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:
Mu Butumwa bwiza bwa Yohana, uhereye ako kanya nyuma y’Ibyokurya bya Nyuma kugeza ubwo Yesu ajya mu busitani bwa Getsemani, harimo inkuru ndende ikomeza kuva ku gice cya cumi na kane kugeza ku iherezo ry’igice cya cumi na karindwi. Nteganya kuvuga kuri ibi bice mu nyandiko ikurikira. Iyi nyandiko ni urufatiro rwo kubakaho gusobanukirwa ibyo bice. Mu byerekeye umurongo w’ivugurura w’amateka ya Kristo, ikiganiro cya Kristo n’abigishwa Be muri ibyo bice kibaho ako kanya nyuma yo kwinjira kwo kunesha kandi mbere gato y’umusaraba. Yesu yinjiye i Yerusalemu, hanyuma agirana n’abigishwa ifunguro Rye rya nyuma, maze inkuru igakurikiraho, hanyuma ajya i Getsemani, maze mu gicuku cy’uwo munsi nyine arafatwa, maze hatangira inzira y’intambwe ndwi iganisha ku kubambwa. We n’abigishwa bari bahagaze mu buryo bw’ubuhanuzi ako kanya nyuma y’inama yo mu nkambi ya Exeter kandi mbere gato y’Ikizatenguha Gikomeye, mu mateka ahagarariwe n’umutwe w’ukwezi kwa karindwi. Muri iyo nkuru itangira ako kanya nyuma y’Ibyokurya bya Nyuma, ikintu cya mbere Yesu avuga ni iki:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Umutima wanyu ntuhagarike umutima: mwizera Imana, munyizere nanjye. Yohana 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.
Kubera yari azi ko hasigaye amasaha make mbere y’uko habaho ugutenguha gukomeye, Yesu yashatse gukomeza abigishwa Be kugira ngo bashobore guhangana n’ikibazo cyari kigiye kuza. Umurongo w’ubuhanuzi uhishe uri mu bimenyetso bine bigize ibyabaye bishushanywa nk’inkuba ndwi, ni wo mateka arimo izi ntambwe eshatu z’iyi nkuru yo mu Butumwa bwiza bwa Yohana zibera. Uwo murongo uhishe, uri mu nkuba ndwi, ugereranya amateka yo kuva ku gutenguha kwa mbere kugera ku gutenguha kwa nyuma.
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.
Mbere gato y’uko Yesu ababwira ati “imitima yanyu ye guhagarika umutima,” Yuda Isikariyota yari amaze kuva ku meza y’umugoroba ajya ku Rukiko rw’Ikirenga rw’Abayahudi ku ncuro ya gatatu kandi ya nyuma. Igihe yavaga kuri uwo mugoroba ajya muri iyo nama ye ya gatatu, yari asoje igihe cye cy’imbabazi.
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.
Mu rwego rw’umurongo uhishe uri mu kimenyetso cy’inkuba ndwi, kwinjira kwa Kristo kwo kunesha kugereranya Ijwi ryo mu Gicuku, aho amatsinda abiri y’abaramya agaragazwa. Ikimenyetso cy’inzira cy’inyuguti yo hagati y’Igiheburayo ikoreshwa mu kurema ijambo ry’Igiheburayo “ukuri,” ni inyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo. Cumi na gatatu igereranya ubugome bwo kwigomeka, kandi nk’ikimenyetso cy’inzira cy’ubuhanuzi, igereranya Ijwi ryo mu Gicuku, aho abageni b’abapfu bagereranya kugaragara kw’ubwigomeke, nk’uko na Yuda abigira ku kimenyetso cy’inzira cyo kwinjira kwo kunesha.
“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.
“Habayeho kandi buri gihe bazahora bariho urukungu mu ngano, abageni b’abapfu n’abanyabwenge, abafite amatabaza yabo ariko badafite amavuta mu nzabya zabo. Mu itorero Kristo yashinze hano ku isi harimo Yuda w’umunyamururumba, kandi muri buri cyiciro cy’amateka yaryo hazabamo ba Yuda mu itorero.” 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.
Igihe Yuda yasubizaga ya mafaranga, akemera ubugambanyi bwe imbere ya Kayafa hanyuma na Kristo, yahise ajya kwimanika. Ubwo yavaga mu nzu y’urubanza, yaratatse, akoresheje amagambo nyir’izina agaragaza akaga k’umwari w’umupfapfa igihe amenye ko atabonye amavuta.
“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 abonye ko kwinginga kwe kutagize icyo kumara, ava muri ya nzu yihuta, avuza induru ati: Birakererewe cyane! Birakererewe cyane! Yumvise ko adashobora gukomeza kubaho ngo arebe Yesu abambwa ku musaraba, maze kubera kwiheba arasohoka arimanika.” _Uwifuzwa Ibihe Byose_, 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 agaragaza ubutumwa bw’ikinyoma bw’Induru yo mu Gicuku nk’“uwihutiye gusohoka avuye mu nzu avuza induru ati, Byakererewe cyane! Byakererewe cyane!” Ubutumwa buri gihe bugaragaza ibyiciro bibiri by’abaramya, kandi nk’uko byagenze mu mateka y’Abamilerite, abagenzi b’abapfapfa bakomeza nyuma y’uko ubutumwa nyakuri bw’Induru yo mu Gicuku buje, bakurikiye ubutumwa bw’ikinyoma. Bityo rero, mu mateka y’Abamilerite tubonamo umutwe wagize William Miller umuyobozi, mu gihe wangaga ubutumwa bw’umumarayika wa gatatu kandi urwanya umukumbi muto wakurikiye Kristo akinjira 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.
“Mu mutima wanjye narebeshejwe ibizabaho mu gihe kizaza, ubwo ikimenyetso kizatangirwa. ‘Dore Umukwe araje; nimusohoke mujye kumusanganira.’ Ariko bamwe bazaba barakererewe gushaka amavuta yo kongera ku matara yabo, maze bazabimenya bitinze ko imico, igereranywa n’amavuta, idashobora kwimurirwa ku wundi.” 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.
Ikimenyetso cya gatatu cy’inzira yo mu mateka ahishwe kigereranya urubanza kandi kigahagararirwa n’inyuguti ya nyuma y’inyuguti z’Igiheburayo. Iyo nyuguti ni “Tav,” kandi iyo yanditswe iba ifite ishusho y’umusaraba. Umusaraba ugereranya urubanza.
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.
Kuva ku gucika intege kwa mbere mu mateka y’Abamilerite kugeza ku Gutaka kwa Saa Sita z’Igicuku, cyangwa kuva ku nyuguti ya mbere alpha kugeza ku nyuguti ya cumi n’eshatu, hari ikimenyetso cy’inzira kigereranya igihe runaka, kikaba ari cyo kimenyekana nk’igihe cyo gutinda mu mugani w’abakobwa cumi, icyo gihe cyo gutinda kikaba kandi kiri muri Habakuki igice cya kabiri. Uhereye ku Gutaka kwa Saa Sita z’Igicuku, cyangwa ku nyuguti ya cumi n’eshatu y’ubwigomeke, kugeza ku gucika intege gukomeye, ku nyuguti ya nyuma y’inyuguti zose, na ho hari ikindi gihe runaka cyiswe “umurimo w’ukwezi kwa karindwi,” atari ukubera ko wamaze amezi arindwi, ahubwo ni uko ubutumwa bw’Itaka rya Saa Sita z’Igicuku bwerekanaga ko Kristo yari kuza ku munsi wa cumi w’ukwezi kwa karindwi kuri kalindari y’Abayahudi, uwo ukaba wari Umunsi w’Impongano.
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.
Imiterere y’inkuru iboneka mu butumwa bwiza bwa Yohana, uhereye ku gice cya cumi na kane kugeza ku cya cumi n’umunani, itangirira mu gihe kigereranya urugendo rwo mu kwezi kwa karindwi rwo mu mateka y’Abamilerite. Umuzigo w’iyo nkuru yo mu butumwa bwiza bwa Yohana ni ugutegurira abigishwa ikibazo gikomeye cy’umusaraba uri hafi kuza (inyuguti “Tav”). Ni cyo gituma Kristo agaragaza ko kuva ku rupfu rwe kugeza azamutse ajya kwa Se, kandi akazagaruka, byari kuzabera abigishwa be igihe cy’agahinda, kutamenya neza, no gucika intege. Nk’uko bimeze ku mimerere y’ubuhanuzi iranga gucika intege kwa mbere kose kugereranywa mu buhamya bw’imirongo y’ivugurura, uko gucika intege kuba kukubiyemo imimerere iterwa no kutita ku kuri kw’ingenzi kwari kwarahishuwe mbere. Urupfu rwa Kristo ku musaraba rwari kandi ni ukuri kw’ingenzi, kandi yari yarabwiye abigishwa mu buryo butaziguye ko azabambwa ku musaraba kandi akazazuka, ariko ikibazo gikomeye cyari gikabije cyane, kibarenze cyane, ku buryo bibagiwe ibyo bagombaga kuba bibutse.
“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.
“Igihe Kristo, Byiringiro bya Isirayeli, yamanikwaga ku musaraba kandi akazamurwa nk’uko yari yarabwiye Nikodemu ko ari ko bizagenda, ibyiringiro by’abigishwa byapfanye na Yesu. Ntibashoboraga gusobanura icyo kibazo. Ntibashoboraga gusobanukirwa byose Kristo yari yarababwiye mbere y’igihe kuri cyo.” 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.
Umutwaro w’inkuru yose iri muri za ntambwe enye za Yohana turimo kuvugaho wari uwo Yesu yateguraga abigishwa Be igihe cy’ugucika intege bari kuzanyuramo, guhera ku ifatwa rya Yesu rya nijoro rikeye, kugeza ubwo Yagarukiye avuye kuzamuka kwa Se. Muri izo ntambwe enye za Yohana, icyo gihe Kristo yari yaragiye kure y’abigishwa gihagarariye igihe cyo gutinda. Mu mateka, icyo gihe, ndimo kugaragaza nk’igihe cyo gutinda, cyabaye nyuma y’ikibazo cy’umusaraba. Muri izo ntambwe enye tugiye gusuzuma, mu buryo bw’ubuhanuzi zigereranya 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 iki gituma mvuga ko ugutenguha kwa nyuma Kristo yarimo ategurira abigishwa be, kwashushanyaga ugutenguha kwa mbere, ari ko mu murongo w’ivugurura wa Kristo kwari urupfu rwa Lazaro? Iki kibazo kigomba gukemurwa mbere y’uko tubasha kubona inkuru iri muri ibyo bice bine byo muri Yohana mu mucyo ushyigikira ukuri kurimo guhishurwa ubu ku byerekeye amateka yahishwe 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.
Mu mateka ya Kristo, igihe kiri hagati y’urupfu n’izuka rya Lazaro gihura n’igihe cyo gutinda. Hanyuma Kristo ajya i Yerusalemu kugira ngo yinjiremo mu buryo bw’intsinzi. Muri Yohana 14, Kristo arimo avugana n’abigishwa Be mu gihe cy’amateka y’icyari kuba urugendo rw’ukwezi kwa karindwi, rwatangiye igihe cyo gutinda cyari cyaramaze kurangira ubwo ubutumwa bwo gutaka kwa saa sita z’ijoro bwageraga, ari bwo bwatangije urugendo rw’ukwezi kwa karindwi.
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.
Kugira ngo dusobanukirwe uburyo ijambo ry’Igiheburayo risobanura “ukuri” ryemeza irangamimerere y’amateka yahishwe yari amaze gufungurwa avanywe mu mateka y’ikigereranyo y’inkuba ndwi, bisaba isesengura ryitondewe ry’ubutumwa Kristo yahaga abigishwa be icyo gihe muri Yohana igice cya cumi na kane kugeza ku gice cya cumi na karindwi. Urugero rw’uburyo ikimenyetso cy’inzira cy’ugucika intege gukomeye gikoreshwa mu kwerekana ikimenyetso cy’inzira cy’ugucika intege kwa mbere gishobora kugaragarira mu byabaye ku bigishwa bari mu nzira igana Emawusi.
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.
Icyarangije igihe cyo gutinda mu mateka y’Abamilerite ni ugukosorwa kw’ihanura rya 1843 ryari ryarabanjirijeho rikanga. Umurimo wa Samuel Snow mu guteza imbere ubutumwa bwatangije urugendo rw’ukwezi kwa karindwi, rwageze ku iherezo mu Gucika Intege Gukomeye, ushobora gukurikiranwa mu mateka binyuze mu kureba uko Samuel Snow yagendaga arushaho gusobanukirwa, nk’uko bigaragarira mu nyandiko ze yasohoye no mu biganiro bye yagejeje ku ruhame byabanje Inama y’Ingando yabereye i Exeter. Ibisobanuro byahumetswe byegera iryo terambere mu buryo butandukanye n’ubwo kureba gusa iterambere ry’amateka y’ubutumwa bwa nyuma bwa Snow. Mushiki wa White atumenyesha ko ubwo butumwa bwamenyekanye igihe Uwiteka yakuye ukuboko kwe ku ikosa ryari mu mibare yo ku mbonerahamwe ya Habakkuk yo mu 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.
“Mbona ubwoko bw’Imana buzirikanye umunezero mu byiringiro, butegereje Umwami wabwo. Ariko Imana yari yarateganyije kubagerageza. Ukuboko kwayo kwatwikiriye ikosa ryari mu kubara ibihe by’ubuhanuzi. Abari bategereje Umwami wabo ntibabonye iryo kosa, kandi n’abagabo b’abanyabwenge cyane barwanyaga icyo gihe na bo bananiwe kuribona. Imana yari yarateganyije ko ubwoko bwayo bugomba guhura no gucika intege. Igihe cyararenze, maze abari barategereje Umukiza wabo bafite ibyishimo by’ibyiringiro bagira agahinda kandi bacika intege, naho abatari barakunze kugaragara kwa Yesu, ahubwo bakakira ubutumwa bitewe n’ubwoba, bishimira ko ataje mu gihe yari yitezwe. Ukwatura kwabo ntikwari kwarakoze ku mutima no kweza imibereho. Kurenga kw’igihe kwari kwateguwe neza kugira ngo guhishure imitima nk’iyo. Ni bo babimburiye abandi guhinduka no gushinyagurira abababaye, bacitse intege, bari barakunze by’ukuri kugaragara k’Umukiza wabo. Nabonye ubwenge bw’Imana mu kugerageza ubwoko bwayo no kubuha ikigeragezo kibacengera kugira ngo hamenyekane abari kuzahinyuka no gusubira inyuma mu isaha y’ikigeragezo.”
“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.
“Yesu n’ingabo zo mu ijuru zose barebaga mu mpuhwe no mu rukundo abari barategerezanyije ibyishimo kubonana n’Uwo ubugingo bwabo bwakundaga. Abamarayika bari babagose hejuru, kugira ngo babakomereze mu gihe cy’ikigeragezo cyabo. Abari barirengagije kwakira ubutumwa bwo mu ijuru basigaye mu mwijima, kandi uburakari bw’Imana burabakomezaho, kuko batashatse kwakira umucyo yari yaraboherereje avuye mu ijuru. Abo bizerwa, nubwo bari bacitse intege, batashoboraga gusobanukirwa impamvu Umwami wabo ataje, ntibasizwe mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko k’Umwami kwavanwe ku mibare, kandi ikosa rirasobanurwa. Babonye ko ibihe by’ubuhanuzi byageraga mu mwaka wa 1844, kandi ko ibihamya bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiraga mu 1843, byagaragazaga ko byagombaga kurangira mu 1844. Umucyo uva mu Ijambo ry’Imana wamurikiye uko bari bahagaze, maze bavumbura igihe cyo gutinda—‘Nubwo ryatinda, uritegereze.’ Mu rukundo rwabo rwo kwifuza ukuza kwa Kristo kutazuyaje, bari barirengagije ugutinda kw’iyerekwa, kwari kugamije kugaragaza abategereje by’ukuri. Bongeye kugira ingingo y’igihe. Nyamara nabonye ko benshi muri bo batashoboraga kuzamuka ngo barenge uku gucika intege 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.
“Satani n’abamarayika be babanesheje, kandi abatumvaga ubutumwa ntibubwemere bishimiraga bo ubwabo, bishongora ko bagaragaje ubushishozi n’ubwenge bwo kurebera kure kubera ko batemeye icyo bise ubuyobe. Ntibamenye ko banze inama y’Imana ibareba bo ubwabo, kandi ko bakoranaga na Satani n’abamarayika be mu gutera urujijo ubwoko bw’Imana, bwari buriho bugaragaza ubutumwa bwoherejwe n’ijuru.”
“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.
“Abizera muri ubu butumwa baratotezwaga mu matorero. Mu gihe runaka, abatarashakaga kwakira ubutumwa babujijwe n’ubwoba kugaragaza ibyari biri mu mitima yabo; ariko ugushira kw’igihe kwahishuye amarangamutima yabo nyakuri. Bashakaga gucecekesha ubuhamya abo bari bategereje bumvaga bahatiwe gutanga, ko ibihe by’ubuhanuzi byageze mu mwaka wa 1844. Mu buryo busobanutse, abizera basobanuye ikosa ryabo kandi batanga impamvu zatumye bategereza Umwami wabo mu mwaka wa 1844. Ababarwanyaga ntibashoboraga kuzana ingingo n’imwe ihakana impamvu zikomeye zatanzwe. Nyamara uburakari bw’amatorero bwarakongejwe; bari biyemeje kutumva ibihamya, no gukumira ubuhamya mu matorero, kugira ngo abandi batabwumva. Abatinyukaga kutima abandi umucyo Imana yari yarabahaye, birukanwaga mu matorero; ariko Yesu yari kumwe na bo, kandi bishimiraga umucyo wo mu maso he. Bari biteguye kwakira ubutumwa bwa marayika wa kabiri.” 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.
Amateka amaze kuvugwa asobanura, mu bindi, ibyabaye ku wa 18 Nyakanga 2020; nyamara ingingo nifuza ko mutekerezaho ni uko imyumvire ihagarariwe n’ubutumwa bw’Induru yo Mu Gicuku nk’uko bwatanzwe na Samuel Snow mu materaniro y’inkambi yabereye Exeter, idahagarariwe n’umurimo wa Snow wo mu mateka, ahubwo ihagarariwe n’igikorwa cy’ukuboko kw’Umwami. Ukuboko kwe kwari kwatwikiriye ikosa, kandi igihe yavanagaho ukuboko kwe ni bwo Abamilerite bashoboraga gusobanukirwa ugutenguha kwabo, kandi bakanasobanukirwa ko bari barabaye mu gihe gihagarariwe nk’igihe cyo gutinda.
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.
Gukuraho ukuboko kwe ni ingenzi y’ingenzi y’ingenzi y’ingenzi y’ingenzi y’ingenzi y’ingenzi y’ingenzi y’ingenzi y’ingenzi y’ingenzi y’ingenzi y’abigishwa bari mu nzira igana i Emawusi. Bigereranya iherezo ry’igihe kizwi nk’igihe cyo gutegereza, kandi bigasozwa n’ubwumvikane bugaragazwa n’ubutumwa bw’Induru ya Saa Sita z’ijoro. Nyamara ishusho ya Emawusi yabaye nyuma y’umusaraba, ugereranya Icyago Gikomeye, atari ugucika intege kwa mbere kw’urupfu rwa Lazaro.
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.
Nuko, babiri muri bo muri uwo munsi bajyaga mu mudugudu witwaga Emawusi, wari ku bilometero nk’icumi n’umwe uvuye i Yerusalemu. Kandi baganiraga hamwe kuri ibyo bintu byose byari byabayeho. Nuko mu gihe bavuganaga kandi bajya impaka, Yesu ubwe arabegera, ajyana na bo. Ariko amaso yabo arakingirwa ngo batamumenya. Arababaza ati: “Ni magambo ki mugenda mubwirana, uko mugenda, mugashengurwa n’agahinda?” 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.
Ijambo “amaso” rikoreshwa muri uwo murongo risobanura ukubona, kuruta uko ryaba ririko rivuga urugingo nyarwo rw’ijisho. Ijambo “holden” risobanura inkomezi. Abigishwa ntibashoboye gutahura iyerekwa ry’umusaraba, kuko Kristo yari apfutse ubushobozi bwabo bwo kubona iyerekwa ry’ubuhanuzi ry’umusaraba. Ukuboko kwa Kristo ni ikimenyetso c’inkomezi ziwe. Umubabaro Yesu yagaragaje washushanya ugucika intege kwabo gukomeye. Inyuma y’iyindi mishikirano y’abo bigishwa bari bacitse intege, Kristo yatanguye kuvuga.
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 arababwira ati: “Yemwe bapfapfa, kandi imitima yanyu itinda kwemera ibyo abahanuzi bavuze byose! Mbese Kristo ntiyari akwiriye kubabazwa ibyo bintu, hanyuma akinjira mu bwiza bwe?” Nuko ahera kuri Mose no ku bahanuzi bose, abasobanurira mu Byanditswe byose ibyerekeye we ubwe. Maze begera umudugudu bajyagamo; ariko we yigenza nk’ushaka gukomeza urugendo. Baramwinginga bati: “Gumana natwe, kuko bugorobye kandi umunsi ugiye gucya.” 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 yigishije abigishwa akoresheje uburyo bwa “historicist” bwo gusobanura Bibiliya, azana imirongo y’ubuhanuzi uhereye kuri Mose ikomeza kunyura mu mateka yera kugira ngo hamenyekane amateka y’umusaraba. Yesu yakoresheje imirongo y’amateka y’ubuhanuzi yo mu gihe cyashize, igereranya inzira za kera n’uburyo bwo gusobanura umurongo ku wundi, kugira ngo yigishe abigishwa bari bacitse intege. Igihe yasaga n’ugomba gukomeza urugendo atabari kumwe, baramwinginga ngo yinjire abane na bo igihe gito. Bari mu gihe cyo gutinda, kandi Kristo yari agiye gukura ikiganza cye ku maso yabo. Igihe ikiganza cye cyakurwagaho, igihe cyo gutinda cyari kurangira, maze ubwo bihutishaga banyura mu mwijima basubira i Yerusalemu no ku bigishwa cumi n’umwe, bagaragazaga umuvuduko ubutumwa bwo Gutaka kwa Saa Sita y’Igicuku bwakwirakiyemo.
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.
Nuko bibayeho, ubwo yari yicaye basangira, afata umugati, arawuha umugisha, arawumanyagura, maze arawubaha. Nuko amaso yabo arahumuka, baramumenya; maze abura batakimumureba. 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 akura ikiganza cye cyari gifashe ubwenge bwabo ngo batamenya iyerekwa ry’ubuhanuzi; maze akimara kubikora, baramumenya. Yesu yari yabazaniye ubutumwa bw’Induru yo mu Gicuku, kandi babwakiriye bari ku meza, kuko buri butumwa bugomba kuribwa. Ako kanya bihutiye kugenda “nk’umuraba ukomeye usakara igihugu cyose” kubibwira abigishwa cumi n’umwe.
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.
Nuko babwirana bati: “Mbese imitima yacu ntiyagurumanaga muri twe, ubwo yavuganaga natwe mu nzira, kandi akadusobanurira Ibyanditswe?” Bahaguruka muri iryo saha nyine, basubira i Yerusalemu, basanga ba cumi n’umwe bateranye hamwe, n’abari kumwe na bo, bavuga bati: “Umwami yazutse koko, kandi yabonekeye Simoni.” Na bo babatekerereza ibyabereye mu nzira, n’uko bamumenye mu kumanyagura umugati. Bakivuga ibyo, Yesu ubwe ahagarara hagati muri bo, arababwira ati: “Amahoro abe muri mwe.” Ariko bo barahagarika umutima cyane, baratinya, bibwira ko babonye umuzimu. Arababaza ati: “Ni iki kibahagarika imitima? Kandi ni iki gituma ibyo mutekereza bivuka mu mitima yanyu? Nimurebe amaboko yanjye n’ibirenge byanjye, mumenye ko ari jye ubwanjye. Munkoreho, murebe; kuko umuzimu udafite inyama n’amagufwa nk’uko mumbona mbifite.” Amaze kuvuga atyo, abereka amaboko ye n’ibirenge bye. Ariko bagishidikanya bitewe n’ibyishimo, kandi bagitangara, arababaza ati: “Hari icyo mufite hano cyo kurya?” Bamuha umugabane w’ifioke yokeje n’ikimamara cy’ubuki. Arabifata, abirira imbere yabo. Arababwira ati: “Aya ni yo magambo nababwiye nkiri kumwe namwe, yuko ibyanditswe byose kuri jye mu mategeko ya Mose, no mu bahanuzi, no muri Zaburi, bigomba gusohora.” Maze abungura ubwenge, kugira ngo basobanukirwe n’Ibyanditswe. Luka 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.
Nk’uko byagendekeye abigishwa bari mu nzira ijya i Emawusi, Yesu atanga ubutumwa yifashishije amateka yera ya kera yo muri Bibiliya kugira ngo asobanure amateka y’urupfu rwe n’umuzuko we, kandi yabikoze abaha urugero rw’ukurya. Ubwoko bw’Imana bugomba kurya ubutumwa. Mu gushidikanya kwabo no mu gahinda kabo, Yesu asoza igihe cyo gutinda cyabayeho uhereye ku rupfu rwe kugeza ku muzuko we, izamurwa rye no kugaruka kwe, abumbura ubwenge bwabo ku butumwa bw’ukuri kw’iki gihe bwari bushingiye ku mateka yera ya kera yahurizwaga hamwe, umurongo ku murongo.
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.
Ni cyo gituma abigishwa bombi bari mu nzira ijya i Emawusi (bahagarariye marayika wa kabiri uhuje kandi ugahabwa imbaraga n’ubutumwa bw’Ijwi ryo mu Gicuku) bagaragaza ko igihe cyo gutinda cyakurikiye umusaraba ari cyo gihe cyo gutinda cyabanje Ijwi ryo mu Gicuku. Bityo rero, gucika intege kw’uwo mwigishwa kugereranya ugucika intege kwa mbere mu murongo w’ubuhanuzi, si ugucika intege gukomeye.
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.
Inkuru ya Emawusi noneho yongera gusubirwamo ku bigishwa cumi n’umwe bari bacitse intege. Yesu yifatanya na bo, akabigisha isohozwa ry’ijambo ry’ubuhanuzi binyuze mu buryo bwa “historicism,” hanyuma akabumburira ubwenge, ari na ko basangira ibyokurya. Intangiriro y’iyo nkuru iranga iherezo ryayo. Nuko Yesu ashyiraho umuhamya wa gatatu wemeza ko ugucika intege kw’umusaraba gushobora gukoreshwa mu buhanuzi ku gucika intege kwa mbere. Atanga uwo muhamya wa gatatu ku miterere y’ayo mateka ababwira kuguma i Yerusalemu kugeza ubwo bazahererwa imbaraga ziturutse mu ijuru.
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.
Arababwira ati: “Uku ni ko byanditswe, kandi ni ko byari bikwiriye ko Kristo ababara, akazuka mu bapfuye ku munsi wa gatatu; kandi ko mu izina rye kwihana no kubabarirwa ibyaha bizabwirizwa amahanga yose, uhereye i Yerusalemu. Kandi mwe muri abagabo b’ibyo. Kandi dore, mboherereza ibyo Data yasezeranije; ariko mugume mu murwa wa Yerusalemu, kugeza ubwo muzambikwa imbaraga zivuye mu ijuru.” Nuko abajyana hanze ageza i Betaniya, arambura amaboko ye, arabahesha umugisha. Maze igihe yabaheshaga umugisha, abatandukana na bo, ajyanwa mu ijuru. Na bo baramuramya, basubira i Yerusalemu bafite ibyishimo byinshi; kandi bahoraga mu rusengero iteka, bashima kandi bahimbaza Imana. Amen. Luka 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.
Urugero rw’abigishwa bari mu nzira ijya i Emawusi rugaragaza igihe cyo gutinda cyatangiriye ku rupfu rwe rukageza igihe yazukiraga kandi akazamukirira kwa Se. Igihe cyo gutinda cyarangiriye ku bigishwa b’i Emawusi ubwo ubutumwa bw’ibyabereye ku musaraba bwashingwaga imizi n’uburyo bwo guhuriza hamwe imirongo y’amateka yera yo mu bihe byashize, umurongo ku wundi. Hanyuma ubwo butumwa butwarwa n’abigishwa vuba cyane uko bashoboraga kubutwara. Hanyuma Yesu ahura n’abigishwa cumi n’umwe, hongeye kuvugwa kurya ifunguro, hakoreshwa umurongo ku wundi kugira ngo ubutumwa bugaragazwe, kandi kimwe n’uko byagenze ku bigishwa b’i Emawusi, abumburira ubwenge hanyuma aragenda. Ariko si mbere y’uko agaragaza amateka yo gutinda i Yerusalemu kugeza igihe cyo gutinda kirangiriye no kuza kwa Mwuka Wera kuri Pentekote.
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.
Igihe Yesu yabwiraga abigishwa Be kuguma i Yerusalemu, byari iherezo ry’inkuru y’umuhanda ujya i Emawusi. Intangiriro y’iyo nkuru yagaragazaga ugucika intege, hagakurikiraho igihe cyo gutegereza, hagakurikiraho guhishurirwa ukuri kugereranya ubutumwa bw’Induru yo mu Gicuku. Iryo hishurirwa ry’ukuri ryasohoye ubwo Kristo yakuragaho ukuboko Kwe, kwari “kwabujije” amaso y’abigishwa kureba. Ibyo ni byo ntangiriro y’inkuru, kandi igice cyo hagati cy’inkuru gisubirwamo n’iyo nkuru nyine igihe Kristo yakuragaho ugucika intege kwa ba bigishwa cumi n’umwe yiyerekanye kandi agakingura ubwenge bwabo ngo basobanukirwe n’Ijambo Rye. Hanyuma hakurikiraho ubuhamya bwa nyuma bw’iyo miterere y’ubuhanuzi imwe n’imwe itangirana n’ugucika intege kwa mbere, si ugucika intege gukomeye.
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?”
Amateka kuva i Emawusi kugeza kuri Pentekote atanga abagabo batatu bo guhamya iby’ugucika intege kwa mbere, igihe cyo gutinda n’Ijwi rya Saa Sita z’ijoro, nyamara ugucika intege nyakuri ari ko kimenyetso nyamukuru ku ntangiriro ya buri gihamya muri ibyo bitatu, mu by’ukuri kwari ugucika intege kwa kabiri, si ukwa mbere. Kumenya ko ikimenyetso nyamukuru ari cyo Gucika Intege Gukomeye mu mateka y’Abamillerite gikoreshwa mu kugaragaza ugucika intege kwa mbere mu mateka y’Abamillerite ni ingenzi kugira ngo dusobanukirwe inkuru dusanga mu bice bine bya Yohana bibera hagati yo kurya kwabereye ku ifunguro rya nyuma no gufatwa kwabereye mu gicuku mu busitani bwa Getsemani. Birakwiye kumenya ko igihe Yesu yabonekeraga abigishwa cumi n’umwe akarya hamwe na bo, yababajije 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.”
Ako kanya amaze kurya Ifunguro rya Nyuma nk’uko byanditswe mu gitabo cya Yohana, umurongo tugiye kuzirikana utangirana n’amagambo ya Kristo ababwira ati: “Imitima yanyu ntihagarare.” Mu minsi itanu gusa, bari bibagiwe iryo tegeko nyine. Igice cya cumi na kane kugeza ku cya cumi na karindwi by’Ubutumwa Bwiza bwa Yohana bigereranya ugutenguha kwa mbere ko ku wa 18 Nyakanga 2020, gutangiza igihe cyo gutinda, kigana ku Ihishurwa rya Yesu Kristo rikurwaho ikimenyetso mbere gato y’uko igihe cy’igeragezwa kirangira, kandi bikaba bigereranya ubutumwa bwo Gutaka kwa Saa Sita z’Ijoro. Ubutumwa bwabwo butangiza igihe cyagereranyijwe n’umuhaguruko wo mu kwezi kwa karindwi kandi bukaba bwanagitswe n’isiganwa ry’abigishwa b’i Emawusi basubira i Yerusalemu mu ijoro rikomeye cyane. Uwo mateka ni wo ugereranywa n’inyuguti eshatu z’Igiheburayo Kristo yakoresheje mu kwiyerekana nk’“Ukuri.”
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.
Ni mu nkuru iboneka muri ibyo bice bine bya Yohana aho dusanga atari gusa ko umurimo wa Mwuka Wera ugaragazwa nk’intambwe zimwe z’ijambo ubwaryo, ahubwo ari na ho haboneka ibihamya biruta ibindi byose bishyigikira ibyavuzwe ubu, yuko isohozwa rya nyuma ry’ubutumwa bw’Induru yo mu Gicuku riri gutangwa buhoro buhoro mu materaniro y’inkambi yabereye i Exeter, guhera ku itariki ya cumi na kabiri Kanama kugeza ku ya cumi na karindwi. Igihe ubwo butumwa buzaba bumaze kwemerwa burundu n’abera bategereje, isi izarohama mu kaga k’itegeko ryo ku Cyumweru, ubwo abo ntumwa bazaba bajyanye ubutumwa bwa nyuma bw’umuburo bwo mu “minsi y’imperuka” ku isi iri gupfa.