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:
Ao amin’ny Filazantsaran’i Jaona, avy hatrany aorian’ny Fanasana Farany ka hatramin’ny nandehanan’i Jesosy ho any amin’ny Sahan’i Getsemane, dia misy fitantarana lava manomboka amin’ny toko faha-14 ka hatramin’ny faran’ny toko faha-17. Mikasa handinika ireo toko ireo aho ao amin’ny lahatsoratra manaraka. Ity lahatsoratra ity no sehatra hanorenana ny fahatakarana ireo toko ireo. Raha ny amin’ny reform line amin’ny tantaran’i Kristy, ny fifanakalozan-kevitra nataon’i Kristy sy ny mpianany ao amin’ireo toko ireo dia taorian’ny fidirana amim-boninahitra tao Jerosalema ary mialoha indrindra ny hazo fijaliana. Niditra tao Jerosalema Jesosy, avy eo nanao ny sakafo farany niaraka tamin’ny mpianatra, dia nitranga io fitantarana io, ary avy eo Izy dia nankany Getsemane, ka tamin’ny misasakalina tamin’io andro io ihany dia nosamborina Izy, ary nanomboka ny dingana fito izay mitondra ho amin’ny fanomboana tamin’ny hazo fijaliana. Ara-paminaniana, Izy sy ny mpianatra dia napetraka teo aorian’ny fivoriana lehibe tao Exeter ary teo alohan’ny Fahadisoam-panantenana Lehibe, ao anatin’ny tantara iray izay asehon’ny hetsiky ny volana fahafito. Ao amin’ilay fitantarana izay manomboka avy hatrany aorian’ny Fanasana Farany, ny zavatra voalohany lazain’i Jesosy dia:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Aoka tsy hitebiteby ny fonareo; mino an’Andriamanitra ianareo, minoa Ahy koa. Jaona 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.
Noho ny fahafantarany fa nisy fahadisoam-panantenana lehibe niandry ora vitsy monja teo aloha, dia nitady hanamafy ny mpianany Jesosy ho amin’ilay krizy ho avy. Ilay tsipika miafin’ny faminaniana ao anatin’ireo marika efatra izay mandrafitra ireo zava-nitranga aseho an’ohatra ho ireo kotrokorana fito dia ilay tantara izay isehoan’ireo dingana telo amin’ny fitantarana ao amin’ny filazantsaran’i Jaona. Io tsipika miafina io, ao anatin’ireo kotrokorana fito, dia maneho ny tantaran’ny fahadisoam-panantenana voalohany ka hatramin’ny fahadisoam-panantenana farany.
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.
Talohan’ny nilazan’i Jesosy taminy hoe: “Aza malahelo ny fonareo,” dia efa niala teo amin’ny sakafo hariva i Jodasy Iskariota ka nankany amin’ny Synedriona fanintelony sady farany. Rehefa niala teo amin’ny sakafo hariva izy ho amin’ilay fihaonany fanintelony, dia nakatony ny fotoana fitsapana nomena azy.
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.
Ao anatin’ny tontolon-kevitry ny tsipika miafina ao anatin’ny tandindon’ireo kotrokorana fito, ny fidirana amim-pandresena nataon’i Kristy dia maneho ny Antso Misasakalina, izay isehoan’ny sokajin’olona mpivavaka roa. Ny mari-pamantarana ara-paminaniana amin’ny litera afovoan’ny teny hebreo ampiasaina hamoronana ny teny hebreo hoe “fahamarinana” dia ny litera fahatelo ambin’ny folo amin’ny abidy hebreo. Ny isa telo ambin’ny folo dia maneho fikomiana, ary amin’ny maha-mari-pamantarana ara-paminaniana azy dia maneho ny Antso Misasakalina, izay ny virijina adala dia maneho fisehoan’ny fikomiana, tahaka an’i Jodasy mandritra ny mari-pamantarana ara-paminanian’ny fidirana amim-pandresena.
“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.
“Nisy ary hisy mandrakariva ny tsimparifary eo amin’ny vary, ny virijina adala miaraka amin’ny hendry, ireo izay tsy manana menaka ao anatin’ny fitondrany miaraka amin’ny fanilony. Nisy Jodasy tia vola tao amin’ny fiangonana izay naorin’i Kristy teto an-tany, ary hisy Jodasy ao amin’ny fiangonana amin’ny dingana rehetra amin’ny tantarany.” Signs of the Times, 23 Oktobra 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.
Rehefa naverin’i Jodasy ny vola, niaiky ny famadihany tamin’i Kaiafa ary avy eo tamin’i Kristy, dia lasa izy ka nanantona tena. Raha nivoaka ny efitra fitsarana izy, dia niantso mafy tamin’ireo teny indrindra izay maneho ny fahorian’ilay virijina adala, rehefa tonga saina izy fa tsy nahazo ny diloilo.
“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.
“Hitan’i Jodasy fa foana ny fangatahany, ka nivoaka nihazakazaka avy tao amin’ilay efitrano izy sady niantso hoe: Tara loatra! Tara loatra! Tsapany fa tsy ho zakany ny hiaina hahita an’i Jesosy hohomboana amin’ny hazo fijaliana, ary tamin’ny famoizam-po dia nivoaka izy ka nanantona tena.” 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.
I Jodasy dia maneho hafatra sandoka momba ny Antso amin’ny Mamatonalina, satria izy dia “nirotoroto nivoaka avy tao amin’ny efitrano ka niantso mafy hoe: Tara loatra! Tara loatra!” Ny hafatra dia mampiseho mandrakariva sokajin’olona roa mpivavaka, ary tahaka ny tamin’ny tantaran’ny Millerita, ireo virijina adala dia nanohy ny diany rehefa tonga ny hafatra marina momba ny Antso amin’ny Mamatonalina, niaraka tamin’ny hafatra sandoka. Koa araka izany, ao amin’ny tantaran’ny Millerita dia hitantsika ilay hetsika izay nifidy an’i William Miller ho mpitarika, kanefa nandà ny hafatry ny anjely fahatelo sady nanohitra ny andian’ondry vitsy izay nanaraka an’i Kristy ho ao amin’ny Toerana Masina Indrindra.
“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.
“Ny saiko dia nentina ho any amin’ny ho avy, amin’ny fotoana hanomezana ny famantarana. ‘Indro, avy ny Mpampakatra; mivoaha hianareo hitsena azy.’ Nefa ny sasany dia ho nihemotra tamin’ny fahazoana ny menaka hamenoana indray ny fanalany, ary tara loatra vao ho hitany fa ny toetra, izay asehon’ny menaka, dia tsy azo afindra amin’ny hafa.” Review and Herald, 11 Febroary 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.
Ny mariky ny lalana fahatelo ao amin’ny tantara miafina dia maneho fitsarana, ary asehon’ny litera farany amin’ny abidy hebreo izany. “Tav” no anaran’io litera io, ary rehefa soratana izy dia manana endrika hazo fijaliana. Ny hazo fijaliana dia maneho fitsarana.
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.
Avy amin’ny fahadisoam-panantenana voalohany teo amin’ny tantaran’ny Millerita ka hatramin’ny Antso Amin’ny Misasakalina, na avy amin’ny litera alpha ka hatramin’ny litera fahatelo ambin’ny folo, dia misy mari-dalana iray maneho vanim-potoana iray, izay fantatra ho ny fotoana fiandrasana ao amin’ny fanoharana ny amin’ny virijiny folo, fotoana fiandrasana izay hita koa ao amin’ny toko faharoan’i Habakoka. Ary hatramin’ny Antso Amin’ny Misasakalina, na ny litera fahatelo ambin’ny folo amin’ny fikomiana, ka hatramin’ilay fahadisoam-panantenana lehibe, dia ny litera farany amin’ny abidy, misy vanim-potoana iray koa izay nantsoina hoe “hetsiky ny volana fahafito,” tsy satria naharitra fito volana izany, fa satria ny hafatry ny Antso Amin’ny Misasakalina no nanondro fa ho avy i Kristy amin’ny andro fahafolon’ny volana fahafito ao amin’ny tetiandro jiosy, izay Andro Fanavotana.
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.
Ny toe-javatra iorenan’ny fitantarana ao amin’ny Jaona toko faha-efatra ambin’ny folo ka hatramin’ny toko faha-valo ambin’ny folo dia manomboka ao anatin’ny vanim-potoana iray izay maneho an’ohatra ny hetsiky ny volana fahafito eo amin’ny tantaran’ny Millerita. Ny vesatry ny fitantarana ao amin’ny filazantsaran’i Jaona dia ny hanomanana ny mpianatra ho amin’ny krizin’ny hazo fijaliana ho avy (ilay litera hoe “Tav”). Noho izany dia asehon’i Kristy fa hatramin’ny fahafatesany ka mandra-piakarany ho any amin’ny Rainy sy hiverenany indray dia ho vanim-potoanan’alahelo sy tsy fahazoana antoka ary fahadisoam-panantenana izany ho an’ny mpianany. Tahaka ireo toetra ara-paminaniana amin’ny fahadisoam-panantenana voalohany rehetra izay aseho ao amin’ny fanambaran’ny tsipiky ny fanavaozana, ny fahadisoam-panantenana dia mahakasika toe-javatra iray ateraky ny fanaovana tsinontsinona fahamarinana lehibe iray izay efa nambara teo aloha. Ny fahafatesan’i Kristy teo amin’ny hazo fijaliana dia fahamarinana lehibe iray, sady efa nilazany mivantana tamin’ny mpianatra fa hohomboana amin’ny hazo fijaliana Izy ary hitsangana amin’ny maty; kanefa ny krizy dia tena lehibe, tena nandresy lahatra, ka nanadino izay tokony ho notadidiny izy ireo.
“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.
“Rehefa Kristy, Ilay Fanantenan’ny Isiraely, no nofantsihana teo amin’ny hazo fijaliana ka nasandratra araka izay nolazainy tamin’i Nikodemosy fa hatao aminy, dia maty niaraka tamin’i Jesosy ny fanantenan’ny mpianatra. Tsy hain’izy ireo nohazavaina izany raharaha izany. Tsy azon’izy ireo ny zavatra rehetra izay efa nolazain’i Kristy taminy mialoha momba izany.” 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.
Ny vesatry ny fitantarana manontolo ao amin’ireo toko efatra ao amin’ny Jaona izay dinihintsika dia i Jesosy nanomana ny mpianany ho amin’ny vanim-potoanan’ny fahadisoam-panantenana izay hosedrainy, manomboka amin’ny fisamborana an’i Jesosy tamin’ny misasakalina ka hatramin’ny niverenany avy niakatra ho any amin’ny Rainy. Ao amin’ireo toko efatra ao amin’ny Jaona, io vanim-potoana io, izay nialan’i Kristy teo amin’ny mpianatra, dia maneho fotoana fiandrasana. Ara-tantara, io vanim-potoana io, izay faritako ho fotoana fiandrasana, dia nitranga taorian’ny krizin’ny hazo fijaliana. Ao amin’ireo toko efatra izay miomana hodinihintsika, izy ireo ara-paminaniana dia maneho ny fotoana fiandrasana izay manomboka amin’ny fahadisoam-panantenana voalohany, fa tsy aorian’ilay fahadisoam-panantenana lehibe teo amin’ny hazo fijaliana.
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.
Nahoana aho no milaza fa ilay fahadisoam-panantenana farany izay nanomanan’i Kristy ny mpianany hiatrika azy dia naneho an’ohatra ilay fahadisoam-panantenana voalohany izay, ao amin’ny tsipika fanavaozan’i Kristy, dia ny fahafatesan’i Lazarosy? Tsy maintsy vahana io fanontaniana io alohan’ny hahafahantsika mahita ny fitantarana ao amin’ireo toko efatra ao amin’ny Jaona amin’ilay hazavana izay manohana ireo fahamarinana izay esorina tombo-kase ankehitriny mifandray amin’ny tantara miafina momba ireo kotrokorana fito.
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.
Ao amin’ny tantaran’i Kristy, ny fe-potoana eo anelanelan’ny fahafatesana sy ny fitsanganan’i Lazarosy dia mifanaraka amin’ny fotoan’ny fiandrasana. Avy eo Kristy dia mankany Jerosalema ho amin’ny fidirany amim-boninahitra. Kristy ao amin’ny Jaona efatra ambin’ny folo dia miresaka amin’ny mpianany mandritra ny tantaran’izay ho fihetsiketsehan’ny volana fahafito, izay nanomboka rehefa efa nifarana ny fotoan’ny fiandrasana tamin’ny fahatongavan’ny hafatry ny Antso Amin’ny Mamatonalina izay nanomboka ny fihetsiketsehan’ny volana fahafito.
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.
Mba hahazoana ny fomba anamafisan’ny teny hebreo hoe “fahamarinana” ny fanondroana ilay tantara miafina izay naseho avy tamin’ny tantara ara-panoharana momba ireo kotrokorana fito, dia ilaina ny famakafakana amim-pitandremana ny hafatra izay nomen’i Kristy tamin’izany tamin’ny mpianany ao amin’ny Jaona toko faha-efatra ambin’ny folo ka hatramin’ny toko faha-fito ambin’ny folo. Ohatra iray amin’ny fomba ampiasana ny mariky ny fahadisoam-panantenana lehibe mba hanazavana ny mariky ny fahadisoam-panantenana voalohany no azo fantarina amin’ny fanandraman’ny mpianatra teny an-dalana ho any Emaosy.
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.
Ny namarana ny fotoana fiandrasana teo amin’ny tantaran’ny Millerita dia ny fanitsiana ilay faminaniana momba ny taona 1843 izay tsy tanteraka teo aloha. Ny asan’i Samuel Snow tamin’ny famolavolana ny hafatra izay nampiditra ny hetsiky ny volana fahafito, izay nifarana tamin’ilay Fahadisoam-panantenana Lehibe, dia azo arahina ara-tantara amin’ny fanarahana ny fitomboan’ny fahatakaran’i Samuel Snow tamin’ny alalan’ireo asa sorany navoakany sy ireo famelabelarany ampahibemaso izay nitarika ho amin’ny fivorian’ny lasy tao Exeter. Ny fanazavana nentin’ny aingam-panahy dia manatona izany fivoarana izany amin’ny fomba hafa noho ny fijerena fotsiny ny fivoarana ara-tantara tamin’ny hafatra faratampony nambaran’i Snow. Sister White dia mampahafantatra antsika fa nekena ilay hafatra rehefa nesorin’ny Tompo ny tanany tamin’ilay hadisoana tao amin’ireo tarehimarika teo amin’ny tabilao 1843 an’i Habakoka.
“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.
“Hitako ny vahoakan’Andriamanitra faly sady niandry tamim-panantenana, niandrandra ny Tompony. Kanefa nokasain’Andriamanitra hosedraina izy ireo. Ny tànany no nanarona ny fahadisoana teo amin’ny fanisana ny vanim-potoana ara-paminaniana. Ireo izay niandry ny Tompony dia tsy nahatsikaritra izany fahadisoana izany, ary na dia ireo lehilahy tena manam-pahaizana indrindra aza, izay nanohitra ny fotoana, dia tsy nahita izany koa. Nokasain’Andriamanitra ny hiharan’ny fahadisoam-panantenana ny olony. Lasa ny fotoana, ary ireo izay niandry tamim-pifaliana sy fanantenana ny Mpamonjy azy dia nalahelo sy kivy, fa ireo kosa izay tsy tia ny fisehoan’i Jesosy, nefa nandray ny hafatra noho ny tahotra, dia faly satria tsy tonga tamin’ilay fotoana nandrasana Izy. Tsy nikasika ny fo sy tsy nanadio ny fiainana ny fanekeny ivelany. Ny fandalovan’ny fotoana dia voakajy tsara mba hampiharihary ny fo toy izany. Izy ireo no voalohany nitodika ka naneso ireo malahelo sy diso fanantenana, izay tena tia ny fisehoan’ny Mpamonjy azy. Hitako ny fahendren’Andriamanitra tamin’ny fitsapana ny olony sy tamin’ny nanomezany azy ireo fizahan-toetra lalina mba hahitana izay hihemotra sy hiverin-dalana amin’ny ora fisedrana.
“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.
“I Jesosy sy ny antokon’ny lanitra rehetra dia nijery tamim-pangorahana sy fitiavana ireo izay, tamin’ny fiandrasana mamy, naniry fatratra hahita Azy, Ilay tian’ny fanahiny. Ny anjely dia nivezivezy nanodidina azy ireo mba hanohana azy tamin’ny ora fitsapana nahazo azy. Ireo izay tsy niraharaha handray ny hafatra avy any an-danitra dia navela tao amin’ny haizina, ary nirehitra taminy ny fahatezeran’Andriamanitra, satria tsy nety nandray ny fahazavana izay nalefany ho azy avy any an-danitra izy. Ireo mahatoky nefa diso fanantenana ireo, izay tsy nahazo hoe nahoana no tsy tonga ny Tompony, dia tsy navela tao amin’ny haizina. Nentin-kiverina ho amin’ny Baiboliny indray izy ireo mba handinika ny vanim-potoana ara-paminaniana. Nesorina tamin’ireo tarehimarika ny tanan’ny Tompo, ary nohazavaina ny fahadisoana. Hitan’izy ireo fa tonga hatramin’ny 1844 ny vanim-potoana ara-paminaniana, ary ilay porofo iray ihany izay nasehony hanaporofoana fa nifarana tamin’ny 1843 ireo vanim-potoana ara-paminaniana dia nanaporofo fa hifarana amin’ny 1844 izany. Ny fahazavana avy amin’ny Tenin’Andriamanitra dia namirapiratra teo amin’ny toerany, ary hitany ny fotoana fiandrasana—‘Na dia mitaredretra aza izany [ny fahitana], dia andraso ihany.’ Noho ny fitiavany ny fiavian’i Kristy eo no ho eo, dia tsy hitany ny fitaredretan’ny fahitana, izay nokasaina haneho ireo tena miandry marina. Nisy teboka voafaritra indray ny amin’ny fotoana. Kanefa hitako fa maro tamin’izy ireo no tsy afaka nihoatra ny diso fanantenana mafy nanjo azy mba hanana indray ilay ambaratongan-kafanam-po sy hery izay nampiavaka ny finoany tamin’ny 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.
“Satana sy ny anjeliny dia nandresy azy ireo, ary ireo izay tsy nety nandray ny hafatra dia niarahaba ny tenany noho ny fitsarany lavitra fijery sy ny fahendreny tamin’ny tsy fandraisana ilay fitaka, araka ny niantsoany azy. Tsy tsapany fa nolaviny ho famely ny tenany ny saina atolotr’Andriamanitra, ary niara-niasa tamin’i Satana sy ny anjeliny izy ireo mba hampisafotofoto ny vahoakan’Andriamanitra, izay niaina araka ilay hafatra nalefitry ny lanitra.”
“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.
“Nampahorina tao amin’ny fiangonana ireo mpino tamin’ity hafatra ity. Nandritra ny fotoana kelikely, ireo izay tsy nety nandray ny hafatra dia nofehezin’ny tahotra ka tsy sahy naneho tamin’ny asany ny fihetseham-pon’ny fony; kanjo ny fandalovan’ny fotoana dia nampibaribary ny tena fihetseham-pony. Niriny ny hampangina ny fijoroana vavolombelona izay tsapan’ireo niandry fa noterena hasehony, dia ny hoe ny vanim-potoana ara-paminaniana dia niitatra hatramin’ny 1844. Tamin’ny fahazavana sy fahatsoran-kevitra no nanazavan’ireo mpino ny fahadisoany sy nanomezany ny antony nahatonga azy hanantena ny Tompony tamin’ny 1844. Tsy afaka nitondra hevitra hanoherana ireo antony mahery naroso ny mpanohitra azy. Nefa nirehitra ny fahatezeran’ny fiangonana; tapa-kevitra izy ireo ny tsy hihaino porofo, ary hanakana ny fijoroana vavolombelona tsy hiditra ao am-piangonana, mba tsy handrenesan’ny hafa izany. Ireo izay tsy sahy nanafina tamin’ny hafa ny fahazavana nomen’Andriamanitra azy, dia noroahina hiala tao amin’ny fiangonana; nefa Jesosy dia niaraka taminy, ary feno fifaliana izy ireo tao amin’ny fahazavan’ny tavany. Voaomana izy ireo handray ny hafatry ny anjely faharoa.” 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.
Ny tantara vao natolotra teo dia mamaritra, ankoatra ny zavatra hafa, ny fanandramana tamin’ny 18 Jolay 2020; kanefa ny teboka tiako hodinihinao dia izao: ny fahatakarana izay asehon’ny hafatry ny Antso Mamatonalina, araka izay natolotr’i Samuel Snow tamin’ny fivoriana an-toby tao Exeter, dia tsy asehon’ny asa ara-tantara nataon’i Snow, fa asehon’ny asan’ny tànan’ny Tompo. Ny tànany no nanarona ny fahadisoana iray, ary rehefa nesoriny ny tànany, dia tamin’izay vao azon’ny Millerita ny nahatakatra ny fahadisoam-panantenany, ary koa ny nahatakatra fa izy ireo dia tao anatin’ilay vanim-potoana aseho ho fotoanan’ny fiandrasana.
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.
Ny fanesorany ny tànany dia singa lehibe eo amin’ny tantaran’ireo mpianatra izay teny an-dalana ho any Emaosy. Maneho an’ohatra ny fiafaran’ilay vanim-potoana fantatra amin’ny hoe fotoam-piandrasana izany, ary mifarana amin’ilay fahatakarana asehon’ny hafatry ny Antso Mamatonalina. Kanefa ny fanoharana momba an’i Emaosy dia nitranga taorian’ny hazo fijaliana, izay maneho ny Fahadisoam-panantenana Lehibe, fa tsy ilay fahadisoam-panantenana voalohany noho ny fahafatesan’i Lazarosy.
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.
Ary, indro, ny roa tamin’izy ireo nandeha tamin’izany andro izany ho any amin’ny vohitra anankiray atao hoe Emaosy, izay tokony ho enimpolo stadio miala an’i Jerosalema. Ary niresaka ny amin’izany zavatra rehetra izay efa nitranga izy. Ary raha mbola niresaka sy nifandinika izy, dia Jesosy tenany no nanatona ka niara-nandeha taminy. Nefa ny masony no nohazonina mba tsy hahafantarany Azy. Ary hoy Izy taminy: Inona moa izany resaka ifanaovanareo eo am-pandehanana izany, no sady malahelo ianareo? Lioka 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.
Ny teny hoe “maso” ao amin’ilay andininy dia maneho fahitana, mihoatra noho ny taova maso ara-bakiteny. Ny teny hoe “voatana” dia midika hery. Tsy nahafahan’ny mpianatra nahatakatra ny fahitana momba ny hazo fijaliana izany, satria i Kristy no nanarona ny fahafahany hahita ny fahitana ara-paminaniana momba ny hazo fijaliana. Ny tanan’i Kristy dia tandindon’ny heriny. Ny alahelo izay notondroin’i Jesosy dia naneho ny fahadisoam-panantenan’izy ireo lehibe. Rehefa avy niresaka bebe kokoa ireo mpianatra diso fanantenana, dia nanomboka niteny i Kristy.
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.
Dia nanao taminy hoe: Ry adala, sady miadam-po hino izay rehetra nolazain’ny mpaminany! Tsy tokony va ny Kristy hijaly amin’izany zavatra izany ka hiditra amin’ny voninahiny? Ary nanomboka tamin’i Mosesy sy ny mpaminany rehetra Izy ka nanazava taminy tao amin’ny Soratra Masina rehetra izay zavatra manambara Azy. Ary nanakaiky ny vohitra izay nalehany ireo; ary Izy nanao toy ny handeha lavidavitra kokoa. Fa notereny Izy nanao hoe: Mitoera atỳ aminay; fa efa hariva ny andro, sady efa mandroso ny andro. Dia niditra Izy hitoetra tao aminy. Lioka 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.
Nampianatra ny mpianatra Jesosy tamin’ny fampiasana ny fomba fandalinana ara-Baiboly antsoina hoe “historicist”, ka nitondrany ny tsipika faminaniana nanomboka tamin’i Mosesy ka mandroso manerana ny tantara masina mba hamantarana ny tantaran’ny hazo fijaliana. Nampiasa ny tsipika ara-tantaran’ny faminaniana taloha Jesosy, izay maneho ny lalana fahiny sy ny fomba fiasa atao hoe tsipika eo ambonin’ny tsipika, mba hampianatra ireo mpianatra kivy fanantenana. Rehefa niseho ho toy ny handeha lavitra tsy hiaraka aminy Izy, dia nanery Azy hiditra sy hitoetra teo aminy ireo. Tao anatin’ny fotoan’ny fiandrasana izy ireo, ary efa saika hanaisotra ny tànany tsy ho eo amin’ny masony Kristy. Rehefa nesorina ny tànany dia hifarana ny fotoan’ny fiandrasana, ary raha nandeha haingana namakivaky ny aizina niverina tany Jerosalema sy tany amin’ny mpianatra iraika ambin’ny folo izy ireo, dia naneho tandindona ny hafainganam-pandehan’ny fampitana ny hafatry ny Antso amin’ny Mamatonalina.
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.
Ary raha, raha niara-nihinana tamin’izy ireo Izy, dia nandray mofo, ka nisaotra, namaky azy, ary nanome azy ireo. Dia nahiratra ny masony, ka nahalala Azy izy; ary dia tsy hitan’izy ireo intsony Izy. Lioka 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.
Nesorin’i Jesosy ny tanany izay nitazona ny fahatakaran’izy ireo ny fahitana ara-paminaniana, ary rehefa nataony izany, dia nahafantatra Azy izy ireo. I Jesosy no nitondra taminy ny hafatry ny Antso amin’ny Misasakalina, ary noraisin’izy ireo izany teo am-pihinanana, satria tsy maintsy hohanina ny hafatra tsirairay. Koa nirohotra avy hatrany izy ireo “tahaka ny onjan-drano mandravarava mamakivaky ny tany” mba hilaza izany amin’ny mpianatra iraika ambin’ny folo.
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.
Ary hoy izy nifanontany hoe: Tsy nirehitra tao anatintsika va ny fontsika, raha niresaka tamintsika teny an-dalana Izy sy nanokatra tamintsika ny Soratra Masina? Dia niainga tamin’izay ora izay ihany izy ka niverina tany Jerosalema, ary nahita ny iraika ambin’ny folo sy izay niaraka taminy tafangona, nanao hoe: Efa nitsangana marina tokoa ny Tompo, ary efa niseho tamin’i Simona. Ary izy kosa nilaza ny zavatra izay efa tonga teny an-dalana sy ny nahafantarany Azy tamin’ny famakiana ny mofo. Ary raha mbola nilaza izany izy, dia nitsangana teo afovoany Jesosy tenany ka nanao taminy hoe: Fiadanana ho anareo. Fa raiki-tahotra sy nangovitra izy ka nihevitra fa nahita fanahy. Ary hoy Izy taminy: Nahoana no mitebiteby ianareo? Ary nahoana no misy fisainana miakatra ao am-ponareo? Jereo ny tanako sy ny tongotro, fa Izaho ihany ity: tsapao Aho, ary izahao; fa ny fanahy tsy manana nofo aman-taolana tahaka izao hitanareo fa ananako izao. Ary rehefa nilaza izany Izy, dia nasehony azy ny tanany sy ny tongony. Ary raha mbola tsy nino ihany izy noho ny hafaliana sady talanjona, dia hoy Izy taminy: Manana hanina va ianareo eto? Dia nomeny tapa-trondro voatono sy tantely anaty toho-tantely Izy. Ary noraisiny izany ka nohaniny teo anatrehan’izy ireo. Dia hoy Izy taminy: Ireo no teny izay nolazaiko taminareo, fony Aho mbola teo aminareo, fa tsy maintsy tanteraka izay rehetra voasoratra momba Ahy ao amin’ny lalàn’i Mosesy sy ao amin’ny mpaminany ary ao amin’ny Salamo. Dia nosokafany ny sainy mba hahafahany mahatakatra ny Soratra Masina. Lioka 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.
Tahaka ny tamin’ireo mpianatra teny an-dalana ho any Emaosy, i Jesosy dia nanolotra ny hafatra tamin’ny alalan’ny tantara masina taloha ao amin’ny Baiboly mba hanazavana ny tantaran’ny fahafatesany sy ny fitsanganany tamin’ny maty, ary nanao izany Izy tamin’ny fanomezana ohatra momba ny fihinanana. Tsy maintsy mihinana ny hafatra ny vahoakan’Andriamanitra. Tao anatin’ny fisalasalany sy ny alahelony, i Jesosy dia namarana ny fotoana fiandrasana izay nitranga hatramin’ny nahafatesany ka hatramin’ny fitsanganany tamin’ny maty sy ny niakarany ary ny fiverenany, tamin’ny fanokafana ny fahatakaran’izy ireo ny amin’ny hafatry ny fahamarinana ankehitriny izay nifototra tamin’ireo tantara masina taloha, nampiraisina tsipika mifanindry amin’ny tsipika.
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.
Koa ireo mpianatra roa lahy teny an-dalana ho any Emmaosy (izay maneho ny anjely faharoa izay miray sy ampaherezin’ny hafatry ny Antso Amin’ny Misasakalina) dia mamantatra ny fotoana niandrasana izay nanaraka ny hazo fijaliana ho ilay fotoana niandrasana izay nialoha ny Antso Amin’ny Misasakalina. Noho izany, ny fahadisoam-panantenan’ireo mpianatra dia maneho ny fahadisoam-panantenana voalohany eo amin’ny tsipika ara-paminaniana, fa tsy ilay fahadisoam-panantenana lehibe.
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.
Ny tantaran’i Emaosy dia averina indray amin’ireo mpianatra iraika ambin’ny folo kivy. Miara-dia amin’izy ireo Jesosy, mampianatra azy ny fahatanterahan’ny teny faminaniana amin’ny alalan’ny fomba fiasa antsoina hoe “historisisma,” ary avy eo manokatra ny fahatakaran’izy ireo, raha mbola misakafo. Ny fiandohan’ny tantara no manondro ny faran’ny tantara. Avy eo Jesosy dia mametraka vavolombelona fahatelo ho fanamafisana ny zava-misy fa ny fahadisoam-panantenana teo amin’ny hazo fijaliana dia azo ampiharina ara-paminaniana amin’ilay fahadisoam-panantenana voalohany. Omeny ny vavolombelona fahatelo momba ny firafitry ny tantara izany amin’ny filazany amin’izy ireo mba hitoetra any Jerosalema mandra-pandraisany hery avy any ambony.
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.
Dia nanao taminy hoe: Izao no voasoratra, ary izao no tsy maintsy nanjo an’i Kristy, dia ny hijaliany sy hitsanganany amin’ny maty amin’ny andro fahatelo; ary mba hotorina amin’ny anarany amin’ny firenena rehetra ny fibebahana sy ny famelan-keloka noho ny ota, miainga avy any Jerosalema. Ary ianareo no vavolombelon’izany zavatra izany. Ary, indro, Izaho mandefa aminareo ny teny fikasan’ny Raiko; fa mitoera ao an-tanànan’i Jerosalema mandra-panaovanareo hery avy any ambony. Ary nentiny nivoaka hatrany Betania izy ireo; dia nanandratra ny tànany Izy ka nitso-drano azy. Ary raha mbola nitso-drano azy Izy, dia nisaraka taminy ka nakarina ho any an-danitra. Ary ireo niankohoka teo anatrehany, dia niverina tany Jerosalema tamin’ny fifaliana lehibe; ary nitoetra mandrakariva tao amin’ny tempoly izy, nidera sy nisaotra an’Andriamanitra. Amena. Lioka 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.
Ny fanoharana momba ireo mpianatra teo an-dalana ho any Emaosy dia manondro fotoam-piandrasana izay nanomboka tamin’ny fahafatesany ka hatramin’ny nitsanganany tamin’ny maty sy niakarany ho any amin’ny Rainy. Nifarana ho an’ireo mpianatr’i Emaosy ny fotoam-piandrasana rehefa niorina tamin’ny alalan’ny fomba fampifandraisana ireo andalana avy amin’ny tantara masina lasa, andalana eo ambonin’ny andalana, ny hafatry ny zava-niseho tamin’ny hazo fijaliana. Avy eo dia nentin’ireo mpianatra haingana araka izay azony natao izany hafatra izany. Avy eo Jesosy dia mihaona amin’ireo mpianatra iraika ambin’ny folo; averina indray ny firesahana ny fihinanana sakafo, ampiasaina ny andalana eo ambonin’ny andalana mba hanaporofoana ny hafatra, ary tahaka izay nataony tamin’ireo mpianatr’i Emaosy dia sokafany ny fahatakaran’izy ireo ary avy eo Izy dia miala. Nefa tsy talohan’ny nanondroany ny tantaran’ny fiandrasana tao Jerosalema mandra-pahatapitry ny fotoam-piandrasana amin’ny fahatongavan’ny Fanahy Masina tamin’ny Pentekosta.
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.
Rehefa nilaza tamin’ny mpianany Jesosy mba hiandry any Jerosalema, dia tonga tamin’ny faran’ny tantaran’ny làlana ho any Emaosy izany. Ny fiandohan’ilay tantara dia maneho fahadisoam-panantenana, arahina fotoana fiandrasana, ary arahina fanambaràna ny fahamarinana izay maneho ny hafatry ny Fitarainan’ny Mamatonalina. Izany fanambaràna ny fahamarinana izany dia tanteraka rehefa nesorin’i Kristy ny tanany, izay “nihazona” ny mason’ny mpianatra. Izany no fiandohan’ilay tantara, ary ny afovoan’ilay tantara dia averina amin’io tantara io ihany rehefa nesorin’i Kristy tamin’ny mpianatra iraika ambin’ny folo ny fahadisoam-panantenana tamin’ny nanehoany ny tenany sy nanokafany ny fahatakaran’izy ireo ny Teniny. Avy eo dia misy fijoroana ho vavolombelona farany momba ilay rafitra ara-paminaniana mitovy tanteraka izay manomboka amin’ilay fahadisoam-panantenana voalohany, fa tsy ilay fahadisoam-panantenana lehibe.
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?”
Ang kasaysayan gikan sa Emmaus hangtod sa Pentecostes naghatag ug tulo ka mga saksi sa unang kasagmuyo, sa panahon sa paglangan, ug sa Singgit sa Tunga sa Gabii; apan ang tinuod nga kasagmuyo nga mao ang timailhan sa sinugdanan sa matag usa sa tulo ka mga saksi, sa pagkatinuod mao ang ikaduhang kasagmuyo, dili ang una. Ang pag-ila nga ang timailhan nga mao ang Dakong Kasagmuyo sa kasaysayan sa mga Millerite gigamit sa paghulagway sa unang kasagmuyo sa kasaysayan sa mga Millerite maoy mahinungdanon aron masabtan ang asoy nga atong makita sa upat ka mga kapitulo ni Juan nga nahitabo tali sa pagkaon nga nahitabo sa katapusang panihapon ug sa pagdakop sa tungang gabii didto sa tanaman sa Getsemani. Angayng ilhon nga sa dihang si Jesus mipakita sa napulog-usa ka mga tinun-an ug mikaon uban kanila, Siya nangutana, “Ngano nga nangalisang kamo? ug ngano nga may mga hunahuna nga motungha sulod sa inyong mga kasingkasing?”
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.”
Vao avy nihinana ny Fanasana farany, araka ny bokin’i Jaona, no anombohan’ilay andalana hodinihintsika amin’ny tenin’i Kristy izay nilaza taminy hoe: “Aza malahelo ny fonareo.” Tao anatin’ny dimy andro dia efa nanadino izany didy izany izy ireo. Ny toko faha-efatra ambin’ny folo ka hatramin’ny toko faha-fito ambin’ny folo ao amin’ny Filazantsaran’i Jaona dia maneho ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020, izay mampiditra amin’ny fotoana fiandrasana, mitondra mankany amin’ny Fanambaran’i Jesosy Kristy izay voasokatra tsy ho voaisy tombo-kase intsony mialoha indrindra ny hifaranan’ny fotoam-pitsarana, ary maneho ny hafatry ny Antso amin’ny Misasakalina. Izany hafatra izany no mampiditra vanim-potoana iray izay efa nasehon’ny hetsiky ny volana fahafito ho tandindona ary nasehon’ny fihazakazahan’ireo mpianatr’i Emaosy nankany Jerosalema tamin’ny alina lalina ho tandindona koa. Izany tantara izany no asehon’ireo litera hebreo telo izay nampiasain’i Kristy hanehoany ny Tenany ho ny “Fahamarinana.”
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.
Ao amin’ny fitantarana ireo toko efatra ireo ao amin’i Jaona no ahitantsika tsy ny asan’ny Fanahy Masina ihany ho voafaritra ho ireo dingana mitovy amin’ilay teny indrindra, fa koa ny porofo matanjaka indrindra hanohanana ireo fanambarana atao ankehitriny, dia ny hoe ny fahatanterahana farany ny hafatry ny Antso Amin’ny Misasakalina dia aseho miandalana ankehitriny ao amin’ny fivorian’ny toby any Exeter, manomboka ny roa ambin’ny folo Aogositra ka hatramin’ny fito ambin’ny folo. Rehefa fantatry ny olo-masina miandry amin’ny farany io hafatra io, dia hiroboka ao anatin’ny krizin’ny lalàn’ny Alahady izao tontolo izao, raha mitondra ny hafatra fampitandremana farany ho an’ny tontolo efa ho faty ireo iraka ireo, dia ny hafatry ny “andro farany.”