Article

# What is Truth? - Number Three

Chii Chokwadi? - Nhamba Yetatu

The Road to Emmaus

Luḓa Lwaho Kha Emausi

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:

Muivhangeri ya Johane, pakarepo pashure peKudya kweManheru kwekupedzisira kusvikira Jesu aenda kuBindu reGetsemane, pane rondedzero refu kubva muchitsauko chegumi nechina kusvikira kumagumo echitsauko chegumi nenomwe. Ndinoronga kubata nezvitsauko izvi muchinyorwa chinotevera. Chinyorwa ichi ndicho hwaro hwekuvakira kunzwisisa kwezvitsauko izvozvo. Maererano nemutsara wekuvandudza wenhoroondo yaKristu, nhaurirano yaKristu nevadzidzi Vake muzvitsauko izvozvo iri pakarepo pashure pekupinda kwekukunda uye pakarepo pamberi pemuchinjikwa. Jesu akapinda muJerusarema, akazova nechikafu Chake chokupedzisira nevadzidzi, ipapo rondedzero yacho inotevera, uye obva aenda kuGetsemane; zvino pakati pousiku pazuva rimwe chetero Anosungwa, uye muitiro wematanho manomwe unotungamirira pakurovererwa pamuchinjikwa wakabva watanga. Iye nevadzidzi vakanga vakamiswa nenzira yechiporofita pakarepo pashure pemusangano wemusasa weExeter uye pakarepo pamberi peKukundikana Kukuru, munhoroondo inomiririrwa nesangano remwedzi wechinomwe. Murondedzero inotanga pakarepo pashure peKudya kweManheru kwekupedzisira, chinhu chokutanga chinotaurwa naJesu ndeichi:

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

> Moyo wenu usifadhaike; mnamwamini Mungu, niaminini na mimi pia. Yohana 14:1.

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

Kunzwisisa kuti kuora mwoyo kukuru kwakanga kwangosara maawa mashomanana kuti kusvike, Jesu akatsvaka kusimbisa vadzidzi Vake nokuda kwedambudziko raizouya. Mutsara wakavanzika wechiporofita uri mukati mezviratidzo zvina zvinoumba zviitiko zvinomiririrwa semabhanan’ana manomwe, ndiyo nhoroondo inoitikamo nhanho nhatu idzi dzerondedzero dziri muvhangeri raJohani. Mutsara iwoyo wakavanzika, uri mukati memabhanan’ana manomwe, unomiririra nhoroondo kubva pakuora mwoyo kwokutanga kusvikira pakuora mwoyo kwokupedzisira.

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.

Munguva pfupi Jesu asati avazivisa kuti “mwoyo” yavo “ngairege kuvhunduka,” Judhasi Iskarioti akanga abuda pakudya kwemanheru kuti aende kuSanihedrini kechitatu uye kekupedzisira. Paakabuda pakudya kwemanheru achienda kumusangano wake wechitatu, akanga avhara nguva yake yenyasha.

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.

Mukati mekuenderana kwomutsetse wakavanzika uri mukati mechiratidzo chemabhanan’ana manomwe, kupinda kwaKristu kwokukunda kunomirira Kudanidzira kwePakati peUsiku, apo mapoka maviri avanamati anoratidzwa. Chiratidzo chenzira chebhii repakati rechiHebheru rinoshandiswa kuumba shoko rechiHebheru rinoti “chokwadi,” ibhii regumi netatu rearufabheti yechiHebheru. Gumi netatu rinomirira kupandukira, uye sechiratidzo chechiporofita chenzira rinomirira Kudanidzira kwePakati peUsiku apo mhandara dzisina njere dzinomirira kuratidzwa kwokupandukira, sezvinoitawo Judhasi panguva yechiratidzo chenzira chokupinda kwokukunda.

> “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.

> “Kumekuwako na siku zote kutakuwako magugu kati ya ngano, wanawali wapumbavu pamoja na wenye hekima, wale wasio na mafuta katika vyombo vyao pamoja na taa zao. Alikuwapo Yuda mwenye tamaa ya mali katika kanisa ambalo Kristo alilianzisha duniani, na kutakuwako mayuda katika kanisa katika kila hatua ya historia yake.” 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.

Judas aliporudisha ile fedha, akakiri usaliti wake kwa Kayafa na kisha kwa Kristo, ndipo akaenda kujinyonga. Alipokuwa akitoka katika ukumbi wa hukumu, alipaza sauti kwa maneno yale yale yanayoonyesha shida ya bikira mpumbavu wanapotambua kwamba hawakupata mafuta.

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

> “Judhasi akaona kuti kukumbira kwake kwakanga kusina zvakwakabatsira, akabva amhanya kubva muimba achidanidzira achiti, Zvanyanya kunonoka! Zvanyanya kunonoka! Akanzwa kuti aisagona kurarama achiona Jesu achirovererwa pamuchinjikwa, uye, ava mukupererwa, akabuda akandozvisungirira.” Desire of Ages, 722.

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

Yuda anofananidzira shoko renhema reKudanidzira kwePakati pousiku achinzi “akamhanya achibuda muhoro achidanidzira, Kwanonoka zvikuru! Kwanonoka zvikuru!” Shoko iri rinogara richiratidza mapoka maviri avanamati, uye sezvakangoitikawo munhoroondo yevaMillerite, mhandara dzakapusa dzinopfuurira mberi mushure mokunge shoko rechokwadi reKudanidzira kwePakati pousiku rasvika dziine shoko renhema. Naizvozvo, munhoroondo yevaMillerite tine sangano rakasarudza William Miller somutungamiri, uku richiramba shoko rengirozi yechitatu uye richipikisa boka duku rakatevera Kristu kupinda muNzvimbo Tsvene-tsvene.

> “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.

> “మనస్సు భవిష్యత్తులోనికి తీసికొనబడెను, అప్పుడు సంకేతం ఇవ్వబడును. ‘ఇదిగో, వరుడు వచ్చుచున్నాడు; ఆయనను ఎదుర్కొనుటకు బయలుదేరుడి.’ అయితే కొందరు తమ దీపములను మళ్లీ నింపుకొనుటకై నూనె సంపాదించుటలో ఆలస్యం చేసి ఉంటారు; అప్పుడు చాలా ఆలస్యమై యుండగా, నూనెచేత సూచింపబడిన శీలము ఇతరులకు బదిలీ చేయలేనిదని వారు గ్రహించుదురు.” 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.

Njira yachitatu yochitira chizindikiro cha mbiri yobisika imayimira chiweruzo, ndipo imayimiridwa ndi chilembo chomaliza cha zilembo za Chiheberi. Chilembocho ndi “Tav,” ndipo chikamalembedwa chimakhala ndi mawonekedwe a mtanda. Mtanda umayimira chiweruzo.

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.

Kubva pakuodzwa mwoyo kwokutanga munhoroondo yevaMillerite kusvikira kuMhere yoPakati pousiku, kana kuti kubva patsamba yealpha kusvikira kutsamba yegumi netatu, pane chiratidzo chinomirira nguva, icho chinozivikanwa senguva yokunonoka mumufananidzo wemhandara gumi, nguva yokunonoka inowanikwawo muna Habakuki chitsauko chechipiri. Kubva kuMhere yoPakati pousiku, kana kuti tsamba yegumi netatu yokupanduka, kusvikira kukuodzwa mwoyo kukuru, tsamba yokupedzisira yearufabheti, kunewo imwe nguva yakati, iyo yainzi “sangano romwedzi wechinomwe,” kwete nokuti rakagara mwedzi minomwe, asi nokuti shoko reMhere yoPakati pousiku rakaratidza kuti Kristu aizouya pazuva regumi romwedzi wechinomwe wekarenda yavaJudha, iro raiva Zuva reYananiso.

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.

Umongo wengxelo ukusuka kuYohane isahluko seshumi elinesine kude kuse kwisahluko seshumi elinesibhozo uqala kwisigaba sexesha esimele intshukumo yenyanga yesixhenxe kwimbali yamaMillerite. Umthwalo wengxelo kwivangeli kaYohane kukulungiselela abafundi intlekele ezayo yomnqamlezo (unobumba “Tav”). Ngoko ke uKristu uchaza ukuba ukususela ekufeni Kwakhe ade anyukele kuYise aze abuye, oko kuya kuba lixesha lentlungu, lokungaqiniseki nelokudana kubafundi Bakhe. Njengoko kunjalo ngeempawu zesiprofeto zazo zonke izidano zokuqala ezimelwe kubungqina bemigca yohlaziyo, ukudana kubandakanya imeko eziswa kukungahoywa kwenyaniso ebalulekileyo eyayityhilwe ngaphambili. Ukufa kukaKristu emnqamlezweni kwakuyinyaniso ebalulekileyo, yaye kusenjalo, yaye wayebaxelele ngokuthe ngqo abafundi ukuba wayeya kubethelelwa emnqamlezweni aze avuke kwabafileyo, kodwa intlekele yayinkulu kakhulu, inamandla kakhulu, kangangokuba balibala oko babefanele ukuba bakukhumbule.

> “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.

> “Kristo, Tariro ya Israyeli, paakaturikwa pamuchinjikwa uye paakasimudzwa sezvaakanga audza Nikodhimo kuti aizova, tariro yavadzidzi yakafa pamwe chete naJesu. Vakanga vasingagoni kutsanangura nyaya yacho. Vakanga vasingagoni kunzwisisa zvose zvakanga zvataurwa naKristo kwavari pamusoro pazvo zvisati zvaitika.” 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.

Mtetemo wa simulizi yote katika sura nne za Yohana tunazozishughulikia ulikuwa ni Yesu akiwaandaa wanafunzi Wake kwa kipindi cha kukatishwa tamaa ambacho wangekipitia kuanzia kukamatwa kwa Yesu usiku wa manane, hadi Aliporudi kutoka kupaa Kwake kwa Baba Yake. Katika sura nne za Yohana, kipindi hicho cha wakati ambapo Kristo alikuwa mbali na wanafunzi kinawakilisha wakati wa kukawia. Kihistoria, kipindi hicho cha wakati, ambacho ninakitambulisha kama wakati wa kukawia, kilitokea baada ya msukosuko wa msalaba. Katika sura nne tunazojitayarisha kuzitafakari, kinabii zinawakilisha wakati wa kukawia unaoanza kwa kukatishwa tamaa kwa kwanza, si baada ya kukatishwa tamaa kukubwa kwa msalaba.

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.

Sei ndiri kutaura kuti kuodzwa mwoyo kwekupedzisira uko Kristu akanga achigadzirira vadzidzi Vake, kwaimiririra kuodzwa mwoyo kwekutanga uko, mumutsara wekushandura waKristu, kwakanga kuri kufa kwaRazaro? Mubvunzo uyu unofanira kugadziriswa tisati takwanisa kuona rondedzero iri muzvitsauko zvina zvaJohani muchiedza chinosimbisa chokwadi chiri zvino kusvinudzurwa maererano nenhoroondo yakavanzika yokutinhira kunomwe.

In the history of Christ, the period of time between the death and resurrection of Lazarus aligns with the tarrying time. Christ then goes to Jerusalem for His triumphal entry. Christ in John fourteen is speaking to His disciples during the history of what would be the seventh month movement that began when the tarrying time had already ended at the arrival of the message of the Midnight Cry that initiated the movement of the seventh month.

Mu nhoroondo yaKristu, nguva iri pakati porufu nokumuka kwaRazaro inoenderana nenguva yokunonoka. Ipapo Kristu anoenda kuJerusarema nokuda kwokupinda Kwake kwokukunda. Muna Johane 14, Kristu ari kutaura kuvadzidzi Vake mukati menhoroondo yezvaizova kufamba kwomwedzi wechinomwe, kwakatanga panguva iyo nguva yokunonoka yakanga yatopera pakusvika kweshoko reKuchema kwaPakati pousiku rakavamba kufamba kwomwedzi wechinomwe.

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.

Kuti tinzwisise kuti shoko rechiHebheru rokuti “chokwadi” rinosimbisa sei kuzivikanwa kwenhoroondo yakavanzika yakazarurwa kubva munhoroondo yokufananidzira yemabhanan’ana manomwe, zvinoda kuongorora nokungwarira shoko rakanga richipiwa naKristu kuvadzidzi vake panguva iyoyo muna Johane chitsauko 14 kusvika chitsauko 17. Muenzaniso wenzvimbo yechirangaridzo yokuvhiringidzika kukuru ichishandiswa kuratidza nzvimbo yechirangaridzo yokuvhiringidzika kwokutanga unogona kuonekwa muchiitiko chavadzidzi munzira inoenda kuEmausi.

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.

Zvakagumisa nguva yekumirira munhoroondo yevaMillerite kwaiva kururamiswa kwechiporofita chakanga chambotadza cha1843. Basa raSamuel Snow mukusimudzira shoko rakavhura kufamba kwemwedzi wechinomwe, uko kwakaguma neKushungurudzika Kukuru, rinogona kuteverwa munhoroondo nokutevera kukura kwaSamuel Snow mukunzwisisa kubudikidza nezvinyorwa zvake zvakabudiswa uye nezvataurwa zvake paruzhinji zvakazotungamirira kumusangano wemusasa weExeter. Tsananguro yakafuridzirwa inosvika pakukura ikoko nenzira yakasiyana pane kungotarisa kukura kwenhoroondo kweshoko rekupedzisira raSnow chete. Hanzvadzi White anotizivisa kuti shoko iri rakazivikanwa apo Ishe vakabvisa ruoko rwavo pakukanganisa kwakanga kuri pamanhamba aiva pachati yaHabakkuk ya1843.

> “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.

> “Ndzi vone vanhu va Xikwembu va ri ni ntsako hikwalaho ka ku langutela, va langutile Hosi ya vona. Kambe Xikwembu xi kunguhate ku va ringa. Voko ra xona ri funengete xihoxo eka ku hlayeni ka minkarhi ya vuprofeta. Lava a va langutile Hosi ya vona a va xi kumanga xihoxo lexi, naswona ni vavanuna lava dyondzekeke ngopfu lava a va lwisana ni nkarhi a va hlulekile ku xi vona. Xikwembu xi kunguhate leswaku vanhu va xona va hlangana ni ku hela matimba. Nkarhi wu hundzile, kutani lava a va langutile Muvuluxi wa vona hi ku langutela loku teleke hi ntsako va va ni gome, va hele matimba, kasi lava a va nga rhandzi ku humelela ka Yesu, kambe va amukele rungula hikwalaho ka ku chava, va tsakile hikuva a nga ta hi nkarhi lowu a wu languteriwile. Ku tivula ka vona a ku nga khumbanga mbilu naswona a ku nga basisi vutomi. Ku hundza ka nkarhi a ku vekiwile hi vutlhari leswaku ku paluxa timbilu to tano. Hi vona vo sungula ku hundzuka va hlekula lava a va ri ni gome, va hele matimba, lava hakunene a va rhandza ku humelela ka Muvuluxi wa vona. Ndzi vone vutlhari bya Xikwembu eku ringeni vanhu va xona ni le ku va nyikeni ndzingo lowu lavisisaka ngopfu leswaku ku voniwa lava a va ta honisa mbilu ni ku tlhelela endzhaku hi nkarhi wa ndzingo.”

> “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 tumaini tamu walikuwa wametamani kwa muda mrefu kumwona Yeye ambaye nafsi zao zilimpenda. Malaika walikuwa wakielea juu yao, ili kuwategemeza katika saa ya jaribu lao. Wale ambao walikuwa wamepuuza kuipokea ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakutaka kuipokea nuru ambayo alikuwa amewatuma kutoka mbinguni. Wale waaminifu waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakukuja, hawakuachwa gizani. Tena waliongozwa kwenye Biblia zao ili kuchunguza vipindi vya unabii. Mkono wa Bwana uliondolewa kutoka kwenye hesabu, na kosa likaelezwa. Wakaona kwamba vipindi vya unabii vilifika mpaka mwaka 1844, na kwamba uthibitisho uleule ambao walikuwa wameutoa kuonyesha kwamba vipindi vya unabii vilifungwa katika mwaka 1843, ulithibitisha kwamba vingekoma katika mwaka 1844. Nuru kutoka katika Neno la Mungu ikaangaza juu ya hali yao, nao wakagundua wakati wa kukawia—‘Ijapochelewa [maono], yangoje.’ Katika upendo wao kwa kuja kwa Kristo mara hiyo, walikuwa wamepuuza kuchelewa kwa maono, ambako kulikusudiwa kuwadhihirisha wale wanaongoja kwa kweli. 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 ambacho kilikuwa kimeitambulisha imani yao katika mwaka 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.

> “සැටන් සහ ඔහුගේ දූතයන් ඔවුන් මත ජයගත්තෝය; තවද එම පණිවිඩය පිළිගැනීමට කැමති නොවූවන්, තමන් එය පිළිගැනීමට ඉඩ නොදුන් බැවින්, තමන් ‘මුළාව’ යයි හැඳින්වූ ඒ දේ නොගැනීම පිළිබඳ තම දුරදක්නා විනිශ්චය සහ ප්‍රඥාව ගැන තමන්ම සතුටුකළෝය. ඔව්හු, එසේ කරමින්, තමන්ට විරුද්ධව දෙවියන්වහන්සේගේ උපදේශය ප්‍රතික්ෂේපකරමින් සිටි බවත්, ස්වර්ගයෙන් එවූ පණිවිඩය අනුව ජීවත්ව සිටි දෙවියන්වහන්සේගේ ජනතාව අවුල්කරනු පිණිස සැටන් සහ ඔහුගේ දූතයන් සමඟ එකමුතුව ක්‍රියාකරමින් සිටි බවත් නොදැන සිටියෝය.”

> “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.

> “Vatendi veshoko iri vakadzvinyirirwa mumachechi. Kwechinguva, avo vaisada kugamuchira shoko iri vakadziviswa nokutya kuti vasaratidze zviri mumwoyo yavo; asi kupfuura kwenguva kwakaratidza manzwiro avo echokwadi. Vaishuva kunyaradza uchapupu uhwo vakamirira vaiziva kuti vaifanira kupa, hwokuti nguva dzouprofita dzakasvika muna 1844. Nokujeka, vatendi vakatsanangura kukanganisa kwavo uye vakapa zvikonzero zvavaiita kuti vatarisire Ishe wavo muna 1844. Vaivapikisa havana kukwanisa kuunza nharo dzingapikisa zvikonzero zvine simba zvakanga zvapiwa. Asi kutsamwa kwemachechi kwakapfuta; vakatsunga kuti havangateereri uchapupu, uye kuti vadzivire uchapupu kupinda mumachechi, kuti vamwe vasahunzwa. Avo vasina kushinga kuvanzira vamwe chiedza chavakanga vapiwa naMwari, vakadzingwa mumachechi; asi Jesu akanga ainavo, uye vakafara muchiedza chechiso chake. Vakanga vagadzirirwa kugamuchira shoko romutumwa wechipiri.” 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.

Nhoroondo ichangobva kurondedzerwa inotsanangura, pakati pezvimwe zvinhu, chiitiko chaChikunguru 18, 2020; asi pfungwa yandinoda kuti mufungisise ndeiyi yokuti kunzwisisa kunomiririrwa neshoko reMidnight Cry sezvarakapiwa naSamuel Snow pamusangano wemisasa weExeter, hakumiririrwi nebasa renhoroondo raSnow, asi nechiito cheruoko rwaShe. Ruoko rwake rwakanga rwafukidza kukanganisa, uye paakabvisa ruoko rwake ndipo pakazokwanisa vaMillerite kunzwisisa kuodzwa mwoyo kwavo, uye zvakare kunzwisisa kuti vakanga vari munguva inomiririrwa senguva yokunonoka.

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.

Kubviswa kweruoko rwake chinhu chinokosha kuvadzidzi vaiva munzira inoenda kuEmausi. Kunomirira kupera kwenguva inozivikanwa senguva yokumirira uye kunopedzisira nokunzwisisa kunomiririrwa neshoko reKudanidzira kwePakati pousiku. Asi mufananidzo weEmausi wakaitika mushure memuchinjikwa, unomirira Kuodzwa Mwoyo Kukuru, kwete kuodzwa mwoyo kwokutanga kworufu rwaRazaro.

> 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.

> Uye tarisai, vaviri vavo vakaenda nezuva rimwe chetero kumusha waiti Emausi, wakanga uri anenge mamaira manomwe kubva kuJerusarema. Vakanga vachitaurirana pamusoro pezvinhu zvose izvi zvakanga zvaitika. Zvino zvakaitika kuti, vachiri kutaurirana nokukakavadzana, Jesu amene akaswedera pedyo, akafamba navo. Asi meso avo akanga akadziviswa kuti varege kumuziva. Ipapo akati kwavari, Nhaurirano dzipi idzi dzamuri kuita pakati penyu muchifamba, uye makasuruvara? Ruka 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.

Izwi rinoti “meso” mundima iyi rinomirira chiratidzo, kupfuura nhengo chaiyo yeziso. Izwi rinoti “holden” rinoreva simba. Vadzidzi vakanga vasingagoni kunzwisisa chiratidzo chemuchinjikwa nokuti Kristu akanga afukidza kugona kwavo kuona chiratidzo chouprofita chemuchinjikwa. Ruoko rwaKristu chiratidzo chesimba Rake. Kusuruvara kwakataurwa naJesu kwakamiririra kuora mwoyo kwavo kukuru. Mushure meimwe hurukuro yakaitwa navadzidzi vakanga vaora mwoyo, Kristu akatanga kutaura.

> 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.

> Ipapo akati kwavari, Imi mapenzi, vanononoka mumoyo kutenda zvose zvakataurwa navaporofita: Kristu akanga asingafaniri here kutambudzika zvinhu izvi, agopinda mukubwinya kwake? Uye akatanga kuna Mozisi nokuvaporofita vose, akavadudzira mumagwaro ose zvinhu zvaimureva. Vakazoswedera kumusha kwavaienda; uye akaita sokunge aizopfuurira mberi. Asi vakamumanikidza, vachiti, Garai nesu; nokuti kwava kudoka, uye zuva rava kunyura. Ipapo akapinda kuti agare navo. Ruka 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.

Jesu akarayira vadzidzi nokushandisa nzira ye“historicist” yokududzira Bhaibheri, achiuisa mitsetse youprofita kubva kuna Mozisi zvichienda mberi nomunhoroondo tsvene kuti azivise nhoroondo yemuchinjikwa. Jesu akashandisa mitsetse yenhoroondo dzeuprofita dzakapfuura, dzinomirira nzira dzekare nenzira yokudzidzisa yomutsetse pamusoro pomutsetse, kuti arayire vadzidzi vakaora mwoyo. Paakaita sokunge ava kuenderera mberi asina ivo, vakamumanikidza kuti apinde agare navo. Vakanga vari munguva yokunonoka, uye Kristu akanga ava kuda kubvisa ruoko rwake pameso avo. Ruoko rwake parwakabviswa, nguva yokunonoka yaizoguma; uye pavakamhanya nomurima kudzokera kuJerusarema nokuvadzidzi gumi nomumwe, vakafananidzira kukurumidza kwokuparadzirwa kweshoko reKudanidzira kwaPakati pousiku.

> 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.

> Uye zvakaitika kuti, paakanga agere pakudya pamwe chete navo, akatora chingwa, akachiropafadza, akachimedura, akavapa. Ipapo meso avo akazarurwa, vakamuziva; uye iye akabva anyangarika pamberi pavo. Ruka 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 akabvisa ruoko rwake rwaakanga akabata naro kunzwisisa kwavo kwechiratidzo chechiporofita, uye paakaita saizvozvo, vakamuziva. Jesu akanga avauyisira shoko reMidnight Cry, uye vakarigamuchira vachidya, nokuti shoko rimwe nerimwe rinofanira kudyiwa. Pakarepo vakamhanya “sefungu guru rinoputika richiyambuka nyika” kundoudza vadzidzi gumi nomumwe.

> 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.

> Zvino vakataurirana vachiti, Moyo yedu yanga isingatsve here mukati medu, paakanga achitaura nesu munzira, uye paakanga achitizarurira magwaro? Vakabva vasimuka nenguva iyo iyoyo, vakadzokera kuJerusarema, vakawana avo gumi nemumwe vakaungana pamwe chete, navaya vakanga vanavo, vachiti, Ishe vamuka zvirokwazvo, uye vaonekwa naSimoni. Ivo vakavarondedzera zvinhu zvakanga zvaitika munzira, uye kuti vakamuziva sei pakumedura chingwa. Zvino vachiri kutaura izvozvo, Jesu amene akamira pakati pavo, akati kwavari, Rugare ngaruve kwamuri. Asi vakatya kwazvo, vakavhunduswa, vakafunga kuti vaona mweya. Akati kwavari, Munotambudzikei? Uye nemhaka yei mifungo ichimuka mumwoyo yenyu? Tarirai maoko angu netsoka dzangu, kuti ndini pachangu; ndibatei, muone; nokuti mweya hauna nyama namapfupa, sezvamunoona ini ndinazvo. Zvino wakati ataura izvozvo, akavaratidza maoko ake netsoka dzake. Uye vachiri kusatenda nokuda kwomufaro, vachishamisika, akati kwavari, Mune zvokudya here pano? Vakamupa chimedu chehove yakagochwa, nechidimbu chomukoko weuchi. Akazvitora, akadya pamberi pavo. Akati kwavari, Aya ndiwo mashoko andakataura kwamuri, ndichiri nemi, kuti zvose zvinofanira kuzadziswa, zvakanyorwa mumurayiro waMozisi, nomuvaporofita, nomuMapisarema, pamusoro pangu. Ipapo akazarura njere dzavo, kuti vanzwisise magwaro. Ruka 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.

Sezvazvakangoitawo kuvadzidzi vaiva munzira yokuenda kuEmausi, Jesu anopa shoko achishandisa nhoroondo dzinoyera dzakapfuura dzeBhaibheri kuti atsanangure nhoroondo yorufu rwake nokumuka kwake, uye akazviita nokuvapa muenzaniso wokudya. Vanhu vaMwari vanofanira kudya shoko. Mukusava nechokwadi kwavo nokusuwa kwavo, Jesu anopedzisa nguva yokunonoka yakaitika kubva parufu rwake kusvikira pakumuka kwake, kukwira kudenga nokudzoka kwake, nokuvhura kunzwisisa kwavo kushoko rechokwadi razvino rakanga rakavakirwa pamusoro penhoroondo dzinoyera dzakapfuura dzakaunzwa pamwe chete, mutsetse pamusoro pomutsetse.

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.

Naizvozvo, vadzidzi vaviri vaifamba munzira yokuenda kuEmausi (vanomirira ngirozi yechipiri inobatanidzwa uye inopiwa simba neshoko reKuchema kwaPakati pousiku) vanozivisa nguva yokunonoka yakatevera muchinjikwa senguva yokunonoka yakatangira Kuchema kwaPakati pousiku. Naizvozvo, kuodzwa mwoyo kwomudzidzi kunomirira kuodzwa mwoyo kwokutanga mumutsara wechiporofita, kwete kuodzwa mwoyo kukuru.

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.

Hadithi ya Emau basi inarudiwa kwa wale wanafunzi kumi na mmoja waliokuwa wamevunjika moyo. Yesu anaungana nao, anawafundisha kuhusu kutimizwa kwa neno la unabii kwa njia ya mbinu ya “historia-simu,” kisha anawafungua fahamu zao, huku akila pamoja nao. Mwanzo wa hadithi unatambulisha mwisho wa hadithi. Kisha Yesu anaweka wazi shahidi wa tatu wa ukweli kwamba kuvunjika moyo kwa msalaba kunaweza kutumika kiunabii kwa kuvunjika moyo kwa kwanza. Anatoa shahidi wa tatu kuhusu muundo wa historia kwa kuwaambia wakae Yerusalemu hata watakapopokea nguvu zitokazo juu.

> 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.

> Akati kwavari, “Ndizvo zvakanyorwa, uye ndizvo zvakanga zvakafanira kuti Kristu atambudzike, uye amuke kuvakafa nezuva retatu; uye kuti kutendeuka nokuregererwa kwezvivi zviparidzwe muzita rake pakati pendudzi dzose, kutangira paJerusarema. Imi muri zvapupu zvezvinhu izvi. Uye, tarirai, ndinotumira pamusoro penyu chipikirwa chaBaba vangu; asi garai muguta reJerusarema kusvikira mapfekedzwa simba rinobva kumusoro.” Zvino akavatungamirira kusvikira pedyo neBhetani; akasimudza maoko ake, akavaropafadza. Zvino zvakaitika, achiri kuvaropafadza, akaparadzaniswa navo, akakwidzwa kudenga. Ivo vakamunamata, vakadzokera kuJerusarema nomufaro mukuru; uye vaigara vari mutemberi nguva dzose, vachirumbidza nokurumbidza Mwari. Ameni. Ruka 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.

Mufananidzo wevadzidzi vaiva munzira yokuenda kuEmausi unoratidza nguva yokumirira yakatanga parufu rwake kusvikira amutswa ndokukwira kuna Baba vake. Nguva yokumirira yakaguma kuvadzidzi veEmausi apo shoko rezvakaitika pamuchinjikwa rakasimbiswa nenzira yokubatanidza pamwe chete mitsara yenhoroondo dzakapfuura dzinoera, mutsara pamusoro pomutsara. Ipapo shoko rakaendeswa nevadzidzi nokukurumidza kwose kwavaigona kuritakura. Zvino Jesu anosangana nevadzidzi gumi nomumwe, zvakare kudyiwa kwechingwa kunotaurwa, mutsara pamusoro pomutsara unoshandiswa kuratidza shoko, uye sezvaakaita kuvadzidzi veEmausi anobva azarura kunzwisisa kwavo ndokubva aenda. Asi kwete asati aratidza nhoroondo yokumirira muJerusarema kusvikira nguva yokumirira yapera nokusvika kwoMweya Mutsvene paPendekosti.

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.

Jesu paakaudza vadzidzi vake kuti vagare muJerusarema, kwaiva kuguma kwenyaya yomugwagwa unoenda kuEmausi. Kutanga kwenyaya yacho kwaimiririra kuodzwa mwoyo, kuchiteverwa nenguva yokumirira, kuchiteverwa nechizaruro chechokwadi chinomiririra shoko reKushevedzera kwaPakati pousiku. Chizaruro ichocho chechokwadi chakaitika Kristu paakabvisa ruoko rwake rwakanga “rwakabata” meso avadzidzi. Ndiko kutanga kwenyaya yacho, uye pakati penyaya yacho rinodzokororwa nenyaya imwe cheteyo apo Kristu akabvisa kuodzwa mwoyo kuvadzidzi gumi nomumwe nokuzviratidza kwavari uye nokuzarura kunzwisisa kwavo kweShoko rake. Zvino uchapupu hwokupedzisira hwechimiro chimwe chetecho chouprofita hunotanga nokuodzwa mwoyo kwokutanga, kwete Kuodzwa Mwoyo Kukuru.

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?”

Nhoroondo kubva kuEmausi kusvika kuPendekosti inopa zvapupu zvitatu zvekukundikana kwekutanga, nguva yekunonoka, uye Kuchema kwePakati peusiku, asi kukundikana chaiko kuri chiratidzo chemugwagwa pakutanga kwechimwe nechimwe chezvapupu zvitatu kwaiva chaizvo kukundikana kwechipiri, kwete kwekutanga. Kuziva kuti chiratidzo chemugwagwa icho chiri Kukundikana Kukuru munhoroondo yevaMillerite chinoshandiswa kuratidza kukundikana kwekutanga munhoroondo yevaMillerite kwakakosha pakunzwisisa rondedzero yatinowana muzvitsauko zvina zvaJohani zvinoitika pakati pekudya kwakaitika pachirayiro chokupedzisira nokusungwa pakati peusiku mubindu reGetsemani. Zvakafanira kucherechedza kuti Jesu paakazviratidza kuvadzidzi gumi neumwe akadya navo, akabvunza achiti, “Munotambudzikirwei? uye nemhaka yei mifungo ichimuka mumwoyo yenyu?”

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.”

Mara tuŝe yaakudya chakudya chaumaliro m’buku la Yohane, gawo limene tikambirane liyamba ndi mawu a Kristu akuwauza kuti, “Mitima yanu isavutike.” Mkati mwa masiku asanu, iwo anali atayiwala lamulo limenelo. Chaputala 14 kufika chaputala 17 cha Uthenga Wabwino wa Yohane chikuyimira kukhumudwitsidwa koyamba kwa pa Julaye 18, 2020, kumene kumalowetsa nthawi ya kudikira, kutsogolera ku Chivumbulutso cha Yesu Kristu chimene chimatsegulidwa chisanasanduke kutseka kwa nthawi ya chifundo, ndipo chikuyimira uthenga wa Kufuula kwa Pakati pa Usiku. Uthenga umenewo umalowetsa nyengo ya nthawi imene yakhala ikuimiridwa ndi kayendedwe ka mwezi wa chisanu ndi chiwiri komanso ikuimiridwanso ndi kuthamangira ku Yerusalemu kwa ophunzira a ku Emau usiku wandiweyani. Mbiri imeneyo ndi imene ikuimiridwa ndi zilembo zitatu za Chihebri zimene Kristu anagwiritsa ntchito podziimira yekha monga “Choonadi.”

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.

Munyaya yezvitsauko zvina izvi zvaJohane ndipo patinowana, kwete chete kuti basa raMweya Mutsvene rinozivikanwa sematanho mamwechete eShoko iro chairo, asiwo ndipo panowanikwa humbowo hwakasimba zvikuru hunotsigira zvirevo zviri kuitwa zvino, zvekuti kuzadzikiswa kwekupedzisira kweshoko reMidnight Cry kwava kuratidzwa zvishoma nezvishoma pamusangano wemisasa weExeter kubva pamusi wegumi nembiri waNyamavhuvhu kusvika pagumi nenomwe. Kana shoko iri razozivikanwa pakupedzisira nevatsvene vakamirira, nyika ichapinzwa mudambudziko remutemo weSvondo apo vatumwa ivavo vachatora shoko reyambiro rekupedzisira re“mazuva okupedzisira” vachiriendesa kunyika iri kufa.

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