Article

# What is Truth? - Number Three

Dhugaan Maali? - Lakkoofsa Sadii

The Road to Emmaus

ᎡᎺᎢᏍᎤᎶᏒ ᎦᏅᎢᏍᏗᎦᎾᏍᎩᎸᎢ

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:

Yohaannis Wangeela keessatti, Irbaata Gooftaa isa dhumaa booddee yeroo muraasa keessatti hamma Yesuus Iddoo Dhaabaa Geetsemaanee dhaquutti, seenaa dheeraa tokko boqonnaa kudha afuri irraa jalqabee hamma dhuma boqonnaa kudha torbaatti ni jira. Barruu itti aanu keessatti boqonnaawwan kana irratti yaada kennuuf yaadeera. Barruun kun hubannaa boqonnaawwan sanaa irratti ijaaruuf bu’uura dha. Sarara haaromsa seenaa Kiristoos ilaalchisee, boqonnaawwan sana keessatti mariin Kiristoosii fi bartootni Isaa gidduutti adeemsifame, seensa injifannootiin Yerusaalemitti galuu sana booddee fi fannifamuu dura yeroo jiru keessatti ta’a. Yesuus Yerusaalem seene; sana booddee bartoota wajjin nyaata Isaa isa dhumaa nyaate; ergasii seenaichi ni raawwatama; achiis Geetsemaanee ni dhaqa; walakkaa halkan guyyaa isuma sanaattis ni qabama; adeemsi tarkaanfii torba of keessaa qabu kan fannifamuutti geessu ni jalqaba. Inni fi bartootni Isaa, akka raajiiatti, seenaa sochii ji’a torbaffaa bakka bu’utti, walga’ii buufata Exeter booddee fi Abdii Kutannaa Guddaa dura turan. Seenaa Irbaata Gooftaa isa dhumaa booddee jalqabu keessatti, wanti Yesuus jalqaba dubbate jechuun:

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

> Garaan keessan hin raafamin; isin Waaqayyotti amantu, anattis amanaa. Yohaannis 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.

Gaddisi guddaan sa’aatii muraasa keessatti akka fuulduratti jiru beekuudhaan, Yesuus inisiiwwan isaa balaa dhufuuf jiruuf jabeessuuf barbaade. Sararri raajii dhokataan mallattoolee afran, taateewwan akka torban kakkattuuwwaniitti fakkeeffamaniin ijaaraman keessatti argamu, seenicha sadarkaa sadeen keessaa qooda hima Wangeela Yohaannis keessatti raawwatamu dha. Sararri dhokataan sun, torban kakkattuuwwan keessaa, seenaa abdii-kutannaa jalqabaa irraa hamma abdii-kutannaa isa dhumaatti jiru ni bakka bu’a.

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.

Yesus isaaniin “garaan keessan hin raafamin” jedhee isaan beeksisuu isaa dura xiqqoo, Yihudaan Isqorotichi yeroo sadaffaa fi isa dhumaaaf gara Saanhediriinitti deemuu dhaan irbaata sana keessaa baʼe. Inni yeroo sadaffaa walgaʼii isaa sanaaf irbaata keessaa baʼetti, yeroo qormaata isaa ni cufame.

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.

ኣብ ኩነታት ናይታ ስውርቲ መስመር ኣብ ምልክት እቶም ሸውዓተ ነጐዳት፡ እቲ ናይ ክርስቶስ ናይ ዓወት ምእታው ነቲ ክልተ ክፍልታት ኣምለኽቲ ዝግለጹሉ ናይ ፍርቂ ለይቲ ጭውያ ይውክል። እቲ ኣብ ምፍጣር እቲ እብራይስጢ ቃል “ሓቂ” ዝጥቀመሉ ማእከላይ ፊደል እብራይስጢ ዝኾነ መለለዪ መድረኽ፡ እታ ዓሰርተው ሰለስተኛ ፊደል ኣልፋቤት እብራይስጢ እያ። ዓሰርተው ሰለስተ ዓለወኝነት ይውክል፣ ከም ትንቢታዊ መለለዪ መድረኽ ድማ ነቲ እተን ዓሻ ደናግል ምግላጽ ዓለወኝነት ዝኾናሉ፣ ከምኡውን ይሁዳ ኣብቲ መለለዪ መድረኽ ናይ ዓወት ምእታው ዝኾነሉ ናይ ፍርቂ ለይቲ ጭውያ ይውክል።

> “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.

> “Qamadii gidduutti aramaan ni jiraate, yeroo hundas ni jiraata; durboonni gowwoonni warra ogeeyyii wajjin, warri zayitii qodaa isaanii keessa hin qabne ibsaa isaanii wajjin ni jiru. Waldaa Kristos lafa irratti hundeesse keessatti Yihuudaan sassataan ture, akkasumas yeroo seenaa ishee hundumaa keessatti waldaa keessa Yihuudaawwan ni jiraatu.” 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.

Yihudaan qarshii san deebisee, Qayyaafaatti gantummaa isaa erga himatee fi achiis Kiristoositti erga himatee booda, of fannisuuf deeme. Inni mana murtii keessaa yeroo baʼaa turetti, jecha sanuma durboota gowwoota rakkoo isaanii ibsu—yommuu isaan zayitii argachuu dhabuu isaanii hubatanitti—ittiin iyyan sanaan iyyate.

> “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.

> “Yihudaan kadhannoon isaa faayidaa hin qabu taʼuu argee, akkana jechuun ariitiin galma sana keessaa baʼe: Yeroon darbeera! Yeroon darbeera! Inni Yesus fannifamee akka duʼu arguuf jiraachuu akka hin dandeenye hubatee, abdii kutannaan baʼee of fannise.” 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.

ଯିହୂଦା ଏକ ଭ୍ରାନ୍ତ ମଧ୍ୟରାତ୍ରୀର ହାକ୍ ସନ୍ଦେଶକୁ ଏଭଳି ଦର୍ଶାଏ—“ସେ ସଭାମଣ୍ଡପରୁ ଦୃତଗତିରେ ବାହାରି ଚିତ୍କାର କରୁଥିଲା, ଏବେ ବହୁତ ଦେରି ହୋଇଗଲା! ଏବେ ବହୁତ ଦେରି ହୋଇଗଲା!” ସେହି ସନ୍ଦେଶ ସଦା ଦୁଇ ଶ୍ରେଣୀର ଉପାସକଙ୍କୁ ପ୍ରକାଶ କରେ, ଏବଂ ମିଲେରୀୟ ଇତିହାସରେ ଯେପରି, ସତ୍ୟ ମଧ୍ୟରାତ୍ରୀର ହାକ୍ ସନ୍ଦେଶ ପହଞ୍ଚିବା ପରେ ମୂର୍ଖ କୁମାରୀମାନେ ଏକ ଭ୍ରାନ୍ତ ସନ୍ଦେଶ ସହ ଆଗକୁ ବଢ଼ି ଚାଲିଥାନ୍ତି। ଏହିପରି, ମିଲେରୀୟ ଇତିହାସରେ ଆମେ ସେହି ଆନ୍ଦୋଳନକୁ ଦେଖୁଛୁ ଯାହା ୱିଲିଅମ୍ ମିଲରଙ୍କୁ ନେତା ଭାବେ ଚୟନ କଲା, ଯେତେବେଳେ ସେମାନେ ତୃତୀୟ ଦୂତର ସନ୍ଦେଶକୁ ଅସ୍ୱୀକାର କଲେ ଏବଂ ଅତି ପବିତ୍ର ସ୍ଥାନରେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ଅନୁସରଣ କରିଥିବା ଛୋଟ ଝୁଣ୍ଡର ବିରୋଧ କଲେ।

> “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.

> “Naannoon gara fuulduraatti geeffame; yeroo mallattoon kennamu sanaatti. ‘Kunoo, Misirrichi dhufa; isa simachuuf itti baʼaa.’ Garuu namoonni tokko tokko zayitii ibsaa isaanii ittiin guuttachuuf argachuuf harkifatan; akkasumas baayʼee yeroon booddee akka amala, kan zayitiidhaan bakka buʼame sana, dabarsanii kennuun hin dandaʼamne ni hubatu.” 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.

Caqasni seenaa dhokataa inni sadaffaan murtii bakka bu’a; akkasumas qubee dhumaa afaan Ibrootaa ta’een ni bakka buufama. Qubeen sun “Taav” dha; yeroo barreeffamutti immoo bifa fannoo qaba. Fannoon murtii bakka bu’a.

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.

ካብቲ ቀዳማይ ተስፋ ምቑራጽ ኣብ ታሪኽ ሚለራውያን ክሳዕ እቲ ናይ ፍርቂ ለይቲ ጭውያት፣ ወይ ካብ ፊደል ኣልፋ ክሳዕ ሳልሰዐይ ዓሰርተ ፊደል፣ ንሓደ ግዜ ዘመልክት ምልክት መንገዲ ኣሎ፤ እዚ ድማ ኣብቲ ምሳሌ ናይ ዓሰርተ ደናግል ከም ግዜ ምድንጓይ ዝተለለየ እዩ፣ ግዜ ምድንጓይ ድማ ኣብ ካልኣይ ምዕራፍ ናይ ሃባቁቅ እውን ኣሎ። ካብቲ ናይ ፍርቂ ለይቲ ጭውያት፣ ወይ ካብቲ ሳልሰዐይ ዓሰርተ ፊደል ናይ ዓመፅ፣ ክሳዕቲ ዓቢ ተስፋ ምቑራጽ፣ እቲ ዳሕረዋይ ፊደል ናይ ፊደላት፣ እውን ሓደ ግዜ ነበረ፤ እዚ ድማ “ናይ ሳብዓይ ወርሒ ምንቅስቓስ” ተባሂሉ ይጽዋዕ ነበረ፣ ምኽንያቱ ሸውዓተ ኣዋርሕ ስለ ዝጸንሐ ዘይኮነስ፣ መልእኽቲ ናይ ፍርቂ ለይቲ ጭውያት ክርስቶስ ኣብ ዓስረይ መዓልቲ ናይ ሳብዓይ ወርሒ ናይ ዕብራውያን ኣቆጻጽራ ወርሒ፣ እዚ ድማ መዓልቲ ዕርቂ ኃጢኣት ስለ ዝነበረ፣ ከም ዝመጽእ ዝገለጸ ስለ ዝነበረ እዩ።

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.

Yaad-duree seenaa Yohaannis boqonnaa kudha afur irraa jalqabee hamma boqonnaa kudha saddeetiitti jiru, yeroo tokko keessatti jalqaba; yeroo sanaas sochii ji’a torbaffaa seenaa Millerite fakkeenya godhatee agarsiisa. Ulfina seenaa Wangeela Yohaannis keessa jiru inni guddaan, bartootaaf rakkoo dhufu kan fannoo (“Tav” qubee jedhu) qopheessuudha. Kanaafuu Kiristoos, du’a Isaa irraa eegalee hamma gara Abbaa Isaatti ol ba’uu fi deebi’uutti, yeroo gaddaa, shakkii fi abdii kutannaa ta’uu isaa bartoota Isaatti ibsa. Akkuma amaloonni raajii abdii kutannaawwan jalqabaa hundumaa, kanneen dhugaa ba’umsa sararoota haaromsaa keessatti bakka bu’aniin mul’atan, abdii kutannaan haala tokko of keessaa qaba; haalichiis dhugaa barbaachisaa duraan mul’ifame tuffachuudhaan dhufa. Duuti Kiristoos fannoo irratti dhugaa barbaachisaa ture; ammas ni ta’a; innis akka Inni fannifamu, du’aa ka’us bartootaatti kallattiidhaan dubbatee ture; garuu rakkoon sun guddaa, baay’ee ulfaataa waan tureef, isaan waan yaadachuu qaban irraanfatan.

> “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.

> “Yeroo Kiristoos, Abdiin Israa’el taʼe, fannoo irratti fannifamee akkuma inni Niiqoodemoositti of ol fuudhamuu akka qabu itti himeetti ol kaafame, abdiin bartootaa Yesuus wajjin duʼe. Isaan dhimma sana ibsuu hin dandeenye. Isaan waan Kiristoos waaʼee isaa duraan isaanitti hime hundumaa hubachuu hin dandeenye.” 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.

Ulfaatinni seenaa guutuu boqonnaalee afur Yohaannis keessaa kan nuti irratti xiyyeeffannu keessatti, Yesuus yeroo abdii kutannaa isaan halkan walakkaa Yesuus qabamuu irraa jalqabee hamma Inni gara Abbaa Isaa ol ba’ee deebi’utti isaan mudatuuf tureef bartoota Isaa qopheessaa ture. Boqonnaalee afur Yohaannis keessatti, yeroo Kiristoos bartoota irraa fagoo ture sun yeroo turtii bakka bu’a. Seenaa keessatti yeroo ani yeroo turtii jedhee ibsaa jiru sun mootummaa fannootiin booda ta’e. Boqonnaalee afur kan ilaaluuf qophoofnu keessatti garuu, isaan raajii ta’uun yeroo turtii kan abdii kutannaa jalqabaa irraa jalqabu bakka bu’u; abdii kutannaa guddaa kan fannoo boodaa miti.

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.

Kittisa ani yaada dhiheessaa jiraachaa ture inni dhumaa Kiristoos bartoota Isaaaf qopheessaa ture, sarara haaromsa Kiristoos keessatti abdii kutannaa jalqabaa isa Laazaroos du’uu ture fakkeenyaan agarsiisaa ture jedhee ani maaliif jedhu? Gaaffiin kun, seenaa boqonnaawwan afur keessaa Yohaannis keessatti argamu ifa dhugaa amma seenaa dhokataa torban guurraa wajjin walqabatee hiikamaa jiru cimsu sana keessatti arguuf dura furamuu qaba.

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.

Seenaa Kiristoos keessatti, yeroo duʼaa fi duʼaa kaʼuu Laazaaroos gidduu jiru yeroo turtii wajjin wal-sima. Sana booddee Kiristoos seensa injifannoo Isaa raawwachuuf gara Yerusaalemitti deema. Yohannis boqonnaa kudha afur keessatti Kiristoos barattoota Isaa dubbachaa jira; kunis seenaa sochii jiʼa torbaffaa taʼee ture keessatti, yeroo ergaan Iyya Halkan Walakkaa dhufee sochii jiʼa torbaffaa jalqabeen, yeroo turtiin duraan dursee xumuramee ture, keessatti jalqabame sana.

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.

በዕብራይስጥ “እውነት” የተባለው ቃል ከሰባቱ ነጐድጓዶች ምሳሌያዊ ታሪክ የተፈታ የተሰወረውን ታሪክ መለየት እንዴት እንደሚያረጋግጥ ለመረዳት፣ ክርስቶስ በዚያን ጊዜ በዮሐንስ ምዕራፍ አሥራ አራት እስከ ምዕራፍ አሥራ ሰባት ድረስ ለደቀ መዛሙርቱ እየሰጠ የነበረውን መልእክት በጥንቃቄ መተንተን ያስፈልጋል። ታላቁ ተስፋ መቁረጥ የሚለው የመንገድ ምልክት የመጀመሪያውን ተስፋ መቁረጥ የሚለውን የመንገድ ምልክት ለማብራራት እንዴት እንደተጠቀመ የሚያሳይ ምሳሌ፣ በኤማሁስ መንገድ ላይ ባሉት ደቀ መዛሙርት ልምምድ ውስጥ ሊታወቅ ይችላል።

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.

በሚለራይት ታሪክ ውስጥ የመዘግየቱን ጊዜ ያበቃው ከዚያ በፊት የከሸፈው የ1843 ትንቢታዊ ቀን መገምገሚያ መታረሙ ነበር። በታላቁ ቅር መደምደሚያ የተጠናቀቀውን የሰባተኛው ወር እንቅስቃሴ ያስጀመረውን መልእክት በማበልጸግ የሳሙኤል ስኖው ሥራ በታሪክ ሊከታተል ይችላል፤ ይህም እስከ ኤክሰተር የካምፕ ስብሰባ ድረስ በታተሙ ጽሑፎቹና በሕዝብ ፊት ባቀረባቸው ንግግሮች ውስጥ የታየውን የማስተዋል እድገቱን በመከተል ነው። መንፈስ በመራ አስተያየት ግን ያንን እድገት ከስኖው የመጨረሻ መልእክት ታሪካዊ እድገት ብቻ በተለየ መንገድ ይቀርባል። እህት ኋይት እንደምታስታውቀን፣ ጌታ በእንባቆም የ1843 ሰንጠረዥ ላይ ባሉት ቁጥሮች ስህተት ላይ እጁን ባነሳ ጊዜ መልእክቱ ተገንዝቦ ተቀባ።

> “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.

> “Ani saba Waaqayyoo gammachuu fi eegumsaadhaan guutamanii Gooftaa isaanii eeggachaa akka turan arge. Garuu Waaqayyo isaan qoruuf karoorfate. Harki Isaa shallaggii yeroo raajii keessatti dogoggora tokko dhokse. Warri Gooftaa isaanii eeggachaa turan dogoggora kana hin hubanne; namoonni barnootaan caalanis, warri yeroo sana morman iyyuu, isa kana arguu hin dandeenye. Waaqayyo saba Isaa akka mufii tokko isaan qunnamu karoorfate. Yeroon sun darbe; warri Fayyisaa isaanii gammachuu fi eegumsaadhaan eeggachaa turan immoo gaddanii abdii kutatan; warri garuu mul’achuu Yesuusin hin jaallanne, ergaa sana sodaa qofaan simatan, Inni yeroo eegamaa sanatti waan hin dhufneef gammadan. Barsiifni isaanii garaa isaanii hin tuqne, jireenya isaaniis hin qulqulleessine. Darbuun yeroo sanaa garaa akkanaa mul’isuuf baay’ee sirriitti qophaa’ee ture. Isaan warra jalqabaa ta’anii warra gaddanii abdii kutatan, warra dhugumaan mul’achuu Fayyisaa isaanii jaallatan sanatti garagaluudhaan qoosan. Ani Waaqayyo saba Isaa qoruu keessatti, akkasumas qormaata cimaa tokko itti kennuudhaan warra yeroo rakkinaa keessatti sodaadhaan duubatti deebi’an ifa baasuu keessatti ogummaa Isaa arge.”

> “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.

> “Yesusii fi mootummaa samii guutuun warra abdii mi’aawaa ta’een Isa lubbuun isaanii jaallattu sana arguuf dheebotanii turan gara laafinaa fi jaalalaan ilaalaa turan. Yeroo qorama isaanii keessatti isaan jabeessuuf ergamoonni isaanii irra naanna’aa turan. Warri ergaa samii fudhachuu dhiisan immoo dukkana keessatti hafan; dheekkamsi Waaqayyoo isaaniitti boba’e, sababni isaas ifa Inni samii irraa isaanii erge fudhachuu waan didaniif. Amanamoonni sun, abdii kutatanii kan Gooftaan isaanii maaliif akka hin dhufne hubachuu hin dandeenye, dukkana keessatti hin hafne. Ammas yeroo raajii qorachuuf gara Macaafa Qulqulluu isaanii geeffaman. Harki Gooftaa lakkoofsota irraa kaafame, dogoggorichis ibsame. Isaanis yeroo raajii sun hanga 1844tti akka ga’u argan; akkasumas ragaan isaanii yeroo raajii 1843tti xumuramu isaa mirkaneessuuf dhiheessanii turan sunuma, yeroo san 1844tti akka xumuramu mirkaneesse. Ifni Dubbii Waaqayyoo haala isaanii irratti ife; yeroos turtii tokko argan—‘Yoo [mul’anni] tures, isa eeggadhu.’ Dhufaatii hatattamaa Kiristoosiif qaban jaalala isaanii keessatti, turtii mul’ataa kan warra dhugumaan eegan mul’isuuf qophaa’e sana bira darban turan. Ammas isaan qabxii yeroo tokko argatan. Garuu ani baay’een isaanii abdii kutannaa cimaa sana irraa ol ka’anii, sadarkaa hinaaffaa fi humna amantii isaanii bara 1843 mallatteesse sana qabaachuu akka hin dandeenye nan arge.”

> “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.

> “ଶୟତାନ ଓ ତାହାର ଦୂତମାନେ ସେମାନଙ୍କ ଉପରେ ବିଜୟୀ ହେଲେ, ଏବଂ ଯେମାନେ ସେହି ସନ୍ଦେଶକୁ ଗ୍ରହଣ କରିବାକୁ ଚାହିଲେ ନାହିଁ, ସେମାନେ ତାହାକୁ ଯେପରି କହୁଥିଲେ, ସେହି ଭ୍ରମକୁ ଗ୍ରହଣ ନ କରିବାରେ ନିଜମାନଙ୍କ ଦୂରଦର୍ଶୀ ବିଚାରଶକ୍ତି ଓ ଜ୍ଞାନ ନିମନ୍ତେ ନିଜେ ନିଜକୁ ଅଭିନନ୍ଦନ କଲେ। ସେମାନେ ଏହା ବୁଝି ପାରିଲେ ନାହିଁ ଯେ ସେମାନେ ନିଜମାନଙ୍କ ବିରୁଦ୍ଧରେ ଈଶ୍ୱରଙ୍କ ପରାମର୍ଶକୁ ପ୍ରତ୍ୟାଖ୍ୟାନ କରୁଥିଲେ, ଏବଂ ଶୟତାନ ଓ ତାହାର ଦୂତମାନଙ୍କ ସହିତ ଏକତ୍ର ହୋଇ ଈଶ୍ୱରଙ୍କ ଲୋକମାନଙ୍କୁ ବିଭ୍ରାନ୍ତ କରିବାର କାର୍ଯ୍ୟ କରୁଥିଲେ, ଯେମାନେ ସ୍ୱର୍ଗପ୍ରେରିତ ସନ୍ଦେଶକୁ ଜୀବନରେ ପ୍ରକାଶ କରୁଥିଲେ।”

> “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.

> “Ergamoonni ergaa kana keessa turan waldoota keessatti cunqurfamanii turan. Yeroo muraasaaf, warri ergaa kana hin fudhanne sodaan waan garaa isaanii keessa ture hojiitti hiikuudhaan akka hin mul’ifne ittifamanii turan; garuu darbuu yeroon sun miira isaanii isa dhugaa saaxile. Isaanis dhugaa baatonni eegaa jiran dirqamaan baachuutti of argaa turan—yeroon raajii hamma bara 1844tti dheeratee akka ture—cal’isuu barbaadan. Iftoominaan, amantoonni dogoggora isaanii ibsanii sababa maaliif bara 1844 keessatti Gooftaa isaanii eegaa turan dhiheessan. Warri isaan morman sababa jabaa dhihaate sana irratti falmii tokko illee dhiheessuu hin dandeenye. Haa ta’u malee, dheekkamsi waldootaa boba’e; ragaa dhaggeeffachuu dhiisuuf murteessanii, dhugaa ba’iinsa sana waldoota keessaa cufuu yaalan, akka warri kaan isa hin dhageenyeef. Warri ifa Waaqayyo isaaniif kenne namoota biraa irraa dhoksuuf ija hin jabaanne waldoota keessaa baafaman; garuu Yesuus isaan wajjin ture, isaanis ifa fuula Isaa keessatti gammadaa turan. Isaan ergaa ergamaa lammaffaa simachuuf qophaa’anii turan.” 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.

Seenaa amma ibsame kun, wantoota biroo keessaa, muuxannoo Adoolessa 18, 2020 ni ibsa; garuu qophiin ani akka isin yaaddan barbaadu kun, hubannoon ergaa Iyya Halkan Walakkaa, akka walga’ii kaampii Exeter keessatti Saamu’el Snow’n kennameen bakka buufame, hojii seenaa Snow’ttiin osoo hin ta’in, gocha harka Gooftaa tiin akka bakka buufamu dha. Harki Isaa dogoggora tokko haguugee ture; yeroo Inni harka Isaa kaase garuu, Millerootni abdii kutannaa isaanii hubachuu danda’an, akkasumas yeroo isaan keessatti turan sun yeroo “tursiisaa” jedhamee bakka buufame akka ture hubachuu danda’an.

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.

Harki Isaa kaafamuun barattoota gara Emmaaʼus deeman keessaa qaama baayʼee murteessaa dha. Inni xumura yeroo “yeroo turtii” jedhamuun beekamuu fakkeenyeessa; hubannaa ergaa Iyya Saʼaa Halkan Badhadhaa (Midnight Cry) tiin bakka buʼamuunis xumurama. Haa taʼu malee, fakkeenyi Emmaaʼus jechuunis erga fannoo booddee raawwatame; fannoo sunis Gaddisa Guddaa bakka buʼa malee, gaddisa jalqabaa duʼa Laazaaroos miti.

> 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.

> Ndoto, lama isaanii guyyaa sanauma gara ganda Emmaus jedhamutti, isa Yerusaalem irraa fageenya fiirloongii jahaatama taʼutti, adeemaa turan. Isaanis waan kana hundumaa kan taʼe walitti dubbachaa turan. Yommuu isaan walitti dubbachaa fi yaada waljijjiirachaa jiranitti, Yesuus ofii isaa itti dhiyaatee isaanii wajjin adeeme. Garuu akka isa hin beekneef ijoonni isaanii qabamanii turan. Innis isaaniin jedhe, “Isin yommuu adeemaa jirtanitti wal gidduutti dubbii akkamii walitti himachaa jirtu? Maaliif gadditanii jirtu?” Luqaas 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.

“ija” jedhu kana keessatti mul’ata agarsiisa; qaama ijaa isa dhugaa caalaa. Jechi “holden” jedhu humna jechuudha. Duuka-buutonni mul’ata fannoo hubachuu hin dandeenye; sababiin isaas Kiristoos dandeettii isaanii mul’ata raajii fannoo arguuf qaban haguugee ture. Harki Kiristoos mallattoo humna Isaa ti. Gaddi Yesus adda baase sun abdii kutannaa isaanii guddaa agarsiisa ture. Erga duuka-buutonni abdii kutatan sana irratti caalaatti wal mari’atanii booddee, Kiristoos dubbachuu jalqabe.

> 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.

> Ⲧⲟⲧⲉ ⲁϥϫⲟⲥ ⲛⲁⲩ· Ⲱ ⲛⲁⲁⲧ, ⲛⲉⲙ ⲛⲁⲩⲥⲭⲗⲏⲣⲟⲕⲁⲣⲇⲓⲁ ⲉⲡⲓⲥⲧⲉⲩⲉⲓⲛ ϩⲓϫⲉⲛ ⲡⲁⲛⲧⲁ ⲉⲧⲁ ⲛⲓⲡⲣⲟⲫⲏⲧⲏⲥ ϫⲟⲟⲩ· ⲙⲏ ⲟⲩⲇⲉ ⲉⲣⲉⲡⲓⲭⲣⲓⲥⲧⲟⲥ ⲣⲱϣ ⲉⲉⲓⲣⲉ ⲛⲛⲁⲓ, ⲛⲉⲙ ⲉⲉⲓⲱⲗ ⲉϧⲟⲩⲛ ⲉⲧⲉϥⲱⲟⲩ? Ⲟⲩⲟϩ ⲁϥⲉⲣⲁⲣⲭⲏ ϧⲉⲛ Ⲙⲱⲩⲥⲏⲥ ⲛⲉⲙ ⲛⲓⲡⲣⲟⲫⲏⲧⲏⲥ ⲧⲏⲣⲟⲩ, ⲁϥⲉⲣⲙⲏⲛⲉⲩⲉⲓⲛ ⲛⲁⲩ ϧⲉⲛ ⲛⲓⲅⲣⲁⲫⲏ ⲧⲏⲣⲟⲩ ⲉⲧϧⲉⲛ ⲫⲏ ⲉⲧⲉⲙⲙⲁϥ. Ⲁⲩϧⲱⲛⲧ ⲇⲉ ϣⲁ ⲧⲓⲕⲱⲙⲏ ⲉⲛⲁⲩⲛⲁϣⲉ ⲉⲣⲟⲥ· ⲟⲩⲟϩ ⲛⲑⲟϥ ⲁϥⲓⲣⲓ ⲙⲡⲉϥⲥⲁ ϫⲉ ϥⲛⲁϣⲉ ϣⲁϩⲣⲁⲓ. Ⲛⲑⲱⲟⲩ ⲇⲉ ⲁⲩϫⲉⲙϫⲟⲙ ⲙⲙⲟϥ ⲉϫⲟⲥ· Ϭⲱ ⲛⲉⲙⲁⲛ, ϫⲉ ⲫⲱⲟⲩ ϩⲓⲣⲏⲛⲏ ⲡⲉ, ⲟⲩⲟϩ ⲡⲓⲉϩⲟⲟⲩ ⲁϥⲣⲓⲕⲓ. Ⲟⲩⲟϩ ⲁϥⲉⲣⲉἰⲥ ϫⲉ ⲉϥⲉϭⲱ ⲛⲉⲙⲱⲟⲩ. Ⲗⲟⲩⲕⲁⲥ 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.

Yesus bartoota isaa barsiisuuf mala hiikkaa Macaafa Qulqulluu isa “taariikawaa” jedhamu fayyadamee, sararoota raajii Musee irraa eegalee seenaa qulqulluu keessa darbanii seenaa fannoo adda baasuuf itti fayyadame. Yesus bartoota abdii kutatan barsiisuuf sararoota seenaa raajii darban, kanneen karaa durii fi mala sarara irratti sararaan jedhu bakka bu’an, itti fayyadame. Inni isaanii wajjin utuu hin galin fuulduratti imaluuf jedhu fakkaatee yeroo mul’ate, isaanis akka ol seenee isaanii wajjin turu isa dirqisiisan. Isaan yeroo tursiisaa keessa turan, Kiristoosis harka isaa ija isaanii irraa kaasuu ga’utti dhihaatee ture. Yommuu harki isaa irraa kaafame, yeroo tursiisaa ni xumurama ture; isaanis dukkana keessa saffisaan Yerusaalemitti gara duuka bu’oota kudha tokkootti deebi’anii fiigan sana keessatti, ariitii dabarsamuu ergaa Iyya Halkan Walakkaa fakkeenya ta’an.

> 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.

> Inni akkuma inni isaanii wajjin maaddii irra taaʼee turetti, inni buddeena fuudhee eebbise, caccabsees isaanii kenne. Iji isaaniis baname; isa ni beekan; innis ija isaanii duraa ni bade. Luqaas 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.

Yesus harki Isaa kan hubannaa mul’ata raajii isaanii qabee ture ni kaase; yeroo akkas godhes isa ni beekan. Yesus ergaa Iyyata Halkan Giddugaleessaa sana isaaniif fidee ture; isaanis yeroo nyaataa turanitti isa fudhatan, sababiin isaas ergaan hundinuu nyaatamuu qaba. Yeruma sanas, “akka dambalii galaanaa jabaa biyya guutuu irratti darbuutti” bartoota kudha tokkootti himuuf saffisaan ni adeeman.

> 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.

> Isaanis walitti jechuun, “Inni karaa irratti yeroo nu wajjin dubbachaa turetti, yeroo nuufis Caaffata Qulqullaa'oo nuu hiikaa turetti, garaan keenya keessa hin boba'aa turee?” jedhan. Yeroo sanauma ka'anii gara Yerusaalemitti deebi'an; kudha tokkoon walitti qabamanii, warri isaanii wajjin jiranis achi jiru turan; isaanis, “Gooftaan dhugumaan ka'eera; Simoonittis mul'ateera” jechuun turan. Isaanis waan karaa irratti ta'e sana, akkasumas inni cabsuu buddeenaatiin isaanii biratti akkamitti beekame, ni himan. Isaan utuma kana dubbachaa jiranuu, Yesuus mataan isaa gidduu isaanii dhaabatee, “Nagaan isiniif haa ta'u” isaaniin jedhe. Isaan garuu akka malee sodaatanii rifatan; hafuura tokko argan se'an. Innis isaaniin, “Maaliif jeeqamtan? Maaliif yaadni akkasii garaa keessan keessatti ka'a? Harka koo fi miilla koo ilaalaa, ani mataan koo akka ta'e beekaa; na qaqqabaa, ilaalaas; hafuuri akkuma isin ana irratti argitan kana foonii fi lafee hin qabu” jedhe. Kana dubbatee booddee harka isaa fi miilla isaa isaanitti argisiise. Isaanis gammachuu irraa kan ka'eef amanuu dadhabanii dinqisiifachaa utuu jiranuu, inni, “Asitti waan nyaatamu tokko qabduu?” isaaniin jedhe. Isaanis qurxummii waadame keessaa kutaa tokko, akkasumas damma handhuuraa tokko isaaf kennan. Innis fudhatee fuula isaanii duratti ni nyaate. Innis isaaniin, “Dubbiin ani yeroo isin wajjin turetti isinitti dubbadhe kanaa dha; waan ana ilaallatu hundinuu Seera Musee keessatti, Raajota keessatti, Faarfannaawwan keessattis barreeffame guutamuu qaba” jedhe. Sana booddee Caaffata Qulqullaa'oo akka hubatanitti hubannaa isaanii ni bane. Luqaas 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.

Akkuma bartoota karaa gara Emaa’uus irra turan sanaa wajjin, Yesus seenaa du’aa fi du’aa ka’uu Isaa ibsuuf ergaa sana seenaawwan qulqulluu darban kan Macaafa Qulqulluu keessaa dhiheessa; akkasumas inni fakkeenya nyaataa isaanii kennuudhaan akkas godhe. Uummanni Waaqayyoo ergaa sana nyaachuu qabu. Yeroo isaanii keessatti shakkii fi gaddaan guutaman keessatti, Yesus yeroo turtii du’a Isaa irraa kaasee hamma du’aa ka’uu, ol ba’uu fi deebi’uu Isaatti ta’e gara xumuraatti fida, hubannoo isaanii gara ergaa dhugaa yeroo ammaa isa seenaawwan qulqulluu darban walitti fidamanii sarara irratti sararaan hundeeffameetti banuudhaan.

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.

Kanaafuu, bartoonni lamaan karaa Emaawus irra turan (ergamaa lammaffaa isa ergaa Iyya Halkan Walakkaatiin walitti qabamee humna argate bakka bu’an) yeroo tursiisaa isa fannoo duukaa dhufe akka yeroo tursiisaa isa Iyya Halkan Walakkaa dura tureetti ibsu. Kanaaf, abdii kutannaan bartichaa sarara raajii keessatti abdii kutannaa jalqabaa bakka bu’a malee, abdii kutannaa guddaa miti.

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.

ଏମ୍ମାଉସର କାହାଣୀ ପରେ ନିରାଶ ଏଗାରୋଜଣ ଶିଷ୍ୟଙ୍କ ସହ ପୁନରାବୃତ୍ତ ହୁଏ। ଯୀଶୁ ସେମାନଙ୍କ ସହ ଯୋଗ ଦେଇ, “historicism” ନାମକ ପଦ୍ଧତି ମାଧ୍ୟମରେ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ବାକ୍ୟର ପୂରଣ ସମ୍ବନ୍ଧରେ ସେମାନଙ୍କୁ ଶିକ୍ଷା ଦିଅନ୍ତି, ଏବଂ ଭୋଜନ କରୁଥିବା ବେଳେ ସେମାନଙ୍କ ବୁଝାମଣକୁ ଉଦ୍ଘାଟିତ କରନ୍ତି। କାହାଣୀର ଆରମ୍ଭ ଏହାର ଶେଷକୁ ଚିହ୍ନିତ କରେ। ପରେ ଯୀଶୁ ଏହି ସତ୍ୟ ପାଇଁ ତୃତୀୟ ସାକ୍ଷ୍ୟ ପ୍ରସ୍ତୁତ କରନ୍ତି ଯେ, କ୍ରୁଶର ନିରାଶାକୁ ଭବିଷ୍ୟଦ୍ବାଣୀମୟ ଭାବରେ ପ୍ରଥମ ନିରାଶାରେ ପ୍ରୟୋଗ କରାଯାଇପାରେ। ସେ ଇତିହାସର ଗଠନ ପାଇଁ ତୃତୀୟ ସାକ୍ଷ୍ୟ ଯୋଗାଇ ଦେଇ ସେମାନଙ୍କୁ କହନ୍ତି ଯେ, ଉର୍ଦ୍ଧ୍ୱରୁ ଶକ୍ତି ପ୍ରାପ୍ତ ନକରିପର୍ଯ୍ୟନ୍ତ ଯେରୁଶାଲେମରେ ଅପେକ୍ଷା କରନ୍ତୁ।

> 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.

> Akkasumas isaaniin jedhe, “Akkuma barreeffameetti, Kiristoos dhiphachuu, guyyaa sadaffaattis duʼaa kaʼuu qabu ture; akkasumas qalbii jijjiirrannaa fi araarri cubbuu maqaa isaatiin saba hundumaa gidduutti lallabamuu qabu ture; Yerusaalem irraa jalqabamee. Isin immoo dhugaa baatota wantoota kanaa ti. Kunoo, ani abdii Abbaa koo isin irratti nan erga; isin garuu hamma humna ol irraa uffatamtanitti magaalaa Yerusaalem keessa turaa.” Innis hamma Beetaaniyaa geessutti isaanii gad baase; harka isaas ol kaasaa isaan eebbise. Yeroo inni isaan eebbisaa turetti, isaan irraa adda baʼe, gara samii ol fudhatames. Isaanis isa waaqeffatanii, gammachuu guddaadhaan gara Yerusaalem deebiʼan; yeroo hundumaas mana qulqullummaa keessatti Waaqayyoon galateeffachaa fi eebbisaa turan. Ameen. Luqaas 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.

ኣብ መገዲ ናብ ኤማሁስ ዝነበሩ ደቀ መዛሙርቲ ዝተገለጸ ምሳሌ፡ ካብ ሞቱ ጀሚሩ ክሳዕ ተንሲኡ ናብ ኣቡኡ ዓረገ ድረስ ዝቐጸለ ጊዜ ምትግያር የለልይ። እቲ ጊዜ ምትግያር ንደቀ መዛሙርቲ ኤማሁስ ኣብቲ ጉዳያት መስቀል ዝምልከት መልእኽቲ፡ መስመራት ናይ ዝሓለፉ ቅዱሳን ታሪኻት ሓደ ምስ ሓደ ብምውሃድ፡ መስመር ኣብ ልዕሊ መስመር፡ ብዘረጋግጽ መንገዲ ስርዓት ምስ ተመስረተ ተወዲኡ። ድሕሪኡ እቲ መልእኽቲ ብደቀ መዛሙርቲ ብዝከኣሎም ፍጥነት ተሸኪሞም ተወሲዱ። ድሕሪኡ የሱስ ምስቶም ዓሰርተ ሓደ ደቀ መዛሙርቲ ይራኸብ፣ እንደገና ምብላዕ ምግቢ ይጠቀስ፣ መስመር ኣብ ልዕሊ መስመር እውን ነቲ መልእኽቲ ንምርግጋጽ ይጥቀም፣ ከምቶም ደቀ መዛሙርቲ ኤማሁስ ድማ ድሕሪኡ ርድኢቶም ይኸፍት እሞ ይለይ። ነገር ግን፡ ቅድሚ ምልያቱ፡ እቲ ጊዜ ምትግያር በቲ መጽኣት መንፈስ ቅዱስ ኣብ ጴንጤቆስጤ ክሳዕ ዝውዳእ ኣብ የሩሳሌም ምጽናሕ ዝምልከት ታሪኽ ይለልይ።

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.

Yommuu Yesuus bartoota Isaatiin Yerusaalem keessa akka turan yommuu jedhu, inni xumura seenaa karaa Emaahus ture. Jalqaba seenaichaa abdii kutannaa tokko bakka bu’a; kana boodas yeroo turtii tokko, isa boodas mul’anni dhugaa ergaa Iyya Halkan Walakkaa bakka bu’u ni dhufa. Mul’annoon dhugaa sun yeroo Kiristoos harka Isaa, ija bartootaa “qabee ture” sana, irraa kaaseetti raawwatame. Kun jalqaba seenaichaa ti; giddugalli seenaichaas seenaa isuma kanaan irra deebi’amee mul’ata, yeroo Kiristoos Of mul’isuudhaan fi hubannaa isaanii Dubbii Isaa irratti banudhaan abdii kutannaa bartoota kudha tokko irraa kaase. Sana booda ragaan mootummaa raajii wal-fakkaataa sanaa inni dhumaa ni dhufa; kan inni jalqabu abdii kutannaa jalqabaatiin malee abdii kutannaa guddaadhaan miti.

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?”

Seenaan Emaawus irraa gara Phingxostee geessu keessatti, ragaa sadii ni kenna: abdii kutannaa isa jalqabaa, yeroo turtii, fi Iyya Halkan Walakkaa; garuu abdii kutannaa dhugaan mallattoo daandii ta’ee jalqaba ragoota sadan keessaa tokkoon tokkoon isaanii irratti mul’atu, dhugumatti abdii kutannaa lammaffaa ture malee isa jalqabaa miti. Seenaan Miileroota keessatti mallattoon daandii ta’e Abdii Kutannaa Guddaan, seenaan Miileroota keessatti abdii kutannaa isa jalqabaa ibsuuf akka itti fayyadame hubachuun, seenaa boqonnaawwan afur Yohaannis keessatti arginu—kan nyaata Irbaata Gooftaa dhumaa irratti ta’e fi halkan walakkaatti iddoo biqiltuu Geetesemaanee keessatti qabamuu gidduutti raawwataman—hubachuuf baay’ee barbaachisaa dha. Yeroo Yesus bartoota kudha tokkootti mul’atee isaan wajjin nyaate sanatti, “Maaliif jeeqamtani? yaadonnis maaliif garaa keessan keessaa ka’u?” jedhee gaafate jechuun hubachuunis barbaachisaa dha.

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.”

Erga inni inni inni inni inni inni inni inni xumuraa dhumaa nyaatee booda, kutaan nuti ilaaluu deemnu Kitaaba Yohaannis keessatti dubbii Kiristoos isaaniin, “Garaan keessan hin raafamin” jedhuun jalqaba. Guyyoota shan keessatti, ajaja sana iyyuu ni dagatan. Boqonnaan kudha afur irraa hamma boqonnaa kudha torbaatti keessa Wangeela Yohaannis keessatti argamu, guyyaa Adoolessa 18, 2020 kan jalqabaa abdii keessaa cituu agarsiisa; innis yeroo turtii seensisuudhaan, Mul’ata Yesuus Kiristoos isa yeroo qorannoon cufamuutti dura hiikamee mul’atuutti geessa; akkasumas ergaa Iyya Halkan Walakkaa bakka bu’a. Ergaan sun yeroo tokko tokko sochii ji’a torbaffaatiin fakkeeffamee, akkasumas fiigicha bartoota Emawus halkan keessaa duwwaa Yerusaalemitti deebi’aniin fakkeeffamee ture seensisa. Seenaa sanatu qubee Ibraayisxii sadii Kiristoos ofii Isaa akka “Dhugaa”tti of bakka buusuuf itti fayyadameen bakka bu’ame.

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.

ଯୋହନଙ୍କ ଏହି ଚାରି ଅଧ୍ୟାୟର ବର୍ଣ୍ଣନାରେ ହିଁ ଆମେ କେବଳ ଏହା ନୁହେଁ ଯେ ପବିତ୍ର ଆତ୍ମାଙ୍କର କାର୍ଯ୍ୟ ସେହି ସ୍ୱୟଂ ବାକ୍ୟର ସେହି ଏକେ ପଦକ୍ଷେପମାନଙ୍କ ଭାବେ ପରିଚିତ ହେଉଛି, ବରଂ ଏହିଥିରେ ମଧ୍ୟ ସେହି ଦାବିମାନଙ୍କୁ ସମର୍ଥନ କରିବା ପାଇଁ ସର୍ବୋତ୍ତମ ପ୍ରମାଣ ମିଳେ, ଯେଉଁମାନେ ବର୍ତ୍ତମାନ କରାଯାଉଛନ୍ତି—ଯେ, Midnight Cry ବାର୍ତ୍ତାର ଶେଷ ପୂରଣ ବର୍ତ୍ତମାନ ୧୨ ଅଗଷ୍ଟରୁ ୧୭ ପର୍ଯ୍ୟନ୍ତ Exeter ଶିବିର-ସଭାରେ କ୍ରମଶଃ ପ୍ରସ୍ତୁତ କରାଯାଉଛି। ଯେତେବେଳେ ଏହି ବାର୍ତ୍ତାକୁ ଅପେକ୍ଷାରତ ପବିତ୍ରଜନମାନେ ଶେଷରେ ସ୍ୱୀକାର କରିବେ, ସେତେବେଳେ ସେହି ଦୂତମାନେ “ଶେଷ ଦିନ”ର ଶେଷ ସତର୍କବାଣୀକୁ ଏକ ମୃତ୍ୟୁମୁଖୀ ଜଗତ ପାଖକୁ ବହନ କରିନେବା ସମୟରେ, ସମଗ୍ର ପୃଥିବୀ Sunday law ର ସଙ୍କଟରେ ନିମଗ୍ନ ହେବ।

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