Article

# What is Truth? - Number Three

Waa maxay Runta? - Lambarka Saddexaad

The Road to Emmaus

Waddadii Emma’us

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:

Injiilka Yooxanaa, isla markiiba ka dib Cashadii Ugu Dambaysay ilaa Ciise tagayo Beerta Getsemane waxaa ku jira qisad dheer oo ka bilaabmata cutubka afar iyo tobnaad kuna sii socota ilaa dhammaadka cutubka toddoba iyo tobnaad. Waxaan damacsanahay inaan cutubyadan kaga hadlo maqaalka xiga. Maqaalkani waa saldhigga lagu dul dhisayo fahamka cutubyadaas. Marka loo eego khadka dib-u-habaynta ee taariikhda Masiixa, wada-hadalka Masiixa iyo xertiisa ee cutubyadaas ku jira wuxuu dhacayaa wax yar ka dib gelitaankii guusha lahaa iyo wax yar ka hor iskutallaabta. Ciise wuxuu galay Yeruusaalem, dabadeedna wuxuu la qaatay xertii cuntadiisii ugu dambaysay, dabadeed qisaddu way dhacaysaa, ka dibna wuxuu aadayaa Getsemane, saqdii dhexe ee isla maalintaasna waa la qabtaa, waxaana bilaabma geeddi-socodka toddobada tallaabo leh ee horseeda iskutallaabta lagu qodbay. Isaga iyo xertiisuba si nebiyad ah waxay ku yaalleen wax yar ka dib kulankii xerada ee Exeter iyo wax yar ka hor Niyad-jabkii Weynaa, gudaheeda taariikh matalaysa dhaqdhaqaaqii bisha toddobaad. Qisada ka bilaabmaysa isla markiiba ka dib Cashadii Ugu Dambaysay, waxii ugu horreeyey ee Ciise yidhi waa:

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

> Qalbigiinnu yuusan murugoonina; Ilaah baad rumaysan tihiin, annagana i rumaysta. Yooxanaa 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.

Isagoo og in niyad-jab weyn uu saacado yar gudahood soo socday, Ciise wuxuu doonay inuu xertiisa ku adkeeyo qalalaasaha soo socda. Xarriiqda qarsoon ee waxsii-sheegista ee ku dhex jirta afarta calaamadood ee ka kooban dhacdooyinka lagu astaan yeelay toddobada onkod waa taariikhda ay ka dhacaan saddexdan tallaabo ee sheekada ku jira Injiilka Yooxanaa. Xarriiqdaas qarsoon, ee ku dhex jirta toddobada onkod, waxay meteshaa taariikhda niyad-jabkii ugu horreeyey ilaa niyad-jabkii ugu dambeeyey.

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.

Isla wax yar ka hor inta aanu Ciise u sheegin iyaga in aan qalbigoodu “qalqal gelin,” Yuudas Iskariyod ayaa ka baxay cashadii si uu ugu tago Golaha Sanhedrin markii saddexaad oo ah tii ugu dambaysay. Markii uu cashada ka baxay kulankiisii saddexaad, wuxuu xidhay wakhtigii imtixaankiisa.

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.

Marka la eego xariiqda qarsoon ee ku jirta astaanta toddobada onkod, gelitaankii guusha lahaa ee Masiixu wuxuu metelaa Qayladii Saqdhexe, halkaas oo laba nooc oo caabudayaal ah lagu muujiyo. Calaamadda jidka ee xarafka dhexe ee Cibraaniga ee loo adeegsado samaynta erayga Cibraaniga ah ee “runta,” waa xarafka saddex iyo tobnaad ee alifbeetada Cibraaniga. Saddex iyo toban waxay meteshaa fallaagow, oo sida calaamad jid oo nebiyadeed ahna waxay meteshaa Qayladii Saqdhexe, halkaas oo bikradaha nacasyada ahi metelaan muujinta fallaagowga, sida uu Yuudasna sameeyo inta lagu jiro calaamadda jidka ee gelitaankii guusha lahaa.

> “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.

> “Waxaa jiray oo mar walbana jiri doona haramaha ku dhex jira sarreenka, bikradaha nacasyada ah oo la jira kuwa caqliga leh, kuwaan aan saliid ku haysan weelashooda iyo laambadahooda. Kaniisaddii Masiixu dhulka ku dhisay waxaa ku jiray Yuudas damac badan, oo kaniisaddana waxaa ku jiri doona Yuudasyo marxalad kasta oo taariikhdeeda ka mid ah.” 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.

Markii Yuudas lacagtii soo celiyey, oo uu qirtay khiyaanadiisii u horreyn Kayafaas dabadeedna Masiixa, markaas ayuu tegey inuu isdeldelo. Intii uu ka sii baxayay hoolkii xukunka ayuu qayliyey, isagoo ku hadlaya isla erayadii metela dhibaatooyinka bikradda nacaska ah marka ay garato in aanay helin saliidda.

> “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.

> “Yuudas wuxuu arkay in baryootankiisii ay micne lahayn, markaasuu hoolka ka baxay isagoo ku dhawaaqaya, Waa goor dambe! Waa goor dambe! Wuxuu dareemay inuusan noolaan karin si uu u arko Ciise oo la iskutallaabta lagu qodbo, markaas isagoo quus ah ayuu baxay oo isdeldelay.” 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.

Yuudas wuxuu tusaale u yahay farriin qaylo-saqdhexe been ah, isaga oo “si degdeg ah uga baxay hoolka isagoo ku dhawaaqaya, Waa goor dambe! Waa goor dambe!” Farriintu had iyo jeer waxay muujisaa laba qaybood oo caabudayaal ah, oo sida taariikhda Millerite-ka bikradaha nacasyadu u sii wadaan ka dib marka farriinta qaylo-saqdhexe ee runta ahi timaaddo iyagoo wata farriin been ah. Sidaas darteed, taariikhda Millerite-ka waxaynu ku aragnaa dhaqdhaqaaqii doortay William Miller inuu hoggaamiye u noqdo, iyagoo diiday farriintii malaa’igta saddexaad oo ka soo horjeestay adhigii yaraa ee raacay Masiixa gudaha Quduuska ugu Quduusan.

> “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.

> “Maskaxdayda waxaa loo qaaday mustaqbalka, markaas oo calaamadda la bixin doono. ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan isaga.’ Laakiin qaar baa dib u dhigi doona inay helaan saliidda lagu buuxiyo laambadahooda, oo goor dambe ayay ogaan doonaan in dabeecadda, oo saliiddu ay metesho, aan la kala wareejin karin.” 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.

Calaamadda saddexaad ee taariikhda qarsoon waxay ka dhigan tahay xukun, waxaana lagu matalaa xarafka ugu dambeeya ee alifbeetada Cibraaniga. Xarafku waa “Tav,” marka la qoro na wuxuu u samaysan yahay sida iskutallaab. Iskutallaabtu waxay ka dhigan tahay xukun.

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.

Laga bilaabo niyad-jabkii ugu horreeyey ee taariikhda Milleriyiinta ilaa Qayladii Saqda Dhexe, ama laga bilaabo xarafka alfa ilaa xarafka saddex iyo tobnaad, waxaa jira calaamad-dhig matalaysa muddo waqti ah, taas oo lagu garto inay tahay wakhtigii dib-u-dhaca ee masaalka tobanka bikradood, wakhti dib-u-dhac ah oo sidoo kale ku jira cutubka labaad ee Xabaquuq. Laga bilaabo Qayladii Saqda Dhexe, ama xarafka saddex iyo tobnaad ee fallaaganimada, ilaa niyad-jabkii weynaa, oo ah xarafka ugu dambeeya ee alifbeetada, waxaa sidoo kale jira muddo waqti ah oo loo yiqiin “dhaqdhaqaaqii bisha toddobaad,” ma aha sababta oo ah wuxuu socday toddoba bilood, laakiin sababta oo ah farriintii Qayladii Saqda Dhexe waxay sheegtay in Masiixu iman doono maalinta tobnaad ee bisha toddobaad ee kalandarka Yuhuudda, taas oo ahayd Maalinta Kafaaraggudka.

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.

Macnaha sheekada laga bilaabo Yooxanaa cutubka afar iyo tobnaad ilaa cutubka siddeed iyo tobnaad wuxuu ka bilaabmaa xilli waqtiyeed oo astaan u ah dhaqdhaqaaqii bisha toddobaad ee taariikhda Millerite-ka. Culayska ugu weyn ee sheekada injiilka Yooxanaa waa in xertii loo diyaariyo dhibaatada soo socota ee iskutallaabta (xarafka “Tav”). Sidaas daraaddeed Masiixu wuxuu caddeeyaa in laga bilaabo dhimashadiisa ilaa uu Aabbihiis u kaco oo uu soo noqdo ay xertiisa u ahaan doonto wakhti murugo, hubanti-la’aan, iyo niyad-jab. Sida ay tahay astaamaha nebiyadeed ee dhammaan niyad-jabkii ugu horreeyey ee ku matalan markhaatiga xariiqyada dib-u-habaynta, niyad-jabku wuxuu ku lug leeyahay xaalad ka dhalata dayacaad loo geystay run muhiim ah oo hore loo muujiyey. Dhimashada Masiixa ee iskutallaabta dusheedu waxay ahayd welina tahay run muhiim ah, oo wuxuu si toos ah xertii ugu sheegay in iskutallaabta lagu qodbi doono oo uu sara kici doono, laakiin dhibaatadu waxay ahayd mid aad u weyn, aad u xad-dhaaf ah, sidaas darteedna waxay illoobeen wixii ay ahayd inay xusuustaan.

> “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.

> “Markii Masiixa, Rajada Israa’iil, iskutallaabta lagu deldelay oo kor loo qaaday sidii uu Nikodemos ugu sheegay inuu ahaan doono, rajadii xertii waxay la dhimatay Ciise. Arrinta ma ay sharxi karin. Waxay garan kari waayeen wax kasta oo Masiixu hore ugu sii sheegay arrintaas.” 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.

Culayska sheekada oo dhan ee ku jirta afarta cutub ee Yooxanaa ee aynu ka hadlayno waxay ahayd in Ciise xertiisa u diyaarinayay muddadii niyad-jabka ahayd ee ay la kulmi lahaayeen, taas oo ka bilaabanaysay qabashadii saqda dhexe ee Ciise, ilaa uu ka soo noqday markii uu u kacay Aabbihiis. Afartaas cutub ee Yooxanaa, muddadaas uu Masiixu ka maqnaa xerta waxay metelaysaa wakhti dib-u-dhac ah. Taariikh ahaan, muddadaas aan u aqoonsanayo wakhti dib-u-dhac ah waxay dhacday ka dib qalalaasihii iskutallaabta. Afarta cutub ee aynu isu diyaarinayno inaynu eegno, si nebiyad ahaan ah waxay u metelaan wakhtiga dib-u-dhaca ah ee ka bilaabma niyad-jabkii ugu horreeyey, ee aan ka dambayn niyad-jabkii weynaa ee iskutallaabta.

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.

Maxaan u soo jeedinayaa in niyad-jabkii ugu dambeeyey ee Masiixu xertiisa u diyaarinayey uu astaan u ahaa niyad-jabkii ugu horreeyey, kaas oo khadka dib-u-habaynta Masiixa ku jiray geeridii Laasaros? Su’aashan waa in la xalliyo ka hor intaanan arki karin qisada ku jirta afarta cutub ee Yooxanaa iftiinka taageeraya runta haatan la furfurayo ee la xidhiidha taariikhda qarsoon ee toddobada onkod.

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.

Taariikhda Masiixa, muddada u dhexeysa dhimashadii Laasaros iyo sarakiciddiisii waxay la jaanqaaddaa wakhtiga dib-u-dhaca. Markaas Masiixu wuxuu Yeruusaalem u tagaa gelitaankiisii guusha lahaa. Masiixu, Yooxanaa afar iyo tobnaad, wuxuu xertiisa kula hadlayaa gudaha taariikhda waxa noqon lahaa dhaqdhaqaaqii bisha toddobaad, kaas oo bilaabmay markii wakhtigii dib-u-dhacu hore u dhammaaday imaatinkii farriintii Qaylada Habeenbadhkii oo bilowday dhaqdhaqaaqa bisha toddobaad.

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.

Si loo fahmo sida erayga Cibraaniga ah ee “runta” u xaqiijinayo aqoonsiga taariikhda qarsoon ee laga furay taariikhda astaan ahaan loo muujiyey ee toddobada onkod, waxaa loo baahan yahay falanqayn taxaddar leh oo ku saabsan farriintii Masiixu markaas xertiisii ku siinayey Yooxanaa cutubka afar iyo tobnaad ilaa cutubka toddoba iyo tobnaad. Tusaale ka mid ah sida calaamadda weyn ee niyad-jabka loo adeegsanayo in lagu iftiimiyo calaamadda niyad-jabkii kowaad ayaa laga garan karaa waayo-aragnimadii xertii jidka Emmaa’us.

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.

Waxa soo afjaray wakhtigii daahitaanka ee taariikhda Millerite-ka wuxuu ahaa sixiddii saadaashii hore u fashilantay ee 1843. Shaqadii Samuel Snow ee horumarinta farriintii horseedday dhaqdhaqaaqii bisha toddobaad, kaas oo ku dhammaaday Niyad-jabkii Weynaa, taariikh ahaan waa la raad-raaci karaa, iyadoo la raacayo koboca Samuel Snow ee fahamka iyada oo loo marayo qoraalladiisii la daabacay iyo bandhigyadiisii dadweynaha ee horseeday shirkii xerada ee Exeter. Faallada waxyoonaysani waxay horumarkaas uga wajahdaa si ka duwan in si fudud loo sheego horumarka taariikheed ee farriintii ugu dambaysay ee Snow. Sister White waxay na ogeysiinaysaa in farriinta la aqoonsaday markii Rabbigu gacantiisa ka qaaday khaladkii ku jiray tirooyinka ku yaallay jaantuskii 1843 ee Habakkuk.

> “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.

> “Waxaan arkay dadka Ilaah oo faraxsan iyagoo filasho ku jira, oo sugaya Rabbigooda. Laakiin Ilaah wuxuu qasdiyey inuu tijaabiyo. Gacantiisu waxay daboolaysay qalad ku jiray xisaabinta wakhtiyada nebiyadeed. Kuwii sugayay Rabbigooda ma ay ogaan qaladkan, ragga ugu aqoonta badnaa ee wakhtiga ka soo horjeedayna sidoo kale way ku guuldarraysteen inay arkaan. Ilaah wuxuu qasdiyey in dadkiisu la kulmaan niyad-jab. Wakhtigii waa dhaafay, kuwii Badbaadiyahooda ku sugayay filasho farxad lehna way murugoodeen oo qalbi-jabeen, halka kuwii aan jeclayn muuqashada Ciise, balse fariinta cabsi awgeed u qaatay, ay ku farxeen inuusan iman wakhtigii la filayay. Qirashadoodu qalbiga ma ay saamayn, noloshana ma ay daahirin. Dhaafitaanka wakhtiga si wanaagsan ayaa loogu talagalay inuu muujiyo qalbiyadan oo kale. Iyagu waxay ahaayeen kuwii ugu horreeyey ee dib u noqda oo ku majaajilooda kuwii murugada lahaa ee niyad-jabay, kuwaas oo run ahaantii jeclaa muuqashada Badbaadiyahooda. Waxaan arkay xigmadda Ilaah ee ku jirta tijaabinta dadkiisa iyo siintooda imtixaan baaritaan leh si loo garto kuwa dib uga laaban doona oo ka noqon doona saacadda imtixaanka.”

> “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.

> “Ciise iyo dhammaan ciidanka samadu waxay naxariis iyo jacayl ku eegeen kuwii rajayn macaan ku sugayay inay arkaan Kan naftoodu jeclayd. Malaa’ig baa ku dul meereysanaysay iyaga, si ay u xoojiyaan saacaddii imtixaankooda. Kuwii dayacay inay helaan farriintii samada waxaa lagu daayay gudcur, cadhadii Ilaahna way ka holacday iyaga, maxaa yeelay ma ay aqbalin nuurkii uu samada uga soo diray. Kuwii aaminka ahaa ee niyad-jabay, kuwaas oo garan kari waayay sababta Rabbigoodu u iman waayay, gudcur laguma reebin. Mar kale waxaa loo hoggaamiyey Kitaabadoodii Quduuska ahaa si ay u baadhaan xilliyada waxsii sheegista. Gacantii Rabbiga ayaa laga qaaday tirooyinka, khaladkiina waa la sharxay. Waxay arkeen in xilliyada waxsii sheegistu gaadhayeen 1844, iyo in isla caddayntii ay soo bandhigeen si ay u muujiyaan in xilliyada waxsii sheegistu ku dhammaadeen 1843, ay caddaynaysay inay ku eg yihiin 1844. Nuur ka yimid Erayga Ilaah ayaa ku ifay xaaladdooda, waxayna ogaadeen wakhti dib-u-dhac ah—‘In kastoo ay [riyadu] dib u dhacdo, haddana sug.’ Jacaylkoodii ay u qabeen imaatinka degdegga ah ee Masiixa awgiis, waxay iska indhatireen dib-u-dhaca riyada, kaas oo loo qorsheeyey inuu muujiyo kuwa runta ah ee wax sugaya. Mar kale waxay heleen qodob waqtiyeed. Hase ahaatee, waxaan arkay in qaar badan oo iyaga ka mid ahi aanay ka sara kici karin niyad-jabkoodii weynaa si ay u hantaan heerkaas qiiro iyo tamar ee calaamad u ahayd rumaysadkoodii 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.

> “Shayddaanka iyo malaa’igtiisii baa ka adkaaday iyaga, oo kuwii aan doonaynin inay farriinta aqbalaan waxay isu hambalyeeyeen garashadooda fog iyo xigmaddooda, iyagoo ku faanaya inayan qaadan khiyaanadaas, sida ay ugu yeedheen. Ma ay garanaynin in ay iska diidayeen talada Ilaah ee ka gees ahayd naftooda, oo ay si wadajir ah ula shaqaynayeen Shayddaanka iyo malaa’igtiisa si ay u wareeriyaan dadka Ilaah, kuwaas oo ku noolaa farriintii samada laga soo diray.”

> “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.

> “Mu’miniintii ku jiray farriintan waxaa lagu cadaadin jiray kiniisadaha. Muddo ah, kuwii aan doonayn inay aqbalaan farriinta waxaa cabsi ka celinaysay inay muujiyaan dareenka qalbigooda; laakiin markii wakhtigu dhaafay ayaa la muujiyey waxa ay dhab ahaan dareemayeen. Waxay jeclaayeen inay aamusiyaan markhaatifurka ay kuwa sugayay dareemeen inay ku khasban yihiin inay bixiyaan, kaas oo ahaa in xilliyadii nebinnimadu ku egyihiin 1844. Mu’miniintu si cad bay u sharraxeen qaladkoodii, waxayna bixiyeen sababihii ay Rabbigooda u filayeen sannadka 1844. Kuwii ka soo horjeeday ma ay keeni karin wax dood ah oo lid ku ah sababaha xoogga badan ee la soo bandhigay. Hase ahaatee, cadhadii kiniisaduhu way huraysay; waxay go’aansadeen inaanay dhegaysan caddaynta, iyo inay markhaatifurka ka xidhaan kiniisadaha, si kuwa kale aanay u maqlin. Kuwii aan ku dhiirran karin inay dadka kale ka qariyaan iftiinkii Ilaah siiyey, waxaa laga saaray kiniisadaha; laakiin Ciise wuu la jiray iyaga, oo waxay ku faraxsanaayeen iftiinka wejigiisa. Waxay ahaayeen kuwo loo diyaariyey inay aqbalaan farriintii malaa’igta labaad.” 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.

Taariikhda hadda la soo bandhigay waxay sharraxaysaa, waxyaalaha kale ka mid ah, waayo-aragnimadii Luulyo 18, 2020; hase yeeshee qodobka aan doonayo inaad ka fiirsataan waa in fahamka uu matalayo farriinta Qaylada Habeenbadhka, sida uu Samuel Snow uga jeediyey shirka teendhooyinka ee Exeter, aan lagu matalin hawshii taariikhiga ahayd ee Snow, balse lagu matalo falka gacanta Rabbiga. Gacantiisu qalad bay qarisay, oo waxay ahayd markii uu gacantiisa ka qaaday in Milleriyiintu markaas fahmi kareen niyad-jabkoodii, sidoo kalena ay fahmi kareen in ay ku jireen muddadii lagu matalay xilligii dib-u-dhaca.

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.

Ka qaadista gacantiisu waa qodob aad u muhiim ah oo khuseeya xertii ku socotay jidka Emmaus. Waxay astaan u tahay dhammaadka muddada loo yaqaan waqtiga sugitaanka, waxaana lagu soo gabagabeeyaa garashada uu matalo farriinta Qayladii Habeenbadhka. Hase yeeshee, tusaalaha Emmaus wuxuu dhacay iskutallaabta dabadeed, taas oo matalaysa Niyad-jabkii Weynaa, ee aan ahayn niyad-jabkii ugu horreeyey ee dhimashadii Laasaros.

> 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.

> Oo, bal eeg, laba ka mid ah waxay isla maalintaas u socdeen tuulo la yidhaahdo Emmaus, oo Yeruusaalem u jirtay qiyaastii lixdan furlong. Waxayna ka wada hadlayeen waxyaalihii oo dhan ee dhacay. Oo waxaa dhacday intay wada sheekaysanayeen oo isweydaarsanayeen hadallada, in Ciise qudhiisu u soo dhowaaday oo la socday iyaga. Laakiin indhahoodii waa la xidhay si aanay u aqoonsan isaga. Markaasuu ku yidhi, Waa maxay hadalladan aad isdhaafsanaysaan intaad socotaan, oo murugaysan tihiin? Luukos 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.

Ereyga “indho” ee ku jirta tuduca waxay u taagan tahay aragti, in ka badan xubinta dhabta ah ee isha. Ereyga “holden” wuxuu ka dhigan yahay xoog. Xertii ma ay awoodin inay fahmaan aragtida iskutallaabta, waayo Masiixu wuxuu daboolay awooddoodii ay ku arki lahaayeen aragtida nebiyaysan ee iskutallaabta. Gacanta Masiixu waa astaan xooggiisa. Murugadii Ciise gartay waxay ka dhiganayd niyad-jabkoodii weynaa. Ka dib wada hadal dheeraad ah oo ay yeesheen xertii niyad-jabsanayd, Masiixu wuxuu bilaabay inuu hadlo.

> 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.

> Markaasuu wuxuu ku yidhi, Kuwii garaad la’aanta ahow, oo qalbigoodu ka gaabiyo inay rumaystaan wax walba oo nebiyadu ku hadleen; Miyaanay Masiixu ahayn inuu waxyaalahan ku xanuunsado oo uu ammaantiisa galo? Markaas isagoo ka bilaabaya Muuse iyo nebiyada oo dhan, ayuu Qorniinka oo dhan kaga fasiray waxyaalihii isaga qudhiisa ku saabsanaa. Oo waxay u dhowaadeen tuuladii ay u socdeen; isaguse wuxuu iska dhigay sidii mid sii socon doona. Laakiin way ku adkeeyeen, iyagoo leh, Nala joog, waayo fiid baa dhacay, maalintiina aad bay u gabbal dhacday. Markaasuu galay inuu la joogo. Luukos 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.

Ciise wuxuu xertiisii ku baray isaga oo adeegsanaya habka fasiraadda kitaabiga ah ee “historicist”-ka, isaga oo xariiqyada waxsii sheegidda ka soo bilaabaya Muuse oo uu ku sii dhex marinayo taariikhda quduuska ah si loo garto taariikhda iskutallaabta. Ciise wuxuu adeegsaday xariiqyada taariikhda waxsii sheegidda ee hore, kuwaas oo matala jidadkii hore iyo habka xariiq dusheed xariiq, si uu u baro xertii niyad-jabsanayd. Markii uu u ekaaday mid ka sii socda iyaga la’aantood, waxay ku adkaysteen inuu soo galo oo la joogo. Waxay ku jireen wakhtigii dib-u-dhaca, Masiixuna wuxuu qarka u saarnaa inuu gacantiisa ka qaado indhahooda. Markii gacantiisa la qaado, wakhtiga dib-u-dhacu wuu dhammaan lahaa, oo markay mugdiga dhexdiisa ugu ordeen dib Yeruusaalem iyo kow iyo tobankii xerta ahaa, waxay astaan u ahaayeen xawaaraha gudbinta farriinta Qaylada Habeenbadhka.

> 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.

> Oo waxay noqotay, intuu iyaga la fadhiyey oo wax la cunayey, inuu kibistii qaatay, barakeeyey, jebiyey, oo siiyey iyagii. Markaasaa indhahoodii furmeen, wayna garteen isaga; dabadeedna isagu araggoodii ayuu ka libdhay. Luukos 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.

Ciise gacantiisii ayuu ka qaaday oo ku hayey fahamkooda aragga nebinnimada, oo markuu sidaas yeelayna way garteen isaga. Ciise wuxuu u keenay farriintii Qaylada Saqda-dhexe, oo iyaguna way aqbaleen intay wax cunayeen, waayo farriin kastaa waa in la cunaa. Isla markiiba waxay ugu ordeen “sida hir weyn oo dhulka ku fidaya” si ay ugu sheegaan kow iyo tobankii xerta ahaa.

> 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.

> Oo midba midka kale ayay ku yidhaahdeen, Qalbigayagu miyuusan gudaheenna ku ololayn, intuu jidka nagula hadlayay, oo uu Qorniinka noo furayay? Kolkaasaa isla saacaddii ay kaceen, oo Yeruusaalem ku noqdeen, oo waxay heleen kow iyo tobankii oo isu urursan, iyo kuwii iyaga la jiray, oo leh, Rabbigu runtii waa sara kacay, oo Simoon ayuu u muuqday. Oo iyaguna waxay ka warrameen wixii jidka ku dhacay, iyo sidii uu ugu yiqiin iyaga markii uu kibista jebiyey. Intay sidaas u hadlayeen, Ciise qudhiisu ayaa dhexda istaagay, oo ku yidhi, Nabaddu ha idinla jirto. Laakiinse way argagaxeen oo baqeen, oo waxay mooddeen inay ruux arkeen. Markaasuu ku yidhi, Maxaad u dhibtoonaysaan? oo maxaa fikirro ugu soo baxayaan qalbiyadiinna? Bal fiiriya gacmahayga iyo cagahayga, in aniga qudhaydu aan ahay; i taabta oo eega; waayo, ruuxu ma leh hilib iyo lafo sidaad aragtaan inaan anigu leeyahay. Oo markuu sidaas yidhi, wuxuu tusay gacmihiisa iyo cagihiisa. Intay weli farxad la rumaysan la’yihiin oo ay yaaban yihiin, ayuu ku yidhi, Ma haysaan halkan wax la cuno? Markaasay siiyeen cad kalluun duban ah, iyo malab shinni ah. Oo wuu qaatay, oo hortooda ayuu ku cunay. Markaasuu ku yidhi, Kuwanu waa erayadii aan idinkula hadlay intaan weli idinla joogay, in wax walba ay waajib tahay inay rumoobaan kuwaas oo igaga qornaa sharcigii Muuse, iyo nebiyada, iyo sabuurrada. Markaasuu garashadooda furay, si ay Qorniinka u fahmaan. Luukos 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.

Sida xertii kuwii jidka Emma’us ku socday, Ciise wuxuu farriinta ugu soo bandhigay taariikhihii quduuska ahaa ee Baybalka ee hore si uu u sharraxo taariikhda dhimashadiisa iyo saraakiisa, taasna wuxuu ku sameeyey isagoo iyaga siiyey tusaale cunid. Dadka Ilaah waa inay cunaan farriinta. Iyagoo ku jira hubanti-la’aan iyo murugo, Ciise wuxuu soo afjarayaa wakhtiga dib-u-dhaca ee ka dhacay dhimashadiisa ilaa saraakiisa, koritaankiisa iyo soo noqoshadiisa, isagoo fahamkooda u furaya farriinta runta hadda jirta oo ku dhisnayd taariikhihii quduuska ahaa ee hore oo la isu geeyey sadarba sadar.

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.

Sidaas darteed, labada xerta ah ee jidka Emmaus ku socday (kuwaas oo matalaya malaa’igta labaad ee lagu biiriyey laguna xoojiyey farriinta Qayladii Saqda Dhexe) waxay aqoonsanayaan wakhtigii dib-u-dhaca ee iskutallaabta ka dambeeyey inuu yahay isla wakhtigii dib-u-dhaca ee ka horreeyey Qayladii Saqda Dhexe. Haddaba niyad-jabkii xertu wuxuu matalaa niyad-jabkii ugu horreeyey ee khadka nebiyadeed, ee ma aha niyad-jabkii weynaa.

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.

Sheekada Cimmaawus dabadeed waxaa lagu celiyey kow iyo tobankii xerta ahaa ee niyad‑jabsan. Ciise ayaa iyaga ku biira, wuxuu ku barayaa dhammaystirka erayga nebiyadeed isaga oo maraya habraaca “historicism,” dabadeedna wuxuu u furaa garashadooda, iyagoo wax cunaya. Bilowga sheekadu wuxuu aqoonsanayaa dhammaadka sheekada. Markaas Ciise wuxuu soo bandhigaa markhaati saddexaad oo xaqiijinaya in niyad‑jabka iskutallaabta si nebiyad ahaan ah loogu dabaqi karo niyad‑jabkii koowaad. Wuxuu bixiyaa markhaatiga saddexaad ee qaab‑dhismeedka taariikhda isaga oo u sheegaya inay Yeruusaalem ku sugnaadaan ilaa ay ka helayaan xoog xagga sare ka yimaada.

> 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.

> Oo wuxuu ku yidhi, Sidaas ayaa qoran, oo sidaasay Masiixu ugu waajibnayd inuu xanuunsado oo uu maalinta saddexaad kuwii dhintay ka soo sara kaco; iyo in magiciisa lagu wacdiyo toobadkeen iyo dembidhaaf quruumaha oo dhan dhexdooda, iyadoo Yeruusaalem laga bilaabayo. Idinkuna waxaad markhaati ka tihiin waxyaalahaas. Oo bal eega, waxaan idinku soo dirayaa wixii Aabbahay ballanqaaday; laakiin magaalada Yeruusaalem jooga ilaa laydin huwiyo xoog xagga sare ka yimid. Markaasuu dibadda ugu kaxeeyey ilaa Beytaniya, oo gacmihiisii kor buu u taagay, wuuna barakeeyey iyaga. Oo waxay noqotay intuu barakaynayay iyaga, in laga soocay iyagii, oo samada loo qaaday. Iyaguna way caabudeen isaga, oo farxad weyn bay kula noqdeen Yeruusaalem; oo had iyo goor waxay macbudka ku jireen iyagoo Ilaah ammaanaya oo barakaynaya. Aamiin. Luukos 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.

Tusaalaha xerta ee jidka Emma'us ku saabsan waxay tilmaamaysaa wakhti sugitaan ah oo ka bilaabmay dhimashadiisii ilaa uu ka sara kacay oo u baxay Aabbihiis. Wakhtigii sugitaanku wuxuu u dhammaaday xertii Emma'us markii farriintii dhacdooyinkii iskutallaabta lagu adkeeyey habkii la isugu keenayey khadadka taariikhihii quduuska ahaa ee hore, khad dul khad. Markaas farriintii xertu waxay qaadeen sida ugu degdegga badan ee ay u qaadi kareen. Dabadeed Ciise wuxuu la kulmaa kow iyo tobanka xer, mar kale waxaa la xusaa cunidda cunto, khad dul khad ayaa loo adeegsadaa in farriinta lagu caddeeyo, oo sidii xertii Emma'us ayuu markaas garashadooda u furaa oo ka taga. Hase ahaatee, taas kama horrayn intuusan tilmaamin taariikhda sugitaanka ee Yeruusaalem ilaa wakhtiga sugitaanku ku dhammaado imaanshaha Ruuxa Quduuska ah ee Bentekoste.

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.

Markii Ciise xertiisii ku amray inay Yeruusaalem ku sugaan, waxay ahayd dhammaadkii qisadii jidka Emma'us. Bilowgii qisadu wuxuu metelayay niyad-jab, waxaana xigay wakhti sugitaan ah, waxaana xigay muujin runta ah oo metelaysay farriinta Qaylada Saqda Dhexe. Muujintaas runta ah waxaa la dhammaystiray markii Masiixu ka qaaday gacantiisii, taas oo “xidhaysay” indhaha xertii. Taasu waa bilowga qisada, bartamaha qisaduna isla qisadaas ayaa lagu celiyey markii Masiixu niyad-jabkii ka qaaday kow iyo tobanka xer ah isaga oo isu muujiyey oo furay garashadooda Eraygiisa. Dabadeedna markhaatigii ugu dambeeyey ee isla qaab-dhismeedka nebinnimada ah ee isku midka ah, kaas oo ka bilaabma niyad-jabkii ugu horreeyey ee aan ahayn niyad-jabkii weynaa.

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?”

Taariikhda laga soo bilaabo Emma’us ilaa Bentakost waxay bixisaa saddex markhaati oo ku saabsan niyad-jabkii kowaad, wakhtigii dib-u-dhaca, iyo Qayladii Habeenbadhka; hase ahaatee, niyad-jabka dhabta ah ee ah calaamadda jidka ee bilowga mid kasta oo ka mid ah saddexda markhaati wuxuu dhab ahaan ahaa niyad-jabkii labaad, ee ma ahayn kii kowaad. Garashada in calaamadda jidka ee ah Niyad-jabkii Weynaa ee taariikhda Millerite loo adeegsaday in lagu muujiyo niyad-jabkii kowaad ee taariikhda Millerite waa arrin lama huraan u ah fahamka sheekada aynu ka helayno afarta cutub ee Yooxanaa ee dhacaya inta u dhaxaysa cuniddii ka dhacday cashadii ugu dambaysay iyo qabashadii habeenbadhkii ee beerta Getsemane. Waxaa mudan in la garto in markii Ciise u muuqday kow iyo tobanka xerta ah oo uu wax la cunay, uu weyddiiyey, “Maxaad u naxaysaan? maxayse fikrado idiinka soo baxayaan qalbiyadiinna?”

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.”

Isla markii uu cunay cashadii ugu dambaysay ee ku qoran kitaabka Yooxanaa, tuduca aynu ka fiirsan doonnaa wuxuu ku bilaabmaa ereyada Masiixa oo ku leh, “Qalbiyadiinnu yaanay murugoon.” Shan maalmood gudahood, amarkaas qudhiisii way illoobeen. Cutubka afar iyo tobnaad ilaa cutubka toddoba iyo tobnaad ee Injiilka Yooxanaa wuxuu metelaa niyad-jabkii ugu horreeyey ee Luulyo 18, 2020, kaas oo soo geliya wakhti dib-u-dhac ah, isagoo u horseedaya Muujintii Ciise Masiix oo shaabbadda laga qaado wax yar ka hor intaan albaabka nimcadu xidhmin, wuxuuna metelaa farriinta Qaylada Habeenbadhka. Farriintaasu waxay soo gelisaa muddo wakhti ah oo lagu sii tusaaleeyey dhaqdhaqaaqii bisha toddobaad, waxaana sidoo kale lagu sii tusaaleeyey orodkii degdegga ahaa ee xertii Emma'os ay habeen madow ku aadeen Yeruusaalem. Taariikhdaas ayaa ah waxa ay metelaan saddexda xaraf ee Cibraaniga ah ee Masiixu u adeegsaday inuu Isagu isu metelo sida “Runta.”

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.

Waa qisooyinka afartan cutub ee Yooxanaa ku jira meesha aynu ka helayno oo keliya ma aha in shaqada Ruuxa Quduuska ah lagu aqoonsado inay yihiin isla tallaabooyinkii Eraygaas qudhiisa, laakiin sidoo kale waa meesha ay ku taal caddaynta ugu xoogga badan ee lagu adkaynayo sheegashooyinka hadda la samaynayo, kuwaas oo ah in dhammaystirka ugu dambeeya ee farriinta Qaylada Habeenbadhka hadda si tartiib-tartiib ah loogu soo bandhigayo kulanka xerada Exeter laga bilaabo laba iyo tobnaadka Agoosto ilaa toddoba iyo tobnaadka. Marka farriinta ugu dambaysta ah ay ugu dambayntii aqoonsadaan quduusiinta sugaya, dunidu waxay geli doontaa qalalaasaha sharciga Axadda, iyadoo rasuulladaasu ay dunida halaagga ku socota u qaadi doonaan farriinta digniinta ugu dambaysa ee “maalmaha ugu dambeeya.”

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