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:
Ci xibaaru bu baax bi ci Yowaana, gannaaw reeru mujj ga ba ca fan wa Yeesu dem toolu Gesemane, am na benn nettali bu yaa ci saar 14 ba ag mujjug saar 17. Maa ngi bëgg a jëfandikoo saar yooyu ci mbind mi di ñëw. Mbind mi mooy dalu ngir tabax xam-xamu saar yooyu ci kawam. Ci wàllu sàrtu reforme bu jaarale ci taarixu Kirist, waxtaan wi nekk diggante Kirist ak taalibeem yi ci saar yooyu dafa nekk gannaaw dugg gu ndamam gi, te balaa bant ba. Yeesu dugg na Yerusalem, teg ca mu lekk reeram gu mujj ga ak taalibe yi, gannaaw loolu nettali gi am, te mu dem Gesemane, ba ci guddi-gànnaaw fan boobu ci diggante guddi muñu ko jàpp, te juróom-ñaari jéego yi di jëm ci daaj naaj ba tàmbali. Moom ak taalibe yi, ci yoonu wax ju yonent la, dañoo nekk gannaaw ndaje Exeter camp meeting, te balaa Great Disappointment, ci benn taarix buy tegu ci yoonu seventh month movement. Ci nettali gi tàmbalee gannaaw reeru mujj ga, li njëkk la Yeesu wax mooy:
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Bu seen bu jàq, ngeen gëm Yàlla, gëmleen ma itam. Yanqóoba 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.
Xam ne yéen ne benn réccu bu mag doon ñëw ci ay waxtu yu néew yi topp, Yeesu seetoon na ngir dëgëral ay taalibeem ci jafe-jafe bi di ñëw. Rëdd wu nëbbu wu kàdduy wax ci biir ñeenti waymark yi, yi dajal xew-xewu yi ñu misaale ci juróom-ñaari donder yi, mooy taariix bi fan ñetti jéego yii ci nettali bi nekk ci xibaaru Yann di am. Rëdd wu nëbbu woowu, ci biir juróom-ñaari donder yi, dafay tegtal taariixu njëkk réccu ba ca mujj réccu.
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.
Balaa Yesu di leen xamal ne “bu seen xol jàq,” Yudaa Iskariyoot bàyyi woon reer gi, dem ci Sanedreen ba ngir ñetteel te mujj ga. Bi mu bàyyee reer gi ngir dem ci ñetteel ndajeem, dafa tëj ba noppi waxtu njublaŋam.
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.
Ci biir bind bi nekk ci misaalum juróom-ñaari dex yu riib yi, dugg gu ndam gu Kirist di melal “Yuuxu Guddi gi,” fa ñaari xeeti jaamu-kat ñi feeñ. Mandarga yoonu araf wu digg bi ci Ebrë, bi ñuy jëfandikoo ngir sos baatub Ebrë bi ñuy wax “dëgg,” mooy araf wu fukki ak ñett ba ci alfabee Ebrë. Fukk ak ñett di tegtal fippu, te ni muy mandarga yoonu wax ju yonent la, muy tegtal “Yuuxu Guddi gi,” fa janq yu ñàkk xel yi di wone feeñug fippu, ni ko Yudaa itam di wone ci mandarga yoonu dugg gu ndam ga.
“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.
«Amna na te dina ne amna na sax ba noppi ay garab ci biir pepp, janq yu ñàkk xel ak janq yu am xel, ñi amul diw ci seen ndab ak seen làmp. Amoon na Yuda bu bëgg alal ci biir jàngoro bi Kirist tabaxoon ci suuf, te dina am ay Yuda ci biir jàngoro bi ci bépp jàmmu bindu taarixam.» Signs of the Times, October 23, 1879.
When Judas returned the money, admitted his betrayal to Caiaphas and then to Christ, he then went to hang himself. As he was leaving the judgment hall he cried out, with the very words that represent the foolish virgin’s dilemma when they recognize they did not obtain the oil.
Bi Yudaa delloo xaalis bi, te wax ne moom moo wor Kaïfaas, ba noppi ci Kirist, mu dem ngir rey boppam ci wéy. Bi muy génn kërub àtte ba, mu yuuxu ak noonu kàddu yi sax te di tegtal jafe-jafe janq bu ñàkk xel bi, bi ñuy xam ne jëfandikuwuñu woon diwlin bi.
“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.
«Yudaa gis na ne ay ñaanam amuñu njariñ, mu gaaw génn ci kër ga di wax ak ay yuuxu ne: “Dafa weesu! Dafa weesu!” Xamoon na ne manul dund ba gis ñu daaj Yeesu ci bant ba, te ci xel mu metti lool, mu génn dem rey boppam ci waxantu.» 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 dafay na ab yëgleb gu dul jub “génn na ci këru ndaje, di wax ak kàttan ne: Dágg naa ba mu yàgg! Dágg naa ba mu yàgg!” Baat bi dafa sax di wone ñaari xeeti jaamu-kat; te ni ko nekkoon ci jaar-jaaru Millerite, janq yi ñàkk xel dañuy wéy di topp ci gannaaw ba Baatu Guddi gu dëgg gi aksee, ak benn baat bu fen. Noonu itam, ci jaar-jaaru Millerite, am nanu yëngu-yëngu boobu tànn William Miller muy kilifaam, fekk mu bañ yégleb malaaka bu ñetteel bi, te muy xeex ci ndawug gànnaar ga toppoon Kirist ba ca Bu Sell ba Gën a Sell.
“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.
“Samay xel na ma ci kanam, ba waxtu woowu di ñëw biñuy joxe mandarga bi. ‘Xool-leen, Boroom séy bi ngi ñëw; génn-leen ngir dajeek moom.’ Waaye ñenn yi dinañu yéex ci am diwlin ngir feesal seen làmp yi, te bu weesu baat lañuy gis ne sikkit, mi diwlin di tekki, du lu ñu man a joxante.” Review and Herald, 11 Fewriye 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.
Benn bopp bu ñëw ci taarix bu nëbbu bi mooy tektal àtte, te ñu ngi koy firndeel ak bataaxal bu mujj bi ci alifbe ebrë. Bataaxal boobu mooy “Tav,” te su ñu ko bindee, mel na ni bant. Bant bi mooy firndeel àtte.
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.
Dale ci njëkk ñàkk yaakaar bi ci jaar-jaaru Milerit ba ci Yuuxu Guddi, walla dale ci araf bu njëkk, “alpha,” ba ci araf bu fukk ak ñett, am na ab tektal buy teewal ab diirub waxtu, te mooy li ñuy ràññee ni mooy waxtu bi ci léebalu fukki janq, bi ñu wax ne mooy waxtu jëkk, te waxtu jooju itam am na ci Habakkuk saar ñaareel. Dale ci Yuuxu Guddi, walla ci araf bu fukk ak ñett bu ñàkk dégg-dëgg, ba ci mag mi ñàkk yaakaar, araf bu mujj ci alfabee bi, am na itam beneen diirub waxtu, bi ñu tuddewoon “yëngu-yëngu weeru juróom-ñaareel,” waxuñu ko noonu ndax dafa yàggoon juróom-ñaari weer, waaye ndax ne bataaxalu Yuuxu Guddi bi moo waxoon ne Kirist dina ñëw ci bésub fukk ba ci weeru juróom-ñaareel ci kalandrie bu Yawut ya, te bés boobu mooy Bésub Njot.
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.
Jëfandikoo bi ci nettali bi nekk ci Yowaana saar ñent fukk ak ñeent ba ci saar ñent fukk ak juróom-ñett dafay tambalee ci ab waxtu bu mel ni yëngu-yëngu weeru juróom-ñaareel bi ci jaar-jaaru Millerite. Yëg-yëgu nettali bi ci xibaaru jàmmu Yowaana mooy waajal taalibey yi ngir jafe-jafe bu ñëw bi ci bant ba (aaraam ‘Tav’). Kon nag Almasi misaal na ne dale ci sa dee ba kera mu yéeg caayam ba ci Baayam te dellusi, loolu dina nekk ci taalibeyam jamono ju ñàkk mbégte, xel mu wëragul ak tiislu. Ni ko mel ci melo-yëngu-yënguy waxi yonent yi ñépp ci mboolem ñàkk yaakaar yu njëkk yi seede ci màggali reform yi di wone, tiislu boobu dafay ànd ak ab tolluwaay bu juddoo ci sàggane jëfandikoo ab dëgg bu am solo bu ñu woon wax ba noppi. Dee gu Almasi ci bant ba mooy te doon ab dëgg bu am solo, te Moom waxoon na taalibey yi bu leer ne dinañu ko daaj ci bant ba te dina dekkiwaat; waaye jafe-jafe ba dafa reyoon lool, dafa yënguwoon lool, ba tax ñu fàtte li ñu waroon a fàttaliku.
“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.
“Bi Kirist, Yaakaaru Israayil, ñu ko daane ci bant bi te yéeg ko, ni Mu ko waxee Nikodem ne dina ko nekk, yaakaaru taalibé yi dee ak Yeesu. Mënuñu woon leeral mbir mi. Mënuñu woon xam lépp lu Kirist waxoon leen ci bés bu jiitu lu jëm ci loolu.” 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.
Diis bu nekk ci bépp nettali bi ci ñeenti saar yu Yowaana yi nuuy wax moo di ne Yeesu dafa doon waajal ay taalibeem ngir jamono jooju ju ñu war a dund ci naqar ak yàqu-yaram, li tàmbalee ca guddig bi ñu jàpp Yeesu, ba kera mu dellusi gannaaw ba mu yéeg ca Baayam. Ci ñeenti saar yu Yowaana yi, jamono jooju bi Kirist feeñul woon ak taalibe yi dafay tegu ñu mel ni jamono jiiñ. Ci mbirum jaar-jaar yu njeexital, jamono jooju, bi ma di wax ne mooy jamono jiiñ, am na woon gannaaw jafe-jafe bu kurwaas bi. Waaye ci ñeenti saar yi nuy waajal a seet, ci waxi yonent yi dañuy tegtal jamono jiiñ jooju ni lu tàmbalee ak njël bu njëkk bi, waaye du gannaaw njël bu mag bi ca kurwaas bi.
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.
Lu tax maa ngi di wax ne njaaxle gu mujj ga Kirist doon waajal ay taalibeem ngir ñu jànkoonte ak moom, dafa doon misaalal njaaxle gu njëkk ga, gi ci sàrti yëngu-yëngu yeesal bu Kirist mooy dee-gu Lasaar? Laaj bii war nañu ko fésal bala nu man a gis nettali bi nekk ci ñeenti saar yi ci Yowaana ci leer gi di taxaw ci dëgg yi ñuy fey ci jamono jii, ci mbirum taarix bu nëbbu bu juróom-ñaari dundukaay yi.
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.
Ci jaar-jaari Kirist, diir bi nekk ci diggante dee ak dekkiw Làsar moom la yemu ak waxtu bi ñuy wax tarrying time. Gannaaw loolu, Kirist dem Yerusalem ngir duggam gu ndam li. Ci Yowaana ñent-fukk ak ñeent, Kirist di wax ak ay taalibeem ci biir jaar-jaar ba doon li di yëngu-yëngu weeru juróom-ñaareel bi, te loolu tàmbalee na ba noppi gannaaw waxtu tarrying time jeexee ak ñëwug message of the Midnight Cry, bi sos yëngu-yëngu weeru juróom-ñaareel bi.
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.
Ngir xam ni baatub Ebraayik bi di “dëgg” di dëggal xeetu taariix bu nëbb woon biñ ko ubbi nag ci taariix bu misaal bi bu juróom-ñaari dënn, loolu dafa soxla nattu bu teey, ci ndigal bi Kiristoon doon jox ay taalibeem ca jamono jooju ci Yowaana saar 14 ba ci saar 17. Benn misaal ci ni màndarga yoon wi bu njuumte bu mag biñ koy jëfandikoo ngir leeral màndarga yoon wi bu njëkk bu njuumte bi, man naa seetlu ci li taalibe yi dajale woon ci yoon wi jëm Emawus.
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.
Li yeesaloon na “waxtu bi ñu yemoon” ci jaar-jaaru Millerite mooy njubte gi ñu jubbanti jëfandikoo yëgle gu bees bu waxoon ne 1843. Liggéeyu Samuel Snow ci yokkute xebaar bi ubbi yoonu yëngu-yëngu weer wu juróom-ñaareel bi, bi mujje ak Njuumte gu Mag gi, man naañu koo topptoo ci wàllu jaar-jaar, su ñuy topp ndawtalug xam-xam bu Samuel Snow ci ay mbindam yu ñu siiwal ak ci ay waxtaanam yu mu doon wax ci kanam mbooloo, te yooyu indi woon ba ci ndaje màkkaanu Exeter. Waxin gu ñu xam ne am na ndigalu Yàlla jëfandikoo na yoonu wuute ak mere topp jaar-jaaru xebaaru Snow bi mujj. Sœur White xamal na nu ne xebaar bi dafa amoon nangu ndax Boroom bi dindiwoon loxoom ci ab njuumte ci lim yi nekk ci kërtebu Habakkuk bu 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.
«Gis naa askanu Yàlla yi nekk ci mbégtey yaakaar, di xool séen Boroom. Waaye Yàlla dogaloon na ngir nattu leen. Ay loxoom muur na ab njuumte ci waññi jamono yi waxoon ci kàddug waxu Yàlla. Ñi doon xaar séen Boroom gisewuñu njuumte boobu, te itam góor-góor yu gëna xam yi doon weddi waxtu wa mënulñu koo gis. Yàlla dogaloon na ne ay nitam dañuy daje ak naqaru yàqu yaakaar. Waxtu wa weesu na, te ñi doon xaar ak mbégtey yaakaar séen Musalkat amoon naqar te seen xol daldi lëj, waaye ñi bëgguloon feeñug Yeesu, te nangu woon nañu yégle bi ndax ragal rekk, mbégte la leen neexoon ne fekkiwul ci waxtu wa ñu ko yaakaaroon. Seeni waxu ngëm jotewul woon xol bi te sellaluloon dund gi. Weesu waxtu wa nekkoon na lu ñu xayma bu baax ngir wone xol yooyu. Ñoo jiitu woon a dellu ginnaaw, di ñaawal te reetaan ñi amoon naqar, ñi yàqu yaakaar, te bëggoon dëgg-dëgg feeñug seen Musalkat. Gis naa xel mu magu Yàlla ci li Muy nattu ay nitam, di leen may ab nattu gu xotu ngir xam ñi dinañu ragal, gàtt ngëm, te dellu ginnaaw ci saa su nattu ak jafe-jafe dikk.»
“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.
“Yeesu ak mboolem mbooloom asamaan gépp xooloon nañu ak yërmande ak mbëggeel ñi doon séentu ko ak yaakaar bu neex, di añsi gis ki seen xol bëgg. Malaaka yi dañoo doon wër leen, ngir dooleel leen ci waxtu seeni nattu. Ñi bañoon a nangu xibaar bu asamaan ba, bàyyi nañu leen ci lëndëm, te merum Yàlla tàkk na ci seen kaw, ndaxte bëggoon nañu a bañ a nangu leer gi Mu leen yónnee woon jóge asamaan. Ña-faithful yooyu, teññu te naqarlu, ñi manuloon a xam lu tax seen Boroom ñëwul, deesu leen bàyyi ci lëndëm. Benn yoonaatu, yóbbu nañu leen ca seen Biibël yi ngir seetaat ay jamono yu waxoon ci yoonent. Loxob Boroom bi jëlees na ci kaw lim yi, te njuumte ba leer na. Gis nañu ne jamono yu waxoon ci yoonent ya egg nañu woon ba 1844, te ne firnde yi ñu joxe woon ngir wone ne jamono yu waxoon ci yoonent ya jeexoon nañu ci 1843, dañoo firndeel it ne dinañu yem ci 1844. Leer gu jóge ci Kàddug Yàlla daldi leeral seen taxawaay, te ñu gis fu jàppandi bi nekkoon — ‘Bu [peeñ mi] yéexee, xaaral ko.’ Ci seen mbëggeel ngir ñëw ga Yeesu gaaw, dafa am ne ñu ràññee woon jàppandi gu peeñ ma, gi waroon a feeñal ñi dëgg-dëgg di xaar. Benn yoonaatu amoon nañu ab waxtu bu ñu man a jëme xel. Waaye gis naa ne ñu bare ci ñoom mënuloon a yéeg ba weesu seen naqarlu gu tar, ngir amaat boobu dof ak kàttan gu ràññee woon seen ngëm ci 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.
«Seytaane ak ay malaakaam dafañu noot leen, te ñi bañ a jël ndigal li, dafañu sant seen bopp ndax seen xel mu sore ak seen xam-xam ci bañ a jël naxari ga, ni ñuy woowe ko. Waaye xamuñu ne dañuy bañ xelal Yàlla ci seen bopp, te dañuy liggéey ci benn ak Seytaane ak ay malaakaam ngir jaxasoo nit ñi Yàlla, ñi doon dund ndigal li jóge asamaan.»
“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.
“Ñi gëm ci bataaxal bii dañu leen sonaloon ci biir mboolooy gëm yi. Ab diir, ñi bëggul woon nangoo bataaxal bi, ragal moo leen tere woon ñuy jëfe ay xalaat yu nekk ci seen xol; waaye wàqu waxtu wi feeñal na seen dëgg-dëgg yëg-yëg. Dañoo bëggoon neenal seede si ñi muñ a xaar doon yëg ne war nañu koo jébbale, muy ne jamono yu yonent yi dajal nañu ba ci atum 1844. Ak leer gu mat, gëmkat yi firndeel nañu seen njuumte, te wax nañu sababu yi taxoon ñuy yaakaar seen Boroom ci 1844. Ñi leen di weddi mënul woon indi benn càmbar ngir jàppale ay wax yu mel ni doole yi ñu indi. Waaye merum mboolooy gëm yi tàkk na; dogu nañu bañ a déglu firnde, te tëj seede si ci bitiir mboolooy gëm yi, ngir ñeneen ñi bañ koo dégg. Ñi ñemee bañ a nëbbal ñeneen leer gi Yàlla joxoon leen, génne nañu leen ci mboolooy gëm yi; waaye Yeesu àndoon na ak ñoom, te daanoo bég ci leeru kanamam. Ñoom ñiñu waajaloon ngir nangu bataaxalu malaaka ñaareel bi.” 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.
Jaar-jaar bi ñu joxe fii dafa mel ci yeneen mbir yi, jàngoro 18i Sulet 2020, waaye li ma bëgg ngeen xalaat mooy ne xam-xam bi ñu tegtal ci ndigalu Waxu Géej gu Digg bi, ni ko Samuel Snow joxe woon ca ndaje camp bu Exeter, dees na ko tegtal du ci liggéeyu jaar-jaaru Snow, waaye ci jëfu loxob Boroom bi. Loxoom dafa woon naxal ab njuumte, te ba Mu dindi loxoom, Millerites yi manoon nañu kon xam seen njaqare, te it xam ne nekkoon nañu ca jamono ji ñu tegtal ni mooy waxtu bi ñuy xaar.
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.
Dindi loxo baayamam moomam bu am solo woon ci yoon wi jëm Emmaüs. Muy misaal buy mel ne mooy jeexital jamono ji ñuy wax ne mooy waxtu bi ñuy xaar, te muy jeex ak xam-xam bi ndawte ñu tegtal ko ci yégle gu “Yuuxu Guddi”. Waaye misaal bu Emmaüs amoon na gannaaw bant ba, bi di takkal Nattu bu Réy bi, te du jëkk a tiis gi doon deeñu Lasaar.
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.
Te xool ñaari nit ñooñu demoon bés boobu ca benn dëkk bu ñuy wax Emayus, mi sore Yerusalem lu mat juróom-benn fukki stad. Ñu doon waxtaan seen diggante mboolem mbir yooyu xewewoon. Te xew na ne, bi ñuy déeyoo te xalaat ci loolu, Yeesu ci boppam jegeñ na leen, ànd ak leen. Waaye seen bët tëj nañu ko ba tax ñu xàmmetu ko. Mu ne leen: Yan waxtaan yoo ngiy def seen diggante, bi ngeen di dox, te ngeen di am tiis? Luug 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.
Kàddu “bët” bi ci xët wi dafay tekki gis-gis, moo gën a tekki bët bi ci boppam. Kàddu “téyees” bi dafay tekki doole. Taalibey yi mënuñu woon a xam gis-gis bu bant bi, ndaxte Kirist moo woon muur seen kàttanu gis gis-gis gu yonent ci mbant mi. Loxo Kirist moy firndeem dooleem. Njàqare gi Yeesu xamle woon, mooy seen réy-réyug naqar ak seen réyug yéemu. Gannaaw waxtaan mu yàgg bi taalibey yi ñàkk yaakaar defoon, Kirist tàmbalee wax.
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.
Noonu mu ne leen: Yéen ay dof, te seen xol yombul a gëm lépp li yonent yi waxoon! Ndaxte Kirist warul woon a sonn ci yii yépp, ba noppi dugg ci ndamam? Noonu, tambalee ca Musaa ak yonent yépp, mu leen firil ci Mbind mi yépp mbir yi jëm ci moom. Gannaaw loolu ñu jegesi dëkk ba ñuy dem, te moom def ni dafa bëgg woon a dem ba gën. Waaye ñu téye ko, ne ko: Toogal ak nun, ndaxte ngoon si ngi jot, te bëccëg bi jëm na ci noppeem. Noonu mu dugg ngir toog ak ñoom. Luug 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.
Yeesu jàngaloon taalibey yi di jëfandikoo yoonu firndeel Biibël bu ñuy wax “historicist”, di yóbbu xeetu yooni kàddu yu yonent yi tàmbalee ca Musaa ba ci jamono ju sell, ngir xam taarixu bant ba. Yeesu jëfandikoo na yooni taarixu yonent yu weesu yi, te ñoom di firndeel yoon yu mag yi ak yoonu “rëdd ci kow rëdd”, ngir jàngal taalibey yu nàkk yaakaar ya. Bi mu mel ni dafay dem bàyyi leen, ñu teg ko ci lu metti ngir mu duggsi te toog ak ñoom. Ñu nekkoon ci jamonoy xaar ga, te Kirist dafa doon bëgg a dindi loxoom ci seen bët. Bu loxoom dindee, jamonoy xaar ga dina jeex, te bi ñuy daw gaaw ci biir lëndëm giy dellu Yerusalem ca fukk ak benn taalibe ya, ñu doon misaalu gaaw-gaawug wàccu yégleb Xëbër bu Yuuxu Digg-bi-Guddi.
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.
Bi mu amee toog ak ñoom di lekk, mu jël mburu, barkeel ko, damm ko, jox leen ko. Noonu seeni bët ubbi, xam nañu ko; te mu ràññee seen kanam. Luke 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 dindi na loxoam loxob njàngat gu yonent bi te moomoon di tax ñu man a xam visionu yonent bi, te ba mu ko defee, ñu xam ko. Yesu indiloon na leen yëgleb Buuxu Guddi gi, te ñu jàpp ko bi ñuy lekk, ndaxte yëgle bu nekk war nañu koo lekk. Ci saa si, ñu gaaw a daw, “ni mbëx mu réy buy daldi fecci réew mi,” ngir dem wax ko fukki taalibe ya ak benn.
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.
Noonu wax ci seen biir nekkante seen bopp: “Ndax sunu xol dafa doon tàkk ci sunu biir, bi mu doon wax ak nun ci yoon wi, te bi mu doon ubbil nun Mbind mi?” Ca saa sa noonu ñu jóg, dellu Yerusalem, te ñu fekk fukki ak benn ya dajaloo, ak ñi àndoon ak ñoom, di wax ne: “Boroom bi dekki na dëgg-dëgg, te feeñ na Simon.” Ñoom itam nettali lu xewoon ci yoon wi, ak ni mu leen xamale woon boppam ci damm mburu mi. Bi ñuy wax loolu, Yeesu ci boppam taxaw ci seen digg, ne leen: “Jàmm ngeen am.” Waaye tiit ak njàqare daldi leen jàpp, ba ñu foog ne ab rab la ñu gis. Mu ne leen: “Lu tax ngeen jaaxle, te lu tax xalaat yu mel noonu di yéeg ci seen xol? Xoolleen samay loxo ak samay tànk, xam ne man maa ngi; laalleen ma, te xool, ndaxte rab amul yaram ak yax, ni ngeen gis ne am naa.” Bi mu waxee noonu, mu won leen ay loxoom ak ay tànkam. Waaye bi ñu ko gëmagul woon ndax mbégte, te ñuy waaru, mu ne leen: “Am ngeen fii dara lu ñu lekk?” Ñu jox ko ab xëb wu jën wu ñu lakk ak ab xaaxu honey. Mu ko jël, lekk ko ci seen kanam. Mu ne leen: “Lii mooy kàddu yi ma leen waxoon, bi ma nekkatee ak yéen, ne war na mat lépp lu ñu bind ci yoonu Musaa, ak ci yonent yi, ak ci Sabóor yi, ci man.” Noonu mu ubbil seen xel, ngir ñu dégg Mbind mi. Luug 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.
Ni muy mel ni Yeesu jëfandikook na ak taalibey yoon wa Emayus, moom dafa feeñale xebaar bi jaarale ko ci nettali yu sell yi jaar jaar ci Biibël bi ngir leeral jaar-jaaru deeñam ak dekkiwaayam; te mu def ko itam ci joxe leen misaal bu ñu lekk. Xeetu Yàlla war nañu lekk xebaar bi. Ci seen xel mu werante ak seen tiis, Yeesu dafa tëj waxtu bi mu néegoon, bi amoon diggante deeñam ak dekkiwaayam, yéegam asamaan ak delluwaayam, ci ubbi seen xam-xam ngir ñu dégg xebaaru dëgg-gu tey, bi sampuwóon ci nettali yu sell yu màgg yi, yu ñu dajale woon tuddale ci kaw tuddale.
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.
Kon nag noonu, ñaari taalibey yi nekkoon ci yoon wi jëm Emawus (te di tegtal malaaka ñaareel bi mi ànd ak mi jox doole ndigal gu “Yuuxu Guddi” gi) dañuy ràññee waxtu bi ñu yàgg ba toppoon bant ba, ne mooy waxtu bi ñu yàgg woon ba jiitu “Yuuxu Guddi” gi. Kon nag, njuumteb taalibe bi di tegtal njuumteb njëkk bi ci rëdd-u waxu Yàlla wi, waaye du njuumte bu mag bi.
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.
Tàllif Emáwus bi nagaataat ak taalibe yi fukki ak benn yi daldi am ci seen kaw ci naqar. Yeesu booleek leen, di leen jàngal ne waxu yonent yi mat na, jaarale ko ci yoonu “historicism,” te gannaaw loolu mu ubbi seen xel, fekk mu ngi lekk ak ñoom. Njëlbéenu nettali bi moo xamale mujju nettali bi. Gannaaw loolu Yeesu indi ñetteelu seede ci dëggu ne naqaru bant bi man nañu ko jëfe ci waxu yonent ngir jëm ci njëkk a tiis. Mu joxe ñetteelu seede ci doxalin jaar-jaar ba ci ne leen ñu néeg Yerusalem ba kera ba ñuy jot kàttan gu jóge kaw.
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.
Mu ne leen ne: “Noonu lañu ko bind, te noonu it a waroon ngir Kirist tàggatlu ci coono, te dekki ci ñetti fan baat bi: te ngir tuub seetlu ak baalug bàkkaar ñu xamle ko ci turam ci xeet yépp, tàmbalee ci Yerusalem. Yeen nag, seede ngeen ci mbir yii. Te gisleen, maa ngi yónnee ci yéen li sama Baay digoon; waaye nekkleen ci dëkkub Yerusalem, ba kera ngeen soloo kàttan gu jóge kaw.” Noonu mu yóbbu leen ba ca wetu Betani, mu yékkati ay loxoom, barkeel leen. Te bi muy barkeel leen, mu tàggook leen, yéeg ba asamaan. Ñoom nag, sujóotul ko, dellu Yerusalem ak mbég mu réy; te ñu doon sax ci kër Yàlla ga, di sant ak barkeel Yàlla. Aamiina. Luug 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.
Mbind mi ci taalibey yi ci yoon wi jëm Emayus dafay won jamono ju yàggu, jooju tàmbalee ca deeŋam ba ker ci bi Mu dekkeeaat te yéeg ca Baayam. Jamono ju yàggu jooju jeexal na ci taalibey Emayus yi bi yégle xew-xewu bant bi dëggaloo ak ndigalu indiwale ay rëddooyu nettali yu sell yu wees yi benn ci kaw benn, rëddoo ci kaw rëddoo. Noonu taalibey yi yóbbu nañu yégle bi ak gaaw-gaaw gu ñu ko man a yóbbu. Gannaaw loolu Yeesu dajees ak fukk ak benn taalibe yi; fi itam, lekkandoo benn lekk rekkat lañuy tudd, te rëddoo ci kaw rëddoo lañuy jëfandikoo ngir firndeel yégle bi, te ni ci taalibey Emayus yi, Mu ubbi seen xel te Mu dem. Waaye balaa Mu dem, Mu leeral na nettali jamono ju yàggu ci Yerusalem ba ker ci bi jamono ju yàggu jooju mattee ak ñëwug Xel mu Sell mi ca Bésu Pentekot.
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.
Bi Yeesu waxee ay taalibeem ñu des Yerusalem, loolu moo doon mujjug nettali yoonu Emmaüs. Ndàqte njàlbéenu nettali bi dafay wone naqar, te gannaaw loolu am na jamono ju ñuy des, te gannaaw loolu am na ujju gu dëgg, buy tegtal yégleb Yuuxu Guddi. Ujju gu dëgg googu amoon na bi Almasi teqee loxoom, li daan “téye” bët yi taalibe ya. Loolu mooy njàlbéenu nettali bi, te diggu nettali bi dellu na ci benn nettali boobu, bi Almasi jële naqar bi ci fukki taalibe ya ak benn, bi mu leen feeñalee boppam te ubbi seen xel ngir ñu dégg Kàddugam. Gannaaw loolu, am na beneen seede bu mujj buy wone noonu benn benn melokaanu waxu yonent bi, bi tàmbalee ak naqar bu njëkk ba, waaye du naqar bu mag ba.
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?”
Jaar-jaam bi dale Emmaüs ba Pentekoost jox na ñetti seede yu ñëw ci yëqute bu jëkk bi, waxtu bu yàgg bi, ak Yuuxu Guddi-gànt bi, waaye yëqute dëgg-dëgg bi, mi di màndarga-yoon wi ci njàlbéenu bépp benn ci ñetti seede yi, moosul woon yëqute bu jëkk bi, waaye mooyoon yëqute bu ñaareel bi. Xam ne màndarga-yoon wi di Yëqute bu Mag bi ci jaar-jaamu Milerit yi dañu ko jëfandikoo ngir misaal yëqute bu jëkk bi ci jaar-jaamu Milerit yi, lu am solo la ngir déggoo nettali bi nu gis ci ñeenti saar yi ci Yowaana te amoon na ci diggante lekk gi xewoon ci reeru mujj ma ak jàpp ga ci guddi-gànt ca toolu Getsemaane. Yees nañu xalaat ne ba Yeesu feeñee ci fukki taalibeem ak benn ya te lekk ak ñoom, mu laaj ne: «Lu tax ngeen di jaaxle? te lu tax xalaat yu mel noonu di yéeg ci seen xol?»
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.”
Ba mujj ci ndab li mu lekkon reeru mujj gi ci téere Yowaana, pàcc bi nuy seet nag tambalee ak waxi Almasi bi mu leen wax ne: “Bu seen xol jaaxle.” Ci biir juróomi fan, dañoo fàtte ndigal loolu sax. Saar 14 ba ca saar 17 ci xibaaru jàmmu Yowaana dafay tegtal njàqare bu njëkk bi ca 18 Sulet 2020, buy ubbi jamono ju yàgg, te mu jiite ba ci Revelaasiyoonu Yeesu Almasi bi ñu ubbe luñu tëj woon tuuti laata waxtu probasiyoŋ tëj, te muy tegtal itam yégle bu Yuuxu Digg-Bët. Yégle boobu dafay ubbi ab diir bu ñu misaale ak yëngu-yëngug weeru juróomeel bi, te itam ñu ko misaale ak daw ga taalibe Emmayus ya daw ba Yerusalem ci guddi gu xóot. Moom taariix boobu la ñetti araf Ebrew ya, yi Almasi jëfandikoo woon ngir tegtal Boppam ni “Dëgg,” di wone.
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.
Ci biirub ñeenti saar yii ci Yowaana lañuy gis, du sax rek liggéeyu Xel mu Sell mi ñuy tektal ni mooy benn yonenti jéego yu kàddu boobu ci boppam, waaye itam fa la nekk firnde yi gën a baax ngir dëgëral wax yi ñuy def léegi ne matug mujj gi yéppug yëgleb “Yuuxu Diggante Guddi” bi mi ngi léegi feeñ ndànk-ndànk ci ndaje màkkaan bu Exeter, dale ko ci fukki fan ak ñaari weeru ut ba ci fukki fan ak juróom-ñaar. Bu yëgleb bi gàddeggu nañ ko ci mujj ba santo yi xaaroon, àddina bi dina tàbbi ci jafe-jafe bu yoonu Dibeer, bi ndaw ña di yóbbu yëgleb waareb mujj gi ci “fan yu mujj yi” jëm ci àddina ju dee.