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:
Ing Injil Yohanes, sawisé Perjamuan Pungkasan nganti Gusti Yesus tindak menyang Taman Getsemani, ana sawijining narasi dawa wiwit bab patbelas tekan pungkasaning bab pitulas. Aku duwe ancas arep mbahas bab-bab iki ing artikel sabanjuré. Artikel iki minangka landhesan kanggo mbangun pangerten tumrap bab-bab kasebut. Miturut garis reformasi ing sajarah Kristus, pawicantenan antarané Kristus lan para muridé ing bab-bab kasebut dumunung sawisé mlebet kanthi kamenangan lan sakdurungé salib. Gusti Yesus mlebet ing Yérusalèm, banjur nganakaké dhaharan pungkasané bebarengan karo para murid, sawisé iku narasi kasebut dumadi, banjur Panjenengané tindak menyang Getsemani, lan ing tengah wengi ing dina sing padha Panjenengané katangkep, lan prosès pitung langkah sing nuju marang panyaliban banjur diwiwiti. Panjenengané lan para murid kanthi profètis mapan pas sawisé rapat perkemahan Exeter lan pas sadurungé Great Disappointment, ing sawijining sajarah kang diwakili déning gerakan sasi kapitu. Ing narasi sing diwiwiti pas sawisé Perjamuan Pungkasan, prakara kapisan sing dipangandikakaké déning Gusti Yesus yaiku:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Aja nganti atimu giris; kowé padha pracaya marang Gusti Allah, pracayaa uga marang Aku. Yokanan 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.
Mangertosi bilih satunggaling kuciwa ageng namung kari sawatara jam wonten ing ngajeng, Gusti Yesus ngupados ngiyataken para muridipun kangge ngadhepi krisis ingkang badhe rawuh. Garis wangsit ingkang kapendem wonten ing salebeting sekawan pratandha wekdal ingkang mbentuk prastawa-prastawa ingkang dipralambangaken minangka pitu gludhug punika, inggih punika sajarah papanipun tigang langkah narasi wonten ing Injil Yohanes punika kalampahan. Garis ingkang kapendem punika, wonten ing salebeting pitu gludhug, nggambaraken sajarah saking kuciwa ingkang sepisanan dumugi dhateng kuciwa ingkang pungkasan.
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.
Sakdurungé Gusti Yésus ngandhani wong-wong mau supaya aja nganti atiné “gonjang-ganjing,” Yudas Iskariot wus lunga saka pésta nedha bengi iku kanggo sowan marang Sanhedrin kanggo kaping katelu lan pungkasan. Nalika dhèwèké metu saka pésta nedha bengi iku kanggo patemoné kang katelu, dhèwèké wis nutup mangsa percobané.
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.
Ing sajroning konteks garis kang kabêndhêt ana ing sajroning simbol pitu gludhug, mlebet kanthi kamenanganipun Sang Kristus nggambaraken Pêpèngêt Wengi Têngah, ing pundi kalih golongan para panyembah dipunwujudhaken. Têtêngêran profètis saking aksara Ibrani ing têngah, ingkang dipunginakaken kanggé mbentuk tembung Ibrani “truth,” punika aksara kaping tigalas saking abjad Ibrani. Tigalas nggambaraken pambrontakan, lan minangka têtêngêran profètis punika nggambaraken Pêpèngêt Wengi Têngah, ing pundi para prawan bodho nggambaraken pêpajanganing pambrontakan, makatên ugi Yudas nalika têtêngêran profètis mlebet kanthi kamenangan.
“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.
“Tansah wis ana lan mesthi bakal ana suket ala ana ing antarané gandum, prawan-prawan kang bodho bebarengan karo kang wicaksana, wong-wong kang ora duwé lenga ing pawojaané bebarengan karo damar-damaré. Ana Yudas kang srakah ana ing pasamuwan kang kawangun déning Kristus ana ing bumi, lan bakal ana Yudas-Yudas ana ing pasamuwan ing saben tataran sajarahé.” Signs of the Times, October 23, 1879.
When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.
Nalika Yudas mbalèkaké dhuwit iku, ngakoni panggawéné ngiyanati marang Kayafas lan banjur marang Kristus, banjur dhèwèké lunga kanggo nggantung awaké dhéwé. Nalika dhèwèké metu saka bale pangadilan, dhèwèké sesambat, nganggo tembung-tembung sing padha karo kang nggambarake dilema para prawan bodho nalika padha sadhar yèn padha ora olèh lenga iku.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.
“Yudas weruh yèn panyuwuné ora ana gunané, banjur dhèwèké mlayu metu saka bale mau karo mbengok, Wis kasep! Wis kasep! Dhèwèké ngrasa yèn ora bakal kuwawa urip kanggo nyumurupi Gusti Yésus kasalib, lan kanthi putus asa banjur metu lan nggantung awaké dhéwé.” 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.
Yudas nggambarake sawijining pesen Seruan Tengah Wengi palsu minangka wong sing “enggal mlayu metu saka balé karo nguwuh, Wis kasep! Wis kasep!” Pesen iku tansah ngetokake rong golongan para panyembah, lan kaya ing sajarah Millerit, para prawan kang bodho nerusake lakune sawisé pesen Seruan Tengah Wengi kang sejati teka, kanthi nggawa pesen palsu. Mangkono, ing sajarah Millerit kita nduwèni gerakan kang milih William Miller minangka pimpinane, nalika nolak pesen malaékat katelu lan nentang pepanthan cilik kang ngetutake Kristus mlebu ing Papan Mahasuci.
“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.
“Pikiran kula kabekta dhateng mangsa ngajeng, nalika pratandha badhé kaparingaken. ‘Lah, Sang Penganten Kakung rawuh; metua kowe padha nglawan Panjenenganipun.’ Nanging sawatawis badhé kalajengaken enggal-enggal angsal lenga kanggé ngisi malih damaripun, lan kasep sanget wong-wong mau badhé manggih bilih watak, ingkang dipunlambangaken déning lenga punika, boten saged dipunpindhahaken.” Review and Herald, February 11, 1896.
The third waymark of the hidden history, represents judgment and is represented by the last letter of the Hebrew alphabet. The letter is “Tav,” and when written it is shaped as a cross. The cross represents judgment.
Tenger dalan katelu saka sajarah kang kasimpen iku makili pangadilan lan diwakili déning aksara pungkasan ing alfabèt Ibrani. Aksara iku yaiku “Tav,” lan nalika ditulis wujudé kaya salib. Salib iku makili pangadilan.
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.
Wiwit saka kuciwane kang kapisan ing sajarah Millerite nganti tekan Panguwuh Tengah Wengi, utawa wiwit saka aksara alpha nganti aksara kaping telulas, ana sawijining pratandha kang makili sawijining wektu, kang diidentifikasi minangka wektu tundha ing pasemon bab sepuluh prawan, yaiku wektu tundha kang uga kapacak ing Habakuk pasal loro. Wiwit saka Panguwuh Tengah Wengi, utawa aksara kaping telulas saka pambrontakan, nganti tekan kuciwane gedhe, yaiku aksara pungkasan ing alfabet, uga ana sawijining wektu kang sinebut “gerakan sasi kapitu,” dudu amarga iku suwene pitung sasi, nanging amarga pawarta saka Panguwuh Tengah Wengi negesake manawa Kristus bakal rawuh ing dina kaping sepuluh saka sasi kapitu ing kalènder Yahudi, yaiku Dina Pangruwatan Dosa.
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.
Konteks tumrap narasi wiwit Yohanes pasal patbelas nganti pasal wolulas diwiwiti ing sawijining wektu kang mratandhani gerakan sasi kapitu ing sajarah Millerite. Beban narasi Injil Yohanes yaiku nyawisake para murid kanggo krisis salib kang bakal teka (aksara “Tav”). Mulané, Kristus nedahake manawa wiwit saka pejahing Panjenengane nganti Panjenengane munggah marang Sang Rama lan rawuh maneh, iku bakal dadi wektu kasangsaran, kahanan ora mesthi, lan kuciwa tumrap para muridé. Kaya dene ciri-ciri kenabian saka sakehe kuciwa kapisan kang kawewakili ana ing paseksèn garis-garis reformasi, kuciwané mau ngandhut sawijining kaanan kang kawangun amarga nglirwakake sawijining bebener wigati sing sadurungé wis kawedhar. Pejahé Kristus ing salib iku biyèn lan saiki dadi sawijining bebener wigati, lan Panjenengane wis ngandhani para murid kanthi langsung manawa Panjenengane bakal disalib lan ditangèkaké manèh, nanging krisis iku gedhé banget, ngluwihi sakabèhé, nganti wong-wong mau lali marang apa sing sakmesthiné kudu dieling-eling.
“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.
“Nalika Kristus, Pangajeng-ajenging Israèl, dipantek ing salib lan kaangkat munggah kaya kang wus Panjenengané kandhakaké marang Nikodémus bakal kelakon, pangajeng-ajeng para murid mati bebarengan karo Gusti Yésus. Wong-wong mau ora bisa nerangaké prakara iku. Wong-wong mau ora bisa mangertèni sakabèhé kang wus Kristus kandhakaké marang wong-wong mau bab prakara iku sadurungé.” 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.
Beban saka sakabèhé narasi ing patang pasal kitab Yokanan sing lagi kita rembug iku yaiku yèn Gusti Yésus lagi nyawisaké para sakabate tumrap mangsa kuciwa sing bakal dialami, wiwit nalika Gusti Yésus katangkep ing tengah wengi, nganti Panjenengané bali sawisé minggah marang Ramane. Ing patang pasal kitab Yokanan iku, mangsa nalika Kristus adoh saka para sakabate nglambangaké sawijining mangsa nunggu. Miturut sajarah, mangsa wektu iki, sing dakwènèhi pratandha minangka mangsa nunggu, dumadi sawisé krisis salib. Ing patang pasal sing bakal kita gatekaké iki, sacara kenabian iku nglambangaké mangsa nunggu sing diwiwiti déning kuciwa kang kapisan, dudu sawisé kuciwa gedhé ing salib.
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.
Yagéné kula nyaranké menawa kuciwà pungkasan sing Kristus sampun nyawisaké para muridipun kanggé ngadhepi, punika dados pralambang kuciwà kapisan ing garis réformasi Kristus, yaiku sédaipun Lazarus? Pitaken punika kedah dipunrampungaké rumiyin sadèrèngipun kita saged nyumurupi narasi ing sekawan bab Kitab Yohanes punika wonten ing pepadhang ingkang nyengkuyung kayektèn-kayektèn ingkang samenika saweg dipunbikak segelé gegayutan kaliyan sajarah kapêtêlêdhan ingkang kasimpen saking pitu gludhug.
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.
Ing sajroning sajarah Kristus, jangka wektu antarané pati lan wunguné Lazarus cocog karo wektu tundha. Sawisé iku Kristus tindak menyang Yérusalèm kanggo mlebu kanthi kamenangan. Kristus ing Yohanes patbelas ngandika marang para muridé sajroning sajarah apa kang bakal dadi gerakan sasi kapitu, kang diwiwiti nalika wektu tundha wis rampung ing tekané pekabaran Panguwuh Tengah Wengi sing miwiti gerakan sasi kapitu.
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.
Kanggo mangertèni kepriyé tembung Ibrani “truth” netepaké pangenalan tumrap sajarah kang kasingid, kang wis dibukak segelé saka sajarah simbolis pitu gludhug, diperlokaké sawatara analisis kanthi tliti marang pesen kang nalika semana Kristus paringaké marang para sakabate ana ing Injil Yohanes bab patbelas nganti bab pitulas. Tuladha babagan carané tenger dalan saka kuciwane gedhé digunakaké kanggo njlentrehaké tenger dalan saka kuciwané kang kapisan bisa katitik saka pengalaman para sakabat ana ing dalan menyang Emaus.
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.
Ingkang mungkasi wektu tundha ing sajarah Millerite yaiku pambeneran marang ramalan taun 1843 sing sadurungé kabuktèn gagal. Pakaryan Samuel Snow ing ngembangaké pawarta sing nglantaraké rawuhipun gerakan sasi kapitu, kang pungkasané nuwuhaké Kuciwa Ageng, saged ditlusur sacara sajarah kanthi ngetutaké tuwuhing pamahaman Samuel Snow lumantar tulisan-tulisané sing kapacak sarta paparan-paparan umumipun kang nuntun tumuju patemon kémah ing Exeter. Katêrangan ilahi nyedhaki pangembangan punika kanthi cara ingkang béda tinimbang namung nyariosaké perkembangan sajarah saking pawarta pungkasanipun Snow. Dhik White maringi katrangan dhateng kita bilih pawarta punika dipunmangertosi nalika Gusti nyirnakaké asta-Nipun saking sawijining kalepatan wonten ing angka-angka ing bagan Habakkuk taun 1843.
“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.
“Aku weruh umat Allah kebak kabungahan sajroning pangajab, nyawang lan ngenteni Gustiné. Nanging Allah kagungan rancangan kanggo nyoba wong-wong mau. Astané nutupi sawijining kaluputan ing petungan mangsa-mangsa sunnat. Wong-wong kang ngenteni Gustiné ora nemu kaluputan mau, lan para wong kang paling sinau, kang nentang wektu iku, uga padha ora weruh marang kaluputan iku. Allah kagungan rancangan manawa umat-Nya kudu ngalami kasoréan pangajab. Wektu iku liwati, lan wong-wong kang wis ngenteni Juruwilujengé kanthi pangajab kang bungah dadi susah lan remuk atiné, déné wong-wong kang ora ngasihi rawuhipun Gusti Yesus, nanging nampani kabar iku amarga wedi, padha bungah manawa Panjenengané ora rawuh ing wektu kang diajab. Pangakuning pracaya wong-wong mau ora nggegirisi ati lan ora nyucèkaké urip. Liwaté wektu iku pancèn wis katata kanthi trep kanggo mbabar ati kang mangkono. Wong-wong mau kang kapisan ngéwahi sikap lan ngina wong-wong kang susah lan kuciwa, yaiku wong-wong kang satemené ngasihi rawuhipun Juruwilujengé. Aku weruh kawicaksanané Allah sajroning nyoba umat-Nya lan maringi wong-wong mau sawijining pacoban kang nyelidiki kanggo mratelakaké sapa waé kang bakal mundur lan mbalik ing wayah pacoban.”
“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.
“Gusti Yesus lan sakèhé para bala swarga mandeng kanthi kebak welas lan katresnan marang wong-wong kang kanthi pangajeng-ajeng manis wis suwe ngarep-arep nyumurupi Panjenengané kang dadi kinasihing nyawané. Para malaékat nglayang ana ing sakiwa-tengené, kanggo nyantosakaké wong-wong mau ing wektu pacobané. Wong-wong kang nglirwakaké nampani pawarta swarga kuwi katilar ana ing pepeteng, lan bebenduning Allah murub marang wong-wong mau, awit wong-wong mau ora gelem nampani pepadhang kang wis dikirimaké déning Panjenengané saka swarga marang wong-wong mau. Wong-wong kang setya nanging kuciwa iku, kang ora bisa mangertèni yagéné Gustiné ora rawuh, ora ditilar ana ing pepeteng. Manèh wong-wong mau dituntun marang Kitab Suciné kanggo nliti mangsa-mangsa ramalan. Astaning Pangéran dicopot saka angka-angka iku, lan kaluputan mau diterangaké. Wong-wong mau weruh yèn mangsa-mangsa ramalan mau tumeka ing taun 1844, lan yèn bukti kang padha uga, kang wis padha diaturaké kanggo nduduhaké yèn mangsa-mangsa ramalan mau rampung ing taun 1843, mbuktèkaké yèn mangsa-mangsa iku bakal rampung ing taun 1844. Pepadhang saka Sabdaning Allah madhangi kaanané wong-wong mau, lan wong-wong mau nemokaké sawijining mangsa tundha—‘Sanadyan iku [wahyu iku] nganti tundha, antènana.’ Ing katresnané marang rawuhipun Kristus kang enggal, wong-wong mau wis klèru nglirwakaké panundhaning wahyu mau, kang wis katemtokaké kanggo nduduhaké sapa wong-wong kang satemené ngentèni. Manèh wong-wong mau nduwèni sawijining titik wektu. Nanging aku weruh yèn akèh ing antarané wong-wong mau ora bisa ngungkuli kuciwané kang abot banget kanggo nduwèni ukuran sregep lan kakuwatan kang wis nandhani pracayané ing taun 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.
“Sétan lan para malaékaté menang ngungkuli wong-wong mau, lan wong-wong kang ora gelem nampani piwulang iku padha nguja awaké dhéwé merga pangadilané kang miturut panemuné adoh lan kawicaksanané amarga ora nampani kasasarane, kaya mangkono jeneng kang diparingaké déning wong-wong mau. Wong-wong mau ora nyadhari manawa padha nolak pituturé Allah tumrap awaké dhéwé, lan padha nyambut gawé sajroning pasekuton karo Sétan lan para malaékaté kanggo mbingungaké umaté Allah, kang lagi nglakoni piwulang kang kadhawuhaké saka swarga.”
“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.
“Para pitados ing pekabaran punika dipunaniaya wonten ing greja-greja. Kangge sawetawis wekdal, para tiyang ingkang boten kersa nampi pekabaran punika katetepaken déning raos ajrih saéngga boten tumindak manut raos ing manahipun; nanging kalampahanipun wekdal mbabaraken raosipun ingkang satemenipun. Padha kepéngin mbisukaken paseksèn ingkang dipunraosaken kedah dipunatur déning para ingkang ngentosi, bilih mangsa-mangsa nubuatan punika ngantos dumugi taun 1844. Kanthi cetha para pitados nerangaken kalepatanipun lan maringi alesan-alesan punapa déné piyambakipun ngantos-antos Gustinipun ing taun 1844. Para lawanipun boten saged ngaturaken satunggal kemawon bantahan tumrap alesan-alesan ingkang kiyat ingkang sampun dipunwedharaken. Nanging dukaing greja-greja punika murub; piyambakipun mantep boten purun mirengaken bukti, lan ngirangi paseksèn punika saking greja-greja, supados tiyang sanès boten saged mirengaken. Para ingkang boten kendel nyegah tiyang sanès saking pepadhang ingkang sampun kaparingaken déning Gusti Allah dhateng piyambakipun, dipunwedalaken saking greja-greja; nanging Gusti Yesus nunggil kaliyan piyambakipun, lan piyambakipun kebak kabingahan wonten ing pepadhanging pasuryanipun. Piyambakipun sampun kasawisaken kanggé nampi pekabaraning malaékat kaping kalih.” 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.
Sajarah kang lagi wae kapratelakake iku njlentrehake, ing antaraning prakara-prakara liyane, pengalaman tanggal 18 Juli 2020; nanging titik kang dakkarepake supaya panjenengan gatekake yaiku manawa pangerten kang diwakili déning piweling Bebengok Tengah Wengi, kaya dene kaparingake déning Samuel Snow ing pakempalan kémah Exeter, iku diwakili dudu déning pakaryan sajarahé Snow, nanging déning tumindaké astaning Pangéran. Astané wis nutupi sawijining kaluputan, lan nalika Panjenengané nyingkirake astanipun, para Millerit banjur bisa mangertèni kuciwane, lan uga mangertèni manawa wong-wong mau wis ana ing mangsa kang diwakili minangka wektu antaraning tundha.
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.
Panariking asta-Nipun minangka unsur kang wigati tumrap para sakabat murid kang padha ana ing dalan menyang Emaus. Pralambang punika nggambaraken pungkasaning mangsa ingkang kasebat wekdal ngentosi, lan dipunrampungi kanthi pangertosan ingkang kawejangaken déning pekabaran Pambengok Wengi Tengah. Nanging, ilustrasi bab Emaus punika kalampahan sawisé salib, ingkang nglambangaken Kacewa Ageng, sanès kacewa kapisan nalika patining Lazarus.
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.
Lan, lah, wong loro saka antarané wong-wong mau ing dina iku padha lunga menyang sawijining désa aran Emmaus, sing adohé saka Yérusalèm watara sawidak stadia. Lan padha rembugan bebarengan bab samubarang prakara sing wis kalakon iku. Lan kelakon, nalika padha sesrawungan lan padha nalar bebarengan, Yésus piyambak nyedhak lan mlaku bebarengan karo wong-wong mau. Nanging mripaté padha katutup, nganti padha ora wanuh marang Panjenengané. Lan Panjenengané ngandika marang wong-wong mau, “Pangrembukan apa iki sing padha kok rembugi siji lan sijiné sajroning lakumu, lan kowé padha sedhih?” Lukas 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.
Tembung “mripat” ing pethikan punika makili wahyu pandeleng, langkung saking namung piranti badan inggih punika mripat piyambak. Tembung “katetepaké” tegesipun kakiyatan. Para sakabat boten saged mangertosi wahyu pandeleng bab salib, awit Kristus sampun nutupi kabisanipun para sakabat kanggé nyawang wahyu pandeleng kenabian bab salib punika. Astaning Kristus punika pralambang kakiyatanipun. Kasangsaran ingkang dipunwastani déning Gusti Yesus punika makili kuciwa ageng ingkang dipunraosaken déning para sakabat. Sasampunipun wonten pirembagan malih déning para sakabat ingkang kuciwa punika, Kristus wiwit ngandika.
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.
Panjenengané banjur ngandika marang wong-wong mau, He wong-wong gemblung, lan alon atiné kanggo pracaya marang sakehing prekara kang wis diucapaké déning para nabi: Apa Sang Kristus ora kudu nandhang prekara-prekara iku, lan lumebu ing kamulyané? Lan wiwit saka Musa lan sakehing para nabi, Panjenengané nerangaké marang wong-wong mau ana ing kabèh Kitab Suci bab prekara-prekara kang ngenani Panjenengané piyambak. Banjur wong-wong mau wis cedhak ing désa kang dadi tujuwané; lan Panjenengané damel kaya arep nerusaké lakuné. Nanging wong-wong mau meksa Panjenengané, pangucapé, Paduka karsaa tetepa nunggil kaliyan kawula: awit wus tumuju wayah sonten, lan dina wus saya surup. Lan Panjenengané banjur mlebet kanggo manggon sawatara karo wong-wong mau. Lukas 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.
Gusti Yésus paring piwulang marang para sakabat kanthi migunakaké méthodologi tafsir Kitab Suci sing “historicist”, nggawa garis-garis ramalan wiwit saka Musa lan salajengipun lumantar sajarah suci kanggo ngenali sajarah salib. Gusti Yésus migunakaké garis-garis sajarah ramalan ing jaman kapungkur, kang nggambarake dalan-dalan lawas lan méthodologi garis demi garis, kanggo mulang para sakabat sing kuciwa. Nalika Panjenengané katingal arep nerusaké lampah tanpa wong-wong mau, wong-wong mau meksa Panjenengané supaya mlebet lan tetep nginep bebarengan karo wong-wong mau. Wong-wong mau ana ing mangsa tundha, lan Kristus wis cedhak arep nyingkiraké astanipun saka mripaté wong-wong mau. Nalika astanipun wis disingkiraké, mangsa tundha bakal rampung, lan nalika wong-wong mau kesusu lumantar pepeteng bali menyang Yérusalèm lan marang para sakabat sewelas, wong-wong mau dados pralambang saka cepeté panyalurane pesen Tangis Tengah Wengi.
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.
Lan kadadéan, nalika Panjenengané lenggah nedha bebarengan karo wong-wong mau, Panjenengané mundhut roti, banjur mberkahi, mecah-mecah, lan maringaké marang wong-wong mau. Banjur mripaté kabukak, lan padha wanuh marang Panjenengané; sarta Panjenengané sirna saka ing ngarsané. Lukas 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.
Gusti Yesus ngangkat astanipun sing sadurunge nyekel pangertosanipun marang wahyu kenabian mau, lan nalika Panjenenganipun nindakaken mekaten, wong-wong mau banjur wanuh marang Panjenenganipun. Gusti Yesus sampun nglantaraken dhateng wong-wong mau pawartos bab Pambengoking Tengah Wengi, lan wong-wong mau nampeni pawartos punika nalika sami nedha, awit saben pawartos kedah dipun tedha. Wong-wong mau lajeng enggal-cepat lumajeng “kados gelombang pasang ingkang nyapu sadaya tanah” kanggé nyariyosaken punika dhateng para murid sewelas.
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.
Lan padha padha calathu marang sapadha-padha, “Apa dudu atiné kita murub ana ing njero kita, nalika Panjenengané ngandika karo kita ana ing dalan, lan nalika Panjenengané mbukak Kitab Suci marang kita?” Ing wektu iku uga padha ngadeg banjur bali menyang Yérusalèm, lan nemu wong sewelas padha nglumpuk bebarengan, uga wong-wong kang padha ana bebarengan karo wong-wong mau, padha calathu, “Gusti wis saestu wungu lan wis ngatingal marang Simon.” Wong loro mau banjur nyritakake apa wae kang kelakon ana ing dalan, lan kepriyé Panjenengané padha kenal nalika mecah roti. Nalika padha mangkono lagi padha calathu, Gusti Yésus piyambak jumeneng ana ing satengahé wong-wong mau, lan ngandika marang wong-wong mau, “Tentrem rahayu tumrap kowé.” Nanging wong-wong mau padha giris lan wedi banget, sarta ngira yèn padha ndeleng roh. Panjenengané banjur ngandika marang wong-wong mau, “Yagéné kowé padha kagèt? Lan yagéné ana pamikir-pamikir kang njedhul ana ing atimu? Delengen tangan-Ku lan sikil-Ku, yèn iki Aku piyambak; rabanen Aku, lan delengen, awit roh iku ora duwe daging lan balung, kaya kang kowé deleng ana ing Aku.” Bareng Panjenengané wis ngandika mangkono, Panjenengané nuduhaké tangané lan sikilé marang wong-wong mau. Nanging nalika isih padha ora pracaya marga saka kabungahan, lan padha gumun, Panjenengané ngandika marang wong-wong mau, “Apa ana panganan ana kéné?” Wong-wong mau banjur maringi Panjenengané sapotong iwak panggang lan saklémpit madu. Panjenengané banjur mundhut iku lan dipundhahar ana ing ngarepé wong-wong mau. Panjenengané banjur ngandika marang wong-wong mau, “Iki tembung-tembung kang wus Dakucapaké marang kowé, nalika Aku isih ana bebarengan karo kowé, yèn sakehing prakara kudu kaleksanan, kang katulis ana ing Toreté Musa, lan ana ing para nabi, lan ana ing kitab Mazmur, bab Aku.” Banjur Panjenengané mbukak pangertèné wong-wong mau, supaya padha mangerti Kitab Suci. Lukas 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.
Kaya tumrape para murid ing dalan menyang Emaus, Gusti Yesus ngaturake piwulang mau lumantar sejarah-sejarah suci ing Alkitab kanggo nerangake sejarah pati lan wunguné Panjenengané, lan Panjenengané nindakaké mangkono kanthi maringi tuladha mangan. Umaté Allah kudu mangan piwulang iku. Ing tengahing kahanan ora mesthi lan kasusahane, Gusti Yesus nutup wektu tundha kang dumadi wiwit saka pati-Né nganti marang wunguné, minggahé menyang swarga, lan rawuhé, kanthi mbukak pangertené marang piwulang kabeneran jaman saiki kang adhedhasar sejarah-sejarah suci ing jaman biyèn kang digandhengaké bebarengan, baris ing sadhuwuring baris.
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.
Mulane, loro murid ing dalan menyang Emaus (nglambangaké malaékat kapindho kang kasambung lan kaparingi kakuwatan déning pawarta Bengok Tengah Wengi) ngenali wektu tundha sawisé salib minangka wektu tundha kang ndhisiki Bengok Tengah Wengi. Mulané, kuciwané para murid iku nglambangaké kuciwaning kawitan ing garis kenabian, dudu Kuciwa Agung.
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.
Carita Emaus banjur kaulang maneh marang para murid sewelas kang padha kuciwa. Gusti Yesus nggabung karo wong-wong mau, mulang wong-wong mau bab kasampurnaning pangandika nabi lumantar metodhologi “historicism”, banjur mbukak pangertené, nalika lagi padha mangan. Wiwitaning carita iku nandhani pungkasaning carita. Gusti Yesus banjur nyethakaké paseksi katelu tumrap kasunyatan yèn kuciwané salib iku bisa ditrapaké kanthi profètis marang kuciwa kang kapisan. Panjenengané maringi paseksi katelu tumrap strukturing sajarah iku kanthi ngandika marang wong-wong mau supaya padha ngentèni ana ing Yérusalèm nganti padha nampa kakuwatan saka ing inggil.
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.
Lan ngandika marang wong-wong mau, “Mangké wis katulis, lan mangké pancèn kedahé Sang Kristus nandhang sangsara, sarta wungu saka ing antarané wong mati ing dina katelu; lan supaya pamratobat lan pangapuntening dosa kawartakaké ana ing asmané marang sakèhé bangsa, wiwit saka Yérusalèm. Lan kowé iku para seksi bab prekara-prekara iki. Lan lah, Aku ngutus janji saka Rama-Ku marang kowé; nanging kowé padha tetepana ana ing kutha Yérusalèm, nganti kowé kaparingan kakuwatan saka ing dhuwur.” Banjur Panjenengané nuntun wong-wong mau metu tekan Bètani, lan Panjenengané ngangkat asta-asta-Né, sarta mberkahi wong-wong mau. Lan kelakon, nalika Panjenengané mberkahi wong-wong mau, Panjenengané kapisah saka wong-wong mau, lan kaangkat munggah menyang swarga. Wong-wong mau banjur nyembah marang Panjenengané, sarta bali menyang Yérusalèm kanthi kabungahan gedhé; lan tansah padha ana ing Padaleman Suci, memuji lan mberkahi Allah. Amin. Lukas 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.
Ilustrasi para murid ing dalan menyang Emmaus nandhani sawiji mangsa nunggu sing diwiwiti wiwit seda-Nipun nganti Panjenenganipun wungu lan minggah marang Rama-Nipun. Mangsa nunggu iku rampung tumrap para murid Emmaus nalika pawarta ngenani prakara-prakara salib ditetepake lumantar metodologi nglumpukake garis-garis sajarah suci biyen bebarengan, garis demi garis. Sawisé iku pawarta mau digawa déning para murid kanthi cepet sakuwat-kuwaté anggoné bisa nggawa. Banjur Gusti Yesus kapanggih karo sewelas murid, maneh ana rujukan marang mangan sajian, garis demi garis digunakaké kanggo mbuktèkaké pawarta mau, lan kaya tumrap para murid Emmaus Panjenenganipun banjur mbikak pangertené lan banjur tindak. Nanging ora sadurungé Panjenenganipun nandhani sajarah ngentèni ing Yerusalem nganti mangsa nunggu iku rampung kanthi rawuhipun Roh Suci ing Pentakosta.
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.
Nalika Gusti Yesus dhawuh marang para sakabate supaya ngenteni ana ing Yerusalem, iku dadi pungkasaning carita dalan menyang Emaus. Wiwitaning carita iku nggambarake sawijining kuciwa, banjur disusul mangsa ngenteni, lan sabanjure panyingkapan bebener kang makili pekabaran Panguwuh Tengah Wengi. Panyingkapan bebener iku kaleksanan nalika Kristus nyingkirake astanipun, kang wis “nahan” paningale para sakabat. Iku minangka wiwitaning carita, lan pérangan tengahing carita iku kaulang maneh nganggo carita kang padha nalika Kristus ngilangi rasa kuciwane para sakabat kang sewelas mau kanthi nyarirani Panjenengane piyambak lan mbikak pangertené tumrap Sabdanipun. Banjur ana paseksi pungkasan bab struktur kenabian kang padha persis, kang diwiwiti saka kuciwaning wiwitan, dudu Kuciwa Agung.
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?”
Sajarah wiwit Emaus nganti Pentakosta maringi telung seksi babagan kuciwa kapisan, wektu anggoné ngentèni, lan Panguwuh Tengah Wengi, nanging kuciwa nyata sing dadi tenger dalan ing wiwitan saben saka telung seksi iku satemené kuciwa kapindho, dudu kang kapisan. Ngenali manawa tenger dalan sing dadi Kuciwa Agung ing sajarah kaum Millerit digunakaké kanggo nggambarake kuciwa kapisan ing sajarah kaum Millerit iku wigati banget kanggo mangertèni narasi sing kita temoni ing patang bab kitab Yokanan sing dumadi ing antarané dhahar sing kalakon ing pésta nedha bengi pungkasan lan panangkepan ing tengah wengi ing taman Getsemani. Prayoga dimangertèni yèn nalika Gusti Yesus ngatingal marang sewelas murid lan nedha bareng karo wong-wong mau, Panjenengané takon, “Yagéné kowé padha keganggu? lan yagéné pikiran-pikiran iku njedhul ana ing atimu?”
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.”
Sanalika Panjenengané wus nedha Pesta Pungkasan ing kitab Yohanes, pérangan sing badhé kita gatèkaké iki diwiwiti kanthi pangandikané Kristus marang wong-wong mau, “Aja nganti atimu giris.” Ing sajroning limang dina, wong-wong mau wus lali marang dhawuh iku. Bab kaping patbelas nganti bab kaping pitulas ing Injilé Yohanes nggambaraké kuciwaning kapisan tanggal 18 Juli 2020, kang nglantaraké mlebu ing mangsa ngentèni, tumuju marang Wahyu bab Gusti Yésus Kristus kang kabukak segelé sakdurungé mangsa probation katutup, lan makili piwulang Seru Tengah Wengi. Piwulang iku nglantaraké mlebu ing sawijining kurun wektu kang wis dilambangaké déning gerakan sasi kapitu lan uga dilambangaké déning mblayuné para murid Emaus bali menyang Yérusalèm ing petenging wengi. Sajarah iku kang dilambangaké déning telung aksara Ibrani kang dienggo déning Kristus kanggo makili sarirané piyambak minangka “Bebener.”
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.
Ing cariyos patang bab ing kitab Yohanes punika kita manggih boten namung pakaryaning Roh Suci dipunwastani minangka langkah-langkah ingkang sami saking tembung punika piyambak, nanging ugi wonten bukti ingkang pinaka-kiyat kanggé nyengkuyung pratelan-pratelan ingkang sapunika dipunaturaken, bilih panggenapan pungkasan saking pawartos Midnite Cry sapunika saweg dipunaturaken kanthi saya cetha wonten ing pakempalan kémah Exeter wiwit tanggal kaping rolas Agustus ngantos kaping pitulas. Nalika pawartos punika pungkasanipun dipuntampi lan dipunkenali déning para suci ingkang ngentosi, jagad badhé kasemplungaken dhateng krisis angger-angger Minggu nalika para utusan punika mbeta pawartos pepènget pungkasan bab “dinten-dinten pungkasan” dhateng jagad ingkang saweg pejah.