Article

# What is Truth? - Number Three

Adier obedo ngo? - Namba adek

The Road to Emmaus

Yoo me 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:

I Injili pa Yohana, kono ki dong oko ki Cam me Agiki dok i kare ma Yesu odok i ka Getesemane, tye tito madit ma cako ki care apar angwen dok otyeko i agiki pa care apar abiro. Ageno waco ikom care magi i coc ma bino. Coc man obedo tutwal me yube ngec pa care magi. Kun walubo rek me yub pa gin matime pa Kristo, waci pa Kristo ki laticge i care magi tye nono dong oko ki odonyo ma lamer ci pud piri pi anyim i Salaba. Yesu odonyo i Yerusalem, ci ocamo cam ma agiki kede laticge; ci tito man obedo, ci dok owuot i Getesemane, ci i tung odii pa nino meno En ogamo, ci yore me tung abiro ma kelo i kweko En i Salaba ocake. En kede laticge gitye i kabedo pa poropesi dong oko ki Exeter camp meeting ci pud piri pi anyim i Great Disappointment, i gin matime ma ranyisi gi yub me dwe abiro. I tito ma cako dong oko ki Cam me Agiki, lok me acel ma Yesu owaco en aye:

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

> Pe lworo i cwinye wunu; ugene i Lubanga; bene ugene i an. Yohana 14:1.

Knowing that a great disappointment was just hours ahead, Jesus sought to strengthen His disciples for the coming crisis. The hidden line of prophecy within the four waymarks that make up the events that are symbolized as the seven thunders is the history where these three steps of the narrative in the gospel of John takes place. That hidden line, within the seven thunders represents the history of the first disappointment to the last disappointment.

Yesu, ngeyo ni poto cwinya madit obino i cawa manok keken, otemo me medo twero pa lupwonye ne pi tem madit ma obino. Rek me lamaloc ma ogengo, i cim me yo angwen ma gicweyo gin matime ma kimiyo calo “dwon me polo abito,” obedo gin matime ma iye tyen adek man me lok me Injil me Yohana otime. Rek en ma ogengo, i “dwon me polo abito,” nyutu gin matime ma ocako ki poto cwinya me acel wot i poto cwinya me agiki.

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.

Mapwod Yesu okobo gi ni “pe myero” cwinya gi “obed i kudru”, Yuda Isikariot onongo owoto ki meca me wot bot Sanhedrin pi kare adek, ma agiki. Ka onongo owoto ki meca pi kare me con adek ki Sanhedrin, oloro kare me temo ne.

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.

I kom rek ma pe kineno i iye alama me Seven Thunders, donyo me loyo pa Kirisito nyutu Midnight Cry, kun joworo i kit aryo kityerone. Alama me yoo pa herufa ma i tung cen me leb me Hebrew ma kitiyo kwede me cweyo leb me Hebrew “truth”, obedo herufa me apar adek i alfabet me Hebrew. Apar adek nyutu kwero; ki macalo alama me yoo me porofetik nyutu Midnight Cry, kun dako manyen ma pe gi ngec kityerone calo kwero, ka Judas bende timo calo eni i kare me alama me yoo pa donyo me loyo.

> “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.

> Ywech obedo iye ngano, kede nyaka kare bi tye iye; nyiri ma pwoth ma pe tye ki bwongo kede nyiri ma pwoth ma tye ki bwongo; jo ma pe tye ki mafuta i kudugigi kede kandirogigi. Otye Judas ma rowo cente i kanisa ma Kristo ocweyo i piny, kede bi tye jo calo Judas i kanisa i kare weng me mukato pa en. 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.

Ka Yuda odwoko cente, ogamo bot Kaiafa ni ocweyo Kristo, ci doki ogamo bot Kristo; eka oceto me kwanyo kene i twol. Kun ocito aa ki i ot me adwogi, oyubo matek ki lok keken magi ma nyutu calo poto pa nyako marac ma pe otyeko bedo ki lacoo, ka gi ngeyo ni pe gi yudo moŋ.

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

> Yuda oneno ni kwayo pire kene obedo peke, ci ocep woko ki ot madit, kun ogoyo dwon ni, “Dong kare otyeko! Dong kare otyeko!” O nongo i cwiny ni pe onongo twero bedo mapol me neno Yesu kiceto i lacer, ci, i cwiny ma olal, owoto woko ocwako tol ogolo kwo pire kene. 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 nyutu lok pa Midnight Cry mape atir, ka ororo woko ki ii ot me dul, kun owaco ni, “Cawa otyeko! Cawa otyeko!” Lok en cawa weng nyutu dul aryo pa jo me loro, ka calo i hitoria pa Millerite, nyako lapwoya mede mede kun lok pa Midnight Cry ma atir obino, kede lok mape atir. En aye, i hitoria pa Millerite nen woko dul me ceto ma oyero William Miller macalo layot, ka kikwanyo lok pa malaika ma adek, kede kigengo dul manok ma gilwo Kristo odonyo i Kabedo Maler Madit Loyo.

> “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.

> Par an owoto anyim, ka binyuto alam. ‘Nen, Lami nyare bino; wut woko me cer kwede.’ Ento gin mogo bigik i yudo mor pi topo lamegi, ci i kare ma ogik tutwal gubiyudo ni kica, ma mor nyutu, pe romo cwalo. 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.

Alama me yo ma adek me histori ma ocul nyutu tem, kede gicwako nyig lok ma agiki i alifabet me Ebrani me nyutu ne. Nyig lok en “Tav,” ka gicono ne, calo lacar. Lacar nyutu tem.

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.

Kaa ki i poyo cwinya ma acel i lok me cane pa Millerite okato i Kwac me Otum, onyo ki i leta Alfa okato i leta maromo apar adek, tye alama me yore ma nyutu kare, ma kityeko yaro ne calo kare me kuro i parabul me dako apar ma pe kicayo, kare me kuro ma tye bene i Buk Habakkuk, kabit aryo. Kaa ki i Kwac me Otum, onyo i leta maromo apar adek me rebelyon okato i Poyo Cwinya Madit, leta me agiki me alfabet, bene tye kare ma kiwaco ne “Wot me Dwe Abiro,” pe pien otyeko bedo bot dwe abiro, ento pien lok pa Kwac me Otum onyutu ni Kirisito obino i nino apar me dwe abiro i kalenda pa Yahudi, ma obedo Nino me Kwero Kwer.

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.

Piny pa lok ma aa ki Buk pa Joni pot apar angwen nyo i pot apar aboro, ocake i kare ma cwalo calo Wot me Dwe Abiro i lok mukato pa Millerite. Tic madwong me lok me Injili pa Joni obedo me yubu jeng pa Yesu pi peko madwong pa cal ma obino (rek me coc ‘Tav’). Erô Kristo nyutu ni aa ki tho ne nyo i kare ma odonyo malo i bot Wuon ne ki odwogo, bi bedo pi jeng ne cawa me nyongo, pe ngene, ki wiro cwiny. Macalo ki kit me poropeta ma rwate ki wiro cwiny me acako weng, ma ki cwalo calo i lagam pa rek me yubu, wiro cwiny obedo pi kit ma ocone ki pe yaro ada madwong ma kinyutu con. Tho pa Kristo i kom cal obedo con ki kombedi ada madwong, ki en keken otyeko waco pire bot jeng ne ni obi okwedo i cal ki obi dwogo ki tho; ento peko ne obedo madwong tutwal, ma opong ceke, nyaka gi weko piny gin ma myero gimege.

> “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.

> Ka Kirisito, ma Isirael oketo geno i iye, kikweyo iye i misalaba, kede kiketo iye malo calo ma owaco bot Nikodemo ni gibiketo iye malo, geno pa lupil otho ki Yesu. Pe giromo goyo niang lok man. Pe giromo niang gin weng ma Kirisito owaco botgi pi kom ne con. Geno ki Tic, 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.

Pire tek me lok weng ma i pot buk angwen me Jon ma wa tye ka kwano, en ni Yesu onongo tye ka yiko lubegi pi kare me poto cwiny ma gibinongo, kacako kun kimako Yesu i otum abicel, nyaka odwogo ki i ceto malo bot Wuon Ne. I pot buk angwen me Jon, kare ma Kristo ne pe tye kede lubegi nyutu calo kare me kuro. I kit mukato me time, kare en, ma an atye ka nyutu calo kare me kuro, onongo otime muk kin peko madwong me musalaba. I pot buk angwen ma wa tye ka yaro, gin nyutu ki i poro pa lanabi kare me kuro ma cako ki poto cwiny me acel, ento pe muk kin poto cwiny madwong me musalaba.

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.

Pien ango ma acwalo tam ni goyo cwiny ma agiki, ma Kirisito ne yabo lami pa pi goyo cwiny man, ne nyutu ki rwom me goyo cwiny ma acaki, ma i rek me yub pa Kirisito ne obedo tho pa Lazaro? Lapeny man myero kikobo con, pi wan twero neno lok me gin i chapta angwen pa Yohani i ler ma medo malo adwogi ma kombedi kityeko golo genggi, ma orwate ki lok pa mukato ma ki ocony pa tidi abiro.

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.

I gin ma otime pa Kirisito, kare ma i tung’ ki tho pa Lazaro ki dwogo pa Lazaro ki i tho rwate kwede kare me kuro. Ci Kirisito wot i Yerusalem pi donjo pa En ma gi iyero madongo. Kirisito i Yohana apar angwen tye ka waco bot lacid pa En i kare me gin ma otime ma onongo obedo yubu me dwe abiriyo, ma ocake ka dong’ kare me kuro ogikore, ka kwena me goyo dwon madongo i odii me otum obino ma ocako yubu me dwe abiriyo.

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.

Me ngeyo kit ma nyig me Leb Hebru 'truth' moko atir nongo me gin ma otime con ma kikano piny, ma gityeko yweyo woko ki i lok me cal pa 'seven thunders', myero ki roto matek lok ma Kristo ne tye mino i kare meno bot latic pa en i John chapter 14 paka 17. I cal, alama me yo me 'Great Disappointment' ma gicako tic kwede me yabo alama me yo me 'first disappointment' twero ngene ki i temo me latic pa Yesu i yo ma cito Emmaus.

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.

Gin ma ogiko kare me gengo i yore pa Millerite obedo yubu pa bal pa pimo cawa me 1843 ma onongo pe otiyo. Tic pa Samuel Snow i yiko kwena ma oketo i acaki kit wot me dwe me abicel aryo, ma ogicoke ki Goyo ceke madit, twero luwo ne i yore me kit, ka waluwore ki medo ngec pa Samuel Snow kubo gin ma ocone, ma gityeko golo i pap, ki nyuto ma otimo bot lwak ma otero i cok me kambi pa Exeter. Lok me yubu ma kicwako ki Roho Maler keto ne i yore mapat i med pa eni, pe kaka yore me kit keken me med pa agiki pa kwena pa Snow. Dul White ogero wa ngec ni kwena onongo gigeno ka Rwot oko lwete woko ki bal i namba i cat pa Habakkuk me 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.

> Atyeko neno jo pa Lubanga tye ki mor i geno, gitye ka laryo bino pa Rwotgi. Ento Lubanga ogamo ni obitemo gi. Lacwe ocano bal i coyo cawa me porofesi. Jogi ma gitye ka laryo Rwotgi pe ginyuto bal man, kede jo ma gi ngec maber loyo ma gitalo kare bene pe gineno. Lubanga ogamo ni jogi myero gicobo cwinye. Kare okato, jo ma gineno ki mor i geno pa Lagwokogi gicwinyi obur kede gipe kuc, ento jo ma pe gimalo neno pa Yesu, ento gikwano kwena kun bwil, ginego ki mor ni pe obino i kare me geno. Lok me yaro ma giwaco pe otyeko donjo i cwiny, kadong oyeko kwo. Pako pa kare ne kigamo maber me nyuto cwinyo macalo mano. Gin obedo me acel me dwogo cen ka gicoyo jo ma cwinye obur kede ma gicobo cwinye, ma gimalo madwong neno pa Lagwokogi. Atyeko neno ngec maber pa Lubanga i temo jogi kacel ki miyo gi teme ma oyenyo matek, me nongo gin ma bicwec kede bidwogo cen i cawa me temo.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> Yesu kede lacengel weng me polo oneno bot jo ma, ki geno mamit, gimito neno En ma cwinygi omaro, kede kica ki amaro. Lacengel tye ka rengo i tunggi, me miyo gi teko i kare me temogi. Jo ma pe gicamo kwena me polo gikweyo gi i mudho; kede keco pa Lubanga ongolo botgi, pien pe gicamo ler ma ocwalo botgi ki polo. Jo ma tye gi geno makwongo, ma cwinygi oconyo, ma pe ginenyo pingo Rwotgi pe obino, pe gikweyo gi i mudho. Dok gigwete dwogo i Bibulgi me yeny kare me porofet. Lwa pa Rwot okweyo ki pireme, ki bal onyutu. Gineno ni kare me porofet ojuko i 1844, kede ni cing acel ma giketo me nyutu ni kare me porofet gijuko i 1843, onongo nyutu bene ni gibijuko i 1844. Ler ma bino ki i Lok pa Lubanga ocweo i kabedo gi, ki gicenyo kare me odong—‘Ka [neno] odong, kuro i en.’ I amaro gi pi bino ma pire tek pa Kirisito, giketo piny odong me neno, ma kityeko keto me nyutu jo ma tye atir i kuro. Dok gicoko kare acel. Ento an aneno ni mapol i gine pe ginywako dwogo malo woko ki cwinygi ma oconyo madit, me bedo kwede rwom me lweny ki teko ma onongo oyubo geno gi i 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.

> Saitan ki malaika me iye gityeko loyo gi, ki gin ma pe gigamo kwena gipako pire keni pi kica me neno anyim ki ngec maber pi pe gigamo ‘bal pa wic,’ macalo kit ma gicoyo ne. Pe ginenge ni gibalo tam pa Lubanga i komgi keni, ka gitye ka tic kacel ki Saitan ki malaika me iye me yubo wic pa jo pa Lubanga, jo ma gitye ka timo kit pa kwena ma kicwalo ki ipolo.

> “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.

> Jo ma geno i lok man gibalo gi matek i ot pa Lubanga. Pi kare acel, jo ma pe ginywako lok man gikayo gi ki bwogo wek pe gitimo gin ma i cwinya gi; ento kare ma owuo onyutu gin ma atir i cwinya gi. Gimito ceko pako ma jo ma tye kango keno ginenge ni myero gipako, ni kare me laneni obino i higa 1844. Ki rweny maber, jo ma geno ginyutu balgi, ki gimiya apoyo me pingo gigeno ni Rwotgi obino i higa 1844. Jo ma giyoo gi pe gikwongo lok mo me gonyo apoyo ma matek ma gicweyo. Ento con pa ot pa Lubanga ogol tek; giketo wii ni pe gibiro winyo adwogi, ki giceko pako woko ki ot pa Lubanga, wek jo mukene pe winyo. Jo ma pe giyero gikwanyo bot jo mukene can ma Lubanga omiye gi, gigoyo gi woko ki ot pa Lubanga; ento Yesu obedo ki gi, ci gipong cwiny i can pa wangi. Giyubore me nywako lok pa Malaika me Aryo. 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.

Lok ma kikobo woko tye kobo, kiromo kacel jami mapat, neno ma otime i July 18, 2020; ento dwon ma amito ibipoyo obedo man: ngec ma kinyutu ki kwena me "Midnight Cry" ma omiyo Samuel Snow i "Exeter camp meeting" pe kinyutu ki tic pa Snow me kit ma otime con, ento kinyutu ki tim pa lwet pa Rwot. Lwet ne odunye bal, ka ci i kare ma obalo lwet ne woko, Millerites dong noromo poyo ngec pa gi pi cwinya gi ma opoto, kede poyo ngec ni onongo gubedo i kare ma kinyutu pire ni "tarrying time".

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.

Kwanyo woko cim pa En obedo rwatte ma mite loyo i kit me jo-lubo ma onongo cito i yoo bot Emmaus. En nyutu calo giko me kare ma kilwongo ni kare me kuro, ki ogiko kwede ngeyo ma ngec me Kwac me Otum nyutu ne. Ento cal me Emmaus otime pi cokki ki Musalaba, ma nyutu Poto Cwinya Madit, pe poto cwinya me acaki ma obino ki tho pa Lazarus.

> 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.

> Kadok, nen, gin aryo ocako woto i ceng acel keken i gang ma kiluongo ni Emmaus, ma aa ki Jerusalem maromo stadia pier adek. Gin gibedo ka waco kacel ikom jami weng ma otimore. Kadok obedo ni, ka gitye ka waco kacel ka gipoŋo wii, Yesu keken obino piny botgi, ci owoto ki gi. Ento wanggi kikengogi pi pe gine ngeyo iye. Ci owaco botgi ni, “Lok me waci man ma wun waco bot-bot en ngo, ka wun woto, ka wun mako peko?” 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.

Lok me "eyes" i coc man tito calo neno, maloyo gin me kom pa wang keken. Lok me "holden" nyutu "twero". Ludito onongo pe gitye ki twero me ngeyo neno me lubanga, pien Krisito onongo ocano twero migi me neno neno me lam pa lubanga. Lwete pa Krisito obedo cal pa twero ne. Piny cwiny ma Yesu onongo onyutu otito calo ketho cwiny madit migi. Inino pa poyo mapol ma ludito ma cwinygi piny otimo, Krisito ocako waco.

> 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.

> En owaco botgi ni, ‘In gin ma pe gi ngec, ka cwinya gi mot me yie i gik weng ma lanabi owaco. Pe myero Kristo opoko peko magi, ka dong odonyo i ducu ne?’ En ocako ki Mose kede lanabi weng, opwonya gi i kitabu weng gik ma rwate ki iye kene. Ka gi obino nining i gweng ma gidok ceto iye, en otimo calo myero oceto mapol. Ento gi okwayo ne mapol, gicingo ni, ‘Bed ki wa; pien ingeceng dong ocake, ka ceng dong ocake woko.’ En odonyo obedo ki gi. Luka 24:25-29.

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

Yesu opwonye jopuonj kun otiyo ki yo me nyutu lok pa Buk pa Lubanga me "historicist", ma kelo rek me poropheti openge ki Mose, odoco i kare me gin ma maleng, me nyutu lok pa kare me musalaba. Yesu otiyo ki rek me poropheti pa kare macon, ma tito yoo macon kede yo me "rek ki rek", me opwonyo jopuonj ma gen gi orem. Ka onen calo obedo ka ceto labongo gi, gikwanyo ne obi iyie me bedo ki gin. Gin tye i cawa me bedo ka kuro, ki Kiristo tye ka bino kwanyo lwete pa en ki i wanggi. Ka kigolo lwete pa en ki i wanggi, cawa me bedo ka kuro obino otyeko; kede ka gigoyo oyoo i otum gidwogo Yerusalem ka ir jopuonj apar acel, giyiko oyoo me cwalo lok pa Koko me Odii.

> 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.

> Obedo ni, ka onongo obedo ka kwede gi i mesa, nokawo obiya, nolamo pi obiya, noyaro obiya, nomiyo gi. Ci wangegi oyabore, gineyo en; en olal ki wangegi. Luka 24:31.

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

Yesu ocweyo lwete ma obedo tye ka mako ngec-gi i neno pa lanen; ka otimo kamano, gi ongeyo ne. Yesu obedo okelo bot-gi lok pa Kwayo i Tung Cawa, gi ogamo ne ka gicam, pien lok mo keken myero gicam. Kane atir, gi oro macalo lacer me pi ma lol i kom piny weng me waco bot jo puonj apar acel.

> 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.

> Ci gi waco botgi, “Donge cwinya wa otito iwa, ka En owaco ki wa i yore, ka En oyabo bot wa Muma?” Ci gi ocungo ne i cawa acel eni, gi odwogo Jerusalema, gi oneno apar acel ocake kacel, kede gin ma tye kwede, gi waco ni, “Rwot ocier adier, ka bene onyutu kene bot Simon.” Ci gin ogamo gin ma otimore i yore, kede kit ma En onwongo gineno gi i goc me paan. Ka gi dong waco kamano, Yesu keken ocungo i tunggi, ka owaco ni gi, “Kuc obed botu.” Ento gi oter kede ojalo, gi paroni gi oneno tipu. En owaco ni gi, “Pingo obedi tek? Kede pingo paro orwor i cwinya botu? Wuny cing pa an ki tieng pa an, ni an aye eni; bunya an, ineno; pien tipu pe tye ki ringo ki gwang, macalo ma u neno an tye ki gi.” Ka otyeko waco kamano, ci onyutu gi cing pa En ki tieng pa En. Kacce pod pe gigeno pien kuc madwong’ ocopo gi, ka gi gicuro, En owaco ni gi, “Tye keken kany gin me chamo?” Ci gi omiyo ne kal me rye ma ocengo i mac, kede sega me oywete. En okwano ne, ocamo i wang gi. En owaco ni gi, “Gin eni gin lok ma owaco botu, ka pod atye kwede, ni gin weng myero otiyeke, ma gicoyo i Cik pa Musa, kede i Jonabi, kede i Zabura, ikom an.” Ci oyabo ngec gi, wek gi ngen Muma. Luka 24:32-45.

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

Calo ma otime ki larwate pa Yesu i yo bot Emmaus, Yesu onyutu ngec kwede pore maleng me con me i Bibil me poyo pore pa tho pa En ki dwogo kwo pa En, ki otimo mano ka omiyo gi lapiir me chamo. Jo pa Lubanga myero gicham ngec. I pe ngene gi ki i poyo cwinye gi, Yesu ocweo woko kare me kuro ma onongo otime ki i tho pa En nyaka i dwogo kwo pa En, wot malo pa En i polo, ki dwogo pa En odoco, ka oyabo wigi bot ngec me atir pa kombedi ma onongo otur i kom pore maleng me con ma kicoko piny rek ki rek.

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.

Omiyo, lacic aryo ma i yo ma ceto i Emmaus, calo lalar me aryo ma kiketo kacel kwede ki ma kicweyo teko ne ki ngec me Midnight Cry, gi neno ni kare me kuro ma odugo Cross obedo kaka kare me kuro ma onongo obedo i con pa Midnight Cry. Omiyo, poko cwinya pa lacic obedo calo poko cwinya me acel i rek me porofeci, pe gin Great Disappointment.

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.

Dong lok me Emmaus otime odoco ki latic pa Yesu apar acel ma cwinygi obut. Yesu ocako mede kwede, opwonyogi ni lok me lanen otyeko time ki yore me 'historicism', ci kun gitye ka ame oyabe ngec pa gi. Cak me lok nyutu agiki me lok. Yesu ci cweyo lami-nyutu adek me nyutu adwogi ni cwiny obut me omusalaba twero kiketo pire i cwiny obut mokwongo, ki lok me lanen. Opoko lami-nyutu adek pi yore me gin ma otime, kun owaco gi ni beduru i Jerusalem, nyaka girwako twero ma aa i malo.

> 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.

> En owaco botgi ni, “Calo man kicoyo, ki ni onongo myero Kristo otoo peko, dok kigolo ne ki kum tho i nino adek; ki ni myero kicwalo dwogo cwinya kede weko richo i nyingne i bot jo me lobo weng, cako ki Jerusalem. Wun dong in aye lami adwogi pa gin man. Kede nen, an atye acwalo gin ma Wuowange owiro botu; ento bedu i Jerusalem, nyaka ubinywako teko ma aa ki malo.” En okelo gi woko nyaka Bethany, dok ogolo lwete malo, obeyo gi kica. Dok otime ni, kun obeyo gi kica, o weko botgi, ki kigolo ne malo i polo. Giyeyi ne, gi dwogo i Jerusalem ki yom cwinya madit; ki gibedo kare weng i ka lamo, giyeyo kede gibeo Lubanga. Amin. Luka 24:46–53.

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

Ranyisi pa jopuonj i yore ma ceto i Emmaus nyutu kare me kuro ma ocako ki tho ne, nyaka ka ochier kede otongo malo bot Wuone. Kare me kuro otieko pi jopuonj pa Emmaus ka kwena pa gin ma otime e ligangla ocweyo piny ki yore me coko reki pa lok me kit maleng ma con, rek ki rek. Eka gicwalo kwena kono ki cente madwong ma ginyalo. Eka Yesu orwate ki jopuonj apar achiel; ci dok nyutu me cam ocweyo piny, rek ki rek gicone kwede nyiso adiera pa kwena, ci, calo kwede jopuonj pa Emmaus, oyab cwinygi kede oweyo woko. Ento mapwod pe, onyutu lok me kit me kuro i Jerusalem nyaka kare me kuro otieko kun Roho Maleng obino i Pentekost.

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.

Kare Yesu owaco bot lamigi ni bedi i Jerusalem, en obedo agiki me lok pa yore bot Emmaus. Cako me lok eno onongo orwate ki golo kica, ci lubo kare me kuro, ci lubo nyuto adiera ma rwatte ki dwon pa ‘Midnight Cry’. Nyuto adiera eno otyeko ka Kristo ocweyo lwete ma onongo ‘kigengo’ wange pa lamigi. Man en cako me lok, ci tung me lok eno ocel kacel kwede lok acel keken, ka Kristo okwanyo golo kica i bot lam apar acel kun onyuto kene ki yabo wii gi pi Lokne. Ceki, rom agiki me kit me janabi ma oyoto keken, ma cako ki golo kica ma acaki, to pe ki golo kica madit.

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?”

Ture ma cako ki Emmaus okato i Pentekoti omiyo adwogi adek: Diisapointi me acel, Kare me Kuro, ki Kwaco me Otum. Ento Diisapointi ma otime atir, ma obedo alama me yo i cako pa gin keken i adwogi adek magi, en Diisapointi me aryo, pe me acel. Nongo ngec ni alama me yo ma obedo Diisapointi Madit i ture me gi Milerait tiyo kwede me nyutu Diisapointi me acel i ture me gi Milerait, obedo ma pire tek i ngolo ngec pa lok me kit ma otime ma wanongo i tyen angwen me Yohana, ma otime i tung i chamo ma otime i cham me agiki ki i moko ma otime i otum i ot yat me Gethsemane. Obedo tam maber me nongo ni, ka Yesu onyutu pire bot lami apar acel kede ocamo ki gi, openyo ni, “Pingo un bene obuŋo? ki pingo paro cako i cwinyu?”

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.”

I buk me Yohana, piny ka obedo otyeko cam ma agiki, gima wabicobo tye kicako ki lok me Kristo ma owaco botgi ni, "Pe cwinya u obed peko." I ceng abicel, gi oweko woko cik en keken. Dul apar angwen cing i dul apar abicel me Injili pa Yohana nyutu calo mito ma opoto ma acel pi cing 18 me July 2020, ma kelo kare me kuro, ma kelo bot Poc pa Yesu Kristo ma kiyabi mapwod pe kare me tem ogiko, kede bene nyutu calo kwena me Ywak i tung' otum. Kwena eno kelo kare ma ki tito ki tuk me dwe 7, kede bene ki tito ki wot peya pa latic pa Yesu ma i Emmaus ka gidok i Jerusalem i otum ma pire tek. Lok me kare en ni ki nyutu ne ki dirica adek pa Ibru ma Kristo otyeko tic kwede me nyutu ne keken calo "Adwogi."

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.

En i lok me pot buk angwen pa Yohana ma wanywako, pe keken wa nongo ni tic pa Roho Maleng kimiyo ngec ni kit tero ne obedo i yore acel ki lok en keken; ento bende aye kany ma wanywako adwogi maber me cing ada ma kombedi gitye ka waco ni pako agiki pa lok me “Midnight Cry” kombedi tye ka cwalo pire kire i camp meeting pa Exeter, cako ki nino apar aryo me dwe August dok okato i nino apar abicel aryo. Ka dong lok en kikeme agiki ki jo maleng ma tye ka roto, piny weng bi donyo i bur me cik me Sande, kun laco gikelo lok me ciko pa agiki pa “ceng agiki” bot piny ma tye ka tho.

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