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:
Katika Injili ya Yohana, mara tu baada ya Karamu ya Mwisho hadi Yesu aende katika Bustani ya Gethsemane, kuna simulizi refu kuanzia sura ya kumi na nne hadi mwisho wa sura ya kumi na saba. Ninakusudia kushughulikia sura hizi katika makala inayofuata. Makala hii ni msingi wa kujengea uelewa wa sura hizo. Kwa mujibu wa mstari wa matengenezo wa historia ya Kristo, mazungumzo ya Kristo na wanafunzi wake katika sura hizo yako mara tu baada ya kuingia kwa shangwe na kabla tu ya msalaba. Yesu aliingia Yerusalemu, kisha akala mlo wake wa mwisho pamoja na wanafunzi, kisha simulizi hilo likatokea, naye akaenda Gethsemane, na usiku huohuo wa manane akakamatwa, na mchakato wa hatua saba uliosababisha kusulubiwa ukaanza. Yeye na wanafunzi wake walikuwa kimanabii mara tu baada ya mkutano wa kambi wa Exeter na kabla tu ya Kukata Tamaa Kubwa, katika historia inayowakilishwa na harakati ya mwezi wa saba. Katika simulizi linaloanza mara tu baada ya Karamu ya Mwisho, jambo la kwanza ambalo Yesu analosema ni:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Msifadhaike mioyoni mwenu: mnamwamini Mungu, niaminini na mimi. 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.
Akijua kwamba tukio kubwa la kusikitisha lilikuwa saa chache tu mbele, Yesu alijitahidi kuwaimarisha wanafunzi Wake kwa ajili ya dhiki iliyokuwa inakuja. Mstari uliofichika wa unabii, ndani ya alama nne za njia zinazounda matukio yanayoashiriwa kama ngurumo saba, ndiyo historia ambamo hatua hizi tatu za simulizi katika Injili ya Yohana hutokea. Mstari huo uliofichika, ndani ya ngurumo saba, unawakilisha historia kuanzia tukio la kusikitisha la kwanza hadi la mwisho.
Just before Jesus informs them to “let not” their hearts “be troubled” Judas Iscariot had left the supper to go to the Sanhedrin for the third and final time. When he left the supper for his third meeting, he closed his probation.
Hapo tu kabla ya Yesu kuwaambia, “Msifadhaike mioyoni mwenu,” Yuda Iskariote alikuwa ameondoka kwenye chakula cha jioni kwenda kwa Sanhedrini kwa mara ya tatu na ya mwisho. Alipoondoka kwenye chakula cha jioni kwa ajili ya mkutano wake wa tatu, alifunga kipindi chake cha kujaribiwa.
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.
Katika muktadha wa mstari uliofichwa ndani ya ishara ya ngurumo saba, kuingia kwa shangwe kwa Kristo kunawakilisha Kilio cha Usiku wa Manane ambako makundi mawili ya waabuduo yanajidhihirisha. Alama ya njia ya herufi ya katikati ya Kiebrania inayotumika kuunda neno la Kiebrania “kweli” ni herufi ya kumi na tatu ya alfabeti ya Kiebrania. Kumi na tatu inawakilisha uasi, na kama alama ya njia ya kinabii inaakilisha Kilio cha Usiku wa Manane ambako wanawali wapumbavu wanaakilisha udhihirisho wa uasi, kama vile Yuda wakati wa alama ya njia ya kuingia kwa shangwe.
“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.
Kumekuwapo na daima kutakuwepo magugu miongoni mwa ngano, wanawali wajinga pamoja na wenye busara, wale wasio na mafuta katika vyombo vyao pamoja na taa zao. Kulikuwa na Yuda mwenye tamaa katika kanisa alilolianzisha Kristo duniani, na kutakuwa na watu kama Yuda kanisani katika kila hatua ya historia yake. Signs of the Times, Oktoba 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.
Yuda aliporudisha fedha, akakiri usaliti wake kwa Kayafa kisha kwa Kristo, ndipo akaenda kujinyonga. Alipokuwa akitoka kwenye ukumbi wa hukumu, akapaza sauti kwa maneno yale yale yanayowakilisha hali tata ya wanawali wapumbavu wanapotambua kuwa hawakupata mafuta.
“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 aliona kwamba kusihi kwake kulikuwa bure, naye akakimbia kutoka ukumbini akipaza sauti, Ni kuchelewa sana! Ni kuchelewa sana! Alitambua kwamba hangeweza kuishi hadi kumwona Yesu akisulubiwa, naye kwa kukata tamaa akatoka nje akajinyonga. Desire of Ages, 722.
Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.
Yuda anaonyesha mfano wa ujumbe wa uongo wa Kilio cha Usiku wa Manane kama ifuatavyo: “alikimbia kutoka ukumbini akipaza sauti, Imechelewa! Imechelewa!” Ujumbe huo daima hudhihirisha makundi mawili ya waabudu, na kama ilivyokuwa katika historia ya Wamileraiti, baada ya ujumbe wa kweli wa Kilio cha Usiku wa Manane kuwasili, wanawali wajinga waliendelea na ujumbe wa uongo. Hivyo, katika historia ya Wamileraiti tunayo harakati iliyomchagua William Miller kuwa kiongozi, huku ikikataa ujumbe wa malaika wa tatu na kupinga kundi dogo lililomfuata Kristo katika Patakatifu pa Patakatifu.
“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.
Akili yangu ilipelekwa katika wakati ujao, wakati ishara itakapotolewa. 'Tazameni, Bwana-arusi anakuja; tokeni mwende mkamlaki.' Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujazia taa zao, na wakiwa wamechelewa mno, watagundua kwamba tabia, ambayo inawakilishwa na mafuta, haiwezi kuhamishwa. Review and Herald, 11 Februari 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.
Alama ya tatu ya historia iliyofichwa inawakilisha hukumu na inawakilishwa na herufi ya mwisho ya alfabeti ya Kiebrania. Herufi hiyo ni "Tav," na inapoandikwa ina umbo la msalaba. Msalaba unawakilisha hukumu.
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.
Kuanzia kukatishwa tamaa la kwanza katika historia ya Wamileraiti hadi Kilio cha Usiku wa Manane, au kuanzia herufi alfa hadi herufi ya kumi na tatu, kuna alama ya njia inayowakilisha kipindi cha muda kinachotambulika kama wakati wa kukawia katika mfano wa wanawali kumi, wakati wa kukawia ulio pia katika Habakuki sura ya pili. Kuanzia Kilio cha Usiku wa Manane, au herufi ya kumi na tatu ya uasi, hadi Kukatishwa Tamaa Kuu, herufi ya mwisho ya alfabeti, pia kuna kipindi cha muda ambacho kiliitwa “harakati ya mwezi wa saba,” si kwa sababu kilidumu miezi saba, bali kwa sababu ujumbe wa Kilio cha Usiku wa Manane ulibainisha kwamba Kristo angekuja siku ya kumi ya mwezi wa saba wa kalenda ya Kiyahudi, ambayo ilikuwa Siku ya Upatanisho.
The context for the narrative from John chapter fourteen until chapter eighteen begins in a period of time that typifies the seventh month movement of Millerite history. The burden of the narrative the gospel of John is to prepare the disciples for the coming crisis of the cross (the letter ‘Tav’). Christ therefore identifies that from His death until He ascends to His Father and returns would be for His disciples a period of sorrow, uncertainty and disappointment. As with the prophetic characteristics of all the first disappointments that are represented in the testimony of the reform lines, the disappointment involves a condition that is brought about by a disregard of a previously revealed important truth. Christ’s death on the cross was and is an important truth and He had told the disciples directly that He would be crucified and resurrected, but the crisis was so great, so overwhelming, that they forgot what they should have remembered.
Muktadha wa simulizi kutoka Yohana sura ya kumi na nne hadi sura ya kumi na nane unaanza katika kipindi kinachoakisi harakati ya mwezi wa saba katika historia ya Wamillerite. Dhamira kuu ya simulizi la Injili ya Yohana ni kuwaandaa wanafunzi kwa ajili ya mgogoro ujao wa msalaba (herufi 'Tav'). Hivyo Kristo anabainisha kwamba kuanzia kifo Chake hadi apae kwa Baba Yake na kisha arudi, kwa wanafunzi Wake kingekuwa kipindi cha huzuni, kutokuwa na uhakika na kukatishwa tamaa. Kama ilivyo kwa tabia za kinabii za kukatishwa tamaa za kwanza zote, ambazo zinawakilishwa katika ushuhuda wa mistari ya mageuzi, kukatishwa tamaa huko kunahusisha hali inayosababishwa na kupuuzwa kwa kweli muhimu iliyowahi kufunuliwa. Kifo cha Kristo msalabani kilikuwa, na bado ni, kweli muhimu, na alikuwa amewaambia wanafunzi moja kwa moja kwamba angesulubiwa na kufufuka, lakini mgogoro huo ulikuwa mkubwa mno, ukatawala kwa nguvu, kiasi kwamba walisahau yale waliyopaswa kuyakumbuka.
“When Christ, the Hope of Israel, was hung upon the cross and was lifted up as He told Nicodemus He would be, the disciples’ hope died with Jesus. They could not explain the matter. They could not understand all that Christ had told them about it beforehand.” Faith and Works, 63.
"Kristo, Tumaini la Israeli, alipotundikwa msalabani na kuinuliwa kama alivyomwambia Nikodemo kwamba angeinuliwa, tumaini la wanafunzi likafa pamoja na Yesu. Hawakuweza kueleza jambo hilo. Hawakuweza kuelewa yote ambayo Kristo alikuwa amewaambia kuhusu hilo kabla ya hapo." Imani na Matendo, 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.
Kiini cha simulizi zima katika sura nne za Yohana tunazozishughulikia ni kwamba Yesu alikuwa akiwaandaa wanafunzi Wake kwa kipindi cha kuvunjika moyo ambacho wangelipitia, kuanzia kukamatwa kwake usiku wa manane hadi Aliporudi baada ya kupaa kwenda kwa Baba Yake. Katika sura nne za Yohana, kipindi hicho ambacho Kristo alikuwa mbali na wanafunzi kinawakilisha wakati wa kusubiri. Kihistoria, kipindi hicho, ambacho ninakitambulisha kama wakati wa kusubiri, kilitokea baada ya mgogoro wa msalaba. Katika sura nne tunazojiandaa kuzingatia, zinawakilisha kinabii wakati wa kusubiri unaoanza na kuvunjika moyo wa kwanza, si baada ya kuvunjika moyo kuu wa msalaba.
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.
Kwa nini napendekeza kwamba kukatishwa tamaa la mwisho ambalo Kristo alikuwa akiwaandaa wanafunzi Wake kulikabili, kulikuwa kielelezo cha kukatishwa tamaa la kwanza, ambalo katika mstari wa matengenezo wa Kristo lilikuwa kifo cha Lazaro? Swali hili linahitaji kutatuliwa kabla tuweze kuona simulizi katika sura nne za Yohana katika mwanga unaounga mkono kweli zinazofunuliwa sasa kuhusiana na historia iliyofichika ya ngurumo saba.
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.
Katika historia ya Kristo, kipindi kati ya kifo na ufufuo wa Lazaro kinaendana na wakati wa kusubiri. Kisha Kristo anaenda Yerusalemu kwa kuingia kwake kwa ushindi. Kristo katika Yohana sura ya kumi na nne anazungumza na wanafunzi Wake katika historia ya kile ambacho kingekuwa harakati ya mwezi wa saba, iliyoanza wakati kipindi cha kusubiri kilipokuwa tayari kimeisha, kufuatia kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane uliouanzisha harakati ya mwezi wa saba.
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.
Ili kuelewa jinsi neno la Kiebrania "ukweli" linavyothibitisha utambuzi wa historia iliyofichwa ambayo imefunguliwa muhuri kutoka kwa historia ya mfano ya radi saba, kunahitaji uchambuzi makini wa ujumbe ambao Kristo wakati huo alikuwa akiwapa wanafunzi wake katika Yohana sura ya kumi na nne hadi sura ya kumi na saba. Mfano wa jinsi alama ya njia ya kukatishwa tamaa kuu inavyotumiwa kuonyesha alama ya njia ya kukatishwa tamaa ya kwanza unaweza kutambuliwa katika uzoefu wa wanafunzi waliokuwa njiani kuelekea Emausi.
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.
Kile kilichokomesha kipindi cha kusubiri katika historia ya Wamileraiti kilikuwa ni marekebisho ya utabiri wa 1843 ulioshindwa kutimia hapo awali. Kazi ya Samuel Snow katika kuendeleza ujumbe uliouanzisha harakati ya mwezi wa saba iliyohitimia kwa Kukata Tamaa Kuu inaweza kufuatiliwa kihistoria, kwa kufuatilia ukuaji wa uelewa wa Samuel Snow kupitia maandishi yake yaliyochapishwa na mawasilisho yake ya hadharani yaliyotangulia mkutano wa kambi wa Exeter. Maelezo yaliyouviwa yanauangalia mchakato huo kwa namna tofauti kuliko tu maendeleo ya kihistoria ya ujumbe wa mwisho wa Snow. Dada White anatufahamisha kwamba ujumbe huo ulitambuliwa wakati Bwana alipoondoa mkono wake kutoka kwa kosa katika hesabu zilizo kwenye chati ya 1843 ya Habakuki.
“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.
Niliwaona watu wa Mungu wakiwa na furaha ya matarajio, wakimngoja Bwana wao. Lakini Mungu alikusudia kuwajaribu. Mkono wake ulifunika kosa katika kuhesabu vipindi vya kinabii. Wale waliokuwa wakimngoja Bwana wao hawakugundua kosa hili, na hata wasomi walioupinga wakati huo nao walishindwa kuliona. Mungu alikusudia watu wake wakutane na kukatishwa tamaa. Wakati ulipita, na wale waliokuwa wamemngoja Mwokozi wao kwa furaha ya matarajio walihuzunika na kukata tamaa, ilhali wale ambao hawakupenda kuonekana kwa Yesu, bali walikuwa wameukumbatia ujumbe kwa hofu, walifurahi kwamba Hakuja wakati wa matarajio. Ungamo lao halikuwa limeugusa moyo wala kutakasa maisha. Kupita kwa wakati kulikuwa kumekusudiwa vyema kufunua mioyo ya namna hiyo. Wao walikuwa wa kwanza kugeuka na kuwadhihaki wale waliohuzunika, waliokatishwa tamaa, ambao kwa kweli walipenda kuonekana kwa Mwokozi wao. Niliona hekima ya Mungu katika kuwajaribu watu wake na kuwapa jaribio la kuchunguza ili kubaini wale ambao wangesita na kurudi nyuma wakati wa saa ya majaribu.
“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 na jeshi lote la mbinguni waliwaangalia kwa huruma na upendo wale ambao, kwa matarajio matamu, walitamani kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakiwazunguka, ili kuwategemeza katika saa ya jaribio lao. Waliozembea kupokea ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawashwa juu yao, kwa sababu hawakutaka kupokea nuru ambayo aliwatumia kutoka mbinguni. Wale waaminifu waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena waliongozwa kurudi kwenye Biblia zao kuchunguza vipindi vya kinabii. Mkono wa Bwana ukaondolewa kutoka juu ya hesabu hizo, na kosa likafafanuliwa. Waliona kwamba vipindi vya kinabii vilifikia mwaka 1844, na kwamba ushahidi uleule waliokuwa wameuwasilisha kuonyesha kuwa vipindi hivyo vya kinabii vilifungwa mwaka 1843, ulithibitisha kwamba vingemalizika mwaka 1844. Nuru kutoka katika Neno la Mungu iliangaza msimamo wao, nao wakagundua wakati wa kukawia—'Ijapokawia [maono], subirini.' Katika upendo wao kwa kuja kwa Kristo mara moja, walikuwa wamepuuza kukawia kwa maono, kulikokusudiwa kudhihirisha wanaosubiri wa kweli. Tena walikuwa na wakati uliobainishwa. Hata hivyo nikaona kwamba wengi wao hawakuweza kuinuka juu ya kuvunjika moyo kwao kulikokuwa kukali ili kumiliki kiwango kile cha bidii na nguvu kilichoandamana na imani yao mwaka 1843.
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
Shetani na malaika zake walipata ushindi juu yao, na wale waliokataa kupokea ujumbe walijipongeza kwa uamuzi wao wenye maono ya mbali na hekima yao ya kutoipokea kile walichokiita udanganyifu. Hawakutambua kwamba walikuwa wakilikataa shauri la Mungu dhidi yao wenyewe, na walikuwa wakifanya kazi kwa ushirika na Shetani na malaika zake ili kuwachanganya watu wa Mungu, ambao walikuwa wakiuishi ule ujumbe uliotumwa kutoka mbinguni.
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
"Waaminio wa ujumbe huu walionewa katika makanisa. Kwa muda, wale waliokataa kupokea ujumbe walizuiliwa na hofu kutenda yaliyo mioyoni mwao; lakini kupita kwa muda kulidhihirisha hisia zao za kweli. Walitamani kunyamazisha ushuhuda ambao waliokuwa wakingoja walihisi wamelazimika kuutoa, kwamba vipindi vya kinabii vilifika hadi mwaka 1844. Kwa uwazi, waaminio walieleza kosa lao na wakatoa sababu kwa nini walimtarajia Bwana wao mwaka 1844. Wapinzani wao hawakuweza kuleta hoja zozote dhidi ya sababu zenye nguvu zilizotolewa. Hata hivyo, hasira za makanisa zilichochewa; waliamua kutosikiliza ushahidi, na kuufungia ushuhuda nje ya makanisa, ili wengine wasiusikie. Wale ambao hawakuthubutu kuwanyima wengine nuru ambayo Mungu alikuwa amewapa, walifungiwa nje ya makanisa; lakini Yesu alikuwa pamoja nao, nao walifurahi katika nuru ya uso Wake. Walikuwa wamejiandaa kupokea ujumbe wa malaika wa pili." Maandishi ya Mapema, 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.
Historia iliyowasilishwa hapa inaelezea, miongoni mwa mambo mengine, tukio la Julai 18, 2020, lakini jambo ninachotaka utafakari ni kwamba uelewa unaowakilishwa na ujumbe wa Mwito wa Usiku wa Manane kama ulivyotolewa na Samuel Snow katika mkutano wa kambi wa Exeter hauwakilishwi na kazi ya kihistoria ya Snow, bali na tendo la mkono wa Bwana. Mkono wake ulikuwa umefunika kosa, na alipoondoa mkono wake ndipo wafuasi wa Miller waliweza kuelewa masikitiko yao, na pia kuelewa kwamba walikuwa katika kipindi kilichowakilishwa kama wakati wa kusubiri.
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.
Kuondoa mkono Wake ni kipengele muhimu katika uzoefu wa wanafunzi waliokuwa njiani kuelekea Emau. Kunaashiria mwisho wa kipindi kinachojulikana kama wakati wa kusubiri, na kuhitimishwa kwa uelewa unaowakilishwa na ujumbe wa Kilio cha Usiku wa Manane. Hata hivyo, mfano wa Emau ulitokea baada ya msalaba, ambao unawakilisha Kukatishwa Tamaa Kuu, si kukatishwa tamaa la kwanza kwa sababu ya kifo cha 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.
Na tazama, wawili miongoni mwao walikwenda siku ile ile hadi kijiji kiitwacho Emau, kilichokuwa mwendo wa takriban stadi sitini kutoka Yerusalemu. Wakawa wakizungumza pamoja juu ya mambo yote hayo yaliyokuwa yametukia. Ikawa, walipokuwa wakisemezana na kujadiliana, Yesu mwenyewe akakaribia, akaenda pamoja nao. Lakini macho yao yalifumbwa wasimtambue. Akawaambia, Maneno gani haya mnayosemezana ninyi kwa ninyi mnapotembea, mkiwa mmehuzunika? 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.
Neno "eyes" katika kifungu hiki linawakilisha maono, zaidi ya kiungo halisi cha jicho. Neno "holden" linamaanisha nguvu. Wanafunzi hawakuweza kuelewa maono ya msalaba kwa kuwa Kristo alikuwa amefumba uwezo wao wa kuona maono ya kinabii ya msalaba. Mkono wa Kristo ni ishara ya nguvu zake. Huzuni ambayo Yesu alitambua iliashiria masikitiko yao makubwa. Baada ya majadiliano zaidi ya wanafunzi waliovunjika moyo, Kristo akaanza kuzungumza.
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.
Kisha akawaambia, Enyi wapumbavu na wenye mioyo mizito kuamini yote waliyoyanena manabii! Je, haikumpasa Kristo kupata mateso haya, na kuingia katika utukufu wake? Na kuanzia Musa na manabii wote, akawafafanulia katika Maandiko yote mambo yaliyomhusu yeye mwenyewe. Walipokaribia kijiji walikokuwa wakienda, akajifanya kana kwamba angeendelea mbele zaidi. Lakini wakamshurutisha, wakisema, Kaa nasi; maana jioni inakaribia, na siku imekwenda sana. Akaingia ili kukaa pamoja nao. 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 aliwafundisha wanafunzi kwa kutumia mbinu ya “kihistoria” ya ufafanuzi wa Biblia, akiunganisha misururu ya kinabii kuanzia Musa na kuendelea kupitia historia takatifu ili kubainisha historia ya msalaba. Yesu alitumia misururu ya historia ya kinabii ya zamani, inayowakilisha njia za kale na mbinu ya mstari juu ya mstari, kuwafundisha wanafunzi waliovunjika moyo. Alipoonekana kuendelea na safari bila wao, walimshurutisha aingie na akae pamoja nao. Walikuwa katika kipindi cha kukawia, na Kristo alikuwa karibu kuondoa mkono wake juu ya macho yao. Mkono wake ulipoondolewa, kipindi cha kukawia kingeisha, na walipokimbia kupitia giza kurudi Yerusalemu, kwa wale wanafunzi kumi na mmoja, walikuwa kielelezo cha kasi ya uenezaji wa ujumbe wa Kilio cha Usiku wa Manane.
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:31.
Ikawa alipokuwa ameketi chakulani pamoja nao, akatwaa mkate, akaubariki, akaumega, akawapa. Ndipo macho yao yakafumbuliwa, wakamjua; naye akatoweka mbele ya macho yao. 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 akaondoa mkono wake uliokuwa umefunika ufahamu wao wa maono ya kinabii, na alipouondoa, wakamtambua. Yesu alikuwa amewaletea ujumbe wa Kilio cha Usiku wa Manane, nao waliupokea walipokuwa wakila, kwa maana kila ujumbe lazima uliwe. Mara moja wakakimbia kama wimbi kubwa la bahari lililoikumba nchi nzima kuwaambia wanafunzi kumi na mmoja.
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.
Wakasemana wao kwa wao, Je, mioyo yetu haikuwaka ndani yetu, alipokuwa akisema nasi njiani, na alipokuwa akitufunulia Maandiko? Wakaondoka saa ile ile, wakarejea Yerusalemu, wakawakuta wale kumi na mmoja wamekusanyika pamoja, pamoja na wenzao, wakisema, Bwana amefufuka kweli kweli, naye amemtokea Simoni. Nao wakawaeleza mambo yaliyotukia njiani, na jinsi alivyotambulika kwao katika kumega mkate. Na walipokuwa wakisema hayo, Yesu mwenyewe akasimama katikati yao, akawaambia, Amani iwe kwenu. Lakini wakashikwa na hofu na woga, wakadhani kwamba wameona roho. Akawaambia, Mna nini mkifadhaika? na kwa nini mashaka yanainuka mioyoni mwenu? Tazameni mikono yangu na miguu yangu, ya kuwa ni mimi mwenyewe; nipapaseni, mkatazame; kwa kuwa roho haina nyama na mifupa, kama mnavyoniona kuwa ninavyo. Naye alipokwisha kusema hayo, akawaonyesha mikono yake na miguu yake. Nao walipokuwa bado hawakusadiki kwa furaha, wakistaajabu, akawaambia, Mnacho hapa chakula chochote? Wakampa kipande cha samaki aliyechomwa, na sega la asali. Akakitwaa, akala mbele yao. Akawaambia, Haya ndiyo maneno niliyowaambia nilipokuwa pamoja nanyi, ya kwamba ni lazima yote yaliyoandikwa katika torati ya Musa, na katika manabii, na katika zaburi, kunihusu, yatimizwe. Kisha akawafunulia akili zao, ili wazielewe Maandiko. 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.
Kama ilivyokuwa kwa wanafunzi waliokuwa njiani kwenda Emau, Yesu anawasilisha ujumbe kwa kutumia historia takatifu za zamani za Biblia ili kufafanua historia ya kifo Chake na ufufuo Wake, naye alifanya hivyo kwa kuwapa mfano kwa kula. Watu wa Mungu sharti wale ujumbe huo. Katika kutokuwa na uhakika na huzuni yao, Yesu anaumaliza wakati wa kusubiri uliokuwepo kuanzia kifo Chake hadi ufufuo Wake, kupaa Kwake, na kurudi Kwake, kwa kuwafungulia ufahamu juu ya ujumbe wa ukweli wa wakati huu uliojengwa juu ya historia takatifu za zamani zilizounganishwa mstari juu ya mstari.
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.
Hivyo, wanafunzi wawili waliokuwa njiani kuelekea Emausi (wanaowakilisha malaika wa pili anayeshirikishwa na kutiwa nguvu kupitia ujumbe wa Kilio cha Usiku wa Manane) hutambua kwamba wakati wa kukawia uliotokea baada ya msalaba ni wakati wa kukawia uliotangulia Kilio cha Usiku wa Manane. Kwa hiyo, masikitiko ya wanafunzi yanawakilisha masikitiko ya kwanza katika mfululizo wa kinabii, si masikitiko makuu.
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.
Hadithi ya Emausi kisha inarudiwa kwa wanafunzi kumi na mmoja waliovunjika moyo. Yesu anajiunga nao, akawafundisha juu ya utimilifu wa neno la unabii kupitia mbinu ya “uhistoria” kisha akaufungua ufahamu wao walipokuwa wakila. Mwanzo wa simulizi unautambulisha mwisho wa simulizi. Kisha Yesu anatoa ushuhuda wa tatu kwamba kukatishwa tamaa kulikosababishwa na msalaba kunaweza kutumiwa kinabii kwa kukatishwa tamaa cha kwanza. Anatoa ushuhuda wa tatu kuhusu muundo wa historia kwa kuwaambia wakae Yerusalemu hadi wapokee nguvu kutoka juu.
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.
Akawaambia, Ndivyo ilivyoandikwa, na ndivyo ilimpasa Kristo kuteseka, na kufufuka kutoka kwa wafu siku ya tatu; na kwa jina lake ihubiriwe toba na msamaha wa dhambi kwa mataifa yote, kuanzia Yerusalemu. Nanyi ni mashahidi wa mambo haya. Na tazama, mimi ninawaletea juu yenu ahadi ya Baba yangu; bali kaeni katika mji wa Yerusalemu, hata mtakapovikwa nguvu kutoka juu. Kisha akawaongoza nje hadi Bethania, akainua mikono yake, akawabariki. Ikawa alipokuwa akiwabariki, akatengana nao, akachukuliwa juu mbinguni. Nao wakamsujudia, wakarudi Yerusalemu wakiwa na furaha kuu; nao walikuwa daima hekaluni, wakimsifu na kumbariki Mungu. Amina. 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.
Mfano wa wanafunzi waliokuwa njiani kuelekea Emau unatambulisha muda wa kusubiri ulioanza tangu kifo chake hadi alipofufuka na kupaa kwenda kwa Baba yake. Muda wa kusubiri ulikoma kwa wanafunzi wa Emau wakati ujumbe wa matukio ya msalaba ulipothibitishwa kwa mbinu ya kuleta pamoja mistari ya historia takatifu za zamani, mstari juu ya mstari. Kisha ujumbe huo ukaenezwa na wanafunzi kwa haraka kadiri walivyoweza. Kisha Yesu anakutana na wanafunzi kumi na mmoja; tena kula mlo kunatajwa, mstari juu ya mstari unatumiwa kuthibitisha ujumbe, na kama ilivyokuwa kwa wanafunzi wa Emau kisha anawafungua akili zao na kuondoka. Lakini si kabla ya kubainisha historia ya kusubiri Yerusalemu hadi muda wa kusubiri unapotamatika kwa kuwasili kwa Roho Mtakatifu siku ya Pentekoste.
When Jesus told His disciples to tarry in Jerusalem, it was the end of the story of the road to Emmaus. The beginning of the story represented a disappointment, followed by a tarrying time, followed by a revelation of truth representing the message of the Midnight Cry. That revelation of truth was accomplished when Christ removed His hand, that had been “holden” the eyes of the disciples. That is the beginning of the story, and the middle of the story is repeated with the same story when Christ removed the disappointment from the eleven disciples by revealing Himself and opening their understanding of His Word. Then a last witness of the identical prophetic structure that begins with the first disappointment not the great disappointment.
Yesu alipowaambia wanafunzi wake wabaki Yerusalemu, huo ulikuwa mwisho wa simulizi la njia ya Emausi. Mwanzo wa simulizi hilo uliwakilisha kukatishwa tamaa, ukafuatiwa na kipindi cha kusubiri, kisha ukafuatiwa na ufunuo wa ukweli uliowakilisha ujumbe wa Mwito wa Usiku wa Manane. Ufunuo huo wa ukweli ulitimia wakati Kristo alipoondoa mkono wake, ambao ulikuwa ume“zuia” macho ya wanafunzi. Huo ndio mwanzo wa simulizi, na sehemu ya katikati ya simulizi inarudiwa katika simulizi hiyo hiyo wakati Kristo alipoondoa hali ya kukatishwa tamaa kwa wale wanafunzi kumi na mmoja kwa kujidhihirisha na kufungua ufahamu wao wa Neno lake. Kisha kuna shahidi wa mwisho wa muundo uleule wa kinabii unaoanza na kukatishwa tamaa wa kwanza, si lile kukatishwa tamaa kuu.
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?”
Historia kuanzia Emau hadi Pentekoste hutoa mashahidi watatu wa kukatishwa tamaa kwa kwanza, wakati wa kusubiri, na Mwito wa Usiku wa Manane; ilhali kukatishwa tamaa halisi ambako ndiko alama ya njia mwanzoni mwa kila mmoja wa hao mashahidi watatu kulikuwa kukatishwa tamaa kwa pili, si kwa kwanza. Kutambua kwamba alama ya njia ambayo ni Kukatishwa Tamaa Kuu katika historia ya Wamileraiti inatumika kuonyesha kukatishwa tamaa kwa kwanza katika historia ya Wamileraiti ni muhimu katika kuelewa simulizi tunaloliona katika sura nne za Yohana zinazotokea kati ya mlo wa karamu ya mwisho na kukamatwa usiku wa manane katika bustani ya Gethsemane. Ni vyema kutambua kwamba Yesu alipojitokeza kwa wanafunzi kumi na mmoja na kula pamoja nao, aliuliza, "Kwa nini mnafadhaika? na kwa nini mawazo yanazuka mioyoni mwenu?"
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.”
Mara tu baada ya kula Karamu ya Mwisho katika Injili ya Yohana, kifungu tunachokwenda kuzingatia kinaanza kwa maneno ya Kristo akiwambia, "Msifadhaike mioyoni mwenu." Ndani ya siku tano, walikuwa wamesahau amri hiyo hiyo. Sura ya kumi na nne hadi ya kumi na saba za Injili ya Yohana zinawakilisha kukatishwa tamaa la kwanza la tarehe 18 Julai 2020, linaloleta kipindi cha kusubiri, linaloongoza hadi Ufunuo wa Yesu Kristo unaofunguliwa kabla tu ya mlango wa rehema kufungwa, na linawakilisha ujumbe wa Kilio cha Usiku wa Manane. Ujumbe huo huleta kipindi ambacho kimefananishwa na harakati ya mwezi wa saba na pia kimefananishwa na mbio za wanafunzi wa Emau kuelekea Yerusalemu usiku wa giza totoro. Historia hiyo ndiyo inayowakilishwa na herufi tatu za Kiebrania alizotumiwa na Kristo kujitambulisha kama "Kweli."
It is in the narrative of these four chapters of John where we find not only the work of the Holy Spirit being identified as the same steps of that very word, but also where the best evidence to uphold the claims that are now being made that the final fulfillment of the message of the Midnight Cry is now being progressively presented at the Exeter camp meeting from the twelfth of August to the seventeenth. When the message is finally recognized by the waiting saints, the world will be plunged into the crisis of the Sunday law as those messengers take the final warning message of the “last days” to a dying world.
Ni katika simulizi ya sura hizi nne za Yohana ndipo tunakopata si tu kazi ya Roho Mtakatifu ikitambulika kuwa inafuata hatua zilezile za neno hilo lenyewe, bali pia ushahidi bora zaidi wa kuunga mkono madai yanayofanywa sasa kwamba utimilifu wa mwisho wa ujumbe wa Kilio cha Usiku wa Manane sasa unawasilishwa hatua kwa hatua katika mkutano wa kambi wa Exeter kuanzia tarehe kumi na mbili ya Agosti hadi ya kumi na saba. Wakati ujumbe huo hatimaye utakapokuwa umetambuliwa na watakatifu wanaosubiri, ulimwengu utaingizwa katika mgogoro wa sheria ya Jumapili huku wajumbe hao wakipeleka ujumbe wa onyo la mwisho wa “siku za mwisho” kwa ulimwengu unaokufa.