Article

# What is Truth? - Number Three

Qhov Tseeb Yog Dab Tsi? – Zaj Peb

The Road to Emmaus

Txoj Kev Mus Rau Emmaus

Author

Jeff Pippenger

Published

September 7, 2023

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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:

Hauv txoj moo zoo ntawm Yauhas, tam sim tom qab Rooj Mov Kawg mus txog thaum Yexus mus rau hauv Lub Vaj Kexemanes, muaj ib zaj lus piav ntev txij tshooj kaum plaub mus txog thaum xaus ntawm tshooj kaum xya. Kuv npaj siab yuav hais txog cov tshooj no hauv tsab xov xwm tom ntej. Tsab xov xwm no yog lub hauv paus uas yuav txhim tsa txoj kev nkag siab rau cov tshooj ntawd. Raws li txoj kab kev hloov kho ntawm keeb kwm Khetos, kev sib tham ntawm Khetos thiab Nws cov thwjtim hauv cov tshooj ntawd yog tam sim tom qab txoj kev nkag mus hauv yeej ntxwv thiab tam sim ua ntej tus ntoo khaub lig. Yexus tau nkag mus rau hauv Yeluxalees, ces tau noj Nws pluas mov kawg nrog cov thwjtim, ces zaj lus piav ntawd tshwm sim, thiab tom qab ntawd Nws mus rau Kexemanes, thiab thaum ib tag hmo ntawm tib hnub ntawd Nws raug ntes, thiab txheej txheem xya kauj ruam uas coj mus rau kev raug ntsia saum ntoo khaub lig tau pib. Nws thiab cov thwjtim tau raug muab tso nyob hauv qhov chaw yaj saub tam sim tom qab Exeter camp meeting thiab tam sim ua ntej Qhov Kev Poob Siab Loj, hauv ib zaj keeb kwm uas raug sawv cev los ntawm txoj kev txav ntawm lub hli xya. Hauv zaj lus piav uas pib tam sim tom qab Rooj Mov Kawg, thawj yam uas Yexus hais yog:

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

> Tsis txhob cia nej lub siab ntxhov: nej ntseeg Vajtswv, cia li ntseeg kuv thiab. Yauhas 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.

Paub tias ib txoj kev chim siab loj tsuas yog ob peb teev ua ntej xwb, Yexus nrhiav kev txhawb Nws cov thwjtim kom ruaj khov rau qhov kev kub ntxhov uas tab tom los. Txoj kab cev Vajtswv lus zais uas nyob hauv plaub lub cim ciam teb, uas tsim ua tej xwm txheej uas raug sawv cev ua xya lub xob quaj, yog zaj keeb kwm uas peb kauj ruam no ntawm zaj lus piav hauv Yauhas txoj moo zoo tshwm sim. Txoj kab zais ntawd, uas nyob hauv xya lub xob quaj, sawv cev rau zaj keeb kwm txij thawj txoj kev chim siab mus txog rau txoj kev chim siab kawg.

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.

Tsuas yog nyuam qhuav ua ntej Yexus ceeb toom lawv kom “txhob cia” lawv lub siab “ntxhov siab,” Yudas Iscariot twb tawm ntawm rooj mov mus cuag Pawg Sanhedrin zaum peb thiab yog zaum kawg lawm. Thaum nws tawm ntawm rooj mov mus rau nws qhov kev sib ntsib zaum peb, nws lub sijhawm sim siab tau kaw lawm.

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.

Hauv lub ntsiab lus ntawm txoj kab zais nyob hauv lub cim ntawm xya lub nroo, Khetos txoj kev nkag los yeej muaj koob meej sawv cev rau Kev Quaj Thaum Ib Tag Hmo uas muaj ob pab neeg pe hawm raug nthuav tawm. Tus ncej cim ntawm tsab ntawv nruab nrab hauv lus Henplais uas raug siv los tsim lo lus Henplais “truth,” yog tsab ntawv thib kaum peb hauv niam ntawv Henplais. Kaum peb sawv cev rau kev ntxeev siab, thiab raws li ib tug ncej cim cev lus faj lem, nws sawv cev rau Kev Quaj Thaum Ib Tag Hmo, qhov chaw uas cov nkauj xwb ruam sawv cev rau kev nthuav tawm ntawm kev ntxeev siab, ib yam li Yudas ua thaum lub ncej cim ntawm txoj kev nkag los yeej muaj koob meej.

> “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.

> “Tau muaj thiab yeej ib txwm yuav muaj nroj txhauv nrog rau cov nplej, cov nkauj xwb ruam nrog rau cov txawj ntse, cov uas tsis muaj roj nyob rau hauv lawv tej hub nrog rau lawv tej teeb. Muaj ib tug Yudas uas ntshaw nyiaj txiag nyob hauv pawg ntseeg uas Khetos tau tsa rau saum ntiajteb, thiab yuav muaj cov Yudas nyob hauv pawg ntseeg hauv txhua theem ntawm nws keeb kwm.” 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.

Thaum Yudas coj cov nyiaj rov qab los, lees paub nws txoj kev ntxeev siab rau Kayafas thiab tom qab ntawd rau Tswv Yexus Khetos, nws mam li mus dai nws tus kheej. Thaum nws tab tom tawm hauv lub tsev txiav txim, nws tau qw nrov nrov tawm los, siv tib cov lus uas sawv cev rau tus nkauj xwb ruam txoj kev txom nyem thaum lawv paub tias lawv tsis tau txais cov roj.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” Desire of Ages, 722.

> “Yudas pom tias nws tej lus thov tsis muaj qab hau li, ces nws txawm maj nroos khiav tawm hauv lub tsev hais plaub, qw hais tias, Twb lig dhau lawm! Twb lig dhau lawm! Nws pom tias nws yuav ciaj tsis taus mus saib Yexus raug ntsia saum ntoo khaublig, thiab vim tag kev cia siab nws txawm tawm mus dai nws tus kheej.” 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 ua piv txwv txog ib txoj xov Cuaj Nruab Nrab Hmo Cuaj uas cuav, raws li qhov uas nws “maj nroos tawm hauv lub tsev hais tawm nrov nrov tias, Nws lig dhau lawm! Nws lig dhau lawm!” Txoj xov ntawd ib txwm ua rau muaj ob chav neeg pe hawm tshwm sim, thiab ib yam li hauv keeb kwm Millerite cov ntxhais nkauj xwb ruam tseem txuas ntxiv mus tom qab txoj xov Cuaj Nruab Nrab Hmo Cuaj uas yog qhov tseeb tuaj txog nrog ib txoj xov cuav. Yog li ntawd, hauv keeb kwm Millerite peb pom txoj kev txav uas xaiv William Miller ua tus thawj coj, thaum tseem tsis lees txais txoj xov ntawm tus tim tswv thib peb thiab tawm tsam pab yaj me uas tau raws Khetos mus rau hauv Chav Dawb Huv Tshaj Plaws.

> “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.

> “Kuv lub siab raug coj mus rau yav tom ntej, thaum lub cim yuav raug muab. ‘Saib maj, tus Nraug Vauv tabtom los; nej cia li tawm mus ntsib nws.’ Tiamsis qee leej yuav tau ncua sijhawm mus nrhiav cov roj los ntxiv rau lawv tej teeb, thiab thaum lig dhau lawm lawv mam li pom tias tus cwj pwm, uas cov roj sawv cev rau, tsis yog yam uas yuav hloov tau rau lwm tus.” 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.

Qhov cim thib peb ntawm zaj keeb kwm uas zais cia sawv cev rau kev txiav txim, thiab raug sawv cev los ntawm tsab ntawv kawg ntawm niam ntawv Henplais. Tsab ntawv ntawd yog “Tav,” thiab thaum sau nws muaj daim duab zoo li tus ntoo khaub lig. Tus ntoo khaub lig sawv cev rau kev txiav txim.

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.

Txij thaum thawj qhov kev chim siab hauv keeb kwm Millerite mus txog rau Lub Suab Quaj Thaum Ib Tag Hmo, los yog txij tsab ntawv alpha mus txog rau tsab ntawv thib kaum peb, muaj ib qho chaw cim uas sawv cev rau ib ntu sijhawm, uas raug txheeb tias yog lub sijhawm ncua hauv zaj lus piv txwv txog kaum tus nkauj xwb, ib lub sijhawm ncua uas kuj muaj nyob hauv Habakkuk tshooj ob thiab. Txij Lub Suab Quaj Thaum Ib Tag Hmo, los yog tsab ntawv thib kaum peb ntawm kev ntxeev siab, mus txog rau txoj kev chim siab loj, uas yog tsab ntawv kawg ntawm tus niam ntawv, kuj muaj ib ntu sijhawm thiab, uas raug hu ua “kev txav ntawm lub hli xya,” tsis yog vim nws kav ntev xya lub hli, tiam sis vim txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo tau qhia tias Khetos yuav los rau hnub thib kaum ntawm lub hli xya raws li daim ntawv hli Yudais, uas yog Hnub Theej Txhoj.

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.

Cov ntsiab lus rau zaj lus piav nyob hauv Yauhas tshooj kaum plaub mus txog tshooj kaum yim pib hauv ib ntu sijhawm uas yog ib qho qauv sawv cev rau txoj kev txav ntawm lub hlis xya hauv keeb kwm Millerite. Lub nra hnyav ntawm zaj lus piav nyob hauv txoj moo zoo ntawm Yauhas yog los npaj cov thwjtim rau txoj kev kub ntxhov uas yuav los ntawm tus ntoo khaub lig (tsab ntawv “Tav”). Yog li ntawd Khetos qhia meej tias txij thaum Nws txoj kev tuag mus txog thaum Nws nce mus cuag Nws Leej Txiv thiab rov qab los, rau Nws cov thwjtim yuav yog ib lub sijhawm uas muaj kev tu siab, kev tsis paub tseeb, thiab kev poob siab. Ib yam li cov yam ntxwv yaj saub ntawm txhua txoj kev poob siab thawj zaug uas raug sawv cev hauv tej lus tim khawv ntawm cov kab kev hloov kho, txoj kev poob siab ntawd muaj feem nrog ib qho xwm txheej uas raug coj los txog vim tsis quav ntsej ib txoj kev tseeb tseem ceeb uas twb raug muab tshwm tawm ua ntej lawm. Khetos txoj kev tuag saum tus ntoo khaub lig yog thiab tseem yog ib txoj kev tseeb tseem ceeb, thiab Nws twb tau hais ncaj qha rau cov thwjtim tias Nws yuav raug ntsia saum ntoo khaub lig thiab yuav sawv hauv qhov tuag rov los, tiam sis txoj kev kub ntxhov ntawd loj heev, nyuaj dhau, uas lawv thiaj li hnov qab yam uas lawv tsim nyog yuav tsum nco.

> “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.

> “Thaum Khetos, uas yog Txoj Kev Cia Siab ntawm cov Yixayee, raug dai saum tus ntoo khaub lig thiab raug tsa siab raws li Nws tau hais rau Nikodemas tias Nws yuav raug, ces cov thwjtim txoj kev cia siab tuag nrog Yexus. Lawv piav tsis tau qhov xwm txheej ntawd. Lawv tsis to taub txhua yam uas Khetos twb tau hais rau lawv ua ntej txog qhov ntawd.” 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.

Lub ntsiab lus hnyav ntawm tag nrho zaj keeb kwm hauv plaub tshooj ntawm Yauhas uas peb tab tom hais txog no yog hais tias Yexus tab tom npaj Nws cov thwjtim rau lub sijhawm ntawm kev poob siab uas lawv yuav ntsib, pib txij thaum Yexus raug ntes thaum ib tag hmo mus txog thaum Nws rov qab los tom qab Nws tau nce mus cuag Nws Leej Txiv. Hauv plaub tshooj ntawm Yauhas no, lub sijhawm ntawd thaum Khetos nyob deb ntawm cov thwjtim sawv cev rau ib lub sijhawm tos ntev. Raws li keeb kwm, lub sijhawm ntawd, uas kuv tab tom txheeb tias yog ib lub sijhawm tos ntev, tau tshwm sim tom qab kev kub ntxhov ntawm tus ntoo khaub lig. Hauv plaub tshooj uas peb tab tom npaj yuav tshuaj xyuas no, lawv raws li txoj lus faj lem sawv cev rau lub sijhawm tos ntev uas pib nrog thawj qhov kev poob siab, tsis yog tom qab qhov kev poob siab loj ntawm tus ntoo khaub lig.

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.

Vim li cas kuv thiaj hais tias qhov kev chim siab kawg uas Khetos tab tom npaj Nws cov thwjtim rau ntawd, yog ib daim qauv qhia ua ntej txog thawj qhov kev chim siab uas, hauv Khetos txoj kab kev hloov kho, yog Lasalus txoj kev tuag? Lo lus nug no yuav tsum raug daws kom meej ua ntej peb thiaj yuav pom tau zaj lus piav hauv plaub tshooj ntawm Yauhas nyob rau hauv lub teeb uas txhawb nqa cov tseeb uas tam sim no tab tom raug qhib foob nyob rau hauv kev txuas nrog keeb kwm zais ntawm xya lub xob quaj.

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.

Hauv hauv keeb kwm ntawm Khetos, lub sijhawm nruab nrab ntawm Laxalus txoj kev tuag thiab nws txoj kev sawv hauv qhov tuag rov qab sib phim nrog lub sijhawm ncua tos. Tom qab ntawd Khetos mus rau Yeluxalees rau Nws txoj kev nkag los uas muaj yeej. Khetos hauv Yauhas kaum plaub tab tom hais rau Nws cov thwjtim hauv lub sijhawm keeb kwm ntawm yam uas yuav yog txoj kev txav ntawm lub hli xya, uas tau pib thaum lub sijhawm ncua tos twb xaus lawm nrog rau kev tuaj txog ntawm txoj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj uas tau pib txoj kev txav ntawm lub hli xya.

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.

Yuav kom to taub tias lo lus Henplais uas txhais tias “qhov tseeb” lees paub li cas txog kev txheeb xyuas zaj keeb kwm zais cia uas tau raug qhib tawm ntawm zaj keeb kwm cim qhia txog xya lub xob quaj, yuav tsum muaj kev tshuaj xyuas zoo zoo txog txoj xov uas Khetos thaum ntawd tau muab rau nws cov thwjtim hauv Yauhas tshooj kaum plaub mus txog tshooj kaum xya. Ib qho piv txwv ntawm txoj kev siv lub cim ciam qhia txog txoj kev chim siab loj los ua duab piv txwv qhia txog lub cim ciam ntawm thawj qhov kev chim siab ntawd, pom tau nyob hauv qhov kev paub uas cov thwjtim tau ntsib saum txoj kev mus rau Emau.

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.

Yam uas xaus lub sij hawm ncua nyob rau hauv keeb kwm Millerite yog kev kho kom raug ntawm txoj kev twv ua ntej xyoo 1843 uas yav tas los tau ua tsis tiav. Tes hauj lwm ntawm Samuel Snow hauv kev txhim kho txoj xov uas coj los qhib txoj kev txav ntawm lub xya hli, uas xaus rau hauv Kev Chim Siab Loj, yuav raug taug qab raws li keeb kwm tau, los ntawm kev ua raws Samuel Snow txoj kev loj hlob hauv kev nkag siab dhau ntawm nws tej ntawv uas luam tawm thiab nws tej kev nthuav qhia rau pej xeem uas coj mus txog rau Exeter camp meeting. Cov lus piav qhia uas tau tshoov siab los mus saib txoj kev txhim kho ntawd txawv dua li tsuas yog txoj kev txhim kho raws keeb kwm ntawm Snow txoj xov kawg nkaus xwb. Muam White qhia rau peb tias txoj xov ntawd tau raug lees paub thaum tus Tswv thim Nws txhais tes tawm ntawm ib qho yuam kev hauv cov lej saum Habakkuk daim chart xyoo 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.

> “Kuv pom Vajtswv haiv neeg zoo siab hlo hauv txoj kev cia siab, tig ntsoov saib ntsoov lawv tus Tswv. Tiamsis Vajtswv tau npaj los sim lawv. Nws txhais tes tau npog ib qho yuam kev hauv kev xam cov caij nyoog yaj saub. Cov uas tab tom tos ntsoov lawv tus Tswv tsis pom qhov yuam kev ntawd, thiab cov txawj ntse tshaj plaws uas tawm tsam lub sijhawm ntawd kuj tsis pom ib yam nkaus. Vajtswv tau npaj tias Nws haiv neeg yuav ntsib ib qho kev poob siab. Lub sijhawm ntawd dhau mus lawm, thiab cov uas tau tos lawv tus Cawm Seej nrog kev cia siab zoo siab hlo thiaj li tu siab thiab qaug siab, hos cov uas tsis tau hlub qhov Yexus tshwm sim, tiamsis txais yuav txoj xov ntawd vim kev ntshai, lawv rov zoo siab tias Nws tsis tau los thaum lub sijhawm uas lawv cia siab. Lawv txoj kev lees hais tsis tau kov lub siab thiab tsis tau ntxuav lub neej kom dawb huv. Qhov uas lub sijhawm dhau mus ntawd raug xam tseg zoo heev kom nthuav tawm tej lub siab zoo li ntawd. Lawv yog cov xub tig rov qab thiab thuam cov uas tu siab, poob siab, uas yeej hlub qhov lawv tus Cawm Seej tshwm sim tiag tiag. Kuv pom Vajtswv txoj kev txawj ntse hauv qhov uas Nws sim Nws haiv neeg thiab pub ib qho kev sim uas tshawb nrhiav nruj nreem rau lawv kom pom cov uas yuav thim rov qab thiab tig ncauj thaum txog lub sijhawm raug sim.”

> “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.

> “Yexus thiab tag nrho cov pab tub rog saum ntuj ntsia cov uas tau nrog kev cia siab qab zib tos ntsoov yuav pom Tus uas lawv tus ntsuj plig hlub, nrog txoj kev khuv leej thiab kev hlub. Cov tim tswv tab tom ya nyob ib ncig lawv, los txhawb nqa lawv thaum lub sijhawm uas lawv raug sim siab. Cov uas tsis quav ntsej txais txoj xov saum ntuj ceeb tsheej raug tso cia nyob hauv qhov tsaus ntuj, thiab Vajtswv txoj kev chim tau kub lug tawm tsam lawv, vim lawv tsis kam txais qhov pom kev uas Nws tau xa tuaj rau lawv saum ntuj los. Cov neeg ncaj ncees uas chim siab poob siab ntawd, uas tsis to taub vim li cas lawv tus Tswv ho tsis los, tsis raug tso cia nyob hauv qhov tsaus ntuj. Dua ib zaug ntxiv lawv raug coj rov qab mus rau lawv tej Phau Vajlugkub kom tshawb nrhiav cov sijhawm cev lus faj lem. Tus Tswv txhais tes raug tshem tawm ntawm cov lej, thiab qhov yuam kev raug piav qhia. Lawv pom tias cov sijhawm cev lus faj lem mus txog xyoo 1844, thiab tib cov pov thawj uas lawv tau nthuav tawm los qhia tias cov sijhawm cev lus faj lem xaus rau xyoo 1843, kuj yog cov ua pov thawj tias lawv yuav xaus rau xyoo 1844. Qhov kaj los ntawm Vajtswv Txojlus ci rau saum lawv txoj hauj lwm, thiab lawv pom ib lub sijhawm ncua—‘Txawm yog nws [txoj kev tshwm sim] ncua, los cia li tos nws.’ Hauv lawv txoj kev hlub rau Khetos txoj kev los tam sim ntawd, lawv tau saib dhau qhov kev ncua ntawm txoj kev tshwm sim, uas tau raug teem tseg los qhia tawm cov uas yog cov tos tiag tiag. Dua ib zaug ntxiv lawv muaj ib lub sijhawm taw tes. Tiamsis kuv pom tias coob leej ntawm lawv tsis muaj peev xwm sawv siab dhau lawv txoj kev chim siab poob siab uas hnyav ntawd kom muaj tau qhov kub siab thiab lub zog uas tau cim lawv txoj kev ntseeg nyob rau xyoo 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.

> “Xatas thiab nws cov tim tswv yeej kov yeej lawv, thiab cov uas tsis kam txais txoj xov ntawd kuj zoo siab qhuas lawv tus kheej txog lawv txoj kev txawj saib deb thiab txoj kev txawj ntse vim lawv tsis tau txais qhov kev dag ntxias ntawd, raws li lawv hu nws. Lawv tsis paub tias lawv tab tom tsis lees txais Vajtswv txoj kev qhia tawm tsam lawv tus kheej, thiab tab tom koom tes nrog Xatas thiab nws cov tim tswv kom ua rau Vajtswv haiv neeg ntxhov siab, cov uas tab tom coj lub neej raws li txoj xov uas raug xa los saum ntuj ceeb tsheej los.”

> “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.

> “Cov ntseeg hauv tsab xov no raug tsim txom nyob rau hauv cov koom txoos. Ib ntus, cov uas tsis kam txais tsab xov ntawd raug kev ntshai txwv tsis pub lawv ua raws li tej kev xav hauv lawv lub siab; tiam sis thaum lub sij hawm dhau mus, nws tau nthuav tawm lawv tej kev xav tseeb. Lawv xav ua kom zaj lus tim khawv uas cov uas tos ntsoov pom tias lawv raug yuam kom ris tawm ntawd ntsiag to, uas hais tias tej lub caij nyoog cev lus faj lem ncav mus txog xyoo 1844. Cov ntseeg tau piav qhia lawv qhov yuam kev kom meej, thiab tau muab cov laj thawj uas lawv cia siab tias lawv tus Tswv yuav los xyoo 1844. Lawv cov neeg tawm tsam tsis muaj peev xwm nqa tau ib qho lus sib cav tawm tsam cov laj thawj muaj hwj chim uas tau muab los. Txawm li ntawd los, txoj kev npau taws ntawm cov koom txoos raug kub hnyiab; lawv tau txiav txim siab tsis mloog tej pov thawj li, thiab kaw zaj lus tim khawv tawm ntawm cov koom txoos, kom lwm tus txhob hnov. Cov uas tsis dho tiv thaiv tsis pub lwm tus tau lub teeb uas Vajtswv tau muab rau lawv, raug muab rho tawm hauv cov koom txoos; tiam sis Yexus nrog lawv nyob, thiab lawv zoo siab hauv lub teeb ntawm Nws lub ntsej muag. Lawv raug npaj kom txais tau tsab xov ntawm tus tim tswv thib ob.” 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.

Zaj keeb kwm uas nyuam qhuav muab piav tseg no, ntawm lwm yam, hais txog qhov kev paub dhau los ntawm Lub Xya hli ntuj 18, 2020, los xij lub ntsiab lus uas kuv xav kom nej xav txog yog tias txoj kev to taub uas sawv cev los ntawm zaj xov ntawm Tus Hu Nruab Nrab Hmo Ntuj raws li Samuel Snow tau tshaj tawm ntawm Exeter lub rooj sib txoos pw hav zoov, tsis yog sawv cev los ntawm Snow txoj haujlwm keeb kwm, tiam sis sawv cev los ntawm tes ntawm tus Tswv txoj kev ua. Nws txhais tes tau npog ib qho yuam kev, thiab yog thaum Nws tshem Nws txhais tes lawm mas cov Millerites thiaj li to taub tau lawv txoj kev poob siab, thiab kuj to taub tias lawv tau nyob hauv lub sijhawm uas sawv cev tias yog lub sijhawm ncua ntawd.

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.

Kev tshem Nws txhais tes tawm yog ib qho tseem ceeb hauv zaj xwm txheej ntawm cov thwjtim uas tab tom taug kev mus rau Emmaus. Nws yog ib daim qauv qhia txog qhov kawg ntawm lub sijhawm uas hu ua lub sijhawm tos, thiab xaus nrog txoj kev to taub uas yog sawv cev los ntawm cov lus ntawm Kev Quaj Thaum Ib Tag Hmo. Txawm li cas los xij, daim duab piv txwv txog Emmaus tau tshwm sim tom qab tus ntoo khaub lig, uas sawv cev rau Kev Poob Siab Loj, tsis yog thawj zaug kev poob siab ntawm Laxalau txoj kev tuag.

> 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.

> Saib xyuas seb, tib hnub ntawd ob leeg ntawm lawv tab tom taug kev mus rau ib lub zos hu ua Ema-us, uas nyob deb ntawm Yeluxalees kwv yees li rau caum stadia. Lawv sib tham txog txhua yam uas tau muaj tshwm sim lawm. Thiab tau muaj li no tias, thaum lawv tab tom sib tham thiab sib cav xav, Yexus nws tus kheej txav los ze thiab nrog lawv mus. Tiamsis lawv lub qhov muag raug tuav cia kom lawv txhob paub Nws. Thiab Nws hais rau lawv tias, Nej tab tom taug kev sib pauv lus nrog rau ib leeg txog yam dabtsi, uas ua rau nej chim siab ua luaj? Luka 24:13–16.

The word “eyes” in the passage represents vision, more than the actual organ of the eye. The word “holden” means strength. The disciples were unable to understand the vision of the cross for Christ had covered their ability to see the prophetic vision of the cross. Christ’s hand is a symbol of His strength. The sadness Jesus identified represented their great disappointment. After further discussion by the disappointed disciples, Christ began to speak.

Lo lus “ob lub qhov muag” hauv nqe no sawv cev rau kev pom kev, ntau dua li lub cev tiag tiag ntawm lub qhov muag. Lo lus “tuav cia” txhais hais tias yog lub zog. Cov thwjtim tsis muaj peev xwm to taub txog lub zeem muag ntawm tus ntoo khaub lig, vim Khetos tau npog lawv lub peev xwm pom lub zeem muag yaj saub txog tus ntoo khaub lig. Khetos txhais tes yog ib lub cim ntawm Nws lub zog. Qhov kev tu siab uas Yexus tau txheeb xyuas ntawd sawv cev rau lawv txoj kev poob siab loj heev. Tom qab cov thwjtim uas poob siab ntawd tau sib tham ntxiv lawm, Khetos thiaj pib hais lus.

> 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.

> Ces nws hais rau nkawd tias, Au, cov neeg ruam, thiab siab qeeb ntseeg txhua yam uas cov yaj saub tau hais! Puas tsis tsim nyog rau Khetos yuav tsum raug txom nyem tej no, thiab mam li nkag mus rau hauv nws lub yeeb koob? Thiab pib ntawm Mauxes thiab txhua tus yaj saub, nws piav qhia rau nkawd txog tej yam uas hais txog nws tus kheej hauv txhua nqe Vajlugkub. Thiab nkawd txav los ze rau lub zos uas nkawd tabtom mus; thiab nws ua yam li nws yuav mus ntxiv lawm. Tiamsis nkawd yaum nws heev, hais tias, Cia li nrog wb nyob: rau qhov twb yuav tsaus ntuj lawm, thiab hnub twb dhau mus deb heev lawm. Thiab nws txawm nkag mus nrog nkawd nyob ntawd. Luka 24:25–29.

Jesus instructed the disciples by employing the “historicist” methodology of biblical interpretation bringing the prophetic lines from Moses onward through sacred history to identify the history of the cross. Jesus used the lines of past prophetic history, which represent the old paths and the methodology of line upon line to instruct the disappointed disciples. When He appeared to travel on without them, they constrained him to come in and tarry with them. They were in the tarrying time, and Christ was about to remove His hand from their eyes. When His hand was removed the tarrying time would end, and as they rushed through the darkness back to Jerusalem and the eleven disciples, they typified the speed of the transmission of the message of the Midnight Cry.

Yexus tau qhuab ntuas cov thwjtim los ntawm kev siv txoj kev txhais Vajlugkub hu ua “historicist,” coj cov kab yaj saub pib ntawm Mauxe mus ntxiv dhau los hauv keeb kwm dawb huv kom txheeb tau keeb kwm ntawm tus ntoo khaub lig. Yexus siv cov kab keeb kwm yaj saub yav dhau los, uas sawv cev rau tej qub kev thiab rau txoj kev ua raws “kab saum kab,” los qhuab ntuas cov thwjtim uas poob siab. Thaum Nws ua yam li Nws yuav taug kev mus ntxiv yam tsis nrog lawv, lawv thiaj kub siab thov Nws kom los hauv thiab nyob nrog lawv ib pliag. Lawv nyob hauv lub sijhawm tos ntev, thiab Khetos twb yuav tsa Nws txhais tes tawm ntawm lawv lub qhov muag. Thaum Nws txhais tes raug tsa tawm lawm, lub sijhawm tos ntev yuav xaus, thiab thaum lawv maj nroos hla kev tsaus ntuj rov qab mus rau Yeluxalees thiab cuag kaum ib tug thwjtim, lawv ua piv txwv txog qhov ceev ntawm kev xa tawm txoj xov ntawm Lub Suab Quaj Thaum Ib Tag Hmo.

> 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.

> Thiab tau muaj tias, thaum Nws nrog lawv zaum noj mov, Nws txawm muab mov ci los, foom koob hmoov rau nws, muab lov, thiab faib rau lawv. Ces lawv lub qhov muag thiaj qhib, thiab lawv thiaj paub Nws; thiab Nws ploj ntawm lawv xub ntiag lawm. Luka 24:31.

Jesus removed His hand that had been holding their understanding of the prophetic vision and when he did so, they knew him. Jesus had brought them the message of the Midnight Cry and they received it while eating, for each message must be eaten. They immediately rushed “like a tidal wave across the land” to tell the eleven disciples.

Yexus thauv Nws txhais tes tawm uas tau tuav lawv txoj kev to taub txog lub zeem muag yav tom ntej tseg, thiab thaum Nws ua li ntawd, lawv thiaj paub Nws. Yexus tau coj zaj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj los rau lawv, thiab lawv tau txais nws thaum tab tom noj mov, rau qhov txhua zaj xov yuav tsum raug noj. Tam sim ntawd lawv txawm maj nroos “zoo li nthwv dej loj nyab thoob plaws lub teb chaws” mus qhia rau kaum ib tug thwjtim.

> 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.

> Lawv thiaj hais ib leeg rau ib leeg tias, “Thaum nws nrog peb tham ntawm txoj kev, thiab thaum nws qhib Vajluskub rau peb, puas yog peb lub siab tsis kub lug hauv peb?” Ces tib lub sijhawm ntawd lawv txawm sawv tsees rov qab mus rau Yeluxalees, thiab pom kaum ib tug thwjtim nrog cov uas nrog lawv nyob tau sib sau ua ke, hais tias, “Tus Tswv twb sawv hauv qhov tuag rov qab los lawm tiag, thiab twb tshwm sim rau Ximoos lawm.” Ces nkawd piav tej xwm uas tau tshwm sim ntawm txoj kev, thiab hais tias nws tau raug nkawd paub li cas thaum nws ntais mov. Thaum lawv tseem tab tom hais tej no, Yexus tus kheej txawm sawv hauv lawv nruab nrab, thiab hais rau lawv tias, “Kev kaj siab lug nyob nrog nej.” Tiamsis lawv ntshai heev thiab poob siab, xav tias lawv tau pom ib tug ntsuj plig. Ces nws hais rau lawv tias, “Vim li cas nej thiaj ntxhov siab? Thiab vim li cas tej kev xav thiaj sawv hauv nej lub siab? Saib kuv ob txhais tes thiab kuv ob txhais taw, tias yog kuv tus kheej tiag: kov kuv, thiab saib; rau qhov ib tug ntsuj plig tsis muaj nqaij thiab pob txha, ib yam li nej pom kuv muaj.” Thaum nws hais li ntawd tas lawm, nws txawm qhia nws ob txhais tes thiab ob txhais taw rau lawv. Thaum lawv tseem tsis tau ntseeg vim kev zoo siab, thiab tseem xav tsis thoob, nws thiaj hais rau lawv tias, “Nej puas muaj mov dabtsi ntawm no?” Lawv txawm muab ib daim ntses ci thiab ib qho zib ntab rau nws. Nws txawm txais thiab noj ntawm lawv xub ntiag. Ces nws hais rau lawv tias, “Cov no yog tej lus uas kuv tau hais rau nej thaum kuv tseem nrog nej nyob, tias txhua yam uas tau sau tseg txog kuv hauv Mauxes txoj kevcai, thiab hauv cov yaj saub, thiab hauv Phau Ntawv Nkauj, yuav tsum tau muaj tiav.” Ces nws qhib lawv txoj kev totaub, kom lawv thiaj totaub tau Vajluskub. Lukas 24:32–45.

Just as with the disciples on the road to Emmaus, Jesus presents the message with the past sacred histories of the Bible to explain the history of His death and resurrection, and He did so by giving them an example of eating. God’s people must eat the message. In their uncertainty and sorrow, Jesus brings the tarrying time that took place from His death until His resurrection, ascension and return to a close by opening their understanding to the present truth message that was based upon the sacred histories of the past being brought together line upon line.

Ib yam nkaus li nrog cov thwjtim taug txoj kev mus rau Emmaus, Yexus nthuav tawm txoj xov nrog cov keeb kwm dawb huv yav dhau los hauv Vajlugkub los piav txog keeb kwm ntawm Nws txoj kev tuag thiab sawv hauv qhov tuag rov los, thiab Nws tau ua li ntawd los ntawm kev muab ib qho piv txwv txog kev noj. Vajtswv haiv neeg yuav tsum noj txoj xov ntawd. Hauv lawv txoj kev tsis paub meej thiab kev tu siab, Yexus coj lub sij hawm ncua uas tau tshwm sim txij thaum Nws txoj kev tuag mus txog Nws txoj kev sawv hauv qhov tuag rov los, Nws txoj kev nce mus saum ntuj thiab Nws txoj kev rov qab los, los xaus, los ntawm kev qhib lawv txoj kev nkag siab rau txoj xov ntawm qhov tseeb tam sim no uas tau raug tsa saum cov keeb kwm dawb huv yav dhau los uas raug coj los sib dhos ua kab dhau kab.

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.

Yog li ntawd, ob tug thwjtim ntawm txoj kev mus rau Emmaus (uas sawv cev rau tus tim tswv thib ob uas raug koom thiab tau txais hwj chim los ntawm txoj xov ntawm Kev Quaj Thaum Ib Tag Hmo) thiaj qhia tias lub sijhawm ncua uas los tom qab tus ntoo khaub lig yog tib lub sijhawm ncua uas tau los ua ntej Kev Quaj Thaum Ib Tag Hmo. Vim li ntawd, txoj kev chim siab ntawm ob tug thwjtim sawv cev rau thawj txoj kev poob siab hauv kab lus faj lem, tsis yog txoj kev poob siab loj.

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.

Zaj dab neeg txog Emauj raug rov hais dua nrog kaum ib tug thwjtim uas poob siab. Yexus los koom nrog lawv, qhia lawv txog qhov uas Vajtswv txoj lus faj lem tau muaj tiav raws li txoj kev txhais hu ua “historicism,” thiab tom qab ntawd qhib lawv txoj kev nkag siab thaum tab tom noj mov. Qhov pib ntawm zaj dab neeg qhia kom paub txog qhov xaus ntawm zaj dab neeg. Ces Yexus muab ib tug timkhawv thib peb los ua pov thawj rau qhov tseeb tias kev poob siab ntawm tus ntoo khaub lig yuav raug siv raws li lus faj lem rau thawj qhov kev poob siab. Nws muab tus timkhawv thib peb rau tus qauv ntawm keeb kwm ntawd los ntawm kev hais kom lawv nyob tos hauv Yeluxalees mus txog thaum lawv tau txais hwjchim saum ntuj los.

> 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.

> Nws hais rau lawv tias, Raws li tau sau tseg lawm, Khetos yuav tsum raug kev txom nyem, thiab sawv hauv qhov tuag rov los rau hnub peb; thiab kom tshaj tawm txoj kev hloov siab lees txim thiab kev zam txim ntawm tej kev txhaum hauv nws lub npe rau txhua haiv neeg, pib ntawm Yeluxalees. Nej yog cov tim khawv txog tej no. Thiab, saib maj, kuv xa kuv Leej Txiv lo lus cog tseg los rau saum nej; tiam sis nej yuav tsum nyob twj ywm hauv lub nroog Yeluxalees, mus txog thaum nej raug muab lub hwj chim saum ntuj los hnav rau. Ces nws coj lawv tawm mus kom txog plaws ntawm Npethelani, thiab nws tsa nws ob txhais tes, foom koob hmoov rau lawv. Thiab tau muaj tias, thaum nws tab tom foom koob hmoov rau lawv, nws raug cais ntawm lawv mus, thiab raug coj nce mus saum ntuj. Lawv pe hawm nws, thiab rov qab mus rau Yeluxalees nrog kev xyiv fab loj kawg; thiab nyob tsis tu ncua hauv lub tuam tsev, qhuas thiab foom koob hmoov rau Vajtswv. Amen. Lukas 24:46–53.

The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.

Zaj lus piv txwv hais txog cov thwjtim taug kev mus rau Emmaus qhia kom pom ib lub sijhawm tos uas pib txij thaum Nws tuag mus txog thaum Nws sawv hauv qhov tuag rov qab los thiab nce mus cuag Nws Leej Txiv. Lub sijhawm tos ntawd tau xaus rau cov thwjtim ntawm Emmaus thaum zaj lus hais txog tej xwm txheej ntawm tus ntoo khaub lig raug tsa kom ruaj khov los ntawm txoj kev coj cov kab ntawm tej keeb kwm dawb huv yav tag los los sib txuas ua ke, kab ntxiv rau kab. Ces cov thwjtim thiaj nqa zaj lus ntawd mus kom sai npaum li lawv nqa tau. Ces Yexus ntsib nrog kaum ib tug thwjtim, dua ib zaug ntxiv kuj hais txog kev noj mov ua ke, siv kab ntxiv rau kab los ua pov thawj rau zaj lus ntawd, thiab ib yam li rau cov thwjtim ntawm Emmaus, Nws thiaj qhib lawv txoj kev nkag siab thiab ncaim mus. Tiamsis tsis tau ua ntej Nws qhia txog keeb kwm ntawm kev tos nyob hauv Yeluxalees mus txog thaum lub sijhawm tos xaus nrog txoj kev los txog ntawm tus Vaj Ntsuj Plig Dawb Huv rau hnub Peetekos.

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.

Thaum Yexus hais kom Nws cov thwjtim nyob tos hauv Yeluxalees, ntawd yog qhov kawg ntawm zaj keebkwm txog txoj kev mus rau Emmaus. Qhov pib ntawm zaj keebkwm ntawd sawv cev rau ib qho kev chim siab, tom qab ntawd yog ib lub sijhawm nyob tos, thiab tom qab ntawd yog ib qho kev tshwm sim ntawm qhov tseeb uas sawv cev rau zaj lus ntawm Lub Suab Quaj Hmo Ntuj. Qhov kev tshwm sim ntawm qhov tseeb ntawd tau tiav thaum Khetos tshem Nws txhais tes, uas tau “txwv” cov thwjtim lub qhov muag. Qhov ntawd yog qhov pib ntawm zaj keebkwm, thiab qhov nruab nrab ntawm zaj keebkwm raug rov hais dua nrog tib zaj keebkwm thaum Khetos tshem txoj kev chim siab ntawm kaum ib tug thwjtim los ntawm kev qhia Nws tus kheej rau lawv thiab qhib lawv txoj kev to taub txog Nws Txojlus. Ces muaj ib zaj lus timkhawv kawg ntawm tib yam qauv yaj saub uas pib nrog thawj qhov kev chim siab, tsis yog txoj kev chim siab loj.

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?”

Keeb kwm txij Emau mus txog hnub Peetekhoos muab peb tug timkhawv txog thawj qhov kev poob siab, lub sijhawm qeeb, thiab lub suab quaj ib tag hmo, los yeej muaj tseeb tias qhov kev poob siab tiag tiag uas yog lub cim taw qhia thaum pib ntawm txhua tus hauv peb tug timkhawv ntawd, yeej yog qhov kev poob siab zaum ob, tsis yog thawj zaug. Kev lees paub tias lub cim taw qhia uas yog Kev Poob Siab Loj hauv keeb kwm Millerite raug siv los ua piv txwv txog thawj qhov kev poob siab hauv keeb kwm Millerite yog yam tseem ceeb heev rau kev nkag siab txog zaj piav qhia uas peb pom hauv plaub tshooj ntawm Yauhas uas tshwm sim nruab nrab ntawm txoj kev noj mov uas tau muaj nyob rau hauv pluas hmo kawg thiab qhov kev raug ntes thaum ib tag hmo hauv lub vaj Khexemanee. Kuj tsim nyog nco ntsoov tias thaum Yexus tshwm sim rau kaum ib tug thwjtim thiab nrog lawv noj mov, nws nug tias, “Vim li cas nej ntxhov siab? thiab vim li cas tej kev xav tshwm los hauv nej lub siab?”

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.”

Tam sim tom qab Nws tau noj hmo kawg raws li nyob hauv phau ntawv Yauhas, nqe lus uas peb yuav los xav txog pib nrog Khetos cov lus hais rau lawv tias, “Nej lub siab txhob ntxhov.” Tsis pub dhau tsib hnub xwb, lawv twb hnov qab lo lus txib ntawd lawm. Txij tshooj kaum plaub mus txog tshooj kaum xya ntawm Yauhas txoj moo zoo sawv cev rau thawj qhov kev poob siab ntawm Lub Xya hli ntuj 18, 2020, uas qhib ib lub sijhawm tos ntev, coj mus rau Kev Qhia Tshwm Txog Yexus Khetos uas raug qhib lub cim tsuas yog ua ntej lub sijhawm sim neej kaw, thiab sawv cev rau txoj xov ntawm Kev Quaj Nruab Nrab Hmo Ntuj. Txoj xov ntawd qhib ib ntu sijhawm uas tau raug ua tus qauv qhia ua ntej los ntawm kev txav ntawm lub hli xya, thiab kuj raug ua tus qauv qhia ua ntej los ntawm cov thwjtim Emau‑us khiav ceev rov mus rau Yeluxalees thaum nruab hmo ntuj nti. Keeb kwm ntawd yog yam uas raug sawv cev los ntawm peb tsab ntawv Henplais uas Khetos tau siv los sawv cev rau Nws tus kheej raws li “Qhov Tseeb.”

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.

Nws yog nyob hauv zaj lus piav ntawm plaub tshooj no hauv Yauhas uas peb pom tsis yog xwb tias txoj hauj lwm ntawm tus Vaj Ntsuj Plig Dawb Huv raug qhia meej tias yog tib cov kauj ruam ntawm lo lus ntawd tiag, tiam sis kuj yog qhov chaw uas muaj pov thawj zoo tshaj plaws los txhawb cov lus thov uas tam sim no raug hais tawm tias qhov kev ua tiav kawg nkaus ntawm zaj xov ntawm Kev Quaj Thaum Ib Tag Hmo tam sim no tab tom raug nthuav tawm zuj zus ntawm lub rooj sib txoos hauv Exeter txij hnub tim kaum ob lub Yim Hli mus txog hnub tim kaum xya. Thaum zaj xov ntawd thaum kawg raug cov ntseeg dawb huv uas tab tom tos lees paub, lub ntiaj teb yuav raug pov mus rau hauv kev kub ntxhov ntawm txoj cai hnub Sunday thaum cov tub txib ntawd coj zaj lus ceeb toom kawg ntawm “hnub kawg” mus rau ib lub ntiaj teb uas tab tom tuag.

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