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:

Yohana ၏ ဧဝံဂေလိကျမ်းတွင်၊ နောက်ဆုံးညစာစားပွဲအပြီးမှ ယေရှုသည် ဂေသရှေမန်ဥယျာဉ်သို့ ကြွသွားသည်အထိ၊ အခန်း ၁၄ မှ အခန်း ၁၇ ၏အဆုံးတိုင်အောင် ရှည်လျားသော မှတ်တမ်းဖော်ပြချက်တစ်ရပ် ရှိသည်။ နောက်ဆောင်းပါး၌ ဤအခန်းများကို ဆွေးနွေးရန် ရည်ရွယ်ထားသည်။ ဤဆောင်းပါးမှာ ထိုအခန်းများကို နားလည်သဘောပေါက်မှု တည်ဆောက်ရာ၌ အခြေခံပလက်ဖောင်းဖြစ်သည်။ ခရစ်တော်၏ သမိုင်းကြောင်းဆိုင်ရာ reform line အရဆိုလျှင်၊ ထိုအခန်းများအတွင်းရှိ ခရစ်တော်နှင့် သူ၏တပည့်တော်များအကြား ဆွေးနွေးပြောဆိုမှုသည် triumphal entry ၏ နောက်တစ်ဆင့်တွင်ရှိပြီး လက်ဝါးကပ်တိုင်၏ မတိုင်မီတွင် ရှိသည်။ ယေရှုသည် ယေရုရှလင်မြို့သို့ ဝင်တော်မူခဲ့သည်၊ ထို့နောက် တပည့်တော်များနှင့်အတူ နောက်ဆုံးညစာကို စားတော်မူခဲ့သည်၊ ထို့နောက် ဤမှတ်တမ်းဖော်ပြချက် ဖြစ်ပွားပြီး၊ ထို့နောက် ဂေသရှေမန်သို့ ကြွတော်မူကာ ထိုနေ့တစ်နေ့တည်း၏ ညသန်းခေါင်၌ ဖမ်းဆီးခံတော်မူပြီး၊ လက်ဝါးကပ်တိုင်တင်ခြင်းသို့ ဦးတည်စေသော အဆင့်ခုနစ်ဆင့် လုပ်ငန်းစဉ်သည် စတင်ခဲ့သည်။ ပရောဖက်ပြု သဘောအရ၊ ကိုယ်တော်နှင့် တပည့်တော်များသည် Exeter camp meeting ၏ ချက်ချင်းနောက်ပိုင်းနှင့် Great Disappointment ၏ မတိုင်မီ အနေအထား၌ တည်ရှိခဲ့ကြပြီး၊ ထိုသမိုင်းသည် seventh month movement ဖြင့် ကိုယ်စားပြုထားသော သမိုင်းတစ်ရပ်ဖြစ်သည်။ နောက်ဆုံးညစာစားပွဲပြီးနောက် ချက်ချင်းစတင်သော ထိုမှတ်တမ်းဖော်ပြချက်၌၊ ယေရှု ပထမဦးဆုံး မိန့်တော်မူသော စကားမှာ—

Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

Mitima yinu yisumbuke ko: mwakumina muli Leza, kumina na muli ine pe. Yohane 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.

Aikifulia kwamba majonzi makuu yalikuwa yamebaki saa chache tu mbele, Yesu alitafuta kuwatia nguvu wanafunzi Wake kwa ajili ya mgogoro uliokuwa ukija. Mstari uliofichika wa unabii ndani ya alama nne za njia zinazounda matukio yanayoonyeshwa kwa ishara kama ngurumo saba ni historia ambamo hatua hizi tatu za simulizi katika injili ya Yohana hutokea. Mstari huo uliofichika, ndani ya ngurumo saba, unawakilisha historia kutoka kwa majonzi ya kwanza hadi kwa majonzi ya mwisho.

Just before Jesus informs them to “let not” their hearts “be troubled” Judas Iscariot had left the supper to go to the Sanhedrin for the third and final time. When he left the supper for his third meeting, he closed his probation.

Yesu atuambarira ati “imitima yanyu ye guhagarika umutima,” Yuda Isikariyota yari amaze kuva ku meza y’ifunguro kugira ngo ajye ku Nama Nkuru y’Abayahudi ubwa gatatu kandi bwa nyuma. Igihe yavaga kuri iryo funguro ajya muri uwo mubonano we wa gatatu, igihe cye cy’igeragezwa cyari kirangiye.

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.

Muna muktadho wa ulongo wa siri ndani ya ishara ya ngurumo saba, kuingia kwa ushindi kwa Kristo kunawakilisha Kilio cha Usiku wa Manane, ambapo tabaka mbili za waabuduo hudhihirishwa. Alama ya njia ya herufi ya katikati ya Kiebrania inayotumiwa kuunda neno la Kiebrania “ukweli,” ni herufi ya kumi na tatu ya alfabeti ya Kiebrania. Kumi na tatu huwakilisha uasi, na kama alama ya njia ya kinabii huiwakilisha Kilio cha Usiku wa Manane, ambapo wanawali wapumbavu huwakilisha udhihirisho wa uasi, kama vile Yuda anavyofanya wakati wa alama ya njia ya kuingia kwa ushindi.

“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.

“Ngari ko ngá andá akúruma rugano na andu a mwere mwega, arĩa a mugambo mũtukũ hamwe na arĩa a uugĩ, arĩa matirĩ maguta thĩinĩ wa mĩtere yao hamwe na taara ciao. Kwarĩ na Yuta mũhũthũri thĩinĩ wa kanitha ũrĩa Kristũ aumbire thĩinĩ wa thĩ, na nĩ hagĩkũrĩra ma-Yuta thĩinĩ wa kanitha kũu guothe kũrĩa ũtonga wa ũhoro wake wothe.” 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.

Ngesikhathi uJuda ebuyisela imali, evuma ukukhaphela kwakhe kuKayafase, bese kuthi emva kwalokho kuKristu, wayeseya ukuzilengisa. Ngesikhathi ephuma ehholo lokwahlulela wamemeza, ngamazwi kanye lawo amele inkinga yentombi eyisiwula lapho ibona ukuthi ayitholanga amafutha.

“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.

“Yuda akaona kwamba maombi yake ya kusihi yalikuwa bure, naye akatoka mbio ukumbini akisema kwa sauti, Imechelewa mno! Imechelewa mno! Akahisi kwamba hangeweza kuishi mpaka amwone Yesu akisulubiwa, na kwa kukata tamaa akatoka akaenda akajinyonga.” 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.

Yuda aratwerekera butumwa bw’ikinyoma bw’Induru yo mu Gicuku, nk’uwavuye mu nzu yihuta avuze ati: “Birakererewe cyane! Birakererewe cyane!” Ubutumwa buri gihe bugaragaza amatsinda abiri y’abaramya; kandi nk’uko byari biri mu mateka y’Abamilerite, abakobwa b’abapfu bayakomeza nyuma y’uko ubutumwa bw’ukuri bw’Induru yo mu Gicuku bugezeho, bafite ubutumwa bw’ikinyoma. Bityo rero, mu mateka y’Abamilerite dufite umutwe watoye William Miller ngo abe umuyobozi, mu gihe wangaga ubutumwa bwa marayika wa gatatu kandi ukarwanya umukumbi muto wakurikiye Kristo ukinjira Ahera Cyane.

“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.

“Nkhonge zangu zikatwalwa ku vintu vya mberi, apo chisinyizo chizamupaswa. ‘Wonani, Mkwati wiza; fumani mukakumane naye.’ Kweni ŵanyake ŵazamuchedwa kusanga mafuta ghakuzuzgiramo nyali zawo, ndipo mwakuziziswa chomene ŵazamumanya kuti chikhalidwe, icho chikuyimiririka na mafuta, chingasinthika chara kufuma kwa munthu yumoza kuya kwa munyake.” 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.

Nîşaneka sêyemîn a dîroka veşartî, dadweriyê nîşan dide û bi tîpa dawî ya alfabea Îbranî tê temsîl kirin. Ew tîp “Tav” e, û dema ku tê nivîsandin, şiklê xaçê digire. Xaç dadweriyê temsîl dike.

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.

لە یەکەم نااومێدی لە مێژووی میلێراییدا هەتا بانگی نیوەشەو، یان لە پیتی ئەلفا هەتا پیتی سێزدەهەم، نیشانەیەکی ڕێگا هەیە کە ماوەیەکی کات نیشان دەدات، ئەو ماوەیەی کە لە مێثەڵی دە عەزرادا بە «کاتی چاوەڕوانی» ناسێنراوە، کاتێکی چاوەڕوانی کە هەروەها لە بەشی دووەمی حەبەقووقیشدا هەیە. لە بانگی نیوەشەو، یان پیتی سێزدەهەمی یاخیبوون، هەتا نااومێدییە گەورەکە، دوایین پیتی ئەلفوبا، هەروەها ماوەیەکی کات هەیە کە بە «جوڵەی مانگی حەوتەم» ناونرا، نە لەبەر ئەوەی حەوت مانگ بەردەوام بوو، بەڵکو لەبەر ئەوەی پەیامی بانگی نیوەشەو دیاریی کردبوو کە مەسیح لە ڕۆژی دەیەمِ مانگی حەوتەمی ڕۆژژمێری جولەکەدا دێت، کە ئەوە ڕۆژی کەفارەت بوو.

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.

Muktadha wa simulizi kutoka Yohana sura ya kumi na nne hadi sura ya kumi na nane huanza katika kipindi cha wakati kinachowakilisha kwa mfano harakati ya mwezi wa saba ya historia ya Wamillerite. Mzigo wa simulizi ya Injili ya Yohana ni kuwaandaa wanafunzi kwa ajili ya msukosuko ujao wa msalaba (herufi “Tav”). Kwa hiyo Kristo anatambulisha kwamba tangu kifo Chake hadi atakapopaa kwenda kwa Baba Yake na kurejea, kwa wanafunzi Wake kingekuwa kipindi cha huzuni, kutokuwa na uhakika, na kukatishwa tamaa. Kama ilivyo kwa sifa za kinabii za kukatishwa tamaa kote kwa kwanza ambako huwakilishwa katika ushuhuda wa mistari ya matengenezo, kukatishwa tamaa huko kunahusisha hali inayoletwa na kupuuzwa kwa ukweli muhimu uliokuwa umefunuliwa hapo awali. Kifo cha Kristo msalabani kilikuwa na ni ukweli muhimu, naye alikuwa amewaambia wanafunzi waziwazi kwamba angesulubiwa na kufufuka, lakini msukosuko huo ulikuwa mkuu sana, wenye kuzidi kiasi sana, hata wakasahau yale waliyopaswa kukumbuka.

“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.

“Kristo, o Mbembe ya Yisraeli, pa ahanikwi ha musalaba no kuhininwa kwilu mwevene nge omwene a lombela Nikodemo kuti ta ka hininwa, etetekelo lya bananguli bende lya fwa pamwe na Yesuse. Kavezi kusambulula cimene aci. Kavezi kwata lusesemo lwa byonse byo Kristo a balombelepo libela pa cintu aci.” 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.

Uburemere bw’inkuru yose iri mu bice bine bya Yohana turimo kwibandaho bwari ubw’uko Yesu yateguraga abigishwa Be ku gihe cyo gucika intege bari kuzanyuramo guhera igihe Yesu yafatiwe mu gicuku, kugeza igihe Yagarukiye avuye kuzamurwa ajya kwa Se. Muri ibyo bice bine bya Yohana, icyo gihe Kristo yari atari kumwe n’abigishwa gihagarariye igihe cyo gutinda. Mu mateka, icyo gihe, ndimo kuranga nk’igihe cyo gutinda, cyabaye nyuma y’ikibazo cy’umusaraba. Muri ibyo bice bine tugiye gusuzuma, mu buryo bw’ubuhanuzi bihagarariye igihe cyo gutinda gitangirana no gucika intege kwa mbere, atari nyuma yo gucika intege gukomeye kw’umusaraba.

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.

Ni kuki nsaba ko ko ugucika intege kwa nyuma Kristo yariko arategurira abigishwa biwe, kwari ikigereranyo c’ugucika intege kwa mbere, kugo mu murongo w’uguhindura kwa Kristo kwari urupfu rwa Lazaro? Iki kibazo gikeneye gutorerwa inyishu imbere y’uko dushobora kubona inkuru iri muri vya bice bine vya Yohana mu muco ushimangira ukuri kuriko kurahishurwa ubu, gufitaniye isano n’amateka yinyegeje y’inkuba ndwi.

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.

Kristoren historiaren barruan, Lazaroren heriotzaren eta berpizkundearen arteko denbora-tartea itxarote-aldiari dagokio. Gero, Kristo Jerusalemera doa, bere sarrera garailearentzat. Joan hamalauan, Kristo bere ikasleei mintzo zaie, zazpigarren hileko mugimendua izango zenaren historiaren barruan; mugimendu hura itxarote-aldia jadanik amaitua zegoenean hasi zen, zazpigarren hileko mugimendua abiatu zuen Gauerdiko Oihuaren mezuaren etorreran.

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.

Mu kuumvwisisa mwomwo izwi lya Ciheberi ilyakuti “bucumi” lisininkizya kulingulula kwa lyaando lyakufisama ilyafungudwidwa ukufuma mu lyaando lya cipasho ilya myuba iili ciloba, ciyandika ukucencenta bwino bumo ubutumwa Kristu ubwaaliko alepela abasambi bakwe mu Yoane cipandwa ca fourteen ukufika ku cipandwa ca seventeen. Icakupeela cimo ica nzila iyo icimanyikwilo ca kulefulwa ukukalamba cilebelesyebwa ukulangilila icimanyikwilo ca kulefulwa kwa kutendeka cinga cimanyikwe ku bwakumana bwa basambi pa nshila iya ku Emmaus.

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.

Ekyo kyaherireho obwire obw’okulindirra omu byafaayo by’Abamillera niyo kuhindura obunabi obwali bwalemirwe obwa 1843. Omurimo gwa Samuel Snow omu kukurakuraniza obutumwa obwatahireho omugyendo gw’ukwezi kwa mushanju, ogwahendera n’Okushoberwa Okukuru, gusobora kurondorwa omu byafaayo, twakuratira okukura kwa Samuel Snow omu kwetegyereza kwe kurabira omu bihandiiko bye ebyashohororwaga n’omu by’okworeka bye omu rubaju rw’abantu ebyatandikiraga kugera aha nkoragana y’ehema ya Exeter. Ekigambo ekyahumekirwe nikijuma kuriho okukurakuranwa oko omu buryo obundi, kitari nk’okukurakuranwa kw’ebyafaayo kwonka okw’obutumwa bwa Snow obw’aha muheru. Sister White atumanyisa ngu obutumwa bwamanyirizibwa obwo Mukama yaihiraho omukono gwe aha nshobe omu mibaro eyari aha mape ya Habakkuk eya 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.

“Naxwʼih ahyu nyaa ʔuŋaŋin ǂKxʼao ǂgâi kxa xū, ǂ’am ǂgâi xū-e tsî ǂoa nǃâi, ǂgâi ǂgûba xū-e kxʼa. Sî ǂKxʼao ge ǂgâi nǀa tsî ǂgûi. Ti ǂgôan ge ǂgâi xū-e hī kxʼa tsî ǂnâi ǂgâi nǀa, ǂgâi ǂgûba hī ǂgôa ǂkhâi di. Nǀa tsî ǂgûi xū-e ǂgâi nǃâi tsî ǂoa nǃâi ge ǂnâi hī ǂgôa ǂkhâi di, nē ǂgâi ǂgūsi ǂhōa khoe tsî hī ǂgâi xū-e ǂgū ǂgāi di nē ǂnâi hī ǂgôa ǂkhâi di. ǂKxʼao ge ǂgâi nǀa tsî ǂgâi khoen xū ǂnâi ǂgūsi tsî ǂgâi ǂgōa. ǂGâi xū-e hī tsî ǂgâi kxʼa, nē ǂgâi khoen tsî ǂgâi xū-e ǂoa nǃâi tsî ǂgûba xū-e ǂgâi ǂgōa ge ǂnū ǂgâi, nē ǂgâi ǂhūi tsî ǂgāi. Mâ ǂgâi ǂgâi xū-e Yesu ǂkhā xū hī mâi di, tsî ǂgâi ǂgūi xū-e ǂgâi bāse dī kxa, ge ǂgâi ǂgōa tsî ǂgâi xū-e hī kxʼa di. ǂGâi ǂgūi xū-e ǂgâi nîsa ge hī ǂgâi nǀa ǂgâi ǂhūi tsî hī ǂgâi hā di. ǂGâi xū-e hī kxʼa tsî ǂgûi ge ǂgâi ǂhūi nǀa tsî ǂgâi khoen ǂgâi ǂkhāi ǂgâi ǂgōa. ǂGâi ge nǀa tsî ǂgâi ǂgâi ǂgōa, nē ǂgâi khoen tsî ǂgâi xū-e Yesu ǂkhā xū ǂgūsi mâi nǃâi ge ǂgâi ǂhūi xū-e ǂgâi ǂgōa nē ǂgâi ǂgōa tsî ǂgûi ǂgâi. Naxwʼih ǂKxʼao xū-e ǂgâi nǀa tsî ǂgâi khoen ǂgûi nē ǂgâi nǀa tsî ǂgâi ǂgōa xū-e ǂgâi ǂgâi tsî ǂgûi, nǀa tsî ǂgâi khoen ǂgâi xū-e ǂgūsi ǂgâi nǀa tsî ǂgâi ǂhūi tsî ǂgâi ǂgōa, ǂgâi ǂgâi tsî ǂgûi xū-e ǂgâi ǂnū nē ǂgâi ǂgāi xū-e ǂgōa.”

“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.

“Jesu, kandi ingabo zose zo mu ijuru, barebaga bafite impuhwe n’urukundo kuri abo bari barifuje kumubona mu byiringiro biryoheye umutima, ari We ubugingo bwabo bwakundaga. Abamarayika bari babagose, kugira ngo babakomeze mu isaha y’ikigeragezo cyabo. Abari barirengagije kwakira ubutumwa bwo mu ijuru basigaye mu mwijima, kandi uburakari bw’Imana burabakazwaho, kuko banze kwakira umucyo yari yaraboherereje avuye mu ijuru. Abo bizerwa, bacitse intege kubera kubura gusobanukirwa impamvu Umwami wabo ataje, ntibasigaye mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko kw’Umwami kwakuwe ku mibare, kandi ikosa rirasobanurwa. Babonye yuko ibihe by’ubuhanuzi byageraga mu mwaka wa 1844, kandi ko ibihamya bimwe bari baratanze kugira ngo berekane yuko ibihe by’ubuhanuzi byarangiraga mu 1843, ari byo byemezaga ko byari kurangira mu 1844. Umucyo uva mu Ijambo ry’Imana wamurikiye uko bari bahagaze, maze bavumbura igihe cyo gutinda—‘Nubwo [iyerekwa] ryatinda, uriritegereze.’ Mu rukundo bakundaga ukuza kwa Kristo vuba, bari barirengagije ugutinda kw’iyerekwa, kwari kugenewe kugaragaza abategereza by’ukuri. Bongeye kugira igihe ntarengwa. Nyamara nabonye yuko benshi muri bo batashoboye kuzamuka ngo barenge ukwicuza gukomeye kwabo, kugira ngo bagire urwo rugero rw’umwete n’imbaraga byaranze kwizera kwabo mu 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.

“Shetani na malaika wake waliwashinda, na wale ambao hawangepokea ujumbe walijipongeza kwa maono yao ya mbali na hekima yao kwa kutokubali udanganyifu huo, kama walivyokuwa wakiuita. Hawakutambua kwamba walikuwa wakikataa shauri la Mungu juu yao wenyewe, na walikuwa wakitenda kwa umoja na Shetani na malaika wake ili kuwafadhaisha watu wa Mungu, waliokuwa wakiishi kulingana na ujumbe uliotumwa kutoka mbinguni.”

“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.

“Ukweli balioamini katika ujumbe huu walionea katika makanisa. Kwa muda fulani, wale wasiotaka kuupokea ujumbe huo walizuiwa na hofu wasidhihirishe hisia za mioyo yao; lakini kupita kwa wakati kulifunua hisia zao za kweli. Walitaka kuinyamazisha ushuhuda ambao wale waliokuwa wakingoja walihisi kusukumwa kuutoa, ya kwamba vipindi vya unabii vilienea hadi 1844. Kwa uwazi waamini walieleza kosa lao na wakatoa sababu zilizowafanya wamngojee Bwana wao katika mwaka wa 1844. Wapinzani wao hawakuweza kuleta hoja zozote dhidi ya sababu zenye nguvu zilizotolewa. Hata hivyo hasira ya makanisa ikawaka; walikuwa wameazimia kutosikiliza ushahidi, na kuufungia nje ushuhuda huo usiingie makanisani, ili wale wengine wasiweze kuusikia. Wale ambao hawakuthubutu kuwanyima wengine nuru ambayo Mungu alikuwa amewapa, walitengwa na makanisa; lakini Yesu alikuwa pamoja nao, nao walifurahia nuru ya uso wake. Walikuwa wameandaliwa kuupokea ujumbe wa malaika wa pili.” 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.

Makhade agha ise ghanikaran, mamud dani ker zha 18‑i July, 2020‑i tajriba da ham tashrih ku, ama nuqta‑ye ke mekhwaham shuma anra mulahiza kunid in ast ke fahm‑o‑darak‑e ke ba payam‑e Faryad‑e Nim‑e Shab, chunan‑ke ba wasita‑ye Samuel Snow dar ijtima‘‑e khaimah‑ye Exeter peshkash shud, namayandagi mishawad, na ba amal‑e tarikhi‑ye Snow, balki ba amal‑e dast‑e Khudawand namayandagi mishawad. Dast‑e U yak ishtibah ra poshanida bud, wa chun U dast‑e khud ra bardasht, dar an waqt Millerianan tawanistan na‑umidi‑ye khud ra dark kunand, wa hamchunan dark kunand ke dar dawra‑i budand ke ba “waqt‑e dir‑mandan” namayandagi shuda ast.

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.

Rakirinê destê Wî unsûrekî girîng e di şagirtên ku li ser rêya Emmaûsê bûn de. Ew dawiya heyama ku bi navê dema mayînê tê zanîn nimûne dike, û bi têgihiştina ku bi peyama Bangê Nîvê Şevê tê temsîl kirin bi dawî dibe. Lêbelê, wêneyê Emmaûsê piştî xaçê qewimî, ku Şikestina Mezin temsîl dike, ne şikestina yekem a mirina Lazêr.

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.

Na tazama, wawili miongoni mwao walikuwa wakienda siku iyo hiyo kwenda kijiji kiitwacho Emmao, kilichokuwa karibu stadia sitini kutoka Yerusalemu. Nao walikuwa wakizungumza pamoja juu ya mambo hayo yote yaliyokuwa yametukia. Ikawa, walipokuwa wakijadiliana na kuhojiana, Yesu mwenyewe akakaribia, akaenda pamoja nao. Lakini macho yao yakazuiliwa wasimtambue. Akawaambia, Ni mazungumzo gani haya mnayofanya ninyi kwa ninyi mnapotembea, nanyi mna huzuni? Luka 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.

Munganga “meso” mu kipande kino kaimenele mono kimweneko, kukila kitho kya meso mwine. Munganga “kukwata” kaimenele maka. Banabulembi baishile kukakumvwa kimweneko kya musalaba, pantu Kristo alibaswile ubushobozi bwabo bwa kumona kimweneko kya bupolofita kya musalaba. Ukuboko kwa Kristo ni kimanyikishilo kya maka Yakwe. Ubulanda Yesu amwenele bwenele obulefwaya bwabo ubukulu. Panuma ya kulandapo kabili kwa banabulembi abalelefwaya, Kristo atendeke ukulanda.

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.

Nuko akababwira ati: “Yemwe bapfu, kandi batinda mu mutima kwizera ibyo abahanuzi bose bavuze! Mbese Kristo ntiyari akwiriye kubabazwa ibyo bintu, no kwinjira mu bwiza bwe?” Ahera kuri Mose no ku bahanuzi bose, abasobanurira mu Byanditswe byose ibyanditswe bimwerekeyeho. Nuko begera umudugudu bajyagamo; na we yigira nk’ushaka gukomeza urugendo. Ariko baramuhata, bati: “Gumana natwe, kuko bugorobye kandi umunsi ugeze kure.” Nuko yinjira kubana na bo. Luka 24:25–29.

Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.

Yesu akawaagiza wanafunzi kwa kutumia mbinu ya “kihistoria” ya ufasiri wa Biblia, akileta mistari ya unabii tangu Musa na kuendelea katika historia takatifu ili kuitambua historia ya msalaba. Yesu alitumia mistari ya historia ya unabii ya zamani, ambayo huwakilisha njia za kale na mbinu ya mstari juu ya mstari, kuwaagiza wanafunzi waliokatishwa tamaa. Alipoonekana kana kwamba angeendelea kusafiri bila wao, walimsihi kwa nguvu aingie na kukaa pamoja nao. Walikuwa katika wakati wa kungojea, naye Kristo alikuwa karibu kuondoa mkono Wake kutoka machoni pao. Mkono Wake ulipoondolewa, wakati wa kungojea ungekwisha; nao walipoharakisha kupita gizani kurudi Yerusalemu na kwa wale wanafunzi kumi na mmoja, waliwakilisha kasi ya kusambazwa kwa ujumbe wa Kilio cha Usiku wa Manane.

And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:31.

Mbe a tshi khou dzula aḽa navho, a dzhia vhurotho, a vhu fhaṱutshedza, a vhu ṅwata, a vhaṋea. Huno maṱo avho a vulwa, vha mu ḓivha; huno a lovha phanḓa ha maṱo avho. Luka 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.

Yesu akabangabikaho ukuboko kwe okwâli kubatîrîra okutegeera kwabo okw’ebyoleso eby’obunnabbi; era bwe yakikora, ne bamumanya. Yesu akabaire aleese obutumwa bw’Okukaaba okw’Ekitumbi, kandi baabwakiriza barikurya, ahakuba buri butumwa bushemereire kuliibwa. Ahonaaho baayanguha “nk’omuzaano gw’amazi maingi ogurenga omu nsi yoona” kubibwira abeegi ikumi n’omwe.

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.

Û paşê wan ji hev re got: Ma dilê me di nav me de nedigerimî, dema ku ew li ser rê bi me re diaxivî û nivîsar ji me re vedikir? Û di heman demê de rabûn, vegeriyan Orşelîmê, û yanzdeh û yên ku bi wan re bûn kom bûyî dîtin, ku digotin: Bi rastî Xudan rabûye û ji Şimûn re xuya bûye. Û wan tiştên ku li ser rê çêbûbûn vegotin, û çawa ew ji wan re di şikandina nan de hate nasîn. Û gava ku wan hîn van tiştan diaxivîn, Îsa bi xwe li nav wan rawesta û ji wan re got: Aştî li ser we be. Lê ew tirsiyan û hovane bûn, û wisa hîs kirin ku ruhêk dîtine. Û ew ji wan re got: Çima hûn ditirsin? û çima ev fikr di dilên we de radibin? Destên min û lingên min bibînin, ku ez bixwe me; min dest lê bidin û bibînin, çimkî ruh ne goşt heye û ne hestî, wekî ku hûn dibînin ez hene. Û gava ku wî ev got, destên xwe û lingên xwe nîşanî wan da. Û gava ku ew ji kêfxweşiyê hîn bawer nedikirin û matmayî mabûn, ew ji wan re got: Ma li vir tiştek ji xwarinê hûn hene? Û wan perçekî masiyekî birijandî û perçekî hingiv danê. Û wî stand û li ber wan xwar. Û ew ji wan re got: Ev in wan gotinan ku min dema ku hîn bi we re bûm ji we re gotibûn, ku pêdivî ye hemû tiştên ku li ser min di Tewrata Mûsa de, û di pêxemberan de, û di Zebûran de hatine nivîsandin, bêne temam kirin. Paşê têgihiştina wan vekir, da ku wan nivîsaran fam bikin. Lûqa 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.

Kutya ne ku balandeli ba pa nzila ya ku Emausi, Yesu ulongesa nsango na nzila ya masolo ya buledi ya kala a mu Biblia, mu ku tendekela lisolo lya lufu Lwandi ne dibika Dyandi, kabiji wakonsheshe ibyo mu kuba pa kwibapa cishimikilo ca kulya. Bantu ba Lesa bafwainwa kulya nsango. Mu kusunkumana kwabo ne bulanda bwabo, Yesu ulekelesa ntanda ya kulindila eyapite kufuma pa lufu Lwandi kufika ku dibika Dyandi, kunina Kwandi, ne kwisa Kwandi, mu kubafungwila mayele abo ku nsango ya bulelalelale bwa lelo, eyashimikwile pa masolo ya buledi ya kala ayaletelwe pamo, mulongo pa mulongo.

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.

Nhaŵa, ŵasambiri ŵaŵiri pa nthowa ya kuya ku Emausi (ŵakimirira mthenga wa chiŵiri uyo wakuphatikizgika na kupika nkhongono na uthenga wa Kukuŵa kwa Pakatikati pa Usiku) ŵakumanya nyengo ya kuchedwa iyo yikarondezga mphinjika kuti ndiyo nyengo ya kuchedwa iyo yikadangilirapo Kukuŵa kwa Pakatikati pa Usiku. Ntheura, kukhumudwa kwa musambiri kukwimira kukhumudwa kwakudanga mu mzere wa uchimi, ndipo nkhuya kukuru yayi.

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.

Emmauko istoria, gero, etsita zeuden hamaika ikasleekin errepikatzen da. Jesus haiekin batzen da, “historizismoaren” metodologiaren bidez hitz profetikoaren betetzea irakasten die, eta gero haien adimena zabaltzen du, jaten ari diren bitartean. Istorioaren hasierak istorioaren amaiera identifikatzen du. Ondoren, Jesusek hirugarren lekukotasun bat ezartzen du, gurutzearen etsipena profetikoki lehen etsipenari aplika dakiokeela egiaztatzen duenari buruz. Historiaren egituraren hirugarren lekukotasuna ematen du, esanez Jerusalemen gera daitezela goitik datorren boterea jaso arte.

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.

Nabo yagaabagambiire nti: “Bwe kuti bwe kyawandiikibwa, era bwe kyagwanira Kristo okubonaabona n’okuzuukira mu bafu ku lunaku olw’okusatu; era nti okwenenya n’okusonyiyibwa kw’ebibi birangirirwenga mu linnya lye mu mawanga gonna, nga bitandikira mu Yerusaalemi. Era mmwe muli bajulirwa b’ebyo. Era, laba, mbatumira ekisuubizo kya Kitange ku mmwe; naye mmwe mulindire mu kibuga Yerusaalemi, okutuusa lwe munaayambazibwa amaanyi agava waggulu.” N’abafulumya n’abatuusa okumpi ne Besaniya; n’agolola emikono gye n’abawa omukisa. Awo olwatuuka, bwe yali ng’abawa omukisa, n’ayawukana nabo n’atwalibwa mu ggulu. Ne bamusinza, ne baddayo e Yerusaalemi n’essanyu lingi nnyo; era ne basigala nga bali bulijjo mu yeekaalu, nga batendereza era nga bawa Katonda omukisa. Amiina. Lukka 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.

Lwola lwa bayekuli ku njira ya ku Emausi lulumanya akaseela ak’okulindila ako kaatandika ku lufu Lwake okutuusa lwe yazuukuka era n’alinnyisibwa eri Kitaawe. Akaseela ak’okulindila kaaggwa eri abayekuli b’e Emausi obubaka obw’ebintu ebyaliwo ku musalaba bwe bwanywezebwa mu nkola ey’okuleeta awamu emikutu gy’ebyafaayo ebitukuvu ebyayita, olunyiriri ku lunyiriri. Awo obubaka ne butwalibwa abayekuli mu bwangu obusingayo bwe baayinza okubutwala. Awo Yesu n’asanga abayekuli ekkumi n’omu, nate okulya emmere kwogerwako, olunyiriri ku lunyiriri ne lukozesebwa okukakasa obubaka, era nga bwe kyali eri abayekuli b’e Emausi, olwo n’abaggulirawo okutegeera kwabwe n’agenda. Naye si nga tannaba kulaga ebyafaayo eby’okulindila mu Yerusaalemi okutuusa akaseela ak’okulindila lwe kaggwa n’okutuuka kw’Omwoyo Omutukuvu ku Pentekoote.

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.

Yesu alipowaambia wanafunzi Wake wakae Yerusalemu, huo ulikuwa mwisho wa kisa cha njia ya Emau. Mwanzo wa kisa hicho uliwakilisha kukatishwa tamaa, ikafuatwa na kipindi cha kukaa kwa kungojea, kisha ikafuata ufunuo wa kweli uliowakilisha ujumbe wa Kilio cha Usiku wa Manane. Ufunuo huo wa kweli ulitimizwa Kristo alipoondoa mkono Wake uliokuwa “umeyazuia” macho ya wanafunzi. Huo ndio mwanzo wa kisa, na sehemu ya katikati ya kisa inarudiwa kwa kisa icho hicho Kristo alipoondoa kukatishwa tamaa kwa wale wanafunzi kumi na mmoja kwa kujifunua Mwenyewe kwao na kwa kuwafungua ufahamu wao wa Neno Lake. Kisha ushuhuda wa mwisho wa muundo huo huo wa kinabii unaoanza na kukatishwa tamaa kwa kwanza, wala si kukatishwa tamaa kukuu.

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?”

Emmaus ukutangira kugera kuri Pentekote gutanga ubuhamya butatu bw’ukwiheba kwa mbere, igihe cyo gutinda, n’Induru yo mu Gicuku; nyamara ukwiheba nyakuri ari yo kimenyetso kiri ku ntangiriro ya buri buhamya muri ubwo butatu, mu by’ukuri kwari ukwiheba kwa kabiri, si ukwa mbere. Kumenya ko ikimenyetso ari cyo Kwiheba Gukomeye mu mateka y’Abamillerite gikoreshwa mu kwerekana ukwiheba kwa mbere mu mateka y’Abamillerite ni iby’ingenzi mu gusobanukirwa n’inkuru dusanga mu bice bine bya Yohana bibera hagati yo kurya kwabereye ku ifunguro rya nyuma no gufatwa kwabereye mu gicuku mu murima wa Getsemani. Birakwiye kumenya ko ubwo Yesu yabonekeraga abigishwa cumi n’umwe akarya hamwe na bo, yabajije ati: “Ni iki kibahagarika umutima? kandi ni iki gituma ibitekerezo bizamuka mu mitima yanyu?”

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.”

Ahe aisa ua kuumya Chakula cha Mwisho katika kitabu cha Yohana, sehemu tutakayoitafakari huanza kwa maneno ya Kristo akiwaambia, “Mioyo yenu isifadhaike.” Ndani ya siku tano, walikuwa wameisahau amri hiyo yenyewe. Sura ya kumi na nne hadi sura ya kumi na saba ya Injili ya Yohana huwakilisha kukatishwa tamaa kwa kwanza kwa Julai 18, 2020, kunakoanzisha wakati wa kukawia, ukiongoza kwenye Ufunuo wa Yesu Kristo unaofunguliwa muhuri wake muda mfupi kabla ya muda wa rehema kufungwa, na huwakilisha ujumbe wa Kilio cha Usiku wa Manane. Ujumbe huo huanzisha kipindi cha wakati ambacho kimetolewa mfano wake na vuguvugu la mwezi wa saba na pia kimetolewa mfano wake na mbio za wanafunzi wa Emau kuelekea Yerusalemu katika giza kuu la usiku. Historia hiyo ndiyo inayowakilishwa na herufi tatu za Kiebrania ambazo zilitumiwa na Kristo kujawakilisha Mwenyewe kama “Kweli.”

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.

Yohana emikanda eno ena, mu lulimi lw’okubunyisa ebyafaayo, mwe tusangamu si mulimu gw’Omwoyo Omutukuvu gwokka nga gwogerwako nti gwe mitendera gya kigambo ekyo kyennyini, naye era n’obujulizi obusinga obunywevu obuwanirira ebyo ebigambibwa kaakano nti okutuukirira okw’enkomerero okw’obubaka bwa “Midnight Cry” kaakano kutandikiddwa okulagibwa mpola mpola mu lukuŋŋaana lw’omu lusiisira e Exeter okuva nga kkumi na bbiri ogwa Agusito okutuuka ku kkumi na musanvu. Obubaka bwe bunaamala okutegeerwa abatukuvu abalindirira, ensi erisuulibwa mu buzibu bw’etteeka lya Ssande, nga ababaka abo baleeta obubaka obw’okulumiriza obw’enkomerero obw’“ennaku ez’oluvannyuma” eri ensi egenda okufa.