Article

# What is Truth? - Number Three

Gịnị bụ Eziokwu? - Nke Atọ

The Road to Emmaus

Ụzọ Emaus

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:

N’oziọma Jọn, ozugbo emechara Nri Anyasị Ikpeazụ ruo mgbe Jizọs gara n’Ogige Getsemane, e nwere ogologo akụkọ malite n’isi nke iri na anọ ruo n’ọgwụgwụ isi nke iri na asaa. Ebumnobi m bụ ịtụle isi ndị a n’isiokwu na-abịa. Isiokwu a bụ ntọala a ga-ewu nghọta nke isi ndị ahụ n’elu ya. N’ihe banyere ahịrị ndozigharị nke akụkọ ihe mere eme Kraịst, mkparịta ụka Kraịst na ndị na-eso ụzọ Ya n’isi ndị ahụ dị ozugbo mgbe nbata mmeri ahụ gasịrị ma tupu obe. Jizọs banyere na Jerusalem, mesịa rie nri ikpeazụ Ya na ndị na-eso ụzọ Ya, mgbe ahụ ka akụkọ ahụ mere, ma O wee gaa Getsemane, n’etiti abalị nke otu ụbọchị ahụ ka e jidere Ya, usoro nzọụkwụ asaa nke dugara n’ịkpọgide n’obe wee malite. Ya na ndị na-eso ụzọ Ya nọ, n’amụma, n’ọnọdụ dị ozugbo mgbe nzukọ ogige Exeter gasịrị ma tupu Nnukwu Mmechuihu Ahụ, n’akụkọ ihe mere eme nke mmegharị ọnwa nke asaa nọchiri anya ya. N’akụkọ ahụ nke malitere ozugbo emechara Nri Anyasị Ikpeazụ, ihe mbụ Jizọs kwuru bụ:

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

> Ka obi unu ghara ịtụ ụjọ: unu kweere na Chineke, kweerenụ kwa n’ime m. Jọn 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.

N’ịmara na nnukwu mmechuihu nọ naanị awa ole na ole n’ihu, Jizọs chọrọ ime ka ndị na-eso ụzọ Ya sie ike maka nsogbu ahụ na-abịa. Ahịrị amụma zoro ezo dị n’ime akara ụzọ anọ nke mejupụtara ihe ndị ahụ a na-anọchi anya dịka égbè eluigwe asaa bụ akụkọ ihe mere eme ebe nzọụkwụ atọ ndị a nke akụkọ ahụ n’Oziọma Jọn na-eme. Ahịrị zoro ezo ahụ, n’ime égbè eluigwe asaa ahụ, na-anọchi anya akụkọ ihe mere eme site na mmechuihu mbụ ruo na mmechuihu ikpeazụ.

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.

Nnọọ nso tupu Jisọs agwa ha ka ha “ghara” ka obi ha “tụọ ha n’ụjọ,” Judas Iskarịọt apụtalarị n’oriri anyasị ahụ gaa n’ihu Sanhedrin nke ugboro nke atọ na nke ikpeazụ. Mgbe o si n’oriri anyasị ahụ pụọ gaa nzukọ ya nke ugboro nke atọ, o mechiri oge amara ya.

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.

N’ihe gbasara ahịrị zoro ezo dị n’ime akara nke égbè eluigwe asaa ahụ, nbata mmeri nke Kraịst na-anọchi anya Mkpu Etiti Abalị, ebe e gosipụtara òtù abụọ nke ndị na-efe ofufe. Ihe ịrịba ama nke mkpụrụedemede etiti nke asụsụ Hibru e ji emepụta okwu Hibru ahụ bụ́ “eziokwu,” bụ mkpụrụedemede nke iri na atọ n’usoro mkpụrụedemede Hibru. Iri na atọ na-anọchi anya nnupụisi, ma dị ka ihe ịrịba ama amụma, ọ na-anọchi anya Mkpu Etiti Abalị ebe ụmụ agbọghọ-amaghị ihe na-anọchi anya ngosipụta nke nnupụisi, dị ka Judas kwa si mee n’oge ihe ịrịba ama nke nbata mmeri ahụ.

> “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.

> “Ahịhịa ọjọọ anọwo ma ga-anọkwa mgbe niile n’etiti ọka wit, ụmụagbọghọ na-amaghị ihe ọnụ na ndị maara ihe, ndị na-enweghị mmanụ n’ime ite ha tinyere oriọna ha. E nwere Judas onye anyaukwu n’ime nzukọ Kraịst guzobere n’ụwa, ma a ga-enwekwa ndị Judas n’ime nzukọ ahụ n’oge ọ bụla nke akụkọ ihe mere eme ya.” 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.

Mgbe Judas weghachiri ego ahụ, kweta nye Kaiafas na mgbe ahụ nye Kraịst na ọ rara Ya nye, o wee gaa kwụgidere onwe ya. Ka ọ na-apụ n’ụlọ ikpe ahụ, o tiri mkpu, n’otu okwu ndị ahụ kpọmkwem na-anọchi anya ọnọdụ mgbagwoju anya nke amaghị nwa agbọghọ nzuzu ahụ mgbe ha matara na ha enwetaghị mmanụ ahụ.

> “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.

> “Judas hụrụ na arịrịọ ya bụ n’efu, o wee si n’ụlọ nzukọ ahụ gbaa ọsọ na-eti mkpu, O gafeela oge! O gafeela oge! O chere na ọ pụghị ịdị ndụ ịhụ ka a kpọgide Jisọs n’obe, ma n’ime obi nkoropụ ọ pụrụ gaa kwụgbuo onwe ya.” 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.

Judas na-egosi ozi Ụkwa Etiti Ụra ụgha dịka onye “sitere n’ụlọ nzukọ gbaa ọsọ pụta na-eti mkpu, Ọ agafela! Ọ agafela!” Ozi ahụ na-egosipụta mgbe niile klaasị abụọ nke ndị na-efe ofufe, ma dịka o mere n’akụkọ ihe mere eme nke ndị Millerite, ndị-amaghị-ama na-aga n’ihu mgbe ezi ozi Ụkwa Etiti Ụra bịarutere, na-ejide ozi ụgha. N’ihi ya, n’akụkọ ihe mere eme nke ndị Millerite, anyị nwere mmegharị ahụ nke họpụtara William Miller dịka onye ndú, ebe ha jụrụ ozi mmụọ ozi nke atọ ma na-emegide obere igwe atụrụ ahụ nke soro Kraịst banye n’Ebe Kachasị Nsọ.

> “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.

> “E buuru m n’obi gaa n’ọdịnihu, mgbe a ga-enye ihe ịrịba ama ahụ. ‘Lee, Onye na-alụ nwanyị na-abịa; pụtanụ izute ya.’ Ma ụfọdụ ga-egbu oge inweta mmanụ iji mejuo oriọna ha ọzọ, ma mgbe ọ gafeworo oke, ha ga-achọpụta na agwa, nke mmanụ ahụ na-anọchite anya ya, apụghị ibufe n’aka onye ọzọ gaa n’aka onye ọzọ.” 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.

Akara ụzọ nke atọ nke akụkọ ihe mere eme zoro ezo na-anọchi anya ikpe, a na-anọchikwa ya anya site n’akwụkwọ ozi ikpeazụ nke mkpụrụedemede Hibru. Akwụkwọ ozi ahụ bụ “Tav,” ma mgbe a na-ede ya, ọdịdị ya dị ka obe. Obe ahụ na-anọchi anya ikpe.

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.

Site na nkụda mmụọ mbụ n’akụkọ ihe mere eme nke ndị Millerite ruo na Mkpu Etiti Abalị, ma ọ bụ site na mkpụrụedemede alpha ruo na mkpụrụedemede nke iri na atọ, e nwere ihe ncheta na-anọchi anya otu oge, nke a kọwara dịka oge ichere n’ilu nke ụmụ agbọghọ iri ahụ, oge ichere nke dịkwa na Habakkuk isi nke abụọ. Site na Mkpu Etiti Abalị, ma ọ bụ mkpụrụedemede nke iri na atọ nke nnupụisi, ruo n’oké nkụda mmụọ ahụ, mkpụrụedemede ikpeazụ nke alfabẹt, e nwekwara otu oge ọzọ nke a kpọrọ “mmegharị ọnwa nke asaa,” ọ bụghị n’ihi na ọ dịruo ọnwa asaa, kama n’ihi na ozi nke Mkpu Etiti Abalị mere ka a mata na Kraịst ga-abịa n’ụbọchị nke iri nke ọnwa nke asaa n’akàlàndà ndị Juu, nke bụ Ụbọchị Mkpuchi Mmehie.

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.

Ọdịnaya nke akụkọ ahụ sitere n’Ọnụ John isi nke iri na anọ ruo isi nke iri na asatọ na-amalite n’oge nke na-anọchi anya mmegharị ọnwa nke asaa nke akụkọ ihe mere eme ndị Millerait. Ibu ozi nke akụkọ ahụ n’Oziọma John bụ ịkwadebe ndị na-eso ụzọ ahụ maka nsogbu na-abịanụ nke obe (mkpụrụedemede “Tav”). Ya mere, Kraịst na-akọwapụta na site n’ọnwụ Ya ruo mgbe Ọ ga-arịgoro n’ebe Nna Ya nọ ma laghachikwa, ọ ga-abụrịrị ndị na-eso ụzọ Ya oge nke iru uju, ejighị n’aka, na nkụda mmụọ. Dị ka ọ dịkwa n’àgwà amụma nke nkụda mmụọ mbụ niile nke e gosipụtara n’ime akaebe nke ahịrị mgbanwe ahụ, nkụda mmụọ ahụ gụnyere ọnọdụ e wetara site n’ileghara eziokwu dị mkpa e kpughere na mbụ anya. Ọnwụ Kraịst n’obe bụkwa, ma ka bụ, eziokwu dị mkpa, ma Ọ gwara ndị na-eso ụzọ ahụ ozugbo na A ga-akpọgide Ya n’obe ma mee ka O si n’ọnwụ bilie; ma nsogbu ahụ dị ukwuu nke ukwuu, dị arọ nke ukwuu, nke mere na ha chefuru ihe ha kwesịrị icheta.

> “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.

> “Mgbe a kpọgidere Kraịst, Olileanya nke Izrel, n’obe, ma welie Ya elu dịka Ọ gwara Nikọdimọs na a ga-eme, olileanya ndị na-eso ụzọ Ya nwụrụ ọnụ na Jizọs. Ha enweghị ike ịkọwa okwu ahụ. Ha enweghị ike ịghọta ihe niile Kraịst gwara ha banyere ya tupu oge eruo.” 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.

Isi ibu nke akụkọ dum n’ime isi anọ nke Jọn anyị na-ekwu maka ya bụ na Jisọs nọ na-akwadebe ndị na-eso ụzọ Ya maka oge nkụda mmụọ ha ga-enwe, malite n’ijide Jisọs n’abalị etiti, ruo mgbe Ọ laghachiri site n’ịrịgo Ya n’aka Nna Ya. N’ime isi anọ ahụ nke Jọn, oge ahụ mgbe Kraịst nọpụrụ n’ebe ndị na-eso ụzọ ahụ nọ na-anọchi anya oge ichere. N’akụkọ ihe mere eme, oge ahụ, nke m na-akọwa dịka oge ichere, mere mgbe nsogbu nke obe gasịrị. N’ime isi anọ ahụ anyị na-akwadebe ịtụle, ha n’amụma na-anọchi anya oge ichere nke na-amalite site na nkụda mmụọ mbụ, ọ bụghị mgbe nnukwu nkụda mmụọ nke obe gasịrị.

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.

Gịnị mere m ji atụ aro na mmechuihu ikpeazụ ahụ nke Kraịst nọ na-akwadebe ndị na-eso ụzọ Ya maka ya, nọ na-anọchi anya mmechuihu mbụ ahụ nke, n’ahịrị mgbanwe Kraịst, bụ ọnwụ Lazarọs? A ghaghị idozi ajụjụ a tupu anyị enwee ike ịhụ akụkọ ahụ dị n’ime isi anọ nke Jọn n’ìhè nke na-akwado eziokwu ndị a a na-ekpughe ugbu a n’ihe metụtara akụkọ nzuzo nke égbè eluigwe asaa ahụ.

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.

N’akụkọ ihe mere eme nke Kraịst, oge dị n’etiti ọnwụ na mbilite n’ọnwụ Lazarọs kwekọrọ n’oge nchere ahụ. Mgbe ahụ, Kraịst gara Jerusalem maka nbata mmeri Ya. Kraịst, n’ime Jọn iri na anọ, na-agwa ndị na-eso ụzọ Ya okwu n’oge akụkọ ihe mere eme nke ga-abụ mmegharị ọnwa nke asaa, nke malitere mgbe oge nchere ahụ agwụchalarị site n’ịbịarute ozi nke Mkpu Etiti Abalị nke bidoro mmegharị nke ọnwa nke asaa.

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.

Iji ghọta otú okwu Hibru a bụ “eziokwu” si akwado njirimara nke akụkọ ihe mere eme zoro ezo nke emeghewo site n’akụkọ ihe mere eme ihe nnọchianya nke égbè eluigwe asaa ahụ, ọ chọrọ nyocha nlezianya banyere ozi ahụ Kraịst nọ n’oge ahụ na-enye ndị na-eso ụzọ ya n’akwụkwọ Jọn isi nke iri na anọ ruo isi nke iri na asaa. Otu ihe atụ nke akara ụzọ nke nnukwu ndakpọ olileanya e ji akọwa akara ụzọ nke ndakpọ olileanya mbụ nwere ike ịmata site n’ahụmahụ ndị na-eso ụzọ ahụ n’ụzọ na-aga Emọs.

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.

Ihe kwụsịrị oge ichere ahụ n’akụkọ ihe mere eme nke ndị Millerite bụ mmezi nke amụma e buru ụzọ kwuo nke dara ada banyere 1843. A pụrụ iso n’akụkọ ihe mere eme chọpụta ọrụ Samuel Snow n’ịzụlite ozi ahụ nke webatara mmegharị ọnwa nke asaa, nke mechara kwụsị na Nnukwu Mmechuihu ahụ, site n’ịgbaso uto Samuel Snow n’ịghọta ihe site n’akwụkwọ ya ndị e bipụtara na site n’okwu ngosi ọha ya ndị dugara ná nzukọ mkpokọta Exeter. Nkọwa mmụọ nsọ ahụ na-abịakwute mmepe ahụ n’ụzọ dị iche na nanị mmepe akụkọ ihe mere eme nke ozi ikpeazụ Snow. Nwanyị White na-agwa anyị na a ghọtara ozi ahụ mgbe Onye-nwe wepụrụ aka Ya n’ezighị ezi dị n’ọnụọgụ ndị e depụtara n’elu chaatị Habakkuk nke 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.

> “Ahụrụ m ndị nke Chineke ka ha jupụtara n’ọṅụ n’olileanya, na-ele anya maka Onyenwe ha. Ma Chineke zubere ịnwa ha. Aka Ya kpuchiri njehie dị n’ịgụ oge amụma dị iche iche. Ndị ahụ na-ele anya maka Onyenwe ha achọpụtaghị njehie a, ọbụnadị ndị ikom kacha mụtara ihe, ndị megidere oge ahụ, ahụghịkwa ya. Chineke zubere ka ndị Ya zute ndakpọ olileanya. Oge ahụ gafere, ndị ahụ ejiri ọṅụ nke olileanya na-ele anya maka Onye Nzọpụta ha wee bụrụ ndị mwute ma daa mbà n’obi, ebe ndị ahụ na-ahụghị ịbịa Jisọs n’anya, kama ha natara ozi ahụ n’ihi egwu, nwere obi ụtọ na Ọ bịaghị n’oge a tụrụ anya ya. Ikwu okwukwe ha emetụtaghị obi ma sachapụ ndụ. Ịgafe nke oge ahụ e mere nke ọma iji kpughee ụdị obi ndị dị otu a. Ha bụ ndị mbụ tụgharịrị wee kwaa emo ndị ahụ jupụtara na mwute, ndị dara mbà n’olileanya, bụ ndị hụrụ n’ezie ịbịa nke Onye Nzọpụta ha n’anya. Ahụrụ m amamihe Chineke n’ịnwale ndị Ya na n’inye ha ule na-enyocha nke ọma iji chọpụta ndị ga-alaghachi azụ ma tụgharịa n’oge ọnwụnwa.”

> “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.

> “Jisọs na ìgwè niile nke eluigwe ji ọmịiko na ịhụnanya lee ndị ahụ anya bụ́ ndị ji atụmanya dị ụtọ chọọ ịhụ Ya ogologo oge, bụ Onye mkpụrụ obi ha hụrụ n’anya. Ndị mmụọ ozi nọ na-efegharị gburugburu ha, iji kwado ha n’oge ule ha. A hapụrụ ndị ahụ leghaara ịnata ozi nke eluigwe anya n’ọchịchịrị, iwe Chineke wee mụo megide ha, n’ihi na ha achọghị ịnata ìhè ahụ nke O zitere ha site n’eluigwe. Ndị ahụ kwesị ntụkwasị obi ma nwee nkụda mmụọ, ndị na-enweghị ike ịghọta ihe mere Onyenwe ha anaghị abịa, ahapụghị ha n’ọchịchịrị. E duzikwara ha ọzọ n’Akwụkwọ Nsọ ha ka ha nyochaa oge amụma dị iche iche. E wepụrụ aka nke Onyenwe anyị n’elu ọnụ ọgụgụ ndị ahụ, ma kọwaa mmejọ ahụ. Ha hụrụ na oge amụma ndị ahụ ruru afọ 1844, nakwa na otu ihe akaebe ahụ ha jiri gosi na oge amụma ndị ahụ mechiri na 1843, gosikwara na ha ga-agwụ na 1844. Ìhè sitere n’Okwu Chineke mụbara n’ọnọdụ ha, ha wee chọpụta oge ichere—‘Ọ bụrụgodị na ọ [ọhụhụ ahụ] egbuo oge, chere ya.’ N’ihi ịhụnanya ha nwere maka ọbịbịa Kraịst ozugbo, ha elegharala oge ichere nke ọhụụ ahụ anya, bụ nke e zubere igosipụta ndị ezi ndị na-eche n’eziokwu. Ha nwetakwara ọzọ otu ebe oge dị. Ma ahụrụ m na ọtụtụ n’ime ha enweghị ike isi n’elu nkụda mmụọ ha dị ukwuu bilie ka ha nwee ogo ahụ nke ịnụ ọkụ n’obi na ume nke kara aka n’okwukwe ha n’afọ 1843.”

> “Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

> “Setan na ndị mmụọ ozi ya meriri ha, ma ndị ahụ na-agaghị anabata ozi ahụ kelere onwe ha ekele n’ihi echiche ha nke na-ahụ ihe n’ihu na amamihe ha n’ịghara ịnara nduhie ahụ, dị ka ha kpọrọ ya. Ha aghọtaghị na ha na-ajụ ndụmọdụ Chineke megide onwe ha, na na ha na Setan na ndị mmụọ ozi ya na-arụkọ ọrụ iji gbagwojuo ndị nke Chineke anya, bụ ndị nọ na-ebi ndụ ozi ahụ e si n’eluigwe zitere.”

> “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 kpagburu ndị kwere ekwe n’ozi a n’ime ụka dị iche iche. Ruo oge ụfọdụ, ndị na-anabataghị ozi ahụ ka a jidere site n’egwu ka ha ghara igosipụta echiche ndị dị n’obi ha; ma ngafe nke oge ahụ kpughere mmetụta ha n’eziokwu. Ha chọrọ ime ka àmà ahụ daa jụụ, nke ndị na-eche na-atụ anya na ha enweghị ike izere ibu, na oge amụma ahụ gbatịrị ruo n’afọ 1844. N’ụzọ doro anya ndị kwere ekwe kọwara mmehie ha ma nye ihe kpatara ha ji atụ anya Onyenwe ha n’afọ 1844. Ndị na-emegide ha enweghi ike iweta arụmụka ọbụla megide ihe kpatara siri ike e nyere. Ma iwe nke ụka dị iche iche mụrụ ọkụ; ha kpebiri na ha agaghị ege ntị n’ihe àmà ahụ, nakwa imechi àmà ahụ n’èzí ụka, ka ndị ọzọ ghara ịnụ ya. Ndị ahụ na-atụghị anya igbochi ndị ọzọ ìhè ahụ Chineke nyere ha, ka a chụpụrụ n’ụka; ma Jisọs nọnyere ha, ha wee nwee ọṅụ n’ìhè nke ihu Ya. E mere ka ha dị njikere ịnata ozi nke mmụọ ozi nke abụọ.” 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.

Akụkọ ihe mere eme a ka e gosipụtara ugbu a na-akọwa, n’etiti ihe ndị ọzọ, ahụmahụ nke July 18, 2020; ma isi okwu m chọrọ ka unu tụlee bụ na nghọta nke ozi Mkpu Etiti Abalị, dịka Samuel Snow nyere ya na nzukọ ịma ụlọikwuu nke Exeter, adịghị anọchi anya ọrụ akụkọ ihe mere eme nke Snow, kama ọ bụ omume nke aka Onyenwe anyị. Aka Ya ekpuchila njehie, ọ bụkwa mgbe O wepụrụ aka Ya ka ndị Millerite wee nwee ike ịghọta ndakpọ olileanya ha, ma ghọtakwa na ha anọwo n’oge ahụ a na-anọchi anya dịka oge ichere.

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.

Iwepụ aka-Ya bụ akụkụ dị oké mkpa n’ihe gbasara ndị na-eso ụzọ ahụ ndị nọ n’ụzọ na-aga Emau. Ọ na-anọchi anya njedebe nke oge a maara dịka oge ichere, ma na-ejedebe n’ịghọta ahụ nke ozi Mkpu Etiti Abalị na-anọchi anya ya. Ma ihe atụ nke Emau mere mgbe obe gasịrị, nke na-anọchi anya Nnukwu Nkụda Mmụọ, ọ bụghị nkụda mmụọ mbụ nke ọnwụ Lazarọs.

> 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.

> Ma, lee, mmadụ abụọ n’ime ha gara n’otu ụbọchị ahụ n’obodo nta a na-akpọ Emeọs, nke dị ihe dị ka stedia iri isii site na Jerusalem. Ha na-ekwurịta ọnụ banyere ihe ndị a niile mere. O wee ruo na, mgbe ha na-akpakọrịta okwu na-atụgharịkwa uche, Jisọs n’onwe ya bịaruru nso, soro ha na-eje ije. Ma e mechiri anya ha ka ha ghara ịmata ya. O wee sị ha, Okwu ụdịnụ ka unu na-ekwurịta onwe unu, ka unu na-eje ije, ma na-enwekwa mwute? Luke 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.

Okwu ahụ bụ “anya” n’akụkụ Akwụkwọ Nsọ a na-anọchi anya ọhụụ, karịa akụkụ ahụ anya n’onwe ya. Okwu ahụ bụ “e jidere” pụtara ike. Ndị na-eso ụzọ ahụ enweghị ike ịghọta ọhụụ nke obe n’ihi na Kraịst ekpuchila ike ha ịhụ ọhụụ amụma nke obe. Aka Kraịst bụ ihe nnọchianya nke ike Ya. Mwute ahụ Jizọs kọwara nọchiri anya nnukwu nkụda mmụọ ha. Mgbe ndị na-eso ụzọ ahụ, ndị nkụda mmụọ juru, kparịtachara okwu n’ihu, Kraịst bidoro ikwu okwu.

> 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.

> Mgbe ahụ, ọ sịrị ha, Unu ndị nzuzu, ndị obi unu dịkwa umengwụ ikwere ihe niile ndị amụma kwuru: Ò kwesịghị ka Kraịst taa ahụhụ ihe ndị a, ma banye n’ebube ya? Sitekwa n’ịmalite na Mosis na ndị amụma niile, ọ kọwaara ha n’Akwụkwọ Nsọ niile ihe ndị gbasara onwe ya. Ha bịarukwara nso n’obodo nta ahụ ebe ha na-aga; o mekwara ka à ga-asị na ọ ga-agakwa n’ihu. Ma ha siri ọnwụ rịọ ya, sị, Nọnyere anyị: n’ihi na ọ na-ada mgbede, ụbọchị ahụ agafewokwa nke ukwuu. O wee banye ịnọnyere ha. Luk 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.

Jizọs nyere ndị na-eso ụzọ ahụ ntụziaka site n’iji usoro “historicist” nke nkọwa Akwụkwọ Nsọ, na-ebute ahịrị amụma ndị ahụ site n’aka Mozis gaa n’ihu n’ime akụkọ nsọ, iji mata akụkọ ihe mere eme nke obe. Jizọs jiri ahịrị ndị ahụ nke akụkọ amụma gara aga, ndị na-anọchi anya ụzọ ochie na usoro nke ahịrị n’elu ahịrị, kuzie ndị na-eso ụzọ ahụ nke ndakpọ olileanya jidere. Mgbe O mere ka o yie na Ọ ga-agafe n’ihu na-enweghị ha, ha rịọrọ Ya ike ka Ọ bata n’ime ụlọ ma nọrọnyere ha. Ha nọ n’oge ichere ahụ, Kraịst kwa dị njikere iwepu aka Ya n’anya ha. Mgbe e wepụrụ aka Ya, oge ichere ahụ ga-akwụsị; ka ha wee si n’ọchịchịrị ahụ laghachi ọsọ ọsọ na Jerusalem, ebe ndị na-eso ụzọ iri na otu nọ, ha ghọrọ ihe nnọchianya nke ọsọ a na-ebufe ozi nke Mkpu Etiti Abalị.

> 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.

> O wee ruo, ka Ọ nọsịrị soro ha nọdụ ala iri nri, O were achịcha, gọzie ya, nyawaa ya, wee nye ha. E meperekwa anya ha, ha wee mara Ya; O wee pụọ n’anya ha. Luk 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.

Jizọs wepụrụ aka Ya nke nọ na-ejide nghọta ha banyere ọhụụ amụma ahụ, ma mgbe O mere otu a, ha matara Ya. Jizọs ewetara ha ozi nke Mkpu Etiti Abalị, ha wee nata ya mgbe ha na-eri nri, n’ihi na ozi ọ bụla aghaghị iri ya. Ozugbo ahụ, ha gbapụrụ ọsọ “dị ka nnukwu ebili mmiri na-awakpo ala niile” ịgwa ndị na-eso ụzọ iri na otu ahụ.

> 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.

> Ha wee kwurịta n’etiti onwe ha, Obi anyị ò dighị ere ọkụ n’ime anyị, mgbe ọ na-agwa anyị okwu n’ụzọ, na mgbe ọ na-akọwara anyị Akwụkwọ Nsọ? Ha biliri n’otu awa ahụ, laghachikwuru Jerusalem, wee chọta mmadụ iri na otu ahụ ka ha zukọtara, na ndị nọnyekwara ha, na-asị, N’ezie, Onyenwe anyị ebiliwo n’ọnwụ, o wee pụta ìhè nye Saimọn. Ha kọkwara ihe ndị mere n’ụzọ, na otú ha si mata ya n’ịnyawa achịcha. Ka ha ka na-ekwu ihe ndị a, Jisọs n’onwe ya guzoro n’etiti ha, sị ha, Udo dịrị unu. Ma egwu tụrụ ha, ụjọ jidere ha, ha wee chee na ha ahụwo mmụọ. O wee sị ha, Gịnị mere unu ji enwe nkoropụ? gịnị mere echiche ji ebili n’obi unu? Leenu aka m na ụkwụ m, na ọ bụ m n’onwe m: metụnụ m aka, hụnụkwa; n’ihi na mmụọ enweghị anụ ahụ na ọkpụkpụ, dị ka unu na-ahụ na m nwere. Mgbe o kwusịrị otu a, o gosiri ha aka ya na ụkwụ ya. Ma ebe ha ka na-ekweghị n’ihi ọṅụ, ma na-eju anya, ọ sịrị ha, Ùnu nwere ihe oriri ọ bụla ebe a? Ha nyere ya otu iberibe azụ a ṅara n’ọkụ, na mmanụ aṅụ dị n’ụgbụ ya. O wee were ya, rie ya n’ihu ha. O wee sị ha, Ndị a bụ okwu ndị m gwara unu mgbe m ka nọnyerekwa unu, na a ghaghị imezu ihe niile e dere n’iwu Mozis, na n’ihe ndị amụma dere, na n’Abụ Ọma, banyere m. Mgbe ahụ o meghere nghọta ha, ka ha wee ghọta Akwụkwọ Nsọ. Luk 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.

Dịka ọ dị n’ihe banyere ndị na-eso ụzọ ya nọ n’ụzọ gaa Emeọs, Jizọs ji akụkọ nsọ ndị gara aga nke Akwụkwọ Nsọ gosi ozi ahụ iji kọwaa akụkọ banyere ọnwụ Ya na mbilite n’ọnwụ Ya, O mekwara nke a site n’inye ha ihe atụ nke iri nri. Ndị nke Chineke aghaghị iri ozi ahụ. N’etiti enweghị n'aka ha na mwute ha, Jizọs na-emecha oge ichere ahụ nke mere site n’ọnwụ Ya ruo na mbilite n’ọnwụ Ya, nrịgoro Ya n’eluigwe na nlọghachi Ya, site n’imeghe nghọta ha nye ozi nke eziokwu dị ugbu a nke e wuru n’elu akụkọ nsọ ndị gara aga a kpọkọtara ọnụ ahịrị n’elu ahịrị.

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.

Ya mere, ndị-eso ụzọ abụọ ahụ nọ n’ụzọ na-aga Emọs (nke na-anọchi anya mmụọ ozi nke abụọ nke ejikọtara ma nye ike site n’ozi Mkpu Etiti Abalị) na-akọwa oge ichere ahụ nke sochiri obe dị ka oge ichere nke buru ụzọ tupu Mkpu Etiti Abalị. Ya mere, ndakpọ olileanya nke ndị-eso ụzọ ahụ na-anọchi anya ndakpọ olileanya mbụ n’ahịrị amụma ahụ, ọ bụghị nnukwu ndakpọ olileanya ahụ.

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.

Akụkọ Emmọs ka e mesịrị kwughachiri nye ndị na-eso ụzọ iri na otu ahụ, bụ́ ndị nwere nkụda mmụọ. Jizọs sonyere ha, kuziere ha banyere mmezu nke okwu amụma site n’usoro “historicism,” ma meghee nghọta ha, mgbe ha na-eri nri. Mmalite nke akụkọ ahụ na-akọwapụta njedebe nke akụkọ ahụ. Jizọs wee gosipụta àmà nke atọ banyere eziokwu ahụ na enwere ike itinye nkụda mmụọ nke obe ahụ n’amụma n’ọrụ n’ihe nkụda mmụọ mbụ ahụ. Ọ nyere àmà nke atọ banyere nhazi nke akụkọ ihe mere eme ahụ site n’ịgwa ha ka ha nọrọ na Jerusalem ruo mgbe ha natara ike sitere n’elu.

> 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.

> O wee gwa ha, Otu a ka e dere ya, otu a kwa ka o kwesiri ka Kraịst taa ahụhụ, biliekwa n’ọnwụ n’ụbọchị nke atọ: Na a ga-ekwusakwa nchegharị na mgbaghara mmehie n’aha ya n’etiti mba niile, malite na Jerusalem. Unu bụkwa ndị àmà nke ihe ndị a. Ma, lee, ana m ezitere unu nkwa nke Nna m: ma nọrọgidenụ n’obodo Jerusalem, ruo mgbe e yikwasịrị unu ike nke si n’elu. O wee duru ha pụta ruo Betani; o weliri aka ya elu, gọzie ha. O rue, mgbe ọ na-agọzi ha, e kewapụrụ ya n’ebe ha nọ, e buliekwa ya gaa n’eluigwe. Ha wee kpọọ isiala nye ya, lọghachi na Jerusalem n’oké ọṅụ: ha nọgidekwara n’ụlọ nsọ mgbe niile, na-eto na na-agọzi Chineke. Amen. Luk 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.

Ihe nlereanya nke ndị na-eso ụzọ nọ n’ụzọ gaa Emaọs na-akọwapụta oge ichere nke malitere n’ọnwụ Ya ruo mgbe e mere ka O si n’ọnwụ bilie ma rịgoro gakwuru Nna Ya. Oge ichere ahụ bịara ná njedebe nye ndị na-eso ụzọ Emaọs mgbe e guzobere ozi banyere ihe ndị mere n’obe site n’usoro nke ijikọta ahịrị akụkọ nsọ gara aga ọnụ, ahịrị n’elu ahịrị. Mgbe ahụ, ndị na-eso ụzọ buru ozi ahụ ngwa ngwa dịka o kwere ha omume iburu ya. Mgbe ahụ, Jizọs zutere ndị na-eso ụzọ iri na otu ahụ; e zoro aka ọzọ n’iri nri, a na-eji ahịrị n’elu ahịrị gosi eziokwu nke ozi ahụ, ma dịka o mere nye ndị na-eso ụzọ Emaọs, O mepere nghọta ha wee pụọ. Ma ọ bụghị tupu O gosipụta akụkọ ihe mere eme nke ichere na Jerusalem ruo mgbe oge ichere ahụ gwụsịrị site n’ịbịarute nke Mmụọ Nsọ n’ụbọchị Pentikọst.

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.

Mgbe Jizọs gwara ndị na-eso ụzọ Ya ka ha chere na Jerusalem, nke ahụ bụ njedebe nke akụkọ ụzọ Emaus. Mmalite nke akụkọ ahụ nọchiri anya nkụda mmụọ, nke oge ichere sochiri, nke mkpughe nke eziokwu sochiri, nke nọchiri anya ozi nke Mkpu Etiti Abalị. E mezuru mkpughe ahụ nke eziokwu mgbe Kraịst wepụrụ aka Ya, nke “jigidere” anya ndị na-eso ụzọ ahụ. Nke ahụ bụ mmalite nke akụkọ ahụ, etiti nke akụkọ ahụ kwa ka a na-emegharị n’otu akụkọ ahụ mgbe Kraịst wepụrụ nkụda mmụọ n’aka ndị na-eso ụzọ iri na otu site n’ịkpughe Onwe Ya nye ha na imeghe nghọta ha banyere Okwu Ya. Mgbe ahụ, àmà ikpeazụ nke otu nhazi amụma ahụ, nke na-amalite site na nkụda mmụọ mbụ, ọ bụghị nnukwu nkụda mmụọ.

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?”

Akụkọ ihe mere eme site n’Emmaus ruo Pentikọst na-enye ndị àmà atọ banyere nkụda mmụọ mbụ, oge ichere, na Mkpu Etiti Abalị, ma nkụda mmụọ n’eziokwu nke bụ akara ụzọ n’mbido nke ọ bụla n’ime ndị àmà atọ ahụ bụ n’eziokwu nkụda mmụọ nke abụọ, ọ bụghị nke mbụ. Ịghọta na akara ụzọ nke bụ Nnukwu Nkụda Mmụọ n’akụkọ ihe mere eme ndị Miller ka e ji kọwaa nkụda mmụọ mbụ n’akụkọ ihe mere eme ndị Miller dị oke mkpa n’ịghọta akuko anyị hụrụ n’ime isi anọ nke Jọn nke na-eme n’etiti iri nri ahụ e riri n’oriri ikpeazụ na njide ahụ mere n’etiti abalị n’ubi Getsemane. Ọ bara uru ịmata na mgbe Jisọs pụtara n’ihu ndị na-eso ụzọ ya iri na otu ma soro ha rie nri, ọ jụrụ, “Gịnị mere obi ji na-ama unu jijiji? gịnị merekwa echiche ji na-ebili n’obi unu?”

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.”

Nnọọ ozugbo Ọ risịrị Nri Anyasị Ikpeazụ n’akwụkwọ Jọn, akụkụ Akwụkwọ Nsọ anyị ga-atụle malitere site n’okwu Kraịst na-agwa ha, “Ka obi unu ghara ịdị na-enye nsogbu.” N’ime ụbọchị ise, ha echefuola iwu ahụ kpọmkwem. Isi nke iri na anọ ruo isi nke iri na asaa nke Oziọma Jọn na-anọchi anya mmechuihu mbụ nke Julaị 18, 2020, nke na-ebute oge ichere, na-eduga na Mkpughe nke Jisọs Kraịst nke a na-emeghe akara ya obere oge tupu oge amara emechie, ma na-anọchi anya ozi nke Mkpu Etiti Abalị. Ozi ahụ na-ebute otu oge nke mmegharị ọnwa nke asaa gosipụtara dịka onyinyo ya, ma e gosikwara ya dịka onyinyo n’ọsọ ọsọ nke ndị na-eso ụzọ Emọs laghachiri Jerusalɛm n’etiti abalị juru ọchịchịrị. Akụkọ ihe mere eme ahụ bụ ihe mkpụrụedemede Hibru atọ ahụ e jiri rụọ ọrụ, nke Kraịst ji nọchite Onwe Ya anya dịka “Eziokwu.”

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.

Ọ bụ n’akụkọ nke isi anọ ndị a nke Jọn ka anyị na-ahụ, ọ bụghị naanị na a na-amata ọrụ nke Mmụọ Nsọ dịka otu nzọụkwụ ndị ahụ nke otu okwu ahụ n’onwe ya, kama kwa ebe a na-ahụ ihe àmà kacha sie ike iji kwado nkwupụta ndị a na-eme ugbu a, bụ na mmezu ikpeazụ nke ozi nke Mkpu Etitiabalị ka a na-egosipụta ugbu a n’ụzọ na-aga n’ihu n’ọgbakọ ọmụma nke Exeter site n’ụbọchị nke iri na abụọ nke Ọgọst ruo nke iri na asaa. Mgbe ndị nsọ na-eche nche mechara mata ozi ahụ, a ga-atụba ụwa n’ime nsogbu nke iwu ụbọchị Sọnde, dịka ndị ozi ahụ ga-eburu ozi ịdọ aka ná ntị ikpeazụ nke “ụbọchị ikpeazụ” gaa n’ụwa na-anwụ anwụ.

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