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:
Nan levanjil Jan an, tousuit apre Dènye Soupe a jiska lè Jezi ale nan Jaden Jetsemane, gen yon long narasyon ki soti nan chapit katòz rive jouk nan fen chapit disèt la. Mwen gen entansyon trete chapit sa yo nan pwochen atik la. Atik sa a se fondasyon pou bati konpreyansyon sou chapit sa yo. Anrapò ak liy refòm istwa Kris la, dyalòg Kris la ak disip Li yo nan chapit sa yo chita tousuit apre antre triyonfal la epi tousuit anvan lakwa a. Jezi te antre Jerizalèm, apre sa Li te pran dènye repa Li ak disip yo, answit narasyon an dewoule, epi apre sa Li ale Jetsemane; epi a minwi menm jou sa a yo arete Li, epi pwosesis sèt etap ki mennen nan krisifiksyon an te kòmanse. Pwofetikman, Li menm ak disip yo te plase tousuit apre reyinyon kan Exeter la epi tousuit anvan Gran Desepsyon an, nan yon istwa ki reprezante pa mouvman setyèm mwa a. Nan narasyon ki kòmanse tousuit apre Dènye Soupe a, premye bagay Jezi di se:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Ke kè nou pa twouble: nou kwè nan Bondye, kwè nan mwen tou. Jan 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.
Pandan li te konnen yon gwo desepsyon t ap vini nan kèk èdtan sèlman, Jezi t ap chèche fòtifye disip li yo pou kriz k ap pwoche a. Liy pwofetik ki kache a andedan kat repè yo ki fòme evènman yo senbolize kòm sèt loraj yo, se istwa kote twa etap sa yo nan narasyon an nan levanjil Jan an pran plas. Liy kache sa a, andedan sèt loraj yo, reprezante istwa depi premye desepsyon an rive jouk dènye desepsyon an.
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.
Jis anvan Jezi te di yo pou kè yo “pa boulvèse,” Jida Iskaryòt te kite soupe a pou l al jwenn Sanedren an pou twazyèm e dènye fwa. Lè li te kite soupe a pou twazyèm rankont li a, li te fèmen tan gras li.
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.
Nan kontèks liy kache ki anndan senbòl sèt loraj yo, antre triyonfal Kris la reprezante Kri a Minui a, kote de kategori adoratè parèt aklè. Siy pwofetik lèt mitan an nan ebre a, ki sèvi pou fòme mo ebre a “verite,” se trèzyèm lèt alfabè ebre a. Trèz reprezante rebelyon, epi kòm yon siy pwofetik li reprezante Kri a Minui a, kote vyèj san sajès yo reprezante yon manifestasyon rebelyon, menm jan ak Jida pandan siy pwofetik antre triyonfal la.
“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.
“Te gen move zèb pami ble a, e ap toujou genyen; vyèj sòt yo ansanm ak vyèj saj yo, moun ki pa gen lwil nan resipyan yo ansanm ak lanp yo. Te gen yon Jida avaris nan legliz Kris la te fòme sou latè a, e ap toujou gen Jida nan legliz la nan chak etap nan istwa li.” Signs of the Times, 23 oktòb 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.
Lè Jida te retounen lajan an, li te admèt trayizon li devan Kayif, epi answit devan Kris la, apre sa li ale pann tèt li. Pandan li t ap soti nan sal jijman an, li te rele byen fò, ak menm pawòl yo ki reprezante dilèm vyèj sòt la lè yo rekonèt yo pa t jwenn lwil la.
“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.
“Jida te wè siplikasyon li yo te anven, epi li kouri soti nan sal la pandan l t ap rele: Li twò ta! Li twò ta! Li te santi li pa t kapab viv pou l wè Jezi kloure sou kwa a, epi nan dezespwa li soti al pann tèt li.” 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.
Jida montre yon fo mesaj Kri Minwi lè li “kouri soti nan sal la, li t ap rele, Li twò ta! Li twò ta!” Mesaj la toujou fè de kategori adoratè parèt, epi menm jan sa te fèt nan istwa Milerit la, vyèj sòt yo kontinye apre vrè mesaj Kri Minwi a rive, avèk yon fo mesaj. Konsa, nan istwa Milerit la, nou genyen mouvman ki te eli William Miller kòm lidè, pandan li te rejte mesaj twazyèm zanj lan epi li te opoze ti twoupo a ki te suiv Kris antre nan Kote ki Pi Sen an.
“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.
“Lide m te transpòte nan tan k ap vini an, lè y ap bay siyal la. ‘Men, Veterinè a ap vini; soti al rankontre l.’ Men, kèk moun pral pran reta pou yo jwenn lwil la pou ranpli lanp yo ankò, e twò ta yo pral dekouvri ke karaktè a, ki reprezante pa lwil la, pa ka transfere.” Review and Herald, 11 fevriye 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.
Twazyèm repè nan istwa kache a reprezante jijman, epi li reprezante pa dènye lèt nan alfabè ebre a. Lèt la se “Tav,” epi lè yo ekri li, fòm li sanble ak yon kwa. Kwa a reprezante jijman.
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.
Soti nan premye desepsyon an nan istwa Millerit la rive jouk Kri Minwi a, oswa depi nan lèt alfa a jouk nan trèzyèm lèt la, gen yon pwen repè ki reprezante yon peryòd tan, ki idantifye kòm tan reta a nan parabòl dis vyèj yo, yon tan reta ki tou nan chapit de Habakik la. Depi Kri Minwi a, oswa trèzyèm lèt rebelyon an, rive jouk nan gwo desepsyon an, dènye lèt alfabè a, gen tou yon peryòd tan ki te rele “mouvman setyèm mwa a,” pa paske li te dire sèt mwa, men paske mesaj Kri Minwi a te idantifye ke Kris la t ap vini nan dizyèm jou setyèm mwa kalandriye jwif la, ki te Jou Ekspyasyon an.
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.
Kontèks narasyon an depi Jan chapit katòz rive jouk chapit dizwit la kòmanse nan yon peryòd tan ki tipifye mouvman setyèm mwa a nan istwa Millerit la. Chay narasyon Levanjil Jan an se prepare disip yo pou kriz kwa a k ap vini an (lèt “Tav” la). Se poutèt sa Kris la fè konnen depi lanmò Li jouk lè Li monte kot Papa Li epi Li retounen, sa t ap yon peryòd lapenn, ensètitid, ak desepsyon pou disip Li yo. Menm jan ak karakteristik pwofetik tout premye desepsyon yo ki reprezante nan temwayaj liy refòm yo, desepsyon an enplike yon kondisyon ki pwodui akoz neglijans yon verite enpòtan ki te deja revele. Lanmò Kris la sou kwa a te e li rete yon verite enpòtan, e Li te di disip yo klèman ke yo t ap kloure Li sou kwa epi Li t ap resisite; men kriz la te tèlman gwo, tèlman akablan, yo te bliye sa yo te dwe sonje.
“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.
«Lè Kris la, Espwa Izrayèl la, te pann sou kwa a epi yo te leve Li anlè jan Li te di Nikodèm Li t ap ye a, espwa disip yo te mouri ansanm ak Jezi. Yo pa t kapab esplike sa. Yo pa t kapab konprann tout sa Kris la te deja di yo davans sou sa.» 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.
Pwa tout naratif la nan kat chapit Jan n ap konsidere yo se ke Jezi t ap prepare disip Li yo pou peryòd desepsyon yo t ap fè eksperyans lan, kòmanse depi arestasyon Jezi a a minwi, jis lè Li te retounen apre Li te monte bò kote Papa Li. Nan kat chapit Jan yo, peryòd tan sa a kote Kris te lwen disip yo reprezante yon tan reta. Istorikman, peryòd tan sa a, ke m ap idantifye kòm yon tan reta, te fèt apre kriz lakwa a. Men, nan kat chapit nou prèt pou nou konsidere yo, pwofetikman yo reprezante tan reta a ki kòmanse ak premye desepsyon an, pa apre gwo desepsyon lakwa a.
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.
Poukisa m ap sijere dènye desepsyon Kris t ap prepare disip Li yo pou li a t ap sèvi kòm yon tip premye desepsyon an ki, nan liy refòm Kris la, se te lanmò Laza? Kesyon sa a bezwen rezoud anvan nou kapab wè naratif ki nan kat chapit Jan yo nan limyè ki soutni verite yo k ap devwale kounye a anrapò ak istwa kache sèt loraj yo.
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.
Nan istwa Kris la, peryòd tan ki genyen ant lanmò Laza ak rezirèksyon li koresponn ak tan reta a. Apre sa, Kris ale Jerizalèm pou antre triyonfal Li a. Nan Jan katòz, Kris ap pale ak disip Li yo pandan istwa sa ki t ap vin mouvman setyèm mwa a, ki te kòmanse lè tan reta a te deja fini ak rive mesaj Kri Minwi a, ki te inisye mouvman setyèm mwa a.
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.
Pou konprann kijan mo ebre ki vle di “verite” a konfime idantifikasyon istwa kache a ki te devwale apati istwa senbolik sèt loraj yo, sa mande yon analiz byen atantif sou mesaj Kris la t ap bay disip li yo lè sa a nan Jan chapit katòz rive nan chapit disèt. Youn nan egzanp fason repè gwo dezapwentman an itilize pou ilistre repè premye dezapwentman an ka rekonèt nan eksperyans disip yo sou chemen Emayis la.
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.
Sa ki te mete fen nan tan reta a nan istwa Millerit la se te koreksyon prediksyon 1843 la ki te echwe anvan an. Travay Samuel Snow te fè nan devlope mesaj ki te louvri mouvman setyèm mwa a, mouvman ki te fini avèk Gran Dezapwentman an, kapab trase istorikman lè yo suiv pwogrè Samuel Snow nan konpreyansyon li atravè ekriti li te pibliye yo ak prezantasyon piblik li yo ki te mennen nan reyinyon kan Exeter la. Kòmantè enspire a apwoche devlopman sa a yon lòt jan pase senpleman devlopman istorik mesaj final Snow te pote a. Sè White fè nou konnen se lè Senyè a te retire men Li sou yon erè ki te nan chif yo sou tablo 1843 Abakik la, yo te rekonèt mesaj la.
“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.
“Mwen te wè pèp Bondye a plen lajwa nan tann yo t ap tann, yo t ap gade pou Seyè yo. Men Bondye te gen plan pou mete yo a leprèv. Men li te kouvri yon erè nan kalkil peryòd pwofetik yo. Moun ki t ap tann Seyè yo pa t dekouvri erè sa a, e menm mesye ki pi save yo, ki te opoze ak tan an, pa t rive wè li nonplis. Bondye te gen plan pou pèp li a ta rankontre yon desepsyon. Tan an pase, e sila yo ki te tann Sovè yo avèk yon atant ki te plen lajwa te vin tris e dekouraje, tandiske sila yo ki pa t renmen aparisyon Jezi, men ki te akeyi mesaj la poutèt laperèz, te kontan dèske li pa t vini nan tan yo te espere a. Pwofesyon lafwa yo pa t touche kè a ni pirifye lavi a. Pase tan an te byen kalkile pou revele kalite kè sa yo. Se yo menm ki te premye vire do epi pase nan rizib moun ki te tris e desi yo, moun sa yo ki te vrèman renmen aparisyon Sovè yo. Mwen te wè sajès Bondye nan fason li te mete pèp li a a leprèv epi li te ba yo yon tès ki fouye fon, pou dekouvri sila yo ki t ap fè bak epi vire tounen nan lè eprèv la.
“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.
“Jezi ak tout lame syèl la te gade avèk konpasyon ak lanmou sou moun sa yo ki te, ak yon dous esperans, tann lontan pou yo wè Sila a nanm yo te renmen an. Zanj yo t ap plane anlè yo, pou soutni yo nan lè eprèv yo. Moun sa yo ki te neglije resevwa mesaj syèl la te rete nan fènwa, e kòlè Bondye te limen kont yo, paske yo pa t vle resevwa limyè Li te voye ba yo soti nan syèl la. Moun fidèl sa yo ki te desi, ki pa t kapab konprann poukisa Seyè yo a pa t vini, pa t kite nan fènwa. Yon lòt fwa ankò yo te mennen yo nan Bib yo pou chèche peryòd pwofetik yo. Men Senyè a te retire sou chif yo, epi yo te esplike erè a. Yo te wè peryòd pwofetik yo te rive jouk nan 1844, e ke menm prèv yo te prezante pou montre peryòd pwofetik yo te fini an 1843, te pwouve yo t ap fini an 1844. Limyè ki soti nan Pawòl Bondye a te klere sou pozisyon yo, epi yo te dekouvri yon tan reta—‘Though it [the vision] tarry, wait for it.’ Nan lanmou yo te genyen pou vini imedya Kris la, yo te neglije reta vizyon an, ki te fèt pou manifeste sila yo ki t ap tann toutbon yo. Yon lòt fwa ankò yo te gen yon pwen tan. Men, mwen te wè anpil nan yo pa t kapab leve pi wo pase gwo desepsyon yo a pou yo te genyen degre zèl ak enèji sa a ki te make lafwa yo an 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.
“Satan ak zanj li yo te triyonfe sou yo, e sila yo ki pa t vle resevwa mesaj la te felisite tèt yo poutèt jijman yo ki te wè lwen ak sajès yo dèske yo pa t t ap resevwa sa yo te rele awogans lan. Yo pa t reyalize ke yo t ap rejte konsèy Bondye kont pwòp tèt yo, e yo t ap travay ann inyon ak Satan ak zanj li yo pou twouble pèp Bondye a, ki t ap viv mesaj ki te soti nan syèl la.”
“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.
“Kwayan yo nan mesaj sa a te sibi opresyon nan legliz yo. Pandan yon tan, moun ki pa t vle resevwa mesaj la te kenbe tèt yo pa pè pou yo pa t aji selon santiman ki te nan kè yo; men pasaj tan an te revele vrè santiman yo. Yo te vle fè temwayaj la sispann, temwayaj sila yo ki t ap tann yo te santi yo oblije pote, ke peryòd pwofetik yo te pwolonje jouk rive nan 1844. Avèk klète, kwayan yo te eksplike erè yo a e yo te bay rezon ki fè yo te espere Seyè yo a nan 1844. Moun ki t ap opoze yo pa t ka pote okenn agiman kont rezon pwisan yo te prezante yo. Men kòlè legliz yo te limen; yo te detèmine pou yo pa koute prèv yo, epi pou yo fèmen temwayaj la deyò legliz yo, pou lòt yo pa tande li. Moun ki pa t oze refize lòt yo limyè Bondye te ba yo a, yo te mete yo deyò legliz yo; men Jezi te avèk yo, e yo te ranpli ak lajwa nan limyè prezans li. Yo te pare pou yo resevwa mesaj dezyèm zanj lan.” 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.
Istwa ki fèk prezante a dekri, pami lòt bagay, eksperyans 18 Jiyè 2020 la; sepandan, pwen mwen vle nou konsidere a se ke konpreyansyon ki reprezante pa mesaj Kri Minwi a, jan Samyèl Snow te bay li nan reyinyon kan Exeter la, pa reprezante pa travay istorik Snow te fè a, men pito pa aksyon men Senyè a. Men Li te kouvri yon erè, e se lè Li te retire men Li ke Millerit yo te kapab lè sa a konprann desepsyon yo a, epi tou konprann ke yo te nan peryòd ki reprezante kòm tan reta a.
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.
Retire men Li a se yon eleman enpòtan nan eksperyans disip yo ki te sou chemen Emmaus la. Sa reprezante fen peryòd yo rele tan reta a, epi sa abouti nan konpreyansyon ki reprezante pa mesaj Rèl Minwi a. Men, ilistrasyon Emmaus la te fèt apre kwa a, ki reprezante Gran Dezapwentman an, pa premye dezapwentman lanmò Laza a.
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.
Epi gade, de nan yo t ap ale menm jou sa a nan yon bouk yo rele Emayis, ki te anviwon swasant stad lwen Jerizalèm. Yo t ap pale ansanm sou tout bagay sa yo ki te rive. Epi, pandan yo t ap pale ansanm ak diskite, Jezi li menm pwoche bò kote yo, li t ap mache avèk yo. Men, je yo te anpeche pou yo pa t rekonèt li. Li di yo: Ki kalite pawòl sa yo n ap fè youn ak lòt pandan n ap mache, epi nou tris konsa? Lik 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.
Mo “je” a nan pasaj la reprezante vizyon, plis pase ògàn je a menm. Mo “te kenbe” a vle di fòs. Disip yo pa t kapab konprann vizyon kwa a, paske Kris la te kouvri kapasite yo pou yo wè vizyon pwofetik kwa a. Men Kris la se yon senbòl fòs li. Tristès Jezi te idantifye a te reprezante gwo desepsyon yo. Apre plis diskisyon pami disip yo ki te desi yo, Kris la te kòmanse pale.
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.
Lè sa a, li di yo: O moun san konprann, ak kè lou pou nou kwè tout sa pwofèt yo te pale! Èske Kris la pa t dwe soufri bagay sa yo, epi antre nan laglwa li? Epi, kòmanse avèk Moyiz ak tout pwofèt yo, li esplike yo nan tout Ekriti yo bagay ki te konsène li menm. Yo pwoche bò bouk kote yo t ap ale a; epi li te fè tankou si li ta pral pi lwen. Men yo te fòse li, yo di: Rete avèk nou; paske se sou aswè, epi jounen an fin anpil. Epi li antre pou l rete avèk yo. Lik 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.
Jezi te enstwi disip yo lè l te sèvi ak metodoloji “istorisis” nan entèpretasyon biblik la, pandan li te mennen liy pwofetik yo depi Moyiz ale pi devan atravè listwa sakre a, pou idantifye istwa kwa a. Jezi te sèvi ak liy listwa pwofetik ki te pase yo, ki reprezante ansyen santye yo ak metodoloji liy sou liy la, pou enstwi disip yo ki te desi yo. Lè Li te parèt kòmsi Li t ap kontinye chemen an san yo, yo te kenbe Li fò pou Li antre epi rete avèk yo. Yo te nan tan reta a, e Kris la te prèt pou retire men Li sou je yo. Lè men Li ta retire, tan reta a t ap fini; epi pandan yo t ap prese travèse fènwa a pou retounen Jerizalèm kote onz disip yo te ye a, yo te tipifye vitès transmisyon mesaj Rèl Minwi a.
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.
Epi sa, antan li te chita bò tab la avèk yo, li pran pen an, li beni li, li kase li, epi li ba yo. Lè sa a, je yo louvri, epi yo rekonèt li; epi li disparèt devan je yo. Lik 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.
Jezi retire men li ki t ap soutni konpreyansyon yo sou vizyon pwofetik la; e lè li fè sa, yo rekonèt li. Jezi te pote ba yo mesaj Kri Minwi a, epi yo te resevwa li pandan yo t ap manje, paske chak mesaj dwe manje. Menm lè a, yo kouri “tankou yon vag lanmè k ap anvayi tout peyi a” pou al di onz disip yo.
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.
Epi yo yonn di lòt: Èske kè nou pa t ap boule anndan nou, pandan li t ap pale avèk nou sou wout la, e pandan li t ap louvri Ekriti yo ban nou? Menm lè sa a yo leve, yo tounen Jerizalèm, yo jwenn onz yo rasanble ansanm, ak moun ki te avèk yo, ki t ap di: Vrèmanvre, Seyè a leve soti vivan, e li parèt devan Simon. Epi yo rakonte sa ki te rive sou wout la, ak jan yo te rekonèt li lè li t ap kase pen an. Pandan yo t ap pale konsa, Jezi li menm kanpe nan mitan yo, epi li di yo: Lapè ak nou. Men yo te pè anpil, yo te tranble, e yo te panse se te yon lespri yo te wè. Li di yo: Poukisa nou boulvèse? E poukisa panse sa yo ap monte nan kè nou? Gade men m ak pye m, se mwen menm vre: manyen m, epi gade; paske yon lespri pa gen chè ak zo, jan nou wè mwen genyen an. Lè li fin di sa, li montre yo men li ak pye li. Men pandan yo pa t ankò kwè, poutèt lajwa yo, e yo te sezi, li di yo: Èske nou gen kèk manje isit la? Yo ba li yon moso pwason griye ak yon moso siwo myèl nan ray li. Li pran l, li manje devan yo. Epi li di yo: Men pawòl sa yo mwen te pale nou, lè mwen te ankò avèk nou, se pou tout bagay ki te ekri sou mwen nan lalwa Moyiz la, nan pwofèt yo, ak nan Sòm yo, te akonpli. Lè sa a li louvri lespri yo, pou yo te kapab konprann Ekriti yo. Lik 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.
Menm jan ak disip yo sou chemen Emmaus la, Jezi prezante mesaj la avèk istwa sakre ki pase yo nan Bib la pou esplike istwa lanmò li ak rezirèksyon li; epi li te fè sa lè li te ba yo yon egzanp manje. Pèp Bondye a dwe manje mesaj la. Nan ensètitid ak lapenn yo, Jezi mete fen nan tan reta a ki te fèt depi lanmò li jiska rezirèksyon li, asansyon li ak retou li, lè li louvri konpreyansyon yo pou mesaj verite prezan an, ki te baze sou istwa sakre ki pase yo, mete ansanm liy sou liy.
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.
Se poutèt sa, de disip yo sou chemen pou Emayis la (ki reprezante dezyèm zanj lan ki ini e ki resevwa pouvwa pa mesaj Kri Minwi a) idantifye tan reta ki te swiv kwa a kòm tan reta ki te vini anvan Kri Minwi a. Donk, desepsyon disip yo reprezante premye desepsyon an nan liy pwofetik la, pa gwo desepsyon an.
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.
Apre sa a, istwa Emayis la repete ak onz disip yo ki te desi yo. Jezi vin mete tèt li avèk yo, li enstwi yo konsènan akonplisman pawòl pwofetik la atravè metodoloji “historicism”, epi answit li louvri konpreyansyon yo pandan yo t ap manje. Kòmansman istwa a idantifye fen istwa a. Lè sa a, Jezi prezante yon twazyèm temwen sou lefèt ke desepsyon kwa a kapab aplike pwofetikman ak premye desepsyon an. Li bay twazyèm temwen an pou estrikti istwa a lè li di yo pou yo rete Jerizalèm jiskaske yo resevwa pouvwa ki soti anwo.
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.
Li di yo: Men sa ki te ekri, e se konsa Kris la te dwe soufri, epi leve soti vivan pami mò yo sou twazyèm jou a; epi pou yo preche repantans ak padon peche nan non li bay tout nasyon yo, kòmanse nan Jerizalèm. E nou menm, nou se temwen bagay sa yo. Epi gade, m ap voye pwomès Papa m nan sou nou; men rete nan lavil Jerizalèm, jouk nou resevwa puisans ki soti anwo. E li mennen yo deyò jouk Betani, epi li leve men l, li beni yo. Epi, pandan li t ap beni yo, li separe ak yo, epi li monte nan syèl la. Epi yo adore li, yo tounen Jerizalèm avèk yon gwo lajwa; epi yo te toujou nan tanp lan, ap fè lwanj epi ap beni Bondye. Amèn. Lik 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.
Ilistrasyon disip yo sou wout Emayis la idantifye yon tan rete ki te kòmanse depi lanmò Li jiskaske Li te resisite epi monte al jwenn Papa Li. Tan rete a te fini pou disip Emayis yo lè mesaj konsènan evènman lakwa a te tabli pa metòd ki pote liy istwa sakre pase yo ansanm, liy sou liy. Apre sa, disip yo te pote mesaj la osi vit ke yo te kapab pote li. Apre sa, Jezi rankontre onz disip yo; yon lòt fwa ankò, yo fè referans ak manje yon repa; yo sèvi ak liy sou liy pou pwouve mesaj la; epi, menm jan ak disip Emayis yo, Li louvri konpreyansyon yo epi Li ale. Men se pa anvan Li te idantifye istwa rete tann nan Jerizalèm nan jiskaske tan rete a fini ak rive Sentespri a nan Pannkòt.
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.
Lè Jezi te di disip Li yo pou yo rete tann Jerizalèm, sa te make fen istwa chemen Emayis la. Kòmansman istwa a te reprezante yon desepsyon, ki te swiv pa yon tan rete tann, epi apre sa yon revelasyon verite ki reprezante mesaj Kri Minwi a. Revelasyon verite sa a te akonpli lè Kris la te retire men Li, men ki te “kenbe” je disip yo. Sa se kòmansman istwa a, epi mitan istwa a repete ak menm istwa a lè Kris la te retire desepsyon an nan onz disip yo, lè Li te revele tèt Li epi louvri konpreyansyon yo sou Pawòl Li. Apre sa vini yon dènye temwayaj sou menm estrikti pwofetik la, ki kòmanse ak premye desepsyon an, pa ak gwo desepsyon an.
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?”
Istwa depi Emayis rive jouk Pentkòt la bay twa temwen sou premye desepsyon an, tan reta a ak Kri a Minwi, men vrè desepsyon ki se repè ki nan kòmansman chak nan twa temwen sa yo, an reyalite se te dezyèm desepsyon an, pa premye a. Rekonèt ke repè ki se Gwo Desepsyon an nan istwa Millerit la sèvi pou ilistre premye desepsyon an nan istwa Millerit la esansyèl pou konprann naratif nou jwenn nan kat chapit Jan yo ki dewoule ant manjé ki te fèt nan dènye soupe a ak arestasyon an a minwi nan jaden Jetsemani an. Li vo rekonèt tou ke lè Jezi te parèt devan onz disip yo epi li te manje avèk yo, li te mande: “Poukisa n ap boulvèse? e poukisa panse ap leve nan kè nou?”
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.”
Tousuit apre li te fin manje dènye soupe a nan liv Jan an, pasaj nou pral egzamine a kòmanse avèk pawòl Kris la k ap di yo: “Pa kite kè nou boulvèse.” Nan espas senk jou, yo te bliye menm lòd sa a. Depi chapit katòz rive chapit disèt nan Levanjil Jan an reprezante premye desepsyon 18 Jiyè 2020 la, ki louvri yon tan reta, k ap mennen nan Revelasyon Jezikri a ki dezsele jis anvan tan gras la fèmen, epi li reprezante mesaj Rèl Minwi a. Mesaj sa a louvri yon peryòd tan ki te tipifye pa mouvman setyèm mwa a epi ki tipifye tou pa kous disip Emayis yo t ap fè pou ale Jerizalèm nan mitan fènwa lannwit lan. Istwa sa a se sa twa lèt ebre yo, Kris la te itilize pou reprezante tèt Li kòm “Verite” a, reprezante.
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.
Se nan narasyon kat chapit sa yo nan Jan an nou jwenn non sèlman travay Sentespri a k ap idantifye kòm menm etap pawòl sa a menm, men tou kote nou jwenn pi bon prèv pou soutni deklarasyon yo k ap fèt kounye a, ke akonplisman final mesaj Kri Minwi a ap prezante pwogresivman kounye a nan reyinyon kan Exeter la, soti douz out rive disèt. Lè mesaj la va finalman rekonèt pa sen k ap tann yo, lemonn pral plonje nan kriz lwa dimanch lan, pandan mesaje sa yo ap pote dènye mesaj avètisman “dènye jou” yo bay yon mond k ap mouri.