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:

Nínú ìhìnrere Jòhánù, lẹ́yìn Àsè Alẹ́ Ikẹyìn títí di àkókò tí Jésù lọ sí Ọgbà Gẹtisémánì, ìtàn gígùn kan wà láti orí kẹrìnlá títí dé òpin orí kẹtadínlógún. Èrò mi ni láti sọ̀rọ̀ nípa àwọn orí wọ̀nyí nínú àpilẹ̀kọ tó kàn. Àpilẹ̀kọ yìí ni ìpìlẹ̀ láti kọ́ òye àwọn orí wọ̀nyí lé lórí. Ní ìbámu pẹ̀lú ìlà àtúnṣe nínú ìtàn Kristi, ìjíròrò Kristi àti àwọn ọmọ-ẹ̀yìn Rẹ nínú àwọn orí wọ̀nyí ṣẹlẹ̀ lẹ́yìn ìwọlé ìṣẹ́gun àti ṣáájú àgbélébùú. Jésù wọ Jerúsálẹ́mù, lẹ́yìn náà ó jẹ oúnjẹ ikẹyìn Rẹ pẹ̀lú àwọn ọmọ-ẹ̀yìn, lẹ́yìn náà ni ìtàn náà ṣẹlẹ̀, lẹ́yìn náà sì ni ó lọ sí Gẹtisémánì, ní àárín òru ọjọ́ kan náà ni wọ́n sì mú Un, ìlànà ìgbésẹ̀ méje tí ó yọrí sí ìkànìyàn mọ́ àgbélébùú sì bẹ̀rẹ̀. Ní ti àsọtẹ́lẹ̀, òun àti àwọn ọmọ-ẹ̀yìn náà wà ní ipò lẹ́yìn ìpàdé àgọ́ Exeter, àti ṣáájú Ìbànújẹ́ Nlá, nínú ìtàn kan tí ìṣísẹ̀ oṣù keje ṣàpẹẹrẹ rẹ̀. Nínú ìtàn tí ó bẹ̀rẹ̀ lẹ́yìn Àsè Alẹ́ Ikẹyìn, ohun àkọ́kọ́ tí Jésù sọ ni pé:

Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

Ẹ má ṣe jẹ́ kí ọkàn yín dàrú: ẹ gbàgbọ́ nínú Ọlọ́run, ẹ sì gbàgbọ́ nínú mi pẹ̀lú. Johanu 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.

Ní mímọ̀ pé ìbànújẹ́ ńlá kan wà níwájú ní àwọn wákàtí díẹ̀ péré, Jésù wá ọ̀nà láti fi mú àwọn ọmọ-ẹ̀yìn Rẹ̀ lágbára fún ìṣòro tí ń bọ̀. Ìlà ìsọtẹ́lẹ̀ tí a fi pamọ́ sínú àwọn àmì-ọ̀nà mẹ́rin tí ó para pọ̀ ṣe àwọn ìṣẹ̀lẹ̀ tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ààrá méje ni ìtàn náà nínú rẹ̀ ni àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ti ìtàn nínú ìhìnrere Johanu ti ṣẹlẹ̀. Ìlà tí a fi pamọ́ yẹn, nínú ààrá méje, ń ṣojú ìtàn láti inú ìbànújẹ́ àkọ́kọ́ títí dé ìbànújẹ́ ìkẹyìn.

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.

Kí Jésù tó sọ fún wọn pé kí ọkàn wọn “má ṣe” “yọ̀,” Júdásì Ísíkáríótì ti fi àsè alẹ́ náà sílẹ̀ láti lọ sọ́dọ̀ Sànhẹ́dírìnì fún ìgbà kẹta àti ìkẹyìn. Nígbà tí ó fi àsè alẹ́ náà sílẹ̀ fún ìpàdé kẹta rẹ̀, ó ti pa àkókò ìdánwò rẹ̀ mọ́.

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.

Ní àyíká ìlà tí a fi pamọ́ sínú àmì àwọn àrá méje, ìwọlé ìṣẹ́gun Kristi dúró fún Ẹkún Ọ̀gànjọ́, níbi tí a ti fihàn ẹgbẹ́ méjì àwọn olùjọsìn. Àmì ọ̀nà lẹ́tà àárín èdè Hébérù tí a lò láti dá ọ̀rọ̀ Hébérù “òtítọ́” sílẹ̀, ni lẹ́tà kẹtàlá nínú àbídí Hébérù. Kẹtàlá dúró fún ìṣọ̀tẹ̀, àti gẹ́gẹ́ bí àmì ọ̀nà àsọtẹ́lẹ̀, ó dúró fún Ẹkún Ọ̀gànjọ́, níbi tí àwọn wúńdíá aṣiwèrè ti jẹ́ ìfihàn ìṣọ̀tẹ̀, gẹ́gẹ́ bí Júdásì pẹ̀lú ṣe rí ní àkókò àmì ọ̀nà ìwọlé ìṣẹ́gun.

“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.

“Àwọn èpò búburú ti wà láàárín àlìkámà, wọ́n sì máa wà níbẹ̀ títí láé; àwọn wúńdíá aṣiwèrè pẹ̀lú àwọn ọlọ́gbọ́n, àwọn tí kò ní òróró nínú àwọn ìkòkò wọn pẹ̀lú fìtílà wọn. Júdásì oníwọra kan wà nínú ìjọ tí Kristi dá sílẹ̀ lórí ayé, àwọn Júdásì sì yóò wà nínú ìjọ ní gbogbo ìpele ìtàn rẹ̀.” 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.

Nígbà tí Júdásì dá owó náà padà, tí ó jẹ́wọ́ ìtànjẹ rẹ̀ fún Kaífásì, lẹ́yìn náà sí Kristi, ó sì lọ so ara rẹ̀. Bí ó ti ń jáde kúrò ní gbọ̀ngàn ìdájọ́, ó ké jáde pẹ̀lú ọ̀rọ̀ gangan wọ̀nyí tí ń ṣàfihàn ìpò àìlera àwọn wúńdíá aṣiwèrè nígbà tí wọ́n mọ̀ pé àwọn kò rí òróró náà gbà.

“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.

“Júdásì rí i pé àwọn ẹ̀bẹ̀ rẹ̀ jẹ́ lásán, ó sì yára jáde kúrò nínú gbọ̀ngàn náà pẹ̀lú ìkéde pé, Ó ti pẹ́ jù! Ó ti pẹ́ jù! Ó nímọ̀lára pé òun kò lè yè láti rí a kàn Jésù mọ́ àgbélébùú, ó sì jáde lọ, nínú ìrètí tí ó ti ṣòfo, ó sì lọ so ara rẹ̀.” 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.

Júdà ṣàpẹẹrẹ ìfẹ̀rọ̀wọ́rọ̀ Ìkéde Áárín Òru èké gẹ́gẹ́ bí ẹni tí “ó yára jáde kúrò ní gbọ̀ngàn náà, ó ń ké pé, Ó ti pẹ́ jù! Ó ti pẹ́ jù!” Ìfẹ̀rọ̀ náà máa ń fi ẹgbẹ́ méjì àwọn olùjọ́sìn hàn nígbà gbogbo, àti pé gẹ́gẹ́ bí ó ti rí nínú ìtàn àwọn Mílléráítì, àwọn wúńdíá aṣiwèrè ń bá a lọ lẹ́yìn tí ìfẹ̀rọ̀ Ìkéde Áárín Òru tòótọ́ ti dé pẹ̀lú ìfẹ̀rọ̀ èké kan. Nípa bẹ́ẹ̀, nínú ìtàn àwọn Mílléráítì, a ní ìṣísẹ̀ náà tí ó dìbò yan William Miller gẹ́gẹ́ bí aṣáájú, nígbà tí wọ́n kọ ìfẹ̀rọ̀ áńgẹ́lì kẹta sílẹ̀ tí wọ́n sì tako agbo kékeré tí ó tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ.

“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.

“Ẹ̀mí mi ni a gbé lọ sí ọjọ́ iwájú, nígbà tí a ó fi àmì náà hàn. ‘Kíyèsí i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ nínú lílo àkókò láti rí òróró gbà fún fífi kún àwọn fìtílà wọn, àti pé ní pẹ́ jù wọn yóò rí i pé ìwà, èyí tí a fi òróró náà ṣàpẹẹrẹ, kì í ṣe ohun tí a lè fi ránṣẹ́ láti ọ̀dọ̀ ẹni kan sí òmíràn.” Review and Herald, February 11, 1896.

The third waymark of the hidden history, represents judgment and is represented by the last letter of the Hebrew alphabet. The letter is “Tav,” and when written it is shaped as a cross. The cross represents judgment.

Ọ̀nà-àmì kẹta nínú ìtàn ìkọ̀kọ̀, dúró fún ìdájọ́, a sì fi lẹ́tà ìkẹyìn nínú àlìfábẹ́ẹ̀tì Hébérù ṣàpẹẹrẹ rẹ̀. Lẹ́tà náà ni “Tav,” nígbà tí a bá sì kọ ọ́, ìrísí rẹ̀ dà bí àgbélébùú. Àgbélébùú ń ṣàpẹẹrẹ ìdájọ́.

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.

Láti inú ìdàmú àkọ́kọ́ nínú ìtàn àwọn Millerite títí dé Igbe Àárín Òru, tàbí láti lẹ́tà alpha títí dé lẹ́tà kẹtàlá, àmì ọ̀nà kan wà tí ń ṣojú àkókò kan, èyí tí a mọ̀ sí àkókò ìdádúró nínú àkàwé àwọn wúńdíá mẹ́wàá, àkókò ìdádúró kan náà tí ó tún wà nínú Habakkuk orí kejì. Láti Igbe Àárín Òru, tàbí lẹ́tà kẹtàlá ìṣọ̀tẹ̀, títí dé ìdàmú ńlá náà, lẹ́tà ìkẹyìn nínú alifabeeti, àkókò kan náà sì tún wà tí a pè ní “ìṣísẹ̀ oṣù keje,” kì í ṣe nítorí pé ó pẹ́ oṣù méje, ṣùgbọ́n nítorí pé ìhìnṣẹ́ Igbe Àárín Òru fi hàn pé Kristi yóò wá ní ọjọ́ kẹwàá oṣù keje gẹ́gẹ́ bí kàlẹ́ńdà àwọn Júù, èyí tí í ṣe Ọjọ́ Ètùtù.

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.

Àyíká fún ìtàn náà láti inú Jòhánù orí kẹrìnlá títí dé orí kejìdínlógún bẹ̀rẹ̀ ní àkókò kan tí ó ń ṣe àpẹẹrẹ ìṣísẹ̀ oṣù keje nínú ìtàn àwọn Millerite. Ẹrù-òjò ìtàn inú ìhìn rere Jòhánù ni láti pèsè àwọn ọmọ-ẹ̀yìn fún ìpọnjú tí ń bọ̀ ti àgbélébùú (lẹ́tà ‘Tav’). Nítorí náà, Kristi fi hàn pé láti ikú Rẹ̀ títí yóò fi gòkè lọ sọ́dọ̀ Baba Rẹ̀, tí yóò sì padà wá, yóò jẹ́ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ àkókò ìbànújẹ́, àìdájú, àti ìrẹ̀wẹ̀sì. Gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn àbùdá àsọtẹ́lẹ̀ ti gbogbo àwọn ìrẹ̀wẹ̀sì àkọ́kọ́ tí a ṣojú wọn nínú ẹ̀rí àwọn ìlà àtúnṣe, ìrẹ̀wẹ̀sì náà ní í ṣe pẹ̀lú ipò kan tí a mú wá nípasẹ̀ àìkànsí òtítọ́ pàtàkì kan tí a ti ṣí payá tẹ́lẹ̀. Ikú Kristi lórí àgbélébùú jẹ́, ó sì ṣì jẹ́, òtítọ́ pàtàkì, ó sì ti sọ fún àwọn ọmọ-ẹ̀yìn ní tààrà pé a ó kàn án mọ́ àgbélébùú àti pé yóò jíǹde; ṣùgbọ́n ìpọnjú náà tóbi gan-an, ó pọ̀jù lọ, débi pé wọ́n gbàgbé ohun tí wọ́n yẹ kí wọ́n rántí.

“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.

“Nígbà tí a kan Kírísítì, Ìrètí Ísírẹ́lì, mọ́ àgbélébùú tí a sì gbé e sókè gẹ́gẹ́ bí Ó ti sọ fún Nikodemu pé Óun yóò rí, ìrètí àwọn ọmọ-ẹ̀yìn náà kú pẹ̀lú Jésù. Wọn kò lè ṣàlàyé ọ̀ràn náà. Wọn kò lè lóye gbogbo ohun tí Kírísítì ti sọ fún wọn nípa rẹ̀ ṣáájú.” 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.

Ẹrù gbogbo ìtàn náà nínú àwọn orí mẹ́rin Johanu tí à ń tọ́ka sí ni pé Jesu ń pèsè àwọn ọmọ-ẹ̀yìn Rẹ̀ sílẹ̀ fún àkókò ìdààmú tí wọ́n yóò nírìírí rẹ̀, bẹ̀rẹ̀ láti ìgbà ìmú Jesu ní ọ̀gànjọ́ òru, títí di ìgbà tí Ó fi padà wá láti ìgòkè rẹ̀ lọ sọ́dọ̀ Baba Rẹ̀. Nínú àwọn orí mẹ́rin Johanu náà, àkókò náà nígbà tí Kristi wà ní ọ̀nà jíjìn kúrò lọ́dọ̀ àwọn ọmọ-ẹ̀yìn dúró fún àkókò ìdádúró. Ní ìtàn gẹ́gẹ́ bí ó ti ṣẹlẹ̀ gan-an, àkókò náà, èyí tí mo ń ṣe àfihàn rẹ̀ gẹ́gẹ́ bí àkókò ìdádúró, ṣẹlẹ̀ lẹ́yìn ìṣòro àjálù àgbélébùú. Nínú àwọn orí mẹ́rin tí a ń pèsè láti gbé yẹ̀wò, ní ti àsọtẹ́lẹ̀ wọ́n ń ṣojú fún àkókò ìdádúró tí ó bẹ̀rẹ̀ pẹ̀lú ìdààmú àkọ́kọ́, kì í ṣe lẹ́yìn ìdààmú ńlá ti àgbélébùú.

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.

Èéṣe tí mo fi ń daba pé ìdààmú ìkẹyìn tí Kristi ń pèsè àwọn ọmọ-ẹ̀yìn Rẹ̀ sílẹ̀ fún, ń ṣàpẹẹrẹ ìdààmú àkọ́kọ́ tí, nínú ìlà àtúnṣe Kristi, ó jẹ́ ikú Lásárù? Ìbéèrè yìí gbọ́dọ̀ jẹ́ ìpinnu kí a tó lè rí ìtàn náà nínú orí mẹ́rin ti Johanu ní ìmọ́lẹ̀ tí ń gbé àwọn òtítọ́ wọ̀nyí ró, èyí tí a ń tú sílẹ̀ báyìí ní ìbáṣepọ̀ pẹ̀lú ìtàn àṣírí ti ààrá méje.

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.

Nínú ìtàn Kristi, àkókò tó wà láàárín ikú àti àjíǹde Lasaru bá àkókò ìdádúró mu. Nígbà náà ni Kristi lọ sí Jerúsálẹmù fún ìwọlé ìṣẹ́gun Rẹ̀. Kristi nínú Johanu mẹ́rìnlá ń bá àwọn ọmọ-ẹ̀yìn Rẹ̀ sọ̀rọ̀ lákòókò ìtàn ohun tí yóò jẹ́ ìṣísẹ̀ oṣù keje tí ó bẹ̀rẹ̀ nígbà tí àkókò ìdádúró ti parí tẹ́lẹ̀ pẹ̀lú dídé ìránṣẹ́ Ẹkún Ọ̀ganjọ́ tí ó dá ìṣísẹ̀ oṣù keje sílẹ̀.

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.

Láti lóye bí ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́” ṣe ń fi ìdánimọ̀ ìtàn ìkọ̀kọ̀ tí a ti tú èdìdì rẹ̀ sílẹ̀ láti inú ìtàn àpẹẹrẹ ti ààrá méje náà múlẹ̀, ó béèrè ìtúpalẹ̀ pẹ̀kipẹ̀ki kan nípa ìránṣẹ́ tí Kristi ń fi fún àwọn ọmọ-ẹ̀yìn rẹ̀ nígbà náà nínú Jòhánù orí kẹrìnlá títí dé orí kẹtadínlógún. Àpẹẹrẹ kan nípa bí àmì ọ̀nà ìbànújẹ́ ńlá náà ṣe ń lò láti fi ṣàlàyé àmì ọ̀nà ìbànújẹ́ àkọ́kọ́ lè jẹ́ mímọ̀ nípasẹ̀ ìrírí àwọn ọmọ-ẹ̀yìn lórí ọ̀nà sí Emáùsì.

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.

Ohun tí ó parí àkókò ìdúró ní ìtàn àwọn Millerite ni ìtúnṣe àsọtẹ́lẹ̀ 1843 tí ó ti ṣáìṣeyọrí tẹ́lẹ̀. Iṣẹ́ Samuel Snow ní ìmúgbòòrò ìhìnrere náà tí ó mú ìṣísẹ̀ oṣù keje wá, tí ó sì parí pẹ̀lú Ìdààmú Nlá, lè jẹ́ ìtọ́pasẹ̀ ní ti ìtàn, nípa títẹ̀lé ìdàgbàsókè Samuel Snow nínú òye rẹ̀ nípasẹ̀ àwọn ìkọ̀wé rẹ̀ tí a tẹ̀ jáde àti àwọn ìfihàn rẹ̀ ní gbangba tí ó ṣáájú àpéjọ àgọ́ Exeter. Àlàyé ìmísí náà ń tọ́ ọ̀nà sí ìdàgbàsókè yẹn ní ọ̀nà tí ó yàtọ̀ sí ìdàgbàsókè ìtàn lasan ti ìhìnrere ìkẹyìn Snow. Sister White sọ fún wa pé a mọ ìhìnrere náà nígbà tí Olúwa yọ ọwọ́ Rẹ̀ kúrò lórí àṣìṣe kan nínú àwọn nọ́ńbà tí ó wà lórí àtẹ̀ Habakkuk ti 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.

“Mo rí àwọn ènìyàn Ọlọ́run ní inú-dídùn nínú ìfojúsọ́nà, wọ́n ń retí Oluwa wọn. Ṣùgbọ́n Ọlọ́run ti pinnu láti dán wọn wò. Ọwọ́ rẹ̀ bo àṣìṣe kan nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀. Àwọn tí wọ́n ń retí Oluwa wọn kò rí àṣìṣe yìí, bẹ́ẹ̀ ni àwọn ọkùnrin tí ó kẹ́kọ̀ọ́ jù lọ tí wọ́n tako àkókò náà pẹ̀lú kò lè rí i. Ọlọ́run ti pinnu pé kí àwọn ènìyàn rẹ̀ bá ìdààmú pàdé. Àkókò náà kọjá, àwọn tí wọ́n fi ìfojúsọ́nà ayọ̀ retí Olùgbàlà wọn sì kún fún ìbànújẹ́, wọ́n sì rẹ̀wẹ̀sì nínú ọkàn; ṣùgbọ́n àwọn tí kò fẹ́ ìfarahàn Jesu, tí wọ́n sì gba ìhìnrere náà mọ́ra nítorí ẹ̀rù, yọ̀ pé kò wá ní àkókò ìfojúsọ́nà náà. Ìjẹ́wọ́ wọn kò kan ọkàn, kò sì sọ ìwà ayé di mímọ́. Ìkọjá àkókò náà jẹ́ ohun tí a ṣe ìṣírò rẹ̀ dáadáa láti fi irú àwọn ọkàn bẹ́ẹ̀ hàn gbangba. Àwọn wọ̀nyí ni ẹni àkọ́kọ́ láti yí padà kí wọ́n sì fi ẹ̀gàn ṣe àwọn aláìnínú-dídùn, àwọn tí ìdààmú dé bá, tí wọ́n fẹ́ ìfarahàn Olùgbàlà wọn ní tòótọ́. Mo rí ọgbọ́n Ọlọ́run nínú dídán àwọn ènìyàn rẹ̀ wò àti nínú fífún wọn ní ìdánwò tó jinlẹ̀ láti ṣàwárí àwọn tí yóò fà sẹ́yìn tí wọ́n yóò sì padà sẹ́yìn ní wákàtí ìdánwò.

“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.

“Jesu àti gbogbo ogun ọ̀run fi àánú àti ìfẹ́ wo àwọn tí wọ́n ti fi ìrètí dídùn retí láti rí Ẹni tí ọkàn wọn fẹ́ràn. Àwọn áńgẹ́lì sì ń fò yí wọn ká, láti gbé wọn ró ní wákàtí ìdánwò wọn. Àwọn tí wọ́n ti ṣàìka sí gbígbà ìhìnrere ọ̀run ni a fi sílẹ̀ nínú òkùnkùn, ìbínú Ọlọ́run sì ru sí wọn, nítorí wọn kò fẹ́ gba ìmọ́lẹ̀ tí Ó ti rán sí wọn láti ọ̀run. Àwọn olóòótọ́ wọ̀nyí tí ìrẹ̀wẹ̀sì dé bá, tí wọn kò lè lóye ìdí tí Olúwa wọn kò fi dé, a kò fi wọn sílẹ̀ nínú òkùnkùn. Lẹ́ẹ̀kansi ni a darí wọn sí àwọn Bíbélì wọn láti yẹ àwọn àkókò àsọtẹ́lẹ̀ wò. Ọwọ́ Olúwa ni a yọ kúrò lórí àwọn nọ́ńbà náà, a sì ṣàlàyé àṣìṣe náà. Wọ́n rí i pé àwọn àkókò àsọtẹ́lẹ̀ náà gùn dé ọdún 1844, àti pé ẹ̀rí kan náà tí wọ́n ti gbé kalẹ̀ láti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, ni ó fi hàn pé wọn yóò dópin ní 1844. Ìmọ́lẹ̀ láti inú Ọ̀rọ̀ Ọlọ́run tàn sórí ipò wọn, wọ́n sì ṣàwárí àkókò ìdádúró kan—‘Bí ó tilẹ̀ jẹ́ pé òun [ìran náà] ń pẹ́, dúró dè é.’ Nínú ìfẹ́ wọn fún bíbọ Kristi lẹ́sẹ̀kẹsẹ̀, wọ́n ti foju kọ ìdádúró ìran náà, èyí tí a pinnu láti fi àwọn olùdúró tòótọ́ hàn. Lẹ́ẹ̀kansi wọ́n ní ibi-ìfọkànsìn àkókò kan. Síbẹ̀, mo rí i pé ọ̀pọ̀ nínú wọn kò lè dìde kọjá ìrẹ̀wẹ̀sì líle wọn, kí wọ́n lè ní ìwọ̀n ìtara àti agbára náà tí ó ti ṣàpẹẹrẹ ìgbàgbọ́ wọn ní 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.

“Sátánì àti àwọn áńgẹ́lì rẹ̀ ṣẹ́gun wọn, àwọn tí kò sì fẹ́ gba ìhìnrere náà yọ ara wọn lẹ́nu, wọ́n ń kí ara wọn kú oríire lórí ìdájọ́ jíjìnnà-rí wọn àti ọgbọ́n wọn nínú pé wọn kò gba ìtanràn náà, gẹ́gẹ́ bí wọ́n ti ń pè é. Wọ́n kò mọ̀ pé wọ́n ń kọ ìmòràn Ọlọ́run sílẹ̀ lòdì sí ara wọn, wọ́n sì ń bá Sátánì àti àwọn áńgẹ́lì rẹ̀ ṣiṣẹ́ pọ̀ láti dá àwọn ènìyàn Ọlọ́run lórí rú, àwọn tí wọ́n ń gbé ìhìnrere tí a rán láti ọ̀run náà jáde.”

“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.

“A ṣe àwọn onígbàgbọ́ nínú ìròyìn yìí ní ìnúnibíni nínú àwọn ìjọ. Fún ìgbà díẹ̀, ìbẹ̀rù dá àwọn tí kò ní gbà ìròyìn náà dúró kúrò nínú fífi èrò inú ọkàn wọn hàn níṣe; ṣùgbọ́n ìkọjá àkókò náà fi ìmọ̀lára gidi wọn hàn. Wọ́n fẹ́ pa ẹ̀rí tí àwọn olùdúró de náà nímọ́lẹ̀, èyí tí wọ́n ní láti jẹ́rìí, pé àwọn àkókò àsọtẹ́lẹ̀ gùn dé ọdún 1844. Pẹ̀lú ìṣàlàyé tó yé kedere, àwọn onígbàgbọ́ ṣàlàyé àṣìṣe wọn, wọ́n sì fún ní àwọn ìdí tí wọ́n fi retí Oluwa wọn ní ọdún 1844. Àwọn alátakò wọn kò lè mú àríyànjiyàn kankan wá lòdì sí àwọn ìdí alágbára tí a gbé kalẹ̀. Síbẹ̀, ìbínú àwọn ìjọ ru sókè; wọ́n pinnu pé àwọn kì yóò fetí sí ẹ̀rí, àti láti pa ẹ̀rí náà mọ́ kúrò nínú àwọn ìjọ, kí àwọn mìíràn má bàa gbọ́ ọ. Àwọn tí kò gbójúgbóyà láti dá ìmọ́lẹ̀ tí Ọlọ́run ti fún wọn dúró kúrò lọ́dọ̀ àwọn ẹlòmíràn, ni a lé jáde kúrò nínú àwọn ìjọ; ṣùgbọ́n Jésù wà pẹ̀lú wọn, inú wọn sì dùn nínú ìmọ́lẹ̀ ojú-rere Rẹ̀. A ti mú wọn ṣetán láti gba ìròyìn angẹli kejì.” 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.

Ìtàn tí a ṣẹ̀ṣẹ̀ gbé kalẹ̀ yìí ń ṣàpèjúwe, láàárín àwọn nǹkan mìíràn, ìrírí ọjọ́ kẹtàdínlógún, oṣù keje, ọdún 2020; síbẹ̀, kókó tí mo fẹ́ kí ẹ ronú lé lórí ni pé, ìmọ̀ tí a ṣojú fún nípasẹ̀ ọ̀rọ̀ igbe Àárín Òru gẹ́gẹ́ bí Samuel Snow ti fi í hàn ní ìpàdé àgọ́ Exeter, kò ṣojú fún nípasẹ̀ iṣẹ́ ìtàn Snow, bí kò ṣe nípasẹ̀ ìṣe ọwọ́ Olúwa. Ọwọ́ Rẹ̀ ti bo àṣìṣe kan mọ́lẹ̀, ó sì jẹ́ nígbà tí Ó yọ ọwọ́ Rẹ̀ kúrò ni àwọn Millerite lè nígbà náà lóye ìdánwò wọn, kí wọ́n sì tún lóye pé wọ́n ti wà nínú àkókò tí a ṣojú rẹ̀ gẹ́gẹ́ bí àkókò ìdádúró.

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.

Yíyọ ọwọ́ Rẹ̀ kúrò jẹ́ èròjà pàtàkì nínú ìṣẹ̀lẹ̀ àwọn ọmọ-ẹ̀yìn tí wọ́n wà lójú ọ̀nà sí Emáùsì. Ó ṣàpẹẹrẹ òpin àkókò tí a mọ̀ sí àkókò ìdúró, ó sì parí pẹ̀lú ìmọ̀ tí a fi hàn nínú ìhìnrere Ẹkún Ọ̀gànjọ́ Òru. Síbẹ̀, àpèjúwe Emáùsì náà ṣẹlẹ̀ lẹ́yìn àgbélébùú, èyí tí ó ṣojú Ìdààmú Nlá, kì í ṣe ìdààmú àkọ́kọ́ ti ikú Lasaru.

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.

Sì kíyèsi i, méjì nínú wọn sì ń lọ ní ọjọ́ kan náà sí abúlé kan tí a ń pè ní Emmáùsì, èyí tí ó jìn sí Jerusalẹmu níwọ̀n ọgọta fọ́lòngù. Wọ́n sì ń bá ara wọn sọ̀rọ̀ nípa gbogbo nǹkan wọ̀nyí tí ó ti ṣẹlẹ̀. Ó sì ṣẹlẹ̀ pé, bí wọ́n ti ń bá ara wọn sọ̀rọ̀ tí wọ́n sì ń jíròrò, Jésù tìkára rẹ̀ sún mọ́ wọn, ó sì ń bá wọn lọ. Ṣùgbọ́n a dí ojú wọn mú kí wọn má bàa mọ̀ ọ́n. Ó sì wí fún wọn pé, Irú ọ̀rọ̀ wo ni ẹ̀yin ń bá ara yín sọ bí ẹ̀yin ti ń rìn, tí inú yín sì bàjẹ́? Luku 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.

Ọ̀rọ̀ náà “ojú” nínú ẹsẹ̀ náà ń ṣojú ìran, ju ẹ̀yà ara ojú gidi lọ. Ọ̀rọ̀ náà “dì mú” túmọ̀ sí agbára. Àwọn ọmọ-ẹ̀yìn náà kò lè lóye ìran àgbélébùú náà, nítorí Kristi ti bo agbára wọn láti rí ìran àsọtẹ́lẹ̀ ti àgbélébùú náà. Ọwọ́ Kristi jẹ́ ààmì agbára Rẹ̀. Ìbànújẹ́ tí Jésù tọ́ka sí ṣojú ìdààmú ńlá wọn. Lẹ́yìn ìjíròrò síwájú láàárín àwọn ọmọ-ẹ̀yìn tí inú wọn bàjẹ́, Kristi bẹ̀rẹ̀ sí í sọ̀rọ̀.

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.

Nígbà náà ni ó wí fún wọn pé, Ẹ̀yin aláìgbọ́n, àti aláìyára ní ọkàn láti gba gbogbo ohun tí àwọn wòlíì ti sọ gbọ́: Ṣé kò yẹ kí Kristi jìyà nǹkan wọ̀nyí, kí ó sì wọ inú ògo rẹ̀? Ó sì bẹ̀rẹ̀ láti ọ̀dọ̀ Mósè àti gbogbo àwọn wòlíì, ó sì túmọ̀ fún wọn nínú gbogbo Ìwé Mímọ́ àwọn nǹkan tí ó jẹ́ tirẹ̀. Wọ́n sì súnmọ́ abúlé náà, níbi tí wọ́n ń lọ: ó sì ṣe bí ẹni pé òun yóò ti lọ síwájú. Ṣùgbọ́n wọ́n rọ̀ ọ́ gidigidi, wọ́n ní, Bá wa gbé: nítorí alẹ́ ń súnmọ́ tán, ọjọ́ sì ti rẹ̀ gidigidi. Ó sì wọlé láti bá wọn gbé. Lúùkù 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.

Jésù kọ́ àwọn ọmọ-ẹ̀yìn náà nípa lílo ọ̀nà ìtumọ̀ Bíbélì “historicist,” ní fífi àwọn ìlà àsọtẹ́lẹ̀ láti ọ̀dọ̀ Mósè lọ síwájú kọjá ìtàn mímọ́ láti fi dá ìtàn àgbélébùú náà mọ̀. Jésù lo àwọn ìlà ìtàn àsọtẹ́lẹ̀ ìgbà àtijọ́, tí wọ́n ń ṣàpẹẹrẹ àwọn ọ̀nà àtijọ́ àti ọ̀nà ìṣe ìlà lórí ìlà, láti kọ́ àwọn ọmọ-ẹ̀yìn tí ìrètí wọn bajẹ́. Nígbà tí Ó dà bí ẹni pé Ó fẹ́ máa lọ síwájú láì bá wọn lọ, wọ́n rọ̀ Ọ́ gidigidi pé kí Ó wọlé wá, kí Ó sì bá wọn dúró. Wọ́n wà ní àkókò ìdúró, Kristi sì fẹ́rẹ̀ yọ ọwọ́ Rẹ̀ kúrò lójú wọn. Nígbà tí a bá yọ ọwọ́ Rẹ̀ kúrò, àkókò ìdúró náà yóò parí, àti bí wọ́n ṣe ń sáré gba inú òkùnkùn padà sí Jérúsálẹ́mù àti sọ́dọ̀ àwọn ọmọ-ẹ̀yìn mọ́kànlá, wọ́n ṣe àpẹẹrẹ ìyára ìtànkálẹ̀ ìfẹ̀rọ̀ṣẹ́ Ẹkún Ọ̀gànjọ́.

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.

Ó sì ṣẹlẹ̀ pé, bí ó ti jókòó láti jẹun pẹ̀lú wọn, ó mú búrẹ́dì, ó sì súre sí i, ó bù ú, ó sì fi fún wọn. Nígbà náà ni ojú wọn là, wọ́n sì mọ̀ ọ́n; ó sì pòórá kúrò ní ojú wọn. Lúùkù 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.

Jésù yọ ọwọ́ Rẹ̀ kúrò níbi tí ó ti ń di òye wọn mọ́ nípa ìran àsọtẹ́lẹ̀ náà, àti nígbà tí Ó ṣe bẹ́ẹ̀, wọ́n mọ̀ Ọ́n. Jésù ti mú ìhìnrere Ẹkún Òru Wá fún wọn, wọ́n sì gbà á nígbà tí wọ́n ń jẹun, nítorí gbogbo ìhìnrere gbọ́dọ̀ jẹ é. Lójijì wọ́n sá kúrò “gẹ́gẹ́ bí ìgbì omi ńlá tí ń gba orílẹ̀-èdè kọjá” láti lọ sọ fún àwọn ọmọ-ẹ̀yìn mọ́kànlá náà.

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.

Wọ́n sì bá ara wọn sọ pé, “Ọkàn wa kò ha jó nínú wa bí ó ti ń bá wa sọ̀rọ̀ lójú ọ̀nà, àti bí ó ti ń tú Ìwé Mímọ́ sí wa?” Wọ́n sì dìde ní wákàtí kan náà, wọ́n padà sí Jerusalẹmu, wọ́n sì rí àwọn mọ́kànlá pé wọ́n péjọ, àti àwọn tí ó wà pẹ̀lú wọn, tí wọ́n ń wí pé, “Olúwa jí dìde nítòótọ́, ó sì ti fara hàn fún Simoni.” Wọ́n náà sì sọ ohun tí ó ṣẹlẹ̀ lójú ọ̀nà, àti bí wọ́n ṣe mọ̀ ọ́n nígbà fífọ búrẹ́dì. Bí wọ́n sì ti ń sọ nǹkan wọ̀nyí, Jesu tìkára rẹ̀ dúró láàrín wọn, ó sì wí fún wọn pé, “Àlàáfíà fún yín.” Ṣùgbọ́n ẹ̀rù bà wọ́n, wọ́n sì yà gidigidi, wọ́n sì ro pé ẹ̀mí kan ni wọ́n rí. Ó sì wí fún wọn pé, “Èéṣe tí inú yín fi bàjẹ́, àti èéṣe tí ìrònú fi ń dìde nínú ọkàn yín? Ẹ wò ọwọ́ mi àti ẹsẹ̀ mi, pé èmi tìkára mi ni: ẹ fọwọ́ kàn mí, kí ẹ sì rí i; nítorí ẹ̀mí kò ní ẹran ara àti egungun bí ẹ ti rí i pé èmi ní.” Nígbà tí ó sì ti sọ báyìí, ó fi ọwọ́ rẹ̀ àti ẹsẹ̀ rẹ̀ hàn wọ́n. Nígbà tí wọn kò sì tíì gbàgbọ́ nítorí ayọ̀, tí ẹnu sì ń yà wọ́n, ó wí fún wọn pé, “Ẹ ní oúnjẹ kan níhìn-ín bí?” Wọ́n sì fún un ní ẹran ẹja tí a sun, àti oyin àgbá. Ó sì gbà á, ó jẹ ẹ níwájú wọn. Ó sì wí fún wọn pé, “Àwọn ni ọ̀rọ̀ tí mo sọ fún yín nígbà tí mo ṣì wà pẹ̀lú yín, pé a gbọdọ̀ mú gbogbo ohun tí a ti kọ sínú òfin Mose, àti nínú àwọn wòlíì, àti nínú Sáàmù, nípa tèmi, ṣẹ.” Nígbà náà ni ó la òye wọn sílẹ̀, kí wọ́n lè mọ Ìwé Mímọ́. Luku 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.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn ọmọ-ẹ̀yìn lójú ọ̀nà sí Emmaus, Jésù gbé ìhìn iṣẹ́ náà kalẹ̀ pẹ̀lú àwọn ìtàn mímọ́ ìgbà àtijọ́ inú Bíbélì láti ṣàlàyé ìtàn ikú àti àjíǹde Rẹ̀, ó sì ṣe bẹ́ẹ̀ nípa fífi àpẹẹrẹ jíjẹun fún wọn. Àwọn ènìyàn Ọlọ́run gbọ́dọ̀ jẹ ìhìn iṣẹ́ náà. Nínú àìdánilójú àti ìbànújẹ wọn, Jésù mú àkókò ìdádúró tí ó wáyé láti ikú Rẹ̀ títí dé àjíǹde, ìgòkè lọ sí ọ̀run àti ìpadàbọ̀ Rẹ̀ wá sí òpin, nípa ṣíṣí òye wọn sí ìhìn iṣẹ́ òtítọ́ ìsinsin yìí tí a gbé kalẹ̀ lórí pé a kó àwọn ìtàn mímọ́ ìgbà àtijọ́ jọ, ìlà lórí ìlà.

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.

Nítorí náà, àwọn ọmọ-ẹ̀yìn méjèèjì lójú ọ̀nà sí Emáùsì (tí wọ́n ń ṣojú fún áńgẹ́lì kejì tí a so pọ̀ mọ́, tí a sì fi agbára fún nípasẹ̀ ìránṣẹ́ Ìkéde Àárín Òru) ń fi àkókò ìdádúró tí ó tẹ̀ lé àgbélébùú hàn gẹ́gẹ́ bí àkókò ìdádúró tí ó ṣáájú Ìkéde Àárín Òru. Nítorí náà, ìrẹ̀wẹ̀sì ọmọ-ẹ̀yìn náà ń ṣojú fún ìrẹ̀wẹ̀sì àkọ́kọ́ nínú ìlà àsọtẹ́lẹ̀, kì í ṣe ìrẹ̀wẹ̀sì ńlá náà.

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.

Lẹ́yìn náà, a tún sọ ìtàn Emáùsì fún àwọn ọmọ-ẹ̀yìn mọ́kànlá tí ìrètí wọn ti bàjẹ́. Jésù darapọ̀ mọ́ wọn, ó kọ́ wọn nípa ìmúṣẹ ọ̀rọ̀ àsọtẹ́lẹ̀ nípasẹ̀ ọ̀nà ìlànà “historicism,” lẹ́yìn náà ó sì ṣí òye wọn sílẹ̀, nígbà tí wọ́n ń jẹun. Ìbẹ̀rẹ̀ ìtàn náà ni ó ń fi òpin ìtàn náà hàn. Nígbà náà ni Jésù tún gbé ẹlẹ́rìí kẹta kalẹ̀ sí òtítọ́ pé a lè fi ìbànújẹ́ agbelebu náà lò ní ti àsọtẹ́lẹ̀ sí ìbànújẹ́ àkọ́kọ́. Ó fi ẹlẹ́rìí kẹta náà fún ìtòlẹ́sẹẹsẹ ìtàn náà nípa fífún wọn ní àṣẹ pé kí wọ́n dúró ní Jerusalẹmu títí tí wọn yóò fi gba agbára láti òkè wá.

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.

Ó sì wí fún wọn pé, Báyìí ni a ti kọ ọ́ sílẹ̀, bákan náà ni ó sì yẹ kí Kristi jìyà, kí ó sì jíǹde kúrò nínú òkú ní ọjọ́ kẹta: àti kí a máa wàásù ìrònúpìwàdà àti ìdáríjì ẹ̀ṣẹ̀ ní orúkọ rẹ̀ láàrín gbogbo orílẹ̀-èdè, bẹ̀rẹ̀ láti Jerusalẹmu. Ẹ̀yin sì ni ẹlẹ́rìí àwọn nǹkan wọ̀nyí. Kíyèsí i, èmi ń rán ìlérí Baba mi sí yín: ṣùgbọ́n ẹ dúró ní ìlú Jerusalẹmu, títí a ó fi fi agbára láti òkè wọ yín. Ó sì mú wọn jáde lọ títí dé Betani, ó sì gbé ọwọ́ rẹ̀ sókè, ó sì súre fún wọn. Ó sì ṣẹlẹ̀ pé, nígbà tí ó ń súre fún wọn, a yà á kúrò lọ́dọ̀ wọn, a sì gbé e sókè lọ sí ọ̀run. Wọ́n sì foríbalẹ̀ fún un, wọ́n sì padà sí Jerusalẹmu pẹ̀lú ayọ̀ ńlá: wọ́n sì ń wà ní tẹ́ńpìlì nígbà gbogbo, wọ́n ń yìn wọ́n sì ń bùkún fún Ọlọ́run. Àmín. Luku 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.

Àpèjúwe àwọn ọmọ-ẹ̀yìn lójú ọ̀nà sí Emáùsì ń fi àkókò ìdádúró hàn, tí ó bẹ̀rẹ̀ láti ikú Rẹ̀ títí di ìgbà tí a jí I dìde tí Ó sì gòkè lọ sọ́dọ̀ Baba Rẹ̀. Àkókò ìdádúró náà parí fún àwọn ọmọ-ẹ̀yìn Emáùsì nígbà tí a fi ọ̀nà ìmúlò mímú àwọn ìlà ìtàn mímọ́ ìgbà àtijọ́ jọ, ìlà lórí ìlà, fi ìdásílẹ̀ mú ìhìn iṣẹ̀lẹ̀ àgbélébùú náà. Lẹ́yìn náà, àwọn ọmọ-ẹ̀yìn náà gbé ìhìn náà lọ ní kánkán gẹ́gẹ́ bí wọ́n ti lè gbé e lọ. Lẹ́yìn náà, Jésù bá àwọn ọmọ-ẹ̀yìn mọ́kànlá náà pàdé; lẹ́ẹ̀kan sí i, a tún tọ́ka sí jíjẹ oúnjẹ kan; a sì lo ìlà lórí ìlà láti fi jẹ́rìí sí ìhìn náà; gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn ọmọ-ẹ̀yìn Emáùsì, Ó sì tún la òye wọn sílẹ̀, Ó sì lọ. Ṣùgbọ́n kì í ṣe kí Ó tó tọ́ka sí ìtàn ìdádúró ní Jerúsálẹ́mù títí àkókò ìdádúró náà yóò fi parí pẹ̀lú dídé Ẹ̀mí Mímọ́ ní Pẹ́ńtíkọ́stì.

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.

Nígbà tí Jésù sọ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé kí wọ́n dúró ní Jerusalẹmu, ìyẹn ni òpin ìtàn ọ̀nà sí Emmáùsì. Ìbẹ̀rẹ̀ ìtàn náà ṣàfihàn ìdààmú kan, lẹ́yìn èyí sì ni àkókò ìduró, lẹ́yìn èyí sì ni ìṣípayá òtítọ́ kan tí ó dúró fún ìhìn-iṣẹ́ Ẹkún Àárín Òru. Ìṣípayá òtítọ́ náà ṣẹ nígbà tí Kristi yọ ọwọ́ Rẹ̀ kúrò, èyí tí ó ti “di” ojú àwọn ọmọ-ẹ̀yìn náà mú. Èyí ni ìbẹ̀rẹ̀ ìtàn náà, àárín ìtàn náà sì tún jẹ́ àtúnṣe ìtàn kan náà nígbà tí Kristi mú ìdààmú kúrò lórí àwọn ọmọ-ẹ̀yìn mọ́kànlá náà nípa fífi ara Rẹ̀ hàn wọ́n àti nípa ṣíṣí òye wọn sí Ọ̀rọ̀ Rẹ̀. Lẹ́yìn náà ni ẹ̀rí ìkẹyìn ti ìṣètò àsọtẹ́lẹ̀ kan náà gan-an, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ìdààmú àkọ́kọ́, kì í ṣe ìdààmú ńlá náà.

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?”

Ìtàn láti Emáúsì dé Pẹ́ńtẹ́kọ́sì ń pèsè ẹlẹ́rìí mẹ́ta nípa ìdánilójú-òdì àkọ́kọ́, àkókò ìdádúró, àti Ẹkún Ọ̀gànjọ́, síbẹ̀ ìdánilójú-òdì gangan tí ó jẹ́ àmì-ọ̀nà ní ìbẹ̀rẹ̀ ọkọ̀ọ̀kan àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta náà jẹ́ ìdánilójú-òdì kejì ní tòótọ́, kì í ṣe àkọ́kọ́. Ìmúmọ̀ pé àmì-ọ̀nà tí í ṣe Ìdánilójú Nlá nínú ìtàn àwọn Millerite ni a lò láti ṣàpèjúwe ìdánilójú-òdì àkọ́kọ́ nínú ìtàn àwọn Millerite ṣe pàtàkì gidigidi fún ìmòye ìtàn tí a rí nínú àwọn orí mẹ́rin ìwé Johanu tí ó ṣẹlẹ̀ láàárín jíjẹun tí ó wáyé ní Oúnjẹ Alẹ́ ìkẹyìn àti ìmú Jesu ní ọ̀gànjọ́ nínú ọgbà Gẹtisémánì. Ó yẹ kí a mọ̀ pé nígbà tí Jesu farahàn sí àwọn ọmọ-ẹ̀yìn mọ́kànlá, tí ó sì bá wọn jẹun, ó béèrè pé, “Èéṣe tí ẹ fi ń yọ̀? àti èéṣe tí ìrònú fi ń dìde nínú ọkàn yín?”

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.”

Lẹ́yìn díẹ̀ gan-an tí ó ti jẹ Ìrẹjẹ Alẹ́ Ìkẹyìn nínú ìwé Jòhánù, apá ẹsẹ̀ tí a fẹ́ ronú lórí bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ Kristi tí ó sọ fún wọn pé, “Ẹ má ṣe jẹ́ kí ọkàn yín bàjẹ́.” Nínú ọjọ́ márùn-ún péré, wọ́n ti gbàgbé àṣẹ náà gan-an. Láti orí kẹrìnlá títí dé orí kẹtàdínlógún nínú ìhìnrere Jòhánù dúró fún ìbànújẹ àkọ́kọ́ ti July 18, 2020, tí ó mú àkókò ìdádúró wọlé, tí ó sì ń darí lọ sí Ìfihàn Jésù Kristi tí a tú ìdì rẹ̀ sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, ó sì dúró fún ìránṣẹ́ Ìkígbe Ààrin Òru. Ìránṣẹ́ náà mú àkókò kan wọlé tí a ti fi ìṣípò oṣù keje ṣe àpẹẹrẹ rẹ̀, tí a sì tún fi ìsáré àwọn ọmọ-ẹ̀yìn Emmausi padà sí Jerusalẹmu ní òkùnkùn biribiri òru ṣe àpẹẹrẹ rẹ̀. Ìtàn náà ni ohun tí a fi àwọn lẹ́tà Hébérù mẹ́ta tí Kristi lò ṣe aṣojú Ara Rẹ̀ gẹ́gẹ́ bí “Òtítọ́.”

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.

Ó wà nínú ìtàn àwọn orí mẹ́rin wọ̀nyí ti Jòhánù níbi tí a ti rí kì í ṣe iṣẹ́ Ẹ̀mí Mímọ́ nìkan pé a ń dá a mọ̀ gẹ́gẹ́ bí àwọn ìgbésẹ̀ kan náà gan-an ti ọ̀rọ̀ náà, ṣùgbọ́n pẹ̀lú níbi tí ẹ̀rí tí ó lágbára jùlọ wà láti gbé àwọn ìdíje wọ̀nyí ró tí a ń ṣe nísinsin yìí, pé ìmúṣẹ́ ìkẹyìn ti ìránṣẹ́ Ẹkún Òru ti ń jẹ́ kí a fi hàn ní ìlọsíwájú báyìí ní ìpàdé àgọ́ Exeter láti ọjọ́ kejìlá oṣù August títí dé ọjọ́ kẹtàdínlógún. Nígbà tí a bá mọ ìránṣẹ́ náà níkẹyìn láàrín àwọn ẹni mímọ́ tí ń dúró de e, a óó ju ayé sínú ìpọnjú òfin Sunday bí àwọn ojiṣẹ́ wọ̀nyí ṣe ń mú ìránṣẹ́ ìkìlọ̀ ìkẹyìn ti “àwọn ọjọ́ ìkẹyìn” lọ sí ayé tí ń kú.