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:
Dina Injil Yohanes, pas saatos Dahar Peuting Pamungkas nepi ka Yesus angkat ka Taman Getsemani, aya hiji carita anu panjang ti pasal opat welas dugi ka ahir pasal tujuh welas. Kuring boga maksud ngabahas pasal-pasal ieu dina tulisan salajengna. Tulisan ieu mangrupa dadasar pikeun ngawangun panyangkeupan kana éta pasal-pasal. Dina hal garis reformasi sajarah Kristus, paguneman Kristus jeung murid-murid-Na dina éta pasal-pasal lumangsung pas saatos asupna anu jaya jeung pas saméméh salib. Yesus asup ka Yerusalem, tuluy ngayakeun dahar pamungkas-Na jeung para murid, teras carita ieu lumangsung, sarta satuluyna Anjeunna angkat ka Getsemani, jeung dina tengah peuting dina poé anu sarua Anjeunna ditangkep, sarta prosés tujuh léngkah anu ngantarkeun kana panyaliban mimiti lumangsung. Sacara nubuatan, Anjeunna jeung para murid aya dina posisi pas saatos camp meeting Exeter jeung pas saméméh Great Disappointment, dina hiji sajarah anu diwakilan ku gerakan bulan katujuh. Dina carita anu dimimitian pas saatos Dahar Peuting Pamungkas, hal anu kahiji anu diucapkeun ku Yesus nyaéta:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Ulah sina hate aranjeun guligah; aranjeun percaya ka Allah, percaya ogé ka Kami. Yohanes 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.
Ngaweruh yén hiji kuciwa anu gedé geus ngan sababaraha jam deui di hareup, Isa narékahan pikeun nguatkeun murid-murid-Na nyanghareupan krisis anu bakal datang. Garis nubuat anu nyumput di jero opat tanda wates anu ngawangun kajadian-kajadian anu dilambangkeun minangka tujuh guludug téh mangrupa sajarah tempat tilu léngkah ieu dina narasi Injil Yohanes lumangsung. Garis anu nyumput éta, di jero tujuh guludug, ngalambangkeun sajarah ti kuciwa anu kahiji nepi ka kuciwa anu panungtungan.
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.
Sateuacan Yesus nyaritakeun ka maranéhna supaya hate maranéhna “ulah” nepi ka “guligah,” Yudas Iskariot geus ninggalkeun pésta tuang éta pikeun indit ka Sanhedrin pikeun katilu kalina, nyaéta nu panungtungan. Nalika manéhna ninggalkeun éta pésta tuang pikeun patepungna nu katilu, manéhna geus nutup mangsa kasempetan rahmatna.
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.
Dina kontéks garis nu nyumput dina lambang tujuh guludug, asupna Kristus sacara kameunangan ngawakilan Seruan Tengah Peuting, tempat dua golongan panyembah ditepikeun. Tanda jalan tina hurup tengah dina basa Ibrani nu dipaké pikeun ngawangun kecap Ibrani “truth,” nyaéta hurup katilu welas tina alfabét Ibrani. Katilu welas ngawakilan pambrontakan, jeung minangka tanda jalan nubuat éta ngawakilan Seruan Tengah Peuting, tempat para parawan bodo ngawakilan hiji panyataan pambrontakan, sakumaha Yudas ogé dina mangsa tanda jalan asupna sacara kameunangan.
“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.
“Geus aya, sarta salawasna bakal aya, jukut daria di antara gandum, parawan-parawan bodo babarengan jeung nu wijaksana, maranéhna anu teu boga minyak dina wadah-wadahna jeung lampu-lampuna. Aya hiji Yudas anu sarakah di jero garéja anu dibentuk ku Kristus di bumi, sarta bakal aya Yudas-Yudas di jero garéja dina unggal tahap sajarahna.” Signs of the Times, 23 Oktober 1879.
When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.
Nalika Yudas mulangkeun duit éta, ngaku kana panghianatanana ka Kayapas tuluy ka Kristus, sanggeus éta manéhna indit ngagantung dirina. Waktu manéhna ninggalkeun balé pangadilan, manéhna ngagorowok, ku kecap-kecap anu sarua pisan jeung anu ngagambarkeun kaayaan parawan bodo nalika maranéhna nyaradar yén maranéhna henteu meunangkeun minyak.
“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.
“Yudas ningali yén pamentana téh euweuh gunana, tuluy manéhna buru-buru kaluar ti balé bari ngajerit, Kasep teuing! Kasep teuing! Manéhna ngarasa yén manéhna moal sanggup hirup nepi ka ningali Yesus disalibkeun, sarta dina putus asa manéhna indit kaluar tuluy ngagantung dirina.” The Desire of Ages, 722.
Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.
Yudas ngagambarkeun hiji amanat Gorowok Tengah Peuting palsu ku cara “buru-buru kaluar ti aula bari ngagorowok, Geus kasép! Geus kasép!” Amanat éta salawasna nembongkeun dua golongan panyembah, sarta sakumaha dina sajarah Millerite para parawan bodo neruskeun kalakuanana sanggeus amanat Gorowok Tengah Peuting nu sajati datang kalawan amanat palsu. Ku kituna, dina sajarah Millerite urang boga gerakan anu milih William Miller jadi pamingpin, bari nampik amanat malaikat katilu sarta nentang rombongan leutik anu nuturkeun Kristus asup ka Tempat Nu Maha Suci.
“My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Pikiran sim kuring kabawa ka mangsa nu bakal datang, nalika tanda éta bakal dipasihkeun. ‘Lah, Panganten Lalakina sumping; geura maraneh kaluar rék mapag Anjeunna.’ Tapi sawatara urang bakal ngalalaworakeun neangan minyak pikeun ngeusian deui lampu-lampuna, sarta kalepatanana engké bakal kanyahoan ku maranéhna yén watak, anu dilambangkeun ku minyak éta, teu bisa dipindahkeun ka batur.” Review and Herald, 11 Pébruari 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.
Waymark katilu tina sajarah nu disumputkeun ngalambangkeun pangadilan sarta dilambangkeun ku hurup panungtung dina alfabét Ibrani. Hurup éta nya éta “Tav,” sarta nalika ditulis wangunna sarupa jeung salib. Salib ngalambangkeun pangadilan.
From the first disappointment in Millerite history until the Midnight Cry, or from the letter alpha until the thirteenth letter there is a waymark representing a period of time, which is identified as the tarrying time in the parable of the ten virgins, a tarrying time that is also in Habakkuk chapter two. From the Midnight Cry, or the thirteenth letter of rebellion unto the great disappointment, the last letter of the alphabet there is also a period of time which was called the “seventh month movement,” not because it lasted seven months, but because the message of the Midnight Cry identified that Christ would come on the tenth day of the seventh month of the Jewish calendar, which was the Day of Atonement.
Ti kuciwa anu pangheulana dina sajarah Millerite nepi ka Midnigh Cry, atawa ti hurup alpha nepi ka hurup katilu welas, aya hiji waymark anu ngagambarkeun hiji kurun waktu, anu diidéntifikasi minangka waktu ngadagoan dina misil sapuluh parawan, hiji waktu ngadagoan anu ogé aya dina Habakkuk pasal dua. Ti Midnigh Cry, atawa hurup katilu welas tina pambrontakan, nepi ka kuciwa anu gedé, nya éta hurup panungtung dina abjad, aya ogé hiji kurun waktu anu disebut “gerakan bulan katujuh,” lain sabab éta lumangsung salila tujuh bulan, tapi sabab talatah Midnigh Cry nétélakeun yén Kristus bakal sumping dina poe kasapuluh bulan katujuh dina kalénder Yahudi, anu nya éta Poé Panebusan.
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.
Kontéks pikeun narasi ti Yohanes pasal opat welas nepi ka pasal dalapan welas dimimitian dina hiji mangsa waktu anu ngalambangkeun gerakan bulan katujuh dina sajarah Millerite. Beurat utama narasi dina Injil Yohanes nyaéta nyiapkeun para murid pikeun krisis salib anu bakal datang (hurup “Tav”). Ku sabab éta, Kristus netelakeun yén ti pupusna-Na nepi ka Anjeunna naék ka Rama-Na sarta mulih deui, éta bakal jadi hiji mangsa kasedih, kateupastian, jeung kuciwa pikeun para murid-Na. Saperti dina ciri-ciri nubuat tina sakabéh kuciwa anu kahiji anu digambarkeun dina kasaksian garis-garis reformasi, kuciwa éta ngalibetkeun hiji kaayaan anu ditimbulkeun ku teu maliré kana hiji bebeneran penting anu geus saméméhna diungkabkeun. Pupusna Kristus dina salib téh nya éta hiji bebeneran anu penting, jeung Anjeunna geus langsung nyarios ka para murid yén Anjeunna bakal disalibkeun sarta dihirupkeun deui, tapi krisis éta kacida gedéna, kacida ngageunjleungkeunana, nepi ka maranéhna poho kana naon anu sabenerna kudu dipikanyaho ku maranéhna.
“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.
“Waktu Kristus, Harepan Israél, digantung dina kayu salib sarta diangkat luhur sakumaha anu geus dipidangkeun-Na ka Nikodemus yén Anjeunna bakal kitu, harepan para murid paéh bareng jeung Isa. Maranéhna teu bisa nerangkeun éta perkara. Maranéhna teu bisa ngartos sakabéh anu geus dicaritakeun ku Kristus ka maranéhna ngeunaan hal éta ti heula.” 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.
Beungbeurat tina sakabéh carita dina opat pasal Yohanes anu keur urang bahas téh nyaéta yén Isa keur nyiapkeun murid-murid-Na pikeun mangsa kuciwa anu bakal maranéhna alaman, dimimitian ti panyekelan Isa dina tengah peuting, nepi ka Anjeunna mulih sanggeus naék ka Rama-Na. Dina opat pasal Yohanes éta, mangsa nalika Kristus jauh ti murid-murid ngagambarkeun hiji mangsa nungguan. Sacara sajarah, mangsa waktu éta, anu ku sim kuring ditepikeun minangka mangsa nungguan, lumangsung sanggeus krisis salib. Dina opat pasal anu ku urang rék ditimbang ieu, éta sacara nubuat ngagambarkeun mangsa nungguan anu dimimitian ku kuciwa anu kahiji, lain sanggeus kuciwa anu gedé tina salib.
Why am I suggesting that the last disappointment that Christ was preparing His disciples for, was typifying the first disappointment which in Christ’s reform line was the death of Lazarus? This question needs to be resolved before we can see the narrative in the four chapters of John in the light which upholds the truths that are now being unsealed in connection with the hidden history of the seven thunders.
Naha ari kuring nyarankeun yén kuciwa panungtungan anu ku Kristus murid-murid-Na keur dipersiapkeun pikeun nyanghareupanana, téh ngalambangkeun kuciwa kahiji anu dina garis réformasi Kristus nyaéta pupusna Lasarus? Pataros ieu kudu diréngsékeun heula saméméh urang tiasa ningali carita dina opat pasal kitab Yohanes dina cahaya anu ngajaga bebeneran-bebeneran anu ayeuna keur dibuka segélna patalina jeung sajarah nu disumputkeun ngeunaan tujuh guludug.
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.
Dina sajarah Kristus, jangka waktu antara pupusna jeung hudangna deui Lasarus sajajar jeung mangsa tundana. Satuluyna Kristus angkat ka Yerusalem pikeun lebet-Na anu pinuh kameunangan. Dina Yohanes opat belas, Kristus keur nyarita ka murid-murid-Na dina konteks sajarah anu bakal janten gerakan bulan katujuh, anu dimimitian nalika mangsa tunda geus réngsé ku datangna pekabaran Teriakan Tengah Peuting anu ngainisiasi gerakan bulan katujuh.
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.
Pikeun ngartos kumaha kecap Ibrani “bebeneran” netepkeun idéntifikasi sajarah nu disumputkeun anu geus dibuka tina sajarah simbolis tujuh guludug, diperlukeun analisis anu taliti kana amanat anu ku Kristus dina waktu éta dipasihkeun ka para murid-Na dina Yohanes pasal opat welas nepi ka pasal tujuh belas. Hiji conto ngeunaan patok jalan tina kuciwa anu gedé anu dipaké pikeun ngagambarkeun patok jalan tina kuciwa anu kahiji tiasa katingali dina pangalaman para murid dina jalan ka Emaus.
What ended the tarrying time in Millerite history was the correction of the previously failed prediction of 1843. The work of Samuel Snow in developing the message that ushered in the seventh month movement that concluded with the Great Disappointment can be historically tracked, by following Samuel Snow’s growth in understanding through his published writings and his public presentations that lead up to the Exeter camp meeting. The inspired commentary approaches that development differently than simply the historical development of Snow’s ultimate message. Sister White informs us that the message was recognized when the Lord removed His hand from a mistake in the figures upon Habakkuk’s 1843 chart.
Anu ngeureunkeun waktos ngantosan dina sajarah Millerite téh nyaéta dibenerkeunana ramalan taun 1843 anu saméméhna gagal. Karya Samuel Snow dina ngamekarkeun amanat anu ngawanohkeun kana gerakan bulan katujuh, anu puncakna tungtungna dina Kakecewaan Agung, bisa dilacak sacara sajarah ku nuturkeun tumuwuhna pamahaman Samuel Snow ngaliwatan tulisan-tulisanana anu dipedalkeun sarta panyampaian-panyampaian umumna anu ngarah ka pasamoan kémah Exeter. Koméntar anu diilhamkeun ngadeukeutan kana pamekaran éta ku cara anu béda tibatan saukur pamekaran sajarah tina amanat ahir Snow. Sister White ngawartosan ka urang yén amanat éta dipikawanoh nalika Gusti nyabut panangan-Na tina hiji kasalahan dina angka-angka dina bagan Habakkuk taun 1843.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Kuring ningali umat Allah bungah dina pangharepan, ngantos-ngantos Pangéranna. Tapi Allah parantos netepkeun pikeun nguji maranéhna. Panangan-Na nutupan hiji kasalahan dina itungan mangsa-mangsa nubuat. Jalma-jalma anu ngantos-ngantos Pangéranna henteu manggihan kasalahan ieu, sarta jalma-jalma anu pangpinterna anu ngalawan kana éta waktu ogé gagal ningalina. Allah parantos netepkeun yén umat-Na kudu ngalaman hiji kuciwa. Waktuna kaliwat, sarta jalma-jalma anu parantos ngantos-ngantos Jurusalametna kalayan pangharepan anu bungah jadi sedih jeung leutik hate, ari jalma-jalma anu henteu mikanyaah kana nembongna Isa, tapi narima éta pangandika ku sabab sieun, bungah yén Anjeunna henteu sumping dina waktu anu diarep-arep. Pangakuan maranéhna henteu mangaruhan hate sarta henteu nyucikeun hirup. Kaliwatna éta waktu kacida merenahna pikeun ngungkabkeun hate-hate anu sapertos kitu. Maranéhna anu pangheulana malik sarta ngahina jalma-jalma anu sedih, anu kuciwa, anu saéstuna mikanyaah kana nembongna Jurusalametna. Kuring ningali hikmat Allah dina nguji umat-Na sarta méré ka maranéhna hiji ujian anu nyungsi nepi ka jero pikeun manggihan jalma-jalma anu bakal mundur sarta malik dina jam panggodaan.
“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.
“Yesus jeung sakumna pasukan sawarga melong kalayan asih jeung kanyaah ka jalma-jalma anu, kalawan pangharepan anu amis, geus lila ngarep-ngarep ningali Anjeunna anu dipikanyaah ku jiwana. Malaikat-malaikat ngalayang di sabudeureun maranéhna, pikeun nguatkeun maranéhna dina jam panyobaanana. Jalma-jalma anu geus ngalalaworakeun narima amanat sawarga ditinggalkeun dina poék, sarta murka Allah hurung ka maranéhna, ku sabab maranéhna henteu daék narima caang anu geus dikirimkeun ku Mantenna ti sawarga. Maranéhna anu satia, anu kuciwa, anu teu bisa ngartos naha Gustina henteu sumping, henteu diantep dina poék. Deui maranéhna ditungtun kana Alkitab maranéhna pikeun nalungtik mangsa-mangsa nubuat. Panangan Gusti dicabut tina angka-angka éta, sarta kasalahanana dijelaskeun. Maranéhna nempo yén mangsa-mangsa nubuat éta nepi ka taun 1844, sarta yén bukti anu sarua anu geus maranéhna kemukakeun pikeun némbongkeun yén mangsa-mangsa nubuat éta réngsé dina taun 1843, ngabuktikeun yén éta bakal tamat dina taun 1844. Caang tina Firman Allah nyorot kana kaayaan maranéhna, sarta maranéhna manggihan hiji waktu panundaan—‘Sanajan eta [eta tetenjoan] lila, antosan ku maneh.’ Dina kanyaah maranéhna kana datangna Kristus anu geuwat, maranéhna geus kaliwat nengetan panundaan tetenjoan éta, anu dimaksudkeun pikeun nembongkeun jalma-jalma anu sajatina ngadagoan. Deui maranéhna miboga hiji titik waktu. Sanajan kitu, kuring nempo yén loba di antara maranéhna henteu bisa hudang ngalampahkeun leuwih ti rasa kuciwana anu beurat, nepi ka miboga darajat sumanget jeung tanaga anu geus nandaan iman maranéhna dina taun 1843.”
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
“Setan jeung para malaikatna unggul ngalawan maranéhna, sarta jalma-jalma anu henteu kersa narima eta amanat muji dirina sorangan ku sabab pangadilan jeung hikmah maranéhna anu dianggapna jauh paningalna lantaran henteu narima eta kasasaran, sakumaha maranéhna nyebutna. Maranéhna henteu sadar yen maranéhna keur nampik pituduh Allah ngalawan dirina sorangan, sarta keur digawé ngahiji jeung Setan jeung para malaikatna pikeun ngabingungkeun umat Allah, anu keur ngajalankeun amanat anu dikirim ti sawarga.”
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
“Para anu percaya kana ieu amanat ditindes di gereja-gereja. Salila sawatara waktu, jalma-jalma anu henteu daék narima amanat éta dicegah ku kasieun pikeun ngalaksanakeun parasaan hate maranéhna; tapi kaliwatna waktu ngébréhkeun parasaan maranéhna anu sajati. Maranéhna hayang ngabungkem kasaksian anu ku nu nungguan dirasa wajib ditepikeun, yén mangsa-mangsa nubuat éta manjang nepi ka taun 1844. Kalawan écés para anu percaya ngajelaskeun kasalahan maranéhna sarta méré alesan-alesan naha maranéhna ngarepkeun Gustina dina taun 1844. Jalma-jalma anu ngalawan maranéhna teu sanggup mawa bantahan naon baé ngalawan alesan-alesan anu kuat anu geus ditepikeun. Sanajan kitu, amarah gereja-gereja hurung; maranéhna geus nekad pikeun henteu ngadéngékeun bukti, sarta pikeun nutup kasaksian éta ti jero gereja-gereja, sangkan anu séjén teu bisa ngadéngéna. Jalma-jalma anu henteu wani nahan ti batur cahaya anu geus dipaparinkeun ku Allah ka maranéhna, dikaluarkeun ti gereja-gereja; tapi Yesus nyarengan maranéhna, sarta maranéhna pinuh ku kabagjaan dina cahaya pameunteu-Na. Maranéhna geus disiapkeun pikeun narima amanat malaikat anu kadua.” Early Writings, 235–237.
The history just set forth describes, among other things the experience of July 18, 2020, yet the point I wish you to consider is that the understanding that is represented by the message of the Midnight Cry as given by Samuel Snow at the Exeter camp meeting is represented not by the historical work of Snow, but by the action of the Lord’s hand. His hand had covered a mistake and it was when He removed His hand that the Millerites could then understand their disappointment, and also understand that they had been in the period represented as the tarrying time.
Sajarah anu kakara dipedar éta ngajelaskeun, di antarana, pangalaman tanggal 18 Juli 2020, nanging perkara anu ku sim kuring dipikahayang supaya ku aranjeun diperhatikeun nyaéta yén pamahaman anu dilambangkeun ku warta Midnite Cry sakumaha ditepikeun ku Samuel Snow dina pasamoan kémah di Exeter dilambangkeun lain ku padamelan sajarah Snow, tapi ku lampah panangan Gusti. Panangan-Na parantos nutupan hiji kasalahan, sarta nalika Anjeunna nyingkirkeun panangan-Na, kakara kaum Millerite tiasa ngartos kuciwa maranéhna, sarta ogé ngartos yén maranéhna parantos aya dina mangsa anu dilambangkeun minangka waktos nungguan.
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.
Dicabutna panangan-Na mangrupa unsur anu kacida pentingna dina perkara para murid anu keur aya di jalan ka Emaus. Ieu ngalambangkeun ahir jaman anu dipikawanoh minangka waktu nungguan sarta dipungkas ku pangarti anu dilambangkeun ku amanat Midnigt Cry. Sanajan kitu, gambaran Emaus lumangsung sanggeus salib, anu ngalambangkeun Kaceuceub Agung, lain kuciwa kahiji dina pupusna Lasarus.
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.
Jeung, tenjo, dua urang ti maranéhna indit dina poe éta kénéh ka hiji lembur anu ngaranna Emmaus, anu jarakna ti Yerusalem kira genep puluh stadia. Maranéhna silih caritakeun sagala perkara anu geus kajadian éta. Jeung kajadian, waktu maranéhna keur silih omongkeun jeung silih nalar, Isa sorangan ngadeukeutan, tuluy leumpang bareng jeung maranéhna. Tapi panon maranéhna kakeueum, nepi ka maranéhna teu wanoh ka Mantenna. Jeung Anjeunna nimbalan ka maranéhna, “Paguneman naon ieu anu ku maranéh keur silih tukeurkeun bari leumpang, nepi ka maranéh jadi susah hate?” Lukas 24:13–16.
The word “eyes” in the passage represents vision, more than the actual organ of the eye. The word “holden” means strength. The disciples were unable to understand the vision of the cross for Christ had covered their ability to see the prophetic vision of the cross. Christ’s hand is a symbol of His strength. The sadness Jesus identified represented their great disappointment. After further discussion by the disappointed disciples, Christ began to speak.
Kecap “panon” dina petikan éta ngalambangkeun tetempoan, leuwih ti batan saukur organ panon anu sabenerna. Kecap “holden” hartina kakuatan. Para murid teu sanggup ngartos kana titingalian ngeunaan salib, sabab Kristus geus nutupan kamampuhan maranéhna pikeun ningali titingalian nubuat ngeunaan salib. Leungeun Kristus mangrupakeun lambang kakuatan-Na. Kasedihan anu dipikawanoh ku Yesus ngawakilan kacida gedéna kuciwa maranéhna. Sanggeus aya paguneman salajengna ti para murid anu kuciwa éta, Kristus mimiti nyarios.
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.
Tuluy anjeunna ngandika ka maranéhna, “Eh jalma-jalma bodo, jeung hate anu lalaunan pikeun percaya kana sagala anu geus diucapkeun ku para nabi: Naha Kristus teu kudu sangsara kana ieu sagala hal, tuluy asup kana kamulyaan-Na?” Jeung dimimitian ti Musa jeung sakabeh para nabi, Anjeunna nerangkeun ka maranéhna dina sakabeh Kitab Suci perkara-perkara anu nyarita ngeunaan diri-Na. Tuluy maranéhna geus deukeut ka lembur anu dituju ku maranéhna; sarta Anjeunna ngajieun saolah-olah rék nuluykeun deui. Tapi maranéhna nahan Anjeunna, pokna, “Cicing jeung kami, sabab geus ka soré, jeung poé geus pohara lingsir.” Tuluy Anjeunna asup pikeun cicing heula jeung maranéhna. Lukas 24:25–29.
Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.
Yesus ngalatih para murid ku cara ngagunakeun metodologi “historis” dina napsirkeun Kitab Suci, ku mawa garis-garis nubuat ti Musa teras maju ngalangkungan sajarah suci pikeun ngaidéntifikasi sajarah salib. Yesus ngagunakeun garis-garis sajarah nubuat baheula, anu ngalambangkeun jalan-jalan baheula jeung metodologi garis demi garis, pikeun ngalatih para murid anu keur kuciwa. Nalika Anjeunna katingalina rék neruskeun lalampahan tanpa maranéhna, maranéhna ngadesek Anjeunna supaya asup sarta cicing heula jeung maranéhna. Maranéhna aya dina mangsa ngadagoan, sarta Kristus geus rék miceun panangan-Na tina panon maranéhna. Nalika panangan-Na dicabut, mangsa ngadagoan éta bakal réngsé, jeung waktu maranéhna buru-buru nembus poék balik ka Yerusalem jeung ka sabelas murid, maranéhna ngalambangkeun gancangna panyebaran pekabaran Midnite Cry.
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.
Tuluy kajadian, waktu Anjeunna linggih tuang babarengan jeung maranéhna, Anjeunna nyandak roti, ngaberkahan éta, tuluy meulahna sarta mikeun ka maranéhna. Geus kitu panon maranéhna kabuka, sarta maranéhna terang yén éta Anjeunna; tapi Anjeunna ngiles tina paningal maranéhna. Lukas 24:31.
Jesus removed His hand that had been holding their understanding of the prophetic vision and when he did so, they knew him. Jesus had brought them the message of the Midnight Cry and they received it while eating, for each message must be eaten. They immediately rushed “like a tidal wave across the land” to tell the eleven disciples.
Yesus nyabut leungeun-Na anu salila ieu nahan pangarti maranéhna kana tetenjoan kenabian, sarta nalika Anjeunna ngalakukeun kitu, maranéhna terang ka Anjeunna. Yesus geus mawa ka maranéhna amanat Panyambat Tengah Peuting, sarta maranéhna narimana bari keur dahar, sabab unggal amanat kudu didahar. Maranéhna geuwat buru-buru, “saperti ombak pasang anu ngalantarankeun sakuliah daratan,” pikeun ngabéjaan ka sabelas murid.
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.
Tuluy maranehna silih carios, “Naha haté urang henteu ngagegedur di jero diri urang, waktu Anjeunna nyarios ka urang di jalan, sarta waktu Anjeunna muka Kitab Suci ka urang?” Jeung dina jam éta kénéh maranehna gugah, tuluy maralik ka Yerusalem, sarta manggihan anu sawelas keur karumpul, kitu deui anu babarengan jeung maranehna, bari nyarita, “Gusti saéstuna geus gugah, sarta parantos nembongan ka Simon.” Jeung maranehna nyaritakeun hal-hal anu kajadian di jalan, jeung kumaha Anjeunna dipikawanoh ku maranehna dina mecahkeun roti. Jeung nalika maranehna keur nyarios kitu, Yesus nyalira ngadeg di tengah-tengah maranehna, sarta nyarios ka maranehna, “Damai seja ka maraneh.” Tapi maranehna kacida sieuneunana jeung kagét, sarta nyangka yén maranehna ningali roh. Sarta Anjeunna ngadawuh ka maranehna, “Naha maraneh guligah? Jeung naha timbul pikiran-pikiran dina haté maraneh? Tingal leungeun Kami jeung suku Kami, yén ieu téh Kami sorangan: rampa Kami, sarta tingali; sabab roh mah teu boga daging jeung tulang, sakumaha maraneh ningali Kami boga.” Jeung sanggeus Anjeunna nyarios kitu, Anjeunna nembongkeun leungeun-Na jeung suku-Na ka maranehna. Jeung nalika maranehna tacan percaya ku sabab kabungahan, sarta masih hareraneun, Anjeunna ngadawuh ka maranehna, “Naha di dieu maraneh boga kadaharan?” Tuluy maranehna mere ka Anjeunna sapotong lauk beuleum, jeung sakarék madu. Jeung Anjeunna nyandak éta, tuluy ngahakanana di hareupeun maranehna. Sarta Anjeunna ngadawuh ka maranehna, “Ieu téh kecap-kecap anu ku Kami parantos diucapkeun ka maraneh, waktu Kami masih kénéh jeung maraneh, yén sagala perkara kudu kalakonan, anu geus dituliskeun dina hukum Musa, jeung dina kitab para nabi, jeung dina mazmur, ngeunaan Kami.” Tuluy Anjeunna muka pangarti maranehna, supaya maranehna ngartos Kitab Suci. Lukas 24:32–45.
Just as with the disciples on the road to Emmaus, Jesus presents the message with the past sacred histories of the Bible to explain the history of His death and resurrection, and He did so by giving them an example of eating. God’s people must eat the message. In their uncertainty and sorrow, Jesus brings the tarrying time that took place from His death until His resurrection, ascension and return to a close by opening their understanding to the present truth message that was based upon the sacred histories of the past being brought together line upon line.
Sakumaha ka para murid di jalan ka Emaus, Yesus ngedalkeun pesen ku ngagunakeun sajarah-sajarah suci dina Alkitab pikeun ngajelaskeun sajarah pupusna jeung kabangkitan-Na, sarta Anjeunna ngalakukeun éta ku mere aranjeunna hiji conto ngeunaan dahar. Umat Allah kudu ngahakan pesen éta. Dina kaayaan maranéhna nu pinuh ku kateupastian jeung kasedihan, Yesus nutup mangsa nunda nu lumangsung ti pupusna-Na nepi ka kabangkitan-Na, kanaékan-Na, jeung wangsul-Na ku muka pangartian maranéhna kana pesen bebeneran kiwari anu dumasar kana sajarah-sajarah suci jaman baheula anu dihijikeun garis demi garis.
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.
Ku sabab éta, dua murid anu aya di jalan ka Emaus (ngalambangkeun malaikat kadua anu dihijikeun sarta dipaparin kakawasaan ku amanat Panyeru Tengah Peuting) nangtukeun mangsa nunda anu nuturkeun salib minangka mangsa nunda anu miheulaan Panyeru Tengah Peuting. Ku kituna, kuciwa para murid téh ngalambangkeun kuciwa anu kahiji dina garis nubuat, lain kuciwa anu gedé.
The story of Emmaus is then repeated with the disappointed eleven disciples. Jesus joins them, instructs them of the fulfillment of the prophetic word through the methodology of “historicism” and then opens their understanding, while eating. The beginning of the story identifies the end of the story. Jesus then sets forth a third witness to the fact that the disappointment of the cross can be prophetically applied to the first disappointment. He provides the third witness to the structure of the history by telling them to tarry in Jerusalem until they receive power from on high.
Carita Emmaus tuluy diulang deui ka sabelas murid anu keur kuciwa. Isa ngagabung jeung maranéhna, ngajarkeun ka maranéhna ngeunaan kacumponan firman nubuat ngaliwatan métodologi “historicism,” tuluy muka pangarti maranéhna bari keur tuang. Mimiti carita éta nandaan ahir carita éta. Satuluyna Isa nandeskeun hiji kasaksian katilu kana kanyataan yén kuciwa ku sabab salib téh bisa diterapkeun sacara nubuat kana kuciwa anu kahiji. Mantenna méré kasaksian katilu ngeunaan struktur sajarah éta ku ngadawuh ka maranéhna supaya ngadagoan di Yerusalem nepi ka maranéhna narima kakawasaan ti luhur.
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.
Sarta saur Mantenna ka maranehna, “Kieu anu geus kaserat, sarta kieu pantesna Kristus sangsara, sarta hudang deui tina nu maraot dina poe katilu: Jeung yén tobat jeung pangampura dosa kudu diwawarkeun dina ngaran-Na ka sakumna bangsa, mimitian ti Yerusalem. Jeung maraneh téh saksi tina ieu perkara. Jeung, tempo, Kami ngutus jangji Rama Kami ka maraneh; tapi cicing heula maraneh di kota Yerusalem, nepi ka maraneh dipaparin kakawasaan ti nu Maha Luhur.” Sarta Mantenna mingpin maranehna ka luar nepi ka Betania, tuluy Anjeunna ngangkat panangan-Na sarta maparin berkah ka maranehna. Sarta kajadian, waktu Mantenna maparin berkah ka maranehna, Anjeunna papisah ti maranehna, tuluy diangkat ka sawarga. Sarta maranehna nyembah ka Anjeunna, tuluy mulang ka Yerusalem kalayan kabungahan anu kacida gedéna: Jeung maranehna terus-terusan aya di Bait Allah, muji sarta ngaberkahan Allah. Amin. Lukas 24:46–53.
The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.
Gambaran ngeunaan murid-murid dina jalan ka Emaus nandakeun hiji mangsa ngadagoan anu dimimitian ti pupusna Anjeunna nepi ka Anjeunna dihudangkeun deui sarta naék ka Rama-Na. Mangsa ngadagoan éta réngsé pikeun murid-murid Emaus nalika amanat ngeunaan kajadian-kajadian salib diteguhkeun ku métodologi ngahijikeun garis-garis sajarah suci baheula, garis kana garis. Sanggeus éta amanat téh dibawa ku para murid sajero gancangna sakumaha maranéhna sanggup mawana. Tuluy Yesus papanggih jeung sabelas murid, sakali deui dahar hiji kadaharan dirujuk, garis kana garis dipaké pikeun ngabuktikeun amanat éta, sarta saperti ka murid-murid Emaus Anjeunna tuluy muka pangarti maranéhna sarta angkat. Tapi lain saméméh Anjeunna netelakeun sajarah mangsa ngadagoan di Yerusalem nepi ka mangsa ngadagoan éta dipungkas ku datangna Roh Suci dina 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.
Nalika Yesus maréntahkeun ka murid-murid-Na supaya ngadagoan di Yerusalem, éta mangrupa ahir tina carita ngeunaan jalan ka Emaus. Mimiti carita éta ngawakilan hiji kuciwa, dituturkeun ku hiji mangsa ngadagoan, teras dituturkeun ku hiji panyingkepan bebeneran anu ngawakilan amanat Sasambat Tengah Peuting. Panyingkepan bebeneran éta kajadian nalika Kristus nyingkirkeun panangan-Na, anu geus “nahan” panon murid-murid. Éta téh awal carita, sarta bagian tengah carita diulang deui ku carita anu sarua nalika Kristus ngaleungitkeun kuciwa tina sabelas murid ku cara nembongkeun diri-Na jeung muka pangarti maranéhna kana Firman-Na. Tuluy aya hiji kasaksian panungtungan ngeunaan struktur nubuat anu sarua pisan, anu dimimitian ku kuciwa anu kahiji, lain ku kuciwa anu gedé.
The history from Emmaus to Pentecost provides three witnesses of the first disappointment, the tarrying time and the Midnight Cry, yet the actual disappointment that is the waymark at the beginning of each of the three witnesses was actually the second disappointment, not the first. Recognizing that the waymark that is the Great Disappointment in Millerite history is used to illustrate the first disappointment in Millerite history is essential in understanding the narrative we find in the four chapters of John that take place between the eating that took place at the last supper and the arrest at midnight in the garden of Gethsemane. It is worth recognizing that when Jesus appeared to the eleven disciples and ate with them, he asked, “Why are ye troubled? and why do thoughts arise in your hearts?”
Sajarah ti Emmaus nepi ka Pentecosta nyayagikeun tilu saksi ngeunaan kuciwa anu kahiji, mangsa panundaan, jeung Ceurik Tengah Peuting, nanging kuciwa anu saéstuna anu jadi tanda jalan dina awal unggal tina tilu saksi éta téh sabenerna kuciwa anu kadua, lain anu kahiji. Ngakuan yén tanda jalan anu mangrupa Kuciwa Agung dina sajarah Millerite dipaké pikeun ngagambarkeun kuciwa anu kahiji dina sajarah Millerite téh kacida pentingna pikeun ngartos carita anu urang manggihan dina opat pasal kitab Yohanes anu lumangsung antara tuang anu kajadian dina dahar peuting panungtungan jeung panangkepan dina tengah peuting di taman Getsemani. Pantes dicatet yén nalika Yesus nembongan ka sabelas murid sarta tuang babarengan jeung maranéhna, Anjeunna naros, “Naha maranéh jadi kaganggu? jeung naha pikiran-pikiran timbul dina hate maranéh?”
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.”
Sanggeus Anjeunna ngahakan dahar peuting panungtungan sakumaha kacatet dina kitab Yohanes, petikan anu baris urang talungtik dimimitian ku pangandika Kristus ka maranéhna, “Ulah nepi ka hate maranéh kaganggu.” Dina jero lima poé, maranéhna geus mopohokeun pisan parentah éta. Pasal opat welas nepi ka pasal tujuh welas tina Injil Yohanes ngawakilan kuciwa anu kahiji tanggal 18 Juli 2020, anu ngawanohkeun hiji mangsa nungguan, nu ngarah kana Wahyu Yesus Kristus anu dibuka segelna pas saméméh masa kasempetan nutup, sarta ngawakilan amanat Pekik Tengah Peuting. Amanat éta ngawanohkeun hiji kurun waktu anu geus dipralambangkeun ku gerakan bulan katujuh sarta ogé dipralambangkeun ku lumpat gancang murid-murid Emmaus ka Yerusalem dina peuting anu poek jempling. Sajarah éta anu diwakilan ku tilu aksara Ibrani anu dipaké ku Kristus pikeun ngawakilan diri-Na salaku “Kaleresan.”
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.
Dina carita dina opat pasal Yohanes ieu urang manggihan lain baé yén padamelan Roh Suci téh diidéntifikasi minangka léngkah-léngkah anu sarua tina éta firman pisan, tapi ogé yén di dinya aya bukti anu pangkuatna pikeun ngadukung panegesan anu ayeuna keur ditepikeun, yén kacumponan pamungkas tina amanat Panjerit Tengah Peuting ayeuna keur laun-laun ditepikeun dina pasamoan kémah Exeter ti tanggal dua welas Agustus nepi ka tujuh welas. Lamun amanat éta ahirna geus dipikawanoh ku para wali anu ngadagoan, dunya bakal kalebur kana krisis hukum Minggu nalika para utusan éta mawa amanat panggeuing pamungkas tina “poé-poé panungtungan” ka hiji dunya anu keur sakarat.