Article

# What is Truth? - Number Three

Mazima kye ki? - Ennamba Ssatu

The Road to Emmaus

Olugudo olugenda e Emawusi

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:

Mu Njiri ya Yokaana, bukyanga Emmere ey’ekisembayo okutuusa lwe Yesu agenda mu Lusuku lwa Kisemani, waliwo ennyonnyola empanvu okuva mu essuula ey’ekkumi n’ennya okutuuka ku nkomerero y’essuula ey’ekkumi n’omusanvu. Ntegeka okwogerako ku essuula zino mu kiwandiiko ekiddako. Kino kiwandiiko kye ky’entandikiriro ey’okuzimbirako okutegeera kw’essuula ezo. Bwe tutunuulira olunyiriri lw’ennongoosereza mu byafaayo bya Kristo, okwogerezagana kwa Kristo n’abayigirizwa be mu essuula ezo kubeera nga kuddirira okuyingira kwe mu Yerusaalemi n’obuwanguzi era nga tekunnatuuka ku musalaba. Yesu yayingira mu Yerusaalemi, oluvannyuma n’alya emmere ey’ekisembayo n’abayigirizwa be, olwo ennyonnyola n’etandika, n’alyoka agenda e Kisemani; mu ttumbi ery’ekiro ku lunaku olwo olumu ne bamukwata, era ne ntandikawo enteekateeka ey’ebitundu musanvu eyatuusa ku kubambibwa ku musalaba. Mu ngeri y’obunnabbi, ye n’abayigirizwa be baali mu kifo ekiddirira ddala Olukungaana lw’omu nkambi e Exeter era nga tekunnatuuka ku Obusuusuti obukulu, mu byafaayo ebyayimiririrwa entambula y’omwezi ogw’omusanvu. Mu nnyonnyola etandika oluvannyuma lwa Emmere ey’ekisembayo, ekisooka Yesu kye agamba kye nti:

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

> Emitima gyammwe temweraliikirira: mukkirize mu Katonda, era mu nze mukkirize. Yokaana 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.

Ng’amanyi nti ennaku ennene zaali zisigaddeyo ssaawa ntono okutuuka, Yesu yanonya okunyweza abayigirizwa be olw’ekizibu ekijja. Olunyiriri olukwekeddwa olw’obunnabbi oluli munda mu bubonero obuna obulaga ekkubo obufuula ebintu ebyaliwo ebifaananyizibwa ng’obubwatuka bw’enkuba omusanvu, lye byafaayo mwe gituukirira emitendera esatu gy’emboozi mu Njiri ya Yokaana. Olunyiriri olwo olukwekeddwa, oluli munda mu obubwatuka bw’enkuba omusanvu, luyimira ebyafaayo okuva ku kusuulibwamu essuubi okwasooka okutuuka ku kusuulibwamu essuubi okwasembayo.

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.

Mu kaseera katono ddala nga Yesu tannabagamba nti, 'temweraliikirira mu mitima gyammwe,' Yuda Isukalyoti yali avudde ku kijjulo okugenda e Sanhedrin olw'okusatu era olwasembayo. Bwe yava ku kijjulo ng'agenda mu kusisinkana kwe okw'okusatu, yaggala ekiseera kye eky'okugezesa.

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.

Mu ngeri ey’okutunulamu olunyiriri olwekwekeddwa oluli mu kabonero k’emibwatuka musanvu, okuyingira kwa Kristo okw’obuwanguzi kuyimirira Okukaaba mu ttumbi l’ekiro, we byolesebwa ebika bibiri by’abasinza. Akabonero akalaga ekkubo ak’ennyukuta eya wakati mu Lwebbulaniya, eyekozesebwa mu kukola ekigambo ky’Olwebbulaniya ‘amazima’, kye nnyukuta eya kkumi n’asatu mu nnukuta z’Olwebbulaniya. Ekkumi n’asatu liyimirira obujeemu, era nga kabonero ka obunnabbi liyimirira Okukaaba mu ttumbi l’ekiro, we abawala abata magezi bayimirira okweyolesebwa kw’obujeemu, nga n’e Yuda bwe akikola mu kabonero akalaga ekkubo ak’okuyingira okw’obuwanguzi.

> “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.

> "Wabaddewo era bulijjo waakubeerawo omuddo omubi mu ngano, abawala abata magezi wamu n'ab'amagezi, n'abo abatalina mafuta mu bibya byabwe awamu n'ettaala zaabwe. Waaliwo Yuda eyali ayegomba ennyo mu kkanisa Kristo gye yateekawo wano ku nsi, era waakubeerawo n'abafaanana Yuda mu kkanisa mu buli kiseera ky'ebyafaayo byayo." 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.

Yuda bwe yaddiza ensimbi, n’akkiriza eri Kayafa n’oluvannyuma eri Kristo nti yamuwaayo, n’alyoka agenda yeetuga. Nga ava mu luggya lw’okusaliramu emisango, n’aleekaana n’ebigambo bennyini ebiraga embeera y’ekizibu ey’abawala ab’obusiru bwe bategeera nti tebaafunye mafuta.

> “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 yalaba nti obwegayirizi bwe bwali bwa bwereere, n’adduka n’ava mu kifo ky’ekibiina ng’ayogerera waggulu nti, Kiseera kibuze! Kiseera kibuze! Yawulira nti tayinza kubeera mulamu okutuuka okulaba Yesu nga abambiddwa ku musaalaba, era mu kusubwa essuubi n’afuluma n’ayetuga." 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.

Yuda alaga engeri obubaka obw’obulimba obw’Okukaaba okw’omu ttumbi w’ekiro bwe bubeera, ng’adduka ng’ava mu kifo mwe baali batuulidde ng’ayogerera waggulu nti, “Kiyiseeko nnyo! Kiyiseeko nnyo!” Obubaka buno bulaga bulijjo ebika bibiri by’abasinza, era nga bwe kyali mu byafaayo bya Abamillerite: nga bwatuuka obubaka ob’amazima obw’Okukaaba okw’omu ttumbi w’ekiro, abawala abataalina magezi ne bayongera okukolera ku bubaka obw’obulimba. Noolwekyo, mu byafaayo bya Abamillerite twalina ekibiina ekyalonda William Miller okuba omukulembeze, nga baagaana obubaka bw’Omulayika ow’okusatu era ne balwanyisa ekisibo ekitono ekyagoberera Kristo mu Ekitukuvu Ennyo.

> “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.

> Endowooza yange yattwalibwa mu biseera eby’omu maaso, lwe banaabanga bawadde akabonero: ‘Laba, Omugole ajja; mufulume mugende musisinkane naye.’ Naye abamu banaabanga bweddiridde okufuna amafuta ag’okuzzaamu ettaala zaabwe, era nga ky’amala nnyo, baly’ategeera nti obutonde bw’omuntu, obufaananyiziddwa n’amafuta, tebusobola kugabanyizibwa. Review and Herald, Febwali 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.

Akabonero akasatu ak’ebyafaayo ebyakwekebwa kakiikirira okusala omusango, era kakiikirirwa ennukuta esembayo mu lukalala lw’ennukuta z’Olwebbulaniya. Ennukuta ye "Tav," era bw’ewandikibwa efaanana omusalaba. Omusalaba akiikirira okusala omusango.

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.

Okuva ku kulemeka kw’ensuubi okusooka mu byafaayo bya Abamillerite okutuuka ku Okukaaba okw’essaawa ya ttumbi, oba okuva ku nnyukuta ‘alpha’ okutuuka ku nnyukuta ey’ekkumi n’esatu, waliwo akabonero k’ekkubo akiyimirira ekiseera, akamanyiddwa ng’ekiseera eky’okulindirira mu lugero lw’abawala ekkumi, ekiseera eky’okulindirira ekiri ne mu Habakkuki essuula ey’okubiri. Okuva ku Okukaaba okw’essaawa ya ttumbi, oba ku nnyukuta ey’ekkumi n’esatu ey’obujeemera, okutuuka ku Kulemeka kw’ensuubi Okunene, ennyukuta esembayo mu alifubeti, na wano waaliwo ekiseera ekyayitibwa ‘movimenti y’omwezi ogw’omusanvu’, si lwa kuba kyamala emyezi musanvu, naye kubanga obubaka bw’Okukaaba okw’essaawa ya ttumbi bwalambika nti Kristo yalijja ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu mu kalenda y’Abayudaaya, olwali Olunaku lw’Okutangirirwa.

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.

Obukwakkulizo bw’ennyonnyola okuva mu Yokaana essuula kkumi na nnya okutuuka ku essuula kkumi na munaana butandikira mu kiseera ekifaananyiriza entambula ey’omwezi ogw’omusanvu mu byafaayo by’abagoberezi ba Miller. Ensonga enkulu y’ennyonnyola mu Njiri ya Yokaana kwe kutegekera abayigirizwa ekizibu ekigenda okujja eky’omusalaba (ennukuta ‘Tav’). Kale Kristo yalaga nti okuva mu kufa kwe okutuuka lwe yalinnya eri Kitaawe n’akomawo, kyandibadde eri abayigirizwa be ekiseera eky’ennaku, obutakakasibwa, n’okusuulirwa essuubi. Nga bwe kiri n’ebiranga eby’obunnabbi eby’okusuulirwa essuubi ezasooka zonna, nga bwe byeyolekera mu bujulizi bw’emigga egy’enkyukakyuka, okusuulirwa essuubi kuno kulimu embeera eva mu kutalabirako mazima ag’omugaso agaali gamaze okulabisibwa. Okufa kwa Kristo ku musalaba kwali era kakano ky’akiri mazima ag’omugaso ennyo, era yategeeza abayigirizwa mu lwatu nti alibambibwako ku musalaba era alizuukira; naye ekizibu kyali kinene nnyo, ekyasukkiridde ddala, ne beerabira kye baalina okujjukira.

> “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.

> "Bwe Kristo, Essuubi lya Isirayiri, yabambibwa ku musaalaba era n’ayimusibwa nga bwe yagamba Nikodemo nti aliyimusibwa, essuubi ly’abayigirizwa lyafa wamu ne Yesu. Tebasobodde kunnyonnyola ensonga eyo. Tebasobodde kutegeera byonna Kristo bye yali yabagambye ku nsonga eyo nga tebinnabaawo." Okukkiriza n’Emirimu, 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.

Ensonga enkulu ey’obubaka obuli mu emitwe ennya egyo mu Yokaana gye tuboogeraako, yali Yesu ng’ategekera abayigirizwa be ebbanga ery’ennaku n’okuggwaamu kw’okusuubira kwe bandiyitamu, okutandikira ku kukwatibwa kwa Yesu mu ttumbi ly’ekiro okutuusa lwe yaddamu oluvannyuma lw’okulinnyuka eri Kitaawe. Mu emitwe ennya egyo mu Yokaana, ekiseera ekyo Kristo bwe yali wala n’abayigirizwa kiyimirira ng’ebbanga ery’okuweerindako. Mu byafaayo, ekiseera ekyo kye nkiyita ebbanga ery’okuweerindako kyabeerawo oluvannyuma lw’omutawaana omukulu ogw’Omusalaba. Mu emitwe ennya gye tutegekera okwekenneenya, gino mu ngeri ey’obunnabbi giyimirira ng’ebbanga ery’okuweerindako eritandikira ku kuggwaamu kw’okusuubira okwasooka, so si oluvannyuma lw’ennaku ennene ey’Omusalaba.

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.

Lwaki nteesa nti okumenyeka kw’essuubi okwasembayo Kristo kwe yali ategekera abayigirizwa be, kwali kufaananyiriza okumenyeka kw’essuubi okwasooka, nga mu lunnyiriri lw’okutereeza lwa Kristo kwali okufa kwa Lazaro? Ekibuuzo kino kiteekwa okusoloozebwa okusooka nga tetunnalaba emboozi esangibwa mu ssuula ennya eza Yokaana mu musana ogusimbawo amazima agali kati nga gagguddwawo nga gakwataniddwa n’ebyafaayo ebyekweeke eby’okudduuma omusanvu.

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.

Mu byafaayo bya Kristo, ekiseera ekiri wakati w’okufa n’okuzuukira kwa Lazaro kituukagana n’ekiseera eky’okulindirira. Awo Kristo n’agenda e Yerusaalemi olw’okuyingira kwe okw’obuwanguzi. Kristo mu Yokaana kkumi nnya ayogera n’abayigirizwa be mu byafaayo ebyandibadde entambula y’omwezi ogw’omusanvu, eyatandikira mu kiseera ky’okutuuka kw’obubaka bw’okukaaba okw’ekiro wakati, nga ekiseera eky’okulindirira kiggweeewo, obwatandikawo entambula y’omwezi ogw’omusanvu.

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.

Okutegeera engeri ekigambo ky’Olwebbulaniya “amazima” gye kikakasa okutegeerwa obulungi kw’ebyafaayo ebyali bikwekeddwa, ebyabikkuliddwa okuva mu byafaayo eby’ekifaananyi eby’ebibwatuka omusanvu, kyetaagisa okwekebejja obulungi obubaka Kristo bwe yali abawa abayigirizwa be mu Yokaana essuula 14 okutuuka ku 17. Okulabirako okw’akabonero akalaga ekkubo ak’Okusaaluggya Okukulu nga kakozesebwa okunnyonnyola akabonero ak’Okusaaluggya okusooka, kuyinzika okulabibwa mu bumanyirivu bw’abayigirizwa nga baali ku kkubo erya Emawusi.

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.

Ekyamaliriza ekiseera eky’okulindirira mu byafaayo by’Abamillerite kye kwali okutereeza obunnabbi bwa 1843 obwali bulemereddwa dda. Omulimu gwa Samuel Snow mu kukulaakulanya obubaka obwaleeta entambula ey’omwezi ogw’omusanvu eyamalirizibwa n’Okusubwa Okukulu, guyinza okugobererwa mu byafaayo, nga tugoberera okukula kw’okutegeera kwe okuyita mu byawandiiko bye yafulumya n’eby’okwogera mu lujjudde ebyamusitula okutuuka ku lukungaana lw’ekambi e Exeter. Okunnyonnyola okwaluŋŋamizibwa kukwata ku nkula y’ensonga eyo mu ngeri ey’enjawulo okusinga okugoberera bwokka enkulakulana ey’ebyafaayo ey’obubaka bwa Snow mu nkomerero yabwo. Mwannyinaffe White atutegeeza nti obubaka bwategeerekebwa Mukama bwe yaggya omukono gwe ku nsobi eyali mu mibalo ku lubawo lwa Habakkuku lwa 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.

> Nnalaba abantu ba Katonda basanyufu mu kusuubira, nga balindirira Mukama waabwe. Naye Katonda yateekateeka okubagezesa. Omukono gwe gwakisa ensobi eyali mu kubala ebiseera eby’obunnabbi. Abo abaali balindirira Mukama waabwe tebaazuula ensobi eno, era n’abasomeddusen nnyo abagaana ekiseera nabo tebaagiraba. Katonda yateekateeka nti abantu be basisinkanire okuggwaamu essuubi. Ekiseera kyayita, n’abo abaali balindirira Omulokozi waabwe nga basanyufu mu kusuubira ne balumwa emitima ne bagwaamu essuubi, naye abo abataagalanga okulabika kwa Yesu, wabula abaakkiriza obubaka lwa kutya, baasanyuka kubanga teyajja mu kiseera eky’okusuubirwa. Okukkiriza kwe baayogeranga tekwakwatanga ku mitima gyabwe newankubadde okutukuza obulamu bwabwe. Okuyitawo kw’ekiseera kwalaga bulungi mitima egyo. Bebaasooka okukyuka ne banyooma abo abaalina ennaku n’abaagwaamu essuubi, abaalagala ddala okulabika kw’Omulokozi waabwe. Nnalaba amagezi ga Katonda mu kukebera abantu be era okubawa ekigezo ekisunsula okuzuula abo abaddirira ne baddayo emabega mu kiseera ky’okukemebwa.

> “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 ne eggye lyonna ery’omu ggulu baatunuulira n’okusaasira n’okwagala abo abaali balindiridde n’essuubi erisanyusa okulaba Oyo emmeeme zaabwe gwe baayagala. Abamalayika baali babazungulira, okubanyweza mu ssaawa y’ekigezo kyabwe. Abo abaagaanye okukkiriza obubaka obw’omu ggulu baasigala mu kizikiza, era obusungu bwa Katonda ne bubuukira eri bo, kubanga baagaana okwaniriza omusana gwe yabasindikira okuva mu ggulu. Abo abeesigwa, abennyamivu abatategeera lwaki Mukama wabwe teyajja, tebaasigala mu kizikiza. Nate baakulemberwa okuddayo mu Baibuli zaabwe okunoonya ebiseera eby’obunnabbi. Omukono gwa Mukama ne gukulibwako ku bibalo, era ensobi n’eyategeezebwa. Ne balaba nti ebiseera eby’obunnabbi byatuuka mu 1844, era nti obujjulizi obumu bwe baali baaleetedde okulaga nti ebiseera eby’obunnabbi byaggwa mu 1843, bwennyini bwalaga nti byandikomyeza mu 1844. Omusana okuva mu Kigambo kya Katonda ne gwaka ku mbeera yaabwe, era ne bazuula ekiseera eky’okulindirira—‘Newankubadde [ekyolesebwa] kiteeba, mukilindire.’ Mu kwagala kwabwe okuyagala nnyo okujja kwa Kristo amangu, baalirabiridde okukereeza kw’ekyolesebwa, okwategekebwa okubikkula abo ab’alindirira mu mazima. Nate baalina ekiseera ekirambikiddwa. Naye nalaba nti bangi ku bo tebaasobola kusituka okuva mu bwennyamivu bwabwe obuzito okufuna ekigero ky’obwegirivu n’amaanyi ekyaalabika mu kukkiriza kwabwe mu 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.

> Sitaani n’abamalayika be baabawangula, n’abo abatawaniriza obubaka beekubagiza nga beegulumiza ku nsalawo yaabwe ey’obulabiririvu n’amagezi mu kugaana okwaniriza ekyo kye baaliyita okulimbibwa. Tebaategeera nti baali basuula okuteesa kwa Katonda ku bo bo, era nga bakolera wamu ne Sitaani n’abamalayika be okubabuzaamu amagezi abantu ba Katonda, abaali bakituukiriza mu bulamu bwabwe obubaka obwatumwa okuva mu ggulu.

> “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.

> Abakkiriza mu bubaka buno baanyigirizibwa mu makanisa. Okumala akaseera, abo abataayagala okuwaniriza obubaka buno baakomezebwa olw’entiisa okuteeka mu nkola ebyo bye baali bawulira mu mitima gyabwe; naye ebbanga bwe lyayitawo, ebyo bye baali bawulira mu butuufu ne byeyoleka. Baayagala okusirizisa obujulizi abalindirira be baalumirirwanga okubuwa, nti ebiseera eby’obunnabbi byatuuka mu 1844. Mu bweyolefu abakkiriza baayanjulula ensobi yaabwe ne bawa ensonga lwaki baasubiranga Mukama waabwe mu 1844. Abawakanya tebaasobola kuleeta mpaka zonna okuwakanya ku nsonga ez’amaanyi ezaaweereddwa. Naye obusungu bw’e makanisa ne bwaka; ne basalawo obutawulira obujulizi, era ne babugobamu mu makanisa, abantu abalala baleme okubuwulira. Abo abataayinza kukweka ku balala omusana Katonda gwe yabawa basuulibwa ebweru okuva mu makanisa; naye Yesu yali nabo, era ne basanyuka mu kitangaala ky’amaaso ge. Baali bategekeddwa okuwaniriza obubaka bw’omalayika ow’okubiri. 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.

Ebyafaayo ebyannyonnyoliddwa kaakano binnyonnyola, wamu n’ebirala, ebyo ebyeyitamu ku July 18, 2020, naye ensonga gye njagala olowoozeeko ye nti okutegeera okuliikirizibwa mu bubaka bw’Okukaaba kw’Obutumbi bw’ekiro nga bwe bwaweebwa Samuel Snow mu lukuŋŋaana lw’enkambi e Exeter, tekulagiribwa mu mulimu ogw’ebyafaayo ogwa Snow, wabula mu kikolwa ky’omukono gwa Mukama. Omukono gwe gwali gubikkiridde ensobi, era bwe yaggyawo omukono gwe Abamillerite ne basobola olwo okutegeera okwanakuwazibwa kwabwe, era ne bategeera nti baali mu kiseera ekiragiriddwa ng’ekiseera eky’okulindirira.

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.

Mu lugendo lw’abayigirizwa abaali ku kkubo erya Emawusi, okuggyawo omukono gwe kye kitundu ekikulu ennyo. Okuggyawo omukono gwe kufaananyiriza okukoma kwa kiseera akimanyiddwa nga ekiseera eky’okulindirira, era kuggwa n’okutegeera okukiikirirwa obubaka bwa 'Midnight Cry'. Naye eky’okulabirako ekya Emawusi kyabeerawo oluvannyuma lw’omusalaba, ogw’akiikirira okusubwa essuubi okukulu, so si kusubwa essuubi okusooka olw’okufa kwa Lazaalo.

> 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.

> Era, laba, ku lunaku olwo ababiri ku bo ne bagenda mu kyalo ekyitibwa Emawusi, ekiri okuva e Yerusaalemi mailo nga musanvu. Ne boogerezagana ku byonna ebyo ebyaliwo. Awo nga bakyogeraganya era nga bateesa, Yesu yennyini n’abatuukako, n’agenda nabo. Naye amaaso gaabwe ne gaterekebwa obutamumanya. N’abagamba nti, Ebigambo bino bye mwogerezaganya omu n’omulala, nga mugenda, era nga munakuwala, biki? Lukka 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.

Ekigambo "eyes" mu kyawandiiko kino kiyimirira okulaba, okusinga okutegeeza eriiso ery’omubiri eryennyini. Ekigambo "holden" kitegeeza amaanyi. Abayigirizwa tebaasobodde okutegeera ekyolesebwa ky’omusalaba kubanga Kristo yali ababbikidde obusobozi bwabwe okulaba ekyolesebwa ky’obunnabbi eky’omusalaba. Omukono gwa Kristo gukola ng’akabonero k’amaanyi ge. Ennaku Yesu ze yategeera zaayimirira okujjaamu essuubi okunene kwe baalina. Oluvannyuma lw’emboozi eyongedde okuva mu bayigirizwa abaajjibwamu essuubi, Kristo n’atandika okwogera.

> 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.

> Awo n’abagamba, Mmwe abasiru, era abatakkiriza mangu mu mitima byonna bye bayogedde bannabbi: Saanidde Kristo okubonaabona ebyo, n’alyoka ayingira mu kitiibwa kye? Era nga asookera ku Musa ne bannabbi bonna, n’abannyonnyolera mu byawandiikibwa byonna ebimukwatako. Ne basemberera ekyalo mwe baali bagenda: naye ye n’alabika ng’ayagala okugenda wala okusinga. Naye ne bamusaba nnyo, nga boogera nti, Sigala naffe: kubanga akawungeezi kaatera okutuuka, era olunaku luyiseemu nnyo. N’ayingira okusigala nabo. Lukka 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 yayigiriza abayigirizwa ng’akozesa enkola eya ‘historicist’ mu kuvvuunula Baibuli, ng’azze wamu eminnyiriri gy’obunnabbi okuva eri Musa okweyongerayo mu byafaayo ebitukuvu okulambulula ebyafaayo by’omusalaba. Yesu yakozesa eminnyiriri gy’ebyafaayo eby’obunnabbi eby’edda, egiyimirira amakubo amakadde n’enkola ey’olunyiriri ku lunyiriri, okuyigiriza abayigirizwa abaali bawedde essuubi. Bwe yalabika ng’ayagala okweyongerayo mu lugendo nga batali nabo, ne bamunyweza okumuyingiza n’asigala nabo. Baalimu kiseera eky’okulindirira, era Kristo yali waakuggya omukono gwe ku maaso gaabwe. Bwe yaggyawo omukono gwe, ekiseera eky’okulindirira kyandibadde kiggwa; era bwe baaddukira mu kizikiza nga baddayo e Yerusaalemi eri abayigirizwa kkumi n’omu, baalabisa obwangu bw’okutambuza obubaka bw’Okukaaba okw’omu ttumbi.

> 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.

> Awo bwe yali ng’atudde nabo ku mmere, n’atoola omugaati, n’asiima, n’agumenya, n’abawa. Awo amaaso gaabwe ne gaggulwawo, ne bamumanya; n’aba nga takyalabika mu maaso gaabwe. Lukka 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 n’aggya omukono gwe ogwabadde guzibye okutegeera kwabwe okw’okubonekerwa kw’obunnabbi, era bwe yakikola ne bamumanya. Yesu yabadde abaleetedde obubaka bw’Okukaaba kwa mu ttumbi, ne babuwaniriza nga balya, kubanga obubaka buli obumu bulina okuliyibwa. Amangwago ne badduka "nga ekifulukwa ky’amazzi ekinene bwe kiyita ku ttaka lyonna" okutegeeza abayigirizwa kkumi na omu.

> 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.

> Ne bagambagana nti, Omutima gwaffe tegwayaka mu ffe, bwe yatwogeranga naffe mu kkubo, era bwe yatugguliranga Ebyawandiikibwa? Ne bagolokoka mu kiseera kye kimu, ne baddayo e Yerusaalemi, ne basanga ekkumi n’omu nga bakuŋŋaanye wamu, n’abo abaali nabo, nga bagamba nti, Mukama azuukidde ddala, era alabikidde Simooni. Ne babategeeza ebyo ebyabaawo mu kkubo, n’engeri gye baamumanyira mu kumenya omugaati. Bwe baali bakyogera bwe batyo, Yesu ye yennyini n’ayimirira wakati waabwe, n’abagamba nti, Emirembe gibeerenga nammwe. Naye ne batya nnyo ne beekangabwa, ne balowooza nti balabye omuzimu. N’abagamba nti, Lwaki mweraliikirira? era lwaki ebirowoozo bilinnya mu mitima gyammwe? Mutunuulire emikono gyange n’ebigere byange, nti nze nze: munkwateko, mulabe; kubanga omuzimu talina nnyama wadde amagumba, nga bwe mulaba nzirina. Awo bwe yamaze okwogera bw’atyo, n’abalaga emikono gye n’ebigere bye. Era nga tebannakkiriza lwa ssanyu, ne beewuunya, n’abagamba nti, Mulina wano eky’okulya kyonna? Ne baamuwa ekitundu ky’ekyennyanja eyookeddwa, n’eky’omubisi gw’enjuki. N’akitwala, n’akirya mu maaso gaabwe. N’abagamba nti, Ebyo bye bigambo bye nabagamba bwe nnali nkyali nammwe, nti byonna ebinkwatako ebyawandiikibwa mu Mateeka ga Musa, ne mu bannabbi, ne mu Zabuli, biteekwa okutuukirira. Awo n’abaggulirawo amagezi gaabwe, balyoke bategeere Ebyawandiikibwa. Lukka 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.

Nga bwe kyali eri abayigirizwa ku kkubo ery’e Emawusi, Yesu ayanjulira obubaka ng’akozesa ebyafaayo ebitukuvu eby’edda mu Bayibuli okunnyonnyola ebyafaayo ebyakwata ku kufa kwe n’okuzuukira kwe, era n’abikola ng’abawa ekyokulabirako eky’okulya. Abantu ba Katonda balina okulya obubaka. Mu butakakasa bwabwe n’obunakuwavu, Yesu atuusa ku nkomerero ekiseera eky’okulindirira ekyava ku kufa kwe okutuuka ku kuzuukira kwe, okulinnyuka kwe mu ggulu n’okuddayo kwe, ng’abaggulirawo okutegeera kwabwe ku bubaka bw’amazima ag’omu kiseera, obwawesigamizibwa ku byafaayo ebitukuvu eby’edda nga bitekebwa wamu olunyiriri ku luyiriri.

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.

N’olwekyo, abagoberezi babiri ku luguudo olugenda e Emawusi (abayimirira omulayika ow’okubiri eyagattibwa era anywezebwa olw’obubaka bw’okukaaba okw’omu ttumbi ly’ekiro) balitegeera nti ebbanga ery’okulindirira eryagoberera omusaalaba kye kimu n’ebbanga ery’okulindirira eryaabadde nga likulembera okukaaba okw’omu ttumbi ly’ekiro. Okumenyeka kw’essuubi kw’omugoberezi n’olwekyo kuyimirira okumenyeka kw’essuubi okw’asooka mu lunyiriri lw’obunnabbi, si kumenyeka kw’essuubi okunene.

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.

Olugero lw’Emawusi ne luddizibwamu n’abayigirizwa ekkumi n’omu abaali bavuddeemu essuubi. Yesu n’abagattikako, n’abayigiriza okutuukirizibwa kw’ekigambo eky’obunnabbi ng’ayitira mu nkola y’okutunuulira ebyafaayo, era nga bakyali mu kulya n’abaggulirawo amategeera gaabwe. Entandikwa y’olugero eraga enkomerero y’olugero. Ate Yesu n’ateekaawo omujulirwa ow’okusatu ku nsonga nti okuvuddemu essuubi okw’Omusalaba kuyinza mu buunnabbi okutekebwa ku kuvuddemu essuubi okw’olubereberye. N’awa omujulirwa ow’okusatu ku nteekateeka y’ebyafaayo, ng’abalagira balindirire mu Yerusaalemi okutuusa lwe banaayambazibwa amaanyi okuva waggulu.

> 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.

> N’abagamba nti, Bwe kityo kye kyawandiikibwa, era bwe kyamugwanira Kristo okubonyaabonyezebwa, n’okuzukirira mu bafu olunaku olw’okusatu; era okwenenya n’okusonyiyibwa kw’ebibi okubuulirwa mu linnya lye eri amawanga gonna, nga batandikira e Yerusaalemi. Era mmwe muli abajulizi b’ebintu bino. Era, laba, ntuma ku mmwe ekisuubizo kya Kitange; naye musigalemu mu kibuga kya Yerusaalemi okutuusa lwe munaayambazibwa amaanyi okuva waggulu. N’abaggya ebweru okutuusa e Besaniya, n’asitula engalo ze n’abawa omukisa. Awo nga akyabawa omukisa, n’abawukana nabo, n’atwalibwa waggulu mu ggulu. Nabo ne bamusinza, ne baddayo e Yerusaalemi n’essanyu lingi; era baali bulijjo mu yeekaalu, nga bamutendereza era nga bamwebaza Katonda. Amina. Lukka 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.

Ekifaananyi ky’abayigirizwa ku kkubo erigenda e Emawusi kiraga ekiseera eky’okulindirira ekyatandika ku kufa kwe okutuusa lwe yazuukirira era n’alinnya eri Kitaawe. Ekiseera eky’okulindirira kyaweddewo eri abayigirizwa b’e Emawusi bwe bwali bumaze okuteekebwawo obubaka bw’ebintu ebyaliwo ku musaalaba mu nkola ey’okugatta wamu olunyiriri lw’ebyafaayo ebitukuvu ebyayitawo, olunyiriri ku lunyiriri. Awo abayigirizwa ne batwala obubaka mu bwangu ennyo nga bwe basobola. Oluvannyuma Yesu n’asisinkana abayigirizwa ekkumi n’omu; nate okulya emmere kw’ogerebwako, era olunyiriri ku lunyiriri lukozeesebwa okukakasa obubaka; era, ng’engeri gye yakolera ku bayigirizwa b’e Emawusi, n’abaggulirawo okutegeera kwabwe n’agenda. Naye nga tannagenda, n’alaga ebyafaayo by’okulindirira mu Yerusaalemi okutuusa ekiseera eky’okulindirira lwe kimala ku kukka kwa Mwoyo Omutukuvu ku Pentekooti.

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.

Bwe Yesu yagamba abayigirizwa be okusigala mu Yerusaalemi, kyali kkomerero w’ennyumayo y’ekkubo ery’e Emawusi. Entandikwa y’ennyumayo yalaga okusuulamu essuubi, nga ne gikulikira ekiseera eky’okulindirira, nga ne kigobererwa okubikkulirwa kw’amazima okulaga obubaka bw’Okukaaba mu ttumbi ly’ekiro. Okubikkulirwa kw’amazima okwo kwatuukirira Kristo bwe yaggyako omukono gwe ogwali guzibye amaaso g’abayigirizwa. Ekyo kye kutandika kw’ennyumayo, era ekitundu eky’omu w’ennyumayo kyaddiddwamu mu ngeri y’emu Kristo bwe yaggyamu okusuulamu essuubi eri abayigirizwa kkumi n’omu nga yeemulaga era n’abaggulirawo amagezi gaabwe okutegeera Ekigambo kye. Oluvannyuma, wabaawo omujulirwa ow’enkomerero ogw’entegeka y’obunnabbi efaanagana ddala, etandika n’okusuulamu essuubi okw’asooka, so si ku kusuulamu essuubi okukulu.

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?”

Ebyafaayo okuva e Emawusi okutuuka ku Pentekooti bituwa abajulizi basatu ku kusuulibwamu essuubi okw’olubereberye, ekiseera eky’okulindirira, n’Okukaaba mu ttumbi lya kiro; naye okusuulibwamu essuubi okwennyini okwabeeranga kabonero akalaga ekkubo ku ntandikwa ya buli omu ku bajulizi abo basatu, kwali kwa kusuulibwamu essuubi okw’okubiri, so si okw’olubereberye. Okutegeera nti akabonero akalaga ekkubo akayitibwa Okusuulibwamu Essuubi Okwukulu mu byafaayo by’Abamilleraiti kakozesebwa okulaga okusuulibwamu essuubi okw’olubereberye mu byafaayo by’Abamilleraiti kye kikulu nnyo mu kutegeera ennyonnyola gye tusanga mu mitwe ena gya Yokaana egy’ebyabaawo wakati w’okulya okwabaawo ku mmere y’akawungezi ey’enkomerero n’okukwatibwa mu ttumbi lya kiro mu nnimiro e Geseemani. Kikulu okumanya nti Yesu bwe yabonekera abayigirizwa kkumi n’omu n’alya nabo, yababuuza nti, "Lwaki mweraliikirira? era lwaki ebirowoozo bisituka mu mitima gyammwe?"

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.”

Amangwago nga yamaze okulya emmere eyasembayo mu kitabo kya Yokaana, ekitundu kye tugenda okwekkenneenya kitandika n’ebigambo bya Kristo ebibagamba nti, “Temweraliikirira mu mitima gyammwe.” Mu nnaku ttaano zokka, baali baakyerabidde ekiragiro ekyo kennyini. Essuula kkumi nnya okutuuka ku essuula kkumi n’amusanvu mu Njiri ya Yokaana kiyimirira okuddirwamu essuubi okw’okusooka okw’ennaku za nga 18 July 2020, okuleeta ekiseera eky’okulindirira, ne kituusa ku Kubikkulirwa kwa Yesu Kristo okuggibwako akasiba nga tekunnaggala ekiseera eky’okugezesebwa, era kiyimirira obubaka bw’Okukaaba okw’awakati w’ekiro. Obubaka obwo buleeta ekiseera ekifaananyiziddwa olutambuliro lw’omwezi ogw’omusanvu era ne kifaananyizibwa okudduka mangu kw’abayigirizwa ab’e Emawusi okugenda e Yerusaalemi mu ttumbi ly’ekiro. Ebyafaayo ebyo bye byayimirirwamu ennukuta ssatu z’Olwebbulaniya ze Kristo yakozesa okweyimirira nga “Amazima.”

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.

Mu ebyogeddwa mu ssuula nnya eza Yokaana mwe tusanga, si kyokka okulambululwa kw'omulimu gw'Omwoyo Omutukuvu ng'ogugoberera emikondo gy'Ekigambo kennyini, wabula n'awali obukakafu obusinga okunyweza ebyo ebigambibwa kati nti okutuukirizibwa okw'enkomerero kw'obubaka bw'Okukaaba mu ttumbi ly'ekiro kulagibwa mu ngeri eyeyongera awo mu lukuŋaana olw'ekaamu e Exeter okuva nga 12 ogw'Agusito okutuuka nga 17. Abatukuvu abalinze bwe balikimanya ddala, ensi eneesuulibwa mu kabi k'etteeka lya Ssande, nga abo ababaka batwala obubaka bw'okulabula obw'enkomerero obwa "ennaku ez'oluvannyuma" eri ensi eri mu kufa.

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