ág̃a guarã, ojejapóva’ekue umi Tembiasakue Marangatu yma guaréva oñembojoajúvo peteĩ línea ári ambue línea.
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.
Upévare, mokõi temimbo'e oho va'ekue pe tape Emaúspe (ojehechaukáva áicha pe mokõiha ánhel, oñembojoajúva ha oñemombaretéva pe Marandu Pyhare Mbytegua rehe) ohechakuaa pe are opyta va'ekue kurusúgui rireha upe are opyta va'ekue oĩva'ekue pe Marandu Pyhare Mbytegua mboyve. Upévare, pe temimbo'e ñembyasy ohechauka pe ñembyasy peteĩha pe línea proféticape, ndaha'éi pe ñembyasy guasu.
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.
Upéi oñemombeʼu jey pe tembiasakue Emaús rehegua umi peteĩha discipulokuéra oñembyasyvaʼekuéndi. Jesús oñembojoaju hendivekuéra, omboʼe chupekuéra mbaʼéichapa oñekumpli pe ñeʼẽ maranduhára rehegua “historicism”-peguáicha, ha upéi oipeʼa iñentendimiento, okarúvo hendivekuéra. Pe ñepyrũ omombeʼu pe ipaháva. Upéicha rupi Jesús omoĩ peteĩ mbohapýha testígo ohechauka hag̃ua pe kurusu ñembyasy ikatuha oñemoĩ profétikamente pe peteĩha ñembyasýre. Omeʼẽ chupekuéra pe mbohapýha testígo pe tembiasakue ryru rehegua heʼívo chupekuéra opytátaha Jerusalénpe pehupyty peve puʼaka yvate guive.
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.
Ha he’i chupekuéra: Péicha ojehai, ha péicha tekotevẽva’ekue Cristo ohasa asy hag̃ua, ha opu’ã hag̃ua omanóva apytégui mbohapyha árape; ha oñemombe’u hag̃ua héra rupi, opa tetãnguéra apytépe, oñepyrũvo Jerusalénpe, arrepentimiento ha angaipa hag̃ua perdón. Ha peẽ peime ko’ã mba’e rehegua testígo ramo. Ha péina, che amondo pende ári che Ru ñe’ẽme’ẽ; ha peiko Jerusalén távape, peñemonde meve pu’aka rehe yvága guive. Ha ogueraha chupekuéra Betánia peve; ha omopu’ã ipo, ha ohovasa chupekuéra. Ha ojehu, ohovasaháicha chupekuéra, ojepe’a chuguikuéra, ha ojegueraha yvágape. Ha ha’ekuéra omomba’e guasu chupe, ha ojevýkuri Jerusalénpe tuicha vy’ápe; ha tapiaite oĩ tupaópe, omomba’eguasu ha ohovasávo Tupãme. Amén. Lucas 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.
Ta’anga o umi temimbo’e oho hag̃uáicha Emaús rapére ohechauka peteĩ ára jejoko rehegua oñepyrũva’ekue Hae omano guive peve oñemopu’ã jey ha ojupi hag̃ua Itúvape. Pe ára jejoko rehegua opa umi temimbo’e Emaús peguápe g̃uarã, pe marandu umi mba’e oikova’ekue kurusu rehegua oñemopyenda rire pe tembiaporã rupive, oñembojoajúvo umi línea tembiasakue marangatu yma guaréva, línea ári línea. Upéi pe marandu ogueraha umi temimbo’e ikatuháicha pya’eve oguerahárõ guare. Upéi Jesús ojotopa umi once temimbo’e ndive; jey peteĩ je’u rehegua oñemombe’u, línea ári línea ojeporu oñemoneĩ hag̃ua pe marandu, ha umi temimbo’e Emaús peguáicha avei upérõ ha’e oipe’a iñakãrapu’ã ha oho. Ha katu oho mboyve, ha’e ohechauka Jerusalén-pe jejoko rehegua rembiasakue, pe ára jejoko rehegua opa peve Espíritu Santo og̃uahẽvo Pentecostés-pe.
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.
Jesús he’i ramo guare Hemimbo’ekuérape opyta hag̃ua Jerusalénpe, upéva ha’eva’ekue pe fin tape Emaús gotyo rembiasakue rehegua. Iñepyrũrã ohechauka peteĩ ñembyasy, upéi peteĩ ára opyta hag̃uarã, ha upéi peteĩ jejuhu añetegua rehegua ohechaukáva Pyharepyte Sapy’a Ñe’ẽmarandu. Upe jejuhu añetegua rehegua ojejapo va’ekue Cristo oipe’a ramo guare ipo, upéva “ojoko va’ekue” umi temimbo’e resa. Upéva ha’e pe rembiasakue ñepyrũ, ha pe mbytegua oñembojevy jey upe tembiasakue peteĩchaite, Cristo oipe’a ramo guare pe ñembyasy umi once temimbo’e-gui, ojekuaauka jeyvo chupekuéra ha oipe’ávo iñaranduka Ikuatia Ñe’ẽ rehegua. Upéi oĩ peteĩ testígo paháva upe estructura profética peteĩchagua rehegua, oñepyrũva pe peteĩha ñembyasýgui ha ndaha’éi pe tuicháva ñembyasy.
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?”
Pe tembiasakue Emmaús guive Pentecostés peve ome’ẽ mbohapy testígo pe ñembotavyka peteĩha rehegua, pe tiempo de demora rehegua ha pe Midnigth Cry rehegua; upéicharõ jepe, pe ñembotavyka añetetéva ha’éva pe techaukaha oñepyrũhápe peteĩteĩ umi mbohapy testígo, añetehápe ha’e pe ñembotavyka mokõiha, ndaha’éi pe peteĩha. Jaikuaávo pe techaukaha ha’éva pe Gran Chasco historia Millerita-pe ojepuruha ohechauka hag̃ua pe ñembotavyka peteĩha historia Millerita-pe, iñimportánteiterei jaikuaa hag̃ua pe mombe’upy jajuhúva umi irundy kapítulo Juanpegua oikóva pe karu oikova’ekue pe cena paha jave ha pe jejopy pyhare mbyte jave Getsemaní yvotytyme. Iporã jahechakuaa Jesús ojepysorõ guare umi once disípulope ha okaru hendivekuéra, oporandu hague: “Mba’ére piko peẽ peñembyasy? ha mba’ére piko opu’ã umi pensamiento pende korasõme?”
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.”
Upe riremi mboyve pe karu paha paha rire Juan kuatiañe’ẽme, pe pasáhe ñahesa’ỹijótava oñepyrũ Cristo ñe’ẽme he’ívo chupekuéra: “Ani pembopy’apy pende py’a.” Po ára ryepýpe, hesaráima hikuái upe mandamiénto etégui. Juan evangelio pe capítulo catorce guive capítulo diecisiete peve ohechauka pe peteĩha ñembyasy guasu 18 de julio de 2020-pe, oguerúva peteĩ tiempo de espera, ogueraháva pe Revelación de Jesucristo-pe, oñemboja’óva mboyve pe probation oñembotýta, ha ohechauka pe mensaje del Clamor de Medianoche. Upe mensaje ogueru peteĩ tiempo ojehechaukáva pe séptimo mes rembiapo rupive ha avei ojehechauka pe Emaús disipulokuéra guata pya’e Jerusalén-pe pyhare pytũmbýpe. Upe tembiasakue hína pe ojehechaukáva umi mbohapy letra hebrea rupive Cristo oipurúva orepresenta hag̃ua ijehe pe “Añetegua” ramo.
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.
Koʼã irundy kapítulo Juan rehegua mombeʼupype jajuhu ndahaʼéi año Espíritu Santo rembiapo ojehechakuaaha umi peteĩchaite tape pe ñeʼẽete guive, ha avei upépe oĩha pe techaukaha iporãvéva omombarete hag̃ua umi jeʼe koʼág̃a ojejapóva, pe ñemohuʼã paha pe marandu Sapyʼa Pyharegua rehegua koʼág̃a oñepyrũha ojehechauka mbeguekatúpe Exeter camp meeting-pe, agosto paʼakõi guive diecisiete peve. Pe marandu ipahápe ojehechakuaa vove umi santo ohaʼarõvare, arapy oikepaitéta pe apañuãi Léi Domingo rehegua ryepýpe, umi maranduhára ogueraha aja pe marandu ñeñandu paha “ára paha” rehegua peteĩ arapy omanombapotávape.