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# What is Truth? - Number Three

Kebenaran itu Apakah? - Nomor Tiga

The Road to Emmaus

Роҳ ба сӯи Амвоҷ

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:

Dalam Injil Yohanes, segera setelah Perjamuan Terakhir sampai Yesus pergi ke Taman Getsemani, terdapat suatu narasi yang panjang dari pasal empat belas hingga akhir pasal tujuh belas. Saya bermaksud membahas pasal-pasal ini dalam artikel berikutnya. Artikel ini merupakan landasan untuk membangun pemahaman atas pasal-pasal tersebut. Ditinjau dari garis reformasi sejarah Kristus, dialog antara Kristus dan murid-murid-Nya dalam pasal-pasal itu terjadi tepat sesudah masuknya yang penuh kemenangan dan tepat sebelum salib. Yesus memasuki Yerusalem, kemudian mengadakan perjamuan terakhir-Nya dengan para murid, lalu narasi itu berlangsung dan sesudah itu Ia pergi ke Getsemani, dan pada tengah malam di hari yang sama Ia ditangkap, dan proses tujuh langkah yang menuju penyaliban pun dimulai. Secara profetis, Ia dan para murid berada tepat sesudah pertemuan perkemahan Exeter dan tepat sebelum Kekecewaan Besar, dalam suatu sejarah yang dilambangkan oleh pergerakan bulan ketujuh. Dalam narasi yang dimulai segera setelah Perjamuan Terakhir, hal pertama yang Yesus katakan adalah:

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

> “Janganlah gelisah hatimu; percayalah kepada Allah, percayalah juga kepada-Ku.” Yohanes 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.

Kumanya kuti kukhumudwitsidwa kwakukulu kunali patsogolo pa maola ochepa chabe, Yesu anafuna kulimbitsa ophunzira Ake pa vuto limene linali likubwera. Mzere wobisika wa ulosi mkati mwa zizindikiro zinayi zimene zimapanga zochitika zoyimiridwa monga mabingu asanu ndi awiri ndiwo mbiri imene masitepe atatuwa a nkhani mu Uthenga Wabwino wa Yohane amachitikira. Mzere wobisika umenewo, mkati mwa mabingu asanu ndi awiri, ukuyimira mbiri kuyambira pa kukhumudwitsidwa koyamba kufika pa kukhumudwitsidwa komaliza.

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.

Hukado togitki Jesus kaingaran do sidia okuo om “opoinsanou” i kokuludan diolo “nabalisa,” Judas Iskariot nohongon okuo id sapau do miontok koumoi id Sanhedrin omboh tulu no i pinakasoboboros. Tuminangkay iiho id sapau do minonduod koiso do katolu diti, inoposimpid no i tempoh do kasianan diiho.

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.

Dalam konteks garis tersembunyi di dalam lambang tujuh guruh, kemasukan Kristus secara kemenangan melambangkan Seruan Tengah Malam, di mana dua golongan penyembah dinyatakan. Tanda perjalanan huruf tengah dalam bahasa Ibrani yang digunakan untuk membentuk perkataan Ibrani “kebenaran,” ialah huruf ketiga belas dalam abjad Ibrani. Tiga belas melambangkan pemberontakan, dan sebagai tanda perjalanan nubuatan, ia melambangkan Seruan Tengah Malam, di mana anak-anak dara yang bodoh mewakili suatu pernyataan pemberontakan, sebagaimana Yudas juga melakukannya pada tanda perjalanan kemasukan secara kemenangan.

> “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.

> “Di antara gandum telah ada dan akan selalu ada lalang, gadis-gadis yang bodoh bersama yang bijaksana, mereka yang tidak mempunyai minyak dalam buli-buli mereka bersama pelita mereka. Ada seorang Yudas yang tamak dalam gereja yang dibentuk Kristus di bumi, dan akan ada Yudas-Yudas dalam gereja pada setiap tahap sejarahnya.” Signs of the Times, 23 Oktober 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.

Selah Yudas mengembalikan uang itu, mengakui pengkhianatannya kepada Kayafas dan kemudian kepada Kristus, ia lalu pergi menggantung dirinya. Ketika ia meninggalkan balai pengadilan itu, ia berseru dengan kata-kata yang sama persis yang melambangkan dilema para gadis bodoh ketika mereka menyadari bahwa mereka tidak memperoleh minyak itu.

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

> “Yudas nampak bahawa rayuannya sia-sia, lalu dia bergegas keluar dari balai itu sambil berseru, Sudah terlambat! Sudah terlambat! Dia merasakan bahawa dia tidak dapat hidup untuk menyaksikan Yesus disalibkan, dan dalam keputusasaan dia pergi lalu menggantung dirinya.” Desire of Ages, 722.

Judas illustrates a false Midnight Cry message as “rushed from the hall exclaiming, It is too late! It is too late!” The message always manifest two classes of worshippers, and just as in Millerite history the foolish virgins carry on after the true Midnight Cry message arrives with a false message. Thus, in Millerite history we have the movement that elected William Miller as the leader, while rejecting the third angel’s message and opposing the little flock that followed Christ into the Most Holy Place.

Yudas menggambarkan suatu pekabaran Seruan Tengah Malam yang palsu sebagai “bergegas keluar dari balai sambil berseru, Sudah terlambat! Sudah terlambat!” Pekabaran itu senantiasa memanifestasikan dua golongan penyembah, dan sebagaimana dalam sejarah Millerit, para dara yang bodoh tetap melanjutkan setelah pekabaran Seruan Tengah Malam yang sejati tiba, dengan suatu pekabaran yang palsu. Dengan demikian, dalam sejarah Millerit kita memiliki pergerakan yang memilih William Miller sebagai pemimpinnya, sementara menolak pekabaran malaikat ketiga dan menentang kawanan kecil yang mengikuti Kristus masuk ke dalam Ruang Mahakudus.

> “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.

> “အကျွန်ုပ်၏စိတ်သည် အနာဂတ်ကာလသို့ ယူဆောင်ခြင်းကိုခံရ၏။ အချက်ပေးသံကို ပေးအပ်မည့်အချိန်၌—‘ကြည့်ရှုလော့၊ မင်္ဂလာဆောင်သတို့သားလာပြီ; သူ့ကို ကြိုဆိုရန် ထွက်ကြလော့’ ဟူ၍ ဖြစ်လိမ့်မည်။ သို့ရာတွင် အချို့သောသူတို့သည် မိမိတို့၏မီးအိမ်များကို ပြန်လည်ဖြည့်တင်းရန် ဆီကို ရယူရန် နှောင့်နှေးခဲ့ကြလိမ့်မည်။ ထို့ကြောင့် နောက်ကျလွန်းသည့်အခါမှသာ ဆီဖြင့် ကိုယ်စားပြုထားသော စရိုက်လက္ခဏာသည် တစ်ဦးမှတစ်ဦးသို့ လွှဲပြောင်းပေး၍မရကြောင်းကို သူတို့ တွေ့ရှိကြလိမ့်မည်။” 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.

Tsela ya boraro ya sesupo ya histori ye e utilwego e emela kahlolo, gomme e emelwa ke tlhaka ya mafelelo ya alfabete ya Seheberu. Tlhaka yeo ke “Tav,” gomme ge e ngwadilwe e bopilwe bjalo ka sefapano. Sefapano se emela kahlolo.

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.

Namtetepin a nteyawa a ɔdii kan wɔ Millerite abakɔsɛm mu no so kosi Midnight Cry no, anaasɛ fi alpha nkrataa no so kosi nkrataa a ɛto so dumiɛnsa no, hɔ wɔ waymark bi a egyina hɔ ma bere bi, na wɔahu no sɛ ɛno ne bere a wɔtwɛn no wɔ mmɛbuo a ɛfa mmabaawa du no ho no mu, bere a wɔtwɛn a ɛwɔ Habakkuk ti 2 mu nso. Fi Midnight Cry no, anaasɛ atuatew nkrataa a ɛto so dumiɛnsa no so kosi anidasoɔhwere kɛse no, alfabet no nkrataa a etwa to no, hɔ nso wɔ bere bi a wɔfrɛɛ no “bosome a ɛto so ason no asɛnkakra no,” ɛnyɛ efisɛ ɛtenaa ason, na mmom efisɛ Midnight Cry no nkra no kyerɛɛ sɛ Kristo bɛba Yudafo kalenda no bosome a ɛto so ason no da a ɛto so du no, a na ɛyɛ Mpata Da no.

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.

A wɔde si ano ma asɛm a ɛwɔ Yohane ti du-nan kosi ti du-wɔtwe no fi bere bi mu a ɛyɛ mfatoho ma bosome a ɛto so ason no nkanyan wɔ Millerfo abakɔsɛm mu. Asɛnnua a ɛda Yohane Asɛmpa no mu ne sɛ ɛbɛsiesie asuafo no ama asɛnnennen a ɛreba a ɛfa asɛndua no ho (nkyerɛwde “Tav”). Enti Kristo kyerɛ sɛ, efi Ne wu so kosi sɛ Ɔbɛforo akɔ N’Agya nkyɛn na Wasan aba no, saa bere no bɛyɛ awerɛhow, anidaso a enni pintinn, ne abasamtu bere ama N’asuafo no. Sɛnea nkɔmhyɛ mu su ahorow a ɛfa abasamtu a edi kan nyinaa ho no, a egyina adanse a ɛwɔ nsiesiei nkyerɛwtohɔ ahorow no mu no, saa abasamtu no fa tebea bi ho a ɛnam nokwasɛm titiriw bi a wɔayi no adi dada no a wobu ani gu so nti. Kristo wu wɔ asɛndua so no yɛ na ɛda so ara yɛ nokwasɛm titiriw, na na Waka akyerɛ asuafo no tee sɛ wobebɔ No asɛndua mu na Wanyan afi awufo mu, nanso saa ɔhaw no mu yɛɛ den yiye, ɛbɔɔ wɔn so yiye ara ma wɔn werɛ fii nea anka ɛsɛ sɛ wɔkae no.

> “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.

> “Apabila Kristus, Pengharapan Israel, digantung pada salib dan ditinggikan sebagaimana yang telah dikatakan-Nya kepada Nikodemus bahawa Dia akan demikian, harapan para murid pun mati bersama-sama dengan Yesus. Mereka tidak dapat menjelaskan hal itu. Mereka tidak dapat memahami sepenuhnya segala yang telah Kristus beritahukan kepada mereka mengenainya terlebih dahulu.” Faith and Works, 63.

The burden of the entire narrative in the four chapters of John we are addressing was Jesus preparing His disciples for the period of disappointment they would experience beginning at the midnight arrest of Jesus, until He returned from ascending to His Father. In the four chapters of John, that period of time when Christ was away from the disciples represents a tarrying time. Historically that period of time, which I am identifying as a tarrying time took place after the crisis of the cross. In the four chapters we are preparing to consider, they prophetically represent the tarrying time that begins with the first disappointment, not after the great disappointment of the cross.

Sekaning ndabate aho ahor ihikayi hin John adadu nginsə kə, Yesu a manzə mǝn mǝr ngəna kəna kəmdəv kwa ngəna kəv a ɓəla ngəna kənda ta, daga kəmaŋa tǝr tsə Yesu a fǝr luwəna, har ngəna kəv a so ndəma daga a hǝr da Babbana. Aho ahor ihikayi hin John adadu kə, sekaning ndabate aho Kristi a tsəv ndə mǝr ngəna kəna kə, a ma tsə tarrying time. Kə ngəna ahistori, sekaning ndabate aho, ngəna ndzi kə tarrying time, a far dəng nda krizis kə salib. Aho ahor ngəna mu dzəv kəna kə, kə ndə ngəna kəv a ma tsə tarrying time aho anza nda disappointment kə dza, ba ndaŋa far ngəna Great Disappointment kə salib ba.

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.

Bahifukwa chiyani ndikunena kuti kukhumudwitsidwa komaliza kumene Khristu anali kukonzekeretsa ophunzira Ake, kunali kuimira kukhumudwitsidwa koyamba komwe, mu mzere wa kusintha wa Khristu, kunali imfa ya Lazaro? Funso ili liyenera kuthetsedwa tisanathe kuona nkhani ya m'machaputala anayi a Yohane m’kuwala kumene kumachirikiza choonadi chimene tsopano chikuvumbulutsidwa mogwirizana ndi mbiri yobisika ya mabingu asanu ndi awiri.

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.

Dalam sejarah Kristus, rentang waktu antara kematian dan kebangkitan Lazarus selaras dengan masa penundaan. Kristus kemudian pergi ke Yerusalem untuk memasuki kota itu dalam kemenangan-Nya. Dalam Yohanes 14, Kristus sedang berbicara kepada murid-murid-Nya pada masa sejarah yang akan menjadi pergerakan bulan ketujuh, yang dimulai ketika masa penundaan telah berakhir dengan tibanya pekabaran Seruan Tengah Malam yang memprakarsai pergerakan bulan ketujuh.

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.

为了明白希伯来文“真理”一词如何证实那段从七雷的象征性历史中被开启之隐藏历史的识别，就需要对基督当时在《约翰福音》第十四章至第十七章赐给门徒的信息作一番细致的分析。那以大失望的路标来说明第一次失望之路标的用法，可从门徒往以马忤斯路上的经历中看出来。

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.

Se se fedze vhaswa tshifhinga tsha u lindela kha ḓivhazwakale ya VhaMillerite ndi u lulamiswa ha vhuporofita ho kundelaho ha 1843. Mushumo wa Samuel Snow kha u bveledza mulaedza we wa dzhenisa tshikalo tsha ṅwedzi wa vhusumbe, tshe tsha fhedzisela nga U Kuluvhuluwa Hukulwane, u nga tevhelelwa nga nḓila ya ḓivhazwakale nga u tevhela kukulisele kwa Samuel Snow kha u pfesesa nga zwibveledzwa zwawe zwo gandiswaho na nga maṱalutshedzelo awe a phanḓa ha tshitshavha zwe zwa isa kha muṱangano wa matende wa Exeter. Maambiwa o hevhedzwaho a tsivhudza nga ha iyo mveledzo nga nḓila i sa fani na u tou tevhela mveledzo ya ḓivhazwakale ya mulaedza wa Snow wa u fhedzisela. Mukomana wa musadzi White u ri vhudza uri mulaedza wonoyo wo lemuhiwa musi Murena a tshi bvisa tshanḓa Tshawe kha vhukhakhi ha dzi nomboro kha tshati ya Habakkuk ya 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.

> “Ami ngi gis askanu Yàlla ne xolu fees na leen ak mbégte ci yaakaar, di seetaan seen Boroom. Waaye Yàlla dogaloon na ngir nattu leen. Ay loxoom dafa muur ab njuumte ci waññi bi ñu defoon ci waxtuy waxi yonent yi. Ñi doon seetaan seen Boroom gisewuñu njuumte boobu, te góor ñi gëna xam-xam, yi doon weddi waxtu wa, itam mënulñu koo gis. Yàlla dogaloon na ne askanam dafa war a daje ak naqaru yàqu yaakaar. Waxtu wi jaar, te ñi doon xaar seen Musalkat ci mbégte ak yaakaar daldi metti xol te ñàkk doole; waaye ñi bëggul woon feeñug Yeesu, te nangu woon yégle bi ndax ragal rekk, bég nañu ne ñëwul ci waxtu wa ñu ko xaaroon. Seen wooteeg ngëm la xol bañ a jot, te la dund bañ a sellal. Jaarug waxtu woowa xalaat bu baax la woon ngir wone xol yu mel noonu. Ñoom ñooy ñi jëkka dëddu, ba noppi ñaawal te ree ñi nekkoon ci metit ak naqar ndax yaakaar gi yàqu, ñi bëgg dëgg-dëgg feeñug seen Musalkat. Ami ngi gis xel mu rafet wa Yàlla ci nattu askanam ak ci jox leen nattu gu xóot ngir fexe gis ñi nar a gëppiku te dellu gannaaw ci waxtuw nattu.”

> “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 na jeshi lote la mbinguni waliwatazama kwa huruma na upendo wale ambao, kwa matarajio matamu, walikuwa wametamani kwa muda mrefu kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakielea kuzunguka pande zao, ili kuwategemeza katika saa ya jaribu lao. Wale waliokuwa wamepuuza kuipokea ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakutaka kuipokea nuru aliyowapelekea kutoka mbinguni. Wale waaminifu, waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena wakaongozwa kwenye Biblia zao kuzichunguza nyakati za unabii. Mkono wa Bwana ukaondolewa kutoka juu ya tarakimu, na kosa likaelezwa. Wakaona kwamba nyakati za unabii zilifikia mwaka wa 1844, na kwamba ushahidi uleule waliokuwa wameutoa kuonyesha kwamba nyakati za unabii zilifungwa mwaka wa 1843, ulithibitisha kwamba zingekoma mwaka wa 1844. Nuru kutoka katika Neno la Mungu ikaangaza juu ya hali yao, nao wakagundua wakati wa kukawia—‘Ijapokawia [maono], ingojee.’ Katika upendo wao kwa kuja kwa Kristo mara moja, walikuwa wamepuuza kukawia kwa maono, ambako kulikusudiwa kuwadhihirisha wale wa kweli wanaongoja. Tena walikuwa na wakati maalumu. Hata hivyo niliona kwamba wengi wao hawakuweza kuinuka juu ya kukatishwa tamaa kwao kukuu ili kuwa na kiwango kile cha bidii na nguvu kilichokuwa kimeitambulisha imani yao mwaka wa 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.

> “Syaitan dan malaikat-malaikatnya telah menang atas mereka, dan mereka yang tidak mahu menerima perkhabaran itu mengucapkan tahniah kepada diri mereka sendiri atas pertimbangan dan hikmat mereka yang jauh pandang kerana tidak menerima tipu daya itu, sebagaimana mereka menyebutnya. Mereka tidak menyedari bahawa mereka sedang menolak nasihat Allah terhadap diri mereka sendiri, dan sedang bekerja dalam persatuan dengan Syaitan dan malaikat-malaikatnya untuk mengacaukan umat Allah, yang sedang menghidupkan perkhabaran yang diutus dari syurga.

> “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.

> “Orang-orang percaya dalam pekabaran ini ditindas di dalam gereja-gereja. Untuk suatu waktu, mereka yang tidak mau menerima pekabaran itu ditahan oleh rasa takut sehingga tidak meluapkan perasaan hati mereka; tetapi berlalunya waktu menyingkapkan perasaan mereka yang sebenarnya. Mereka ingin membungkam kesaksian yang orang-orang yang menantikan itu merasa terdorong untuk sampaikan, yaitu bahwa masa-masa nubuatan itu berlangsung sampai tahun 1844. Dengan jelas orang-orang percaya itu menerangkan kekeliruan mereka dan mengemukakan alasan-alasan mengapa mereka mengharapkan Tuhan mereka pada tahun 1844. Lawan-lawan mereka tidak dapat mengajukan argumen apa pun terhadap alasan-alasan kuat yang telah dikemukakan. Namun amarah gereja-gereja pun menyala; mereka bertekad untuk tidak mendengarkan bukti, dan menutup kesaksian itu dari gereja-gereja, supaya orang-orang lain tidak dapat mendengarnya. Mereka yang tidak berani menahan dari orang lain terang yang Allah telah berikan kepada mereka, dikeluarkan dari gereja-gereja; tetapi Yesus menyertai mereka, dan mereka bersukacita di dalam terang wajah-Nya. Mereka dipersiapkan untuk menerima pekabaran malaikat yang kedua.” 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.

உடனே முன்வைக்கப்பட்டுள்ள இந்த வரலாறு, மற்றவற்றுடன் சேர்ந்து, 2020 ஜூலை 18-ஆம் தேதியின் அனுபவத்தையும் விளக்குகிறது; எனினும், நீங்கள் கவனிக்க வேண்டிய கருத்து இதுவாகும்: எக்செட்டர் முகாம் கூட்டத்தில் சாமுவேல் ஸ்நோ அளித்த நள்ளிரவுக் கூக்குரலின் செய்தியால் பிரதிநிதித்துவப்படுத்தப்படும் அந்தப் புரிதல், ஸ்நோவின் வரலாற்றுப் பணியால் அல்ல, கர்த்தருடைய கையின் செயலால் பிரதிநிதித்துவப்படுத்தப்படுகிறது. அவருடைய கை ஒரு தவறை மூடியிருந்தது; அவர் தமது கையை அகற்றியபோது, மில்லரைட்டுகள் தங்கள் ஏமாற்றத்தைப் புரிந்துகொள்ளவும், மேலும் தாங்கள் தாமதிக்கும் காலமாகச் சித்தரிக்கப்பட்டிருந்த அந்தக் காலப்பகுதியில் இருந்ததாகவும் புரிந்துகொள்ள முடிந்தது.

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.

Go tlosiwa ga seatla sa Gagwe ke karolo ya bohlokwa mo go barutwa ba ba neng ba le mo tseleng e e yang Emause. Go tshwantsha bokhutlo jwa paka e e itseweng e le nako ya go diega, mme go khutla ka kutlwisiso e e emetsweng ke molaetsa wa Mogololo wa Bosigogare. Le fa go ntse jalo, setshwantsho sa Emause se diragetse morago ga sefapaano, se se emelang Phokoletso e Kgolo, e seng phokoletso ya ntlha ya loso lwa ga Lasaro.

> 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.

> A re, ba neeg ba le babedi ba bona ba ya ka lona letsatsi leo motseng o o bidiwang Emauso, o o neng o le bokgakala jwa difurlongo di le masome a marataro go tswa kwa Jerusalema. Mme ba ne ba buisana mmogo ka tsotlhe tse di neng di diragetse. Mme ga diragala gore, fa ba santse ba buisana ba bile ba akanya, Jesu ka boene a ba atamela, a tsamaya nabo. Mme matlho a bone a ne a thibetswe gore ba se ka ba mo itse. Mme a ba raya a re, “Ke dipuisano dife tse lo nang natso mongwe go yo mongwe, fa lo ntse lo tsamaya, lo hutsafetse?” 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.

Lefoko “matlho” mo temaneng eo le emela pono, go feta serwe sa leitlho ka bosone. Lefoko “holden” le raya thata. Barutwa ba ne ba sa kgone go tlhaloganya pono ya sefapaano gonne Keresete o ne a bipile bokgoni jwa bone jwa go bona pono ya boporofeti ya sefapaano. Seatla sa Keresete ke sesupo sa thata ya Gagwe. Bohutsana jo Jesu a neng a bo lemoga bo ne bo emela go swabisega ga bone mo gogolo. Morago ga puisano e nngwe gape ya barutwa ba ba neng ba swabile, Keresete a simolola go bua.

> 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.

> Banjur piyambakipun ngandika dhateng para murid wau, “He para wong bodho, lan alon atining manah anggenipun pracaya dhateng samukawis ingkang sampun dipunandharaken para nabi! Menapa boten kedah Sang Kristus nandhang samukawis punika, lajeng lumebet dhateng kamulyanipun?” Sartosipun wiwit saking Musa lan sedaya nabi, piyambakipun nerangaken dhateng mereka ing salebeting sedaya Kitab Suci prekawis-prekawis ingkang magepokan kaliyan piyambakipun piyambak. Banjur para murid wau sampun celak dhateng désa ingkang dados tujuan lampahipun; dene piyambakipun katingal kados badhé nerusaken lampah langkung tebih. Nanging para murid wau nyuwun kanthi saestu, matur, “Karsaa manggen sesarengan kaliyan kawula, awit sampun nyedhak sonten, lan dinten sampun ngantos pungkasanipun.” Mila piyambakipun lajeng lumebet supados manggen sesarengan kaliyan para murid wau. Lukas 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.

Jisas i bin givim skul long olketa disaepol taem hem yusum wei bilong interpretim Baebol we olketa kolem “historicist”, hem tekem olketa laen bilong profesi stat long Moses i kam gohed long olketa historia tabu blong luksave long historia bilong kros. Jisas i yusum olketa laen bilong profesi long taem bifo, olketa ia i representim olketa olketafala olketafala olketafala rod blong bifo mo wei bilong “laen antap long laen”, blong skulim olketa disaepol we olketa bin kasem disapointment. Taem hem luk olsem bae hem go moa farawe without olketa, olketa strongim hem blong hem kam insaed mo stap witim olketa. Olketa i stap long taem bilong wet, mo Kraes i klosap blong tekewe han blong Hem long olketa ai blong olketa. Taem han blong Hem i tekewe, taem bilong wet bae finis, mo taem olketa rana kwiktaem long tudak gobak long Jerusalem mo long eleven disaepol, olketa i typifaem speed blong pasim go long mesij bilong Midnaet Krai.

> 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.

> Lalu terjadilah, ketika Ia duduk makan bersama-sama dengan mereka, Ia mengambil roti, mengucap berkat atasnya, memecah-mecahkannya, lalu memberikannya kepada mereka. Maka terbukalah mata mereka, dan mereka mengenal Dia; lalu Ia lenyap dari pandangan mereka. Lukas 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 a tlosetsa letsoho la Hae le neng le tšoere kutloisiso ea bona ea pono ea boprofeta, ’me ha A etsa joalo, ba Mo tseba. Jesu o ne a ba tliselitse molaetsa oa Sello sa Har’a Mpa ea Bosiu, ’me ba o amohela ba ntse ba ja, hobane molaetsa o mong le o mong o tshwanetse ho jewe. Hang-hang ba potlakela “joalo ka leqhubu le leholo le aparelang naha eohle” ho ea bolella barutuoa ba leshome le motso o mong.

> 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.

> Mereka berkata seorang kepada yang lain, “Bukankah hati kita berkobar-kobar di dalam kita, ketika Ia berbicara dengan kita di jalan dan ketika Ia membuka Kitab Suci kepada kita?” Lalu bangunlah mereka pada saat itu juga dan kembali ke Yerusalem, dan mendapati kesebelas murid sedang berkumpul bersama mereka yang menyertai mereka, yang berkata, “Tuhan benar-benar telah bangkit dan telah menampakkan diri kepada Simon.” Maka mereka pun menceritakan apa yang telah terjadi di jalan, dan bagaimana Ia dikenal oleh mereka pada waktu pemecahan roti. Ketika mereka sedang membicarakan hal-hal itu, Yesus sendiri berdiri di tengah-tengah mereka dan berkata kepada mereka, “Damai sejahtera bagi kamu.” Tetapi mereka terkejut dan sangat ketakutan, dan menyangka bahwa mereka melihat suatu roh. Lalu Ia berkata kepada mereka, “Mengapa kamu terkejut? Dan mengapa timbul keragu-raguan di dalam hatimu? Lihatlah tangan-Ku dan kaki-Ku, bahwa Aku sendirilah ini; rabalah Aku dan lihatlah, sebab roh tidak mempunyai daging dan tulang seperti yang kamu lihat ada pada-Ku.” Dan sesudah berkata demikian, Ia menunjukkan tangan dan kaki-Nya kepada mereka. Tetapi sementara mereka belum juga percaya karena sukacita dan masih heran, Ia berkata kepada mereka, “Adakah padamu makanan di sini?” Lalu mereka memberikan kepada-Nya sepotong ikan panggang dan sedikit sarang madu. Dan Ia mengambilnya lalu memakannya di depan mereka. Kemudian Ia berkata kepada mereka, “Inilah perkataan yang telah Kukatakan kepadamu, ketika Aku masih bersama-sama dengan kamu, bahwa segala sesuatu yang tertulis tentang Aku dalam hukum Musa, kitab para nabi, dan kitab mazmur harus digenapi.” Lalu Ia membuka pikiran mereka, sehingga mereka dapat mengerti Kitab Suci. Lukas 24:32–45.

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

Manna ni ka seng bangi ba dingwana ba Emmaus, Jesus o tlhagisa molaetsa ka ditiragalo tse di boitshepo tsa Baebele tsa bogologolo go tlhalosa hisetori ya loso lwa Gagwe le tsogo ya Gagwe; mme O ne a dira jalo ka go ba naya sekai sa go ja. Batho ba Modimo ba tshwanetse go ja molaetsa. Mo go sa tlhomamang ga bone le mo botlhokong jwa bone, Jesus o khutlisa nako ya go diega e e neng ya diragala go simolola ka loso lwa Gagwe go fitlha mo tsogong ya Gagwe, tlhatlogelong ya Gagwe le go boeng ga Gagwe, ka go bula tlhaloganyo ya bone mo molaetseng wa boammaaruri jwa jaanong o o neng o theilwe mo ditiragalong tse di boitshepo tsa bogologolo di kopanngwa mmogo, mola mo godimo ga mola.

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.

Kwa hiyo, wale wanafunzi wawili waliokuwa njiani kuelekea Emau (wanaowakilisha malaika wa pili ambaye ameunganishwa na kutiwa nguvu na ujumbe wa Kilio cha Usiku wa manane) wanaitambulisha kipindi cha kukawia kilichofuata msalaba kuwa ndicho kipindi cha kukawia kilichotangulia Kilio cha Usiku wa manane. Kwa hiyo, kukata tamaa kwa wanafunzi hao kunawakilisha kukata tamaa kwa kwanza katika mstari wa kinabii, si kule kukata tamaa kukuu.

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.

Lisano la Emmaus lyabuyila paŵili kwa ophunzira khumi na mmodzi amene anakhumudwa. Yesu anagwirizana nawo, naŵalangiza za kukwaniritsidwa kwa mawu a uneneri mwa njira ya “historicism,” ndipo kenaka anatsegula kuzindikira kwawo ali mkati mwa kudya. Chiyambi cha nkhanayi chizindikiritsa mapeto a nkhanayi. Kenaka Yesu anakhazikitsa mboni yachitatu yakuti kukhumudwa kwa pa mtanda kungagwiritsidwe ntchito mwa uneneri pa kukhumudwa koyamba. Iye anapereka mboni yachitatu ya kapangidwe ka mbiriyo mwa kuwaŵuza kuti adikire mu Yerusalemu kufikira atalandira mphamvu yochokera Kumwamba.

> 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.

> Nya a me wɔn sɛ: Saa na wɔakyerɛw no, na saa ara na ɛsɛ sɛ Kristo hu amane, na ɔsɔre fi awufo mu da a ɛto so abiɛsa no; na wɔmfa adwensakra ne bɔnefakyɛ nka ne din mu nkyerɛ amanaman nyinaa, efi Yerusalem ase. Na mo yɛ eyinom ho adansefo. Na hwɛ, meresoma m’Agya bɔhyɛ no mabɛgu mo so; na montena kurow no mu, Yerusalem, kosi sɛ wɔde tumi a efi soro bɛhyɛ mo. Na ɔde wɔn kɔɔ anim koduu Betania, na ɔmaa ne nsa so, na ohyiraa wɔn. Na ɛbaa sɛ, bere a ɔrehyira wɔn no, ɔtetew ne ho fii wɔn ho, na wɔsoa no kɔɔ ɔsoro. Na wɔsɔree no, na wɔsan kɔɔ Yerusalem anigye kɛse mu; na daa na wɔwɔ asɔredan no mu, reyɛ Onyankopɔn ayeyi na rehyira no. Amen. 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.

Tok save bilong ol disaipel long rot i go long Emeas i makim wanpela taim bilong wet i stat long taim bilong dai bilong Em inap long taim Em i kirap bek na go antap long Papa bilong Em. Taim bilong wet i pinis long ol disaipel bilong Emeas taim tok bilong ol samting i bin kamap long diwai kros i kamap ples klia na i stap strong long rot bilong bungim ol lain bilong ol holi histri bilong bipo wantaim, lain antap long lain. Orait ol disaipel i karim dispela tok kwik tru long mak bilong ol i ken karim. Orait Jisas i bung wantaim ol eleven disaipel, na gen kaikai bilong wanpela kaikai bung i kamap long stori, lain antap long lain i yusim long pruvim dispela tok, na olsem wantaim ol disaipel bilong Emeas Em i opim save bilong ol na Em i lusim ol. Tasol bipo Em i lusim ol, Em i makim dispela histri bilong wet long Jerusalem inap long taim bilong wet i kamap pinis wantaim kamap bilong Holi Spirit long Pentikos.

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.

Yesu alipowaambia wanafunzi Wake wakae Yerusalemu, huo ulikuwa mwisho wa simulizi ya njia ya kwenda Emau. Mwanzo wa simulizi hiyo uliwakilisha kukatishwa tamaa, kukafuatwa na wakati wa kungojea, kisha ufunuo wa kweli uliowakilisha ujumbe wa Kilio cha Usiku wa Manane. Ufunuo huo wa kweli ulitimizwa Kristo alipoondoa mkono Wake, uliokuwa “umeshikilia” macho ya wanafunzi. Huo ndio mwanzo wa simulizi, na sehemu ya katikati ya simulizi inarudiwa kwa simulizi iyo hiyo Kristo alipoondoa kukatishwa tamaa kwa wale wanafunzi kumi na mmoja kwa kujifunua Mwenyewe na kufungua ufahamu wao wa Neno Lake. Kisha ushuhuda wa mwisho wa muundo ule ule wa kinabii unaoanza kwa kukatishwa tamaa kwa kwanza, siyo kukatishwa tamaa kukuu.

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?”

Sejarah dari Emmaus hingga Pentakosta menghadirkan tiga saksi tentang kekecewaan pertama, masa penangguhan, dan Seruan Tengah Malam, namun kekecewaan yang sesungguhnya, yang merupakan penanda pada permulaan masing-masing dari ketiga saksi itu, pada kenyataannya adalah kekecewaan kedua, bukan yang pertama. Menyadari bahwa penanda yang merupakan Kekecewaan Besar dalam sejarah Millerit digunakan untuk menggambarkan kekecewaan pertama dalam sejarah Millerit merupakan hal yang esensial untuk memahami narasi yang kita dapati dalam empat pasal Injil Yohanes yang berlangsung antara perjamuan makan yang terjadi pada Perjamuan Terakhir dan penangkapan pada tengah malam di taman Getsemani. Patut diperhatikan bahwa ketika Yesus menampakkan diri kepada kesebelas murid dan makan bersama mereka, Ia bertanya, “Mengapa kamu terkejut dan mengapa timbul keragu-raguan di dalam hatimu?”

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.”

Selesai sahaja Dia makan Perjamuan Terakhir sebagaimana dicatat dalam kitab Yohanes, petikan yang akan kita pertimbangkan bermula dengan kata-kata Kristus kepada mereka, “Janganlah gelisah hatimu.” Dalam tempoh lima hari, mereka telah melupakan perintah itu. Yohanes pasal empat belas hingga pasal tujuh belas dalam Injil Yohanes melambangkan kekecewaan pertama pada 18 Julai 2020, yang mengantar masuk suatu masa penantian, yang membawa kepada Wahyu Yesus Kristus yang dibuka meterainya sejurus sebelum masa percubaan berakhir, dan melambangkan pekabaran Seruan Tengah Malam. Pekabaran itu mengantar masuk suatu jangka masa yang telah dilambangkan oleh pergerakan bulan ketujuh dan juga dilambangkan oleh larian deras murid-murid Emmaus ke Yerusalem pada larut malam. Sejarah itulah yang dilambangkan oleh tiga huruf Ibrani yang telah digunakan oleh Kristus untuk melambangkan diri-Nya sendiri sebagai “Kebenaran.”

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.

Ka hlathar jong kine ki saw tylli ki lynnong jong u Ioannis ba ngi shem ym tang ba la ithuh ia ka kam jong U Mynsiem Bakhuid kum ki juh hi ki sienjam jong kata ka Ktien hi, hynrei ruh hangta la shem ia ka sabut kaba kham bha ban kyrshan ia ki jingkam kiba mynta la pynpaw, ba ka jingpyndep kaba khatduh jong ka khubor jong ka “Midnight Cry” mynta la nang pyni paidbah ha ka Exeter camp meeting naduh ka 12 tarik u August haduh ka 17 tarik. Ynda ka khubor ka la shah ithuh khatduh da ki riewkhuid kiba ap, ka pyrthei kan shah pynngam ha ka jingeh jong ka Sunday law katba kitei ki nongrah khubor ki leit rah ia ka khubor jingmaham kaba khatduh jong ki “last days” sha ka pyrthei kaba nang iap.

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