Article

# What is Truth? - Number Three

Liyini Iqiniso? - Inombolo Yesithathu

The Road to Emmaus

Indlela Eya Emawuse

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:

Evangelini likaJohane, ngokushesha ngemva kweSidlo Sokugcina kuze kube yilapho uJesu eya eNsimini yaseGetsemane, kukhona ukulandisa okude kusukela esahlukweni seshumi nane kuze kube sekupheleni kwesahluko seshumi nesikhombisa. Ngihlose ukubhekana nalezi zahluko esihlokweni esilandelayo. Lesi sihloko siyisisekelo sokwakha ukuqonda kwalezo zahluko phezu kwaso. Ngokwendlela yomugqa wokulungiswa womlando kaKristu, inkhulumomphendvulwano kaKristu nabafundi Bakhe kulezo zahluko yenzeka ngemuva nje kokungena ngokunqoba futhi ngaphambi nje kwesiphambano. UJesu wangena eJerusalema, wase eba nesidlo Sakhe sokugcina nabafundi, kwase kwenzeka ukulandisa, bese eya eGetsemane, kwathi phakathi kwamabili ngalolo suku olufanayo Waboshwa, kwaqala nenqubo yezinyathelo eziyisikhombisa eholela ekubethelweni esiphambanweni. Yena nabafundi babemi ngokwesiprofetho ngemuva nje komhlangano wenkambu wase-Exeter futhi ngaphambi nje koKudumazeka Okukhulu, emlandweni omelelwa ngumkhankaso wenyanga yesikhombisa. Ekulandiseni okuqala ngokushesha ngemva kweSidlo Sokugcina into yokuqala uJesu ayishoyo yile:

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

> Inhliziyo yenu mayingakhathazeki; kholwani kuNkulunkulu, nikholwe nakimi. Johane 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.

Ekwazi ukuthi ukudumala okukhulu kwakusele amahora ambalwa nje phambi kwabo, uJesu wafuna ukuqinisa abafundi Bakhe ngenxa yenhlekelele eyayizayo. Umugqa ofihlekile wesiprofetho phakathi kwezimpawu zendlela ezine ezakha izehlakalo ezifanekiselwa njengokuduma kwesikhombisa, ungumlando lapho lezi zinyathelo ezintathu zalokho okulandiswayo eVangelini likaJohane zenzeka khona. Lowo mugqa ofihlekile, ngaphakathi kokuduma kwesikhombisa, umelela umlando kusukela ekudumaleni kokuqala kuze kube sekudumaleni kokugcina.

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.

Ngaphambi nje kokuba uJesu abatshele ukuthi “izinhliziyo” zabo “azingakhathazeki,” uJuda Iskariyothe wayesesukile esidlweni eyokuya eSanhedrini okwesithathu nokokugcina. Lapho esuka esidlweni eya emhlanganweni wakhe wesithathu, wavala isikhathi sakhe somusa.

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.

Esimweni somugqa ofihlekile ngaphakathi kophawu lwezulu eziyisikhombisa, ukungena kukaKristu ngokunqoba kumelela iSikhalo Saphakathi Kwamabili lapho kubonakaliswa khona izigaba ezimbili zabakhulekeli. Uphawu lwendlela lohlamvu oluphakathi lwesiHebheru olusetshenziselwa ukwakha igama lesiHebheru elithi “iqiniso,” lunguhlamvu lweshumi nantathu lwezinhlamvu zesibongo sesiHebheru. Ishumi nantathu limelela ukuvukela, futhi njengophawu lwendlela lwesiprofetho limelela iSikhalo Saphakathi Kwamabili lapho izintombi eziyiziwula zimelela ukubonakaliswa kokuvukela, njengoba noJudasi enza kanjalo ngesikhathi sophawu lwendlela lokungena ngokunqoba.

> “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.

> “Kube khona, futhi kuyohlale kukhona, ukhula phakathi kukakolweni, izintombi eziyiziwula kanye neziqondayo, labo abangenawo amafutha ezitsheni zabo kanye nezibani zabo. Kwakukhona uJudasi onomhobholo ebandleni uKristu alisungula emhlabeni, futhi kuyoba khona oJudasi ebandleni kuzo zonke izigaba zomlando walo.” 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.

Lapho uJuda ebuyisa imali, wavuma ukukhaphela kwakhe kuKayafase bese kuthi kamuva nakuKristu, wayeseya ukuzilengisa. Njengoba ayephuma ehholo lokwahlulela, wamemeza ngamazwi uqobo amele inkinga yentombi eyisiwula lapho ibona ukuthi ayitholanga amafutha.

> “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.

> “UJuda wabona ukuthi ukunxusa kwakhe kwakuyize, wase ephuma ngejubane ehholo ememeza, Sekwephuzile kakhulu! Sekwephuzile kakhulu! Wazizwa ukuthi wayengeke aphile abone uJesu ebethelwa, futhi ngokuphelelwa yithemba waphuma wazilengisa.” 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.

UJuda ufanekisa umlayezo wamanga woMemezelo Waphakathi Kwamabili ngokuthi “waphuthuma ephuma ehholo ememeza, Sekwephuze kakhulu! Sekwephuze kakhulu!” Umlayezo uhlala uveza izigaba ezimbili zabakhulekeli, futhi njengoba nje emlandweni wamaMillerite izintombi eziyiziwula zaqhubeka ngemva kokufika komlayezo weqiniso woMemezelo Waphakathi Kwamabili nomlayezo wamanga. Ngakho-ke, emlandweni wamaMillerite sinenhlangano eyakhetha uWilliam Miller njengomholi, kuyilapho yenqaba umlayezo wengelosi yesithathu futhi yamelana nomhlambi omncane owalandela uKristu wangena eNdaweni eNgcwelengcwele kakhulu.

> “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.

> “Ingqondo yami yahanjiswa yayiswa esikhathini esizayo, lapho kuyokhishwa khona isibonakaliso. ‘Bhekani, uMyeni uyeza; phumani nimhlangabeze.’ Kodwa abanye bayobe belibazisile ukuthola amafutha okugcwalisa izibani zabo, futhi sekwedlule isikhathi bayothola ukuthi isimilo, esimelwe ngamafutha, asidluliseki komunye.” 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.

Uphawu lwesithathu lomlando ofihlekile lumelela ukwahlulela, futhi lumelwe uhlamvu lokugcina lwezinhlamvu zesiHebheru. Lolu hlamvu ngu-“Tav,” futhi lapho lubhalwa luba nesimo sesiphambano. Isiphambano simelela ukwahlulela.

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.

Kusukela ekudumazekeni kokuqala emlandweni wamaMillerite kuze kufike eKhaleni Laphakathi Kwamabili, noma kusukela kuhlamvu u-alpha kuze kube kuhlamvu lweshumi nantathu, kukhona uphawu lwendlela olumele inkathi yesikhathi, eyaziwa njengesikhathi sokulibala emfanekisweni wezintombi eziyishumi, isikhathi sokulibala esitholakala futhi esahlukweni sesibili sikaHabakuki. Kusukela eKhaleni Laphakathi Kwamabili, noma kuhlamvu lweshumi nantathu lokuvukela, kuze kufike ekudumazekeni okukhulu, uhlamvu lokugcina lwezinhlamvu zamagama, kukhona futhi inkathi yesikhathi eyabizwa ngokuthi “umnyakazo wenyanga yesikhombisa,” hhayi ngoba yathatha izinyanga eziyisikhombisa, kodwa ngoba umlayezo weKhalelo Laphakathi Kwamabili wakhomba ukuthi uKristu wayezofika ngosuku lweshumi lwenyanga yesikhombisa ekhalendeni lamaJuda, okwakunguSuku Lokubuyisana.

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 wendaba ekuJohane isahluko seshumi nane kuze kube isahluko seshumi nesishiyagalombili uqala esikhathini esifanekisela inhlangano yenyanga yesikhombisa emlandweni wamaMillerite. Umthwalo wale ndaba eVangelini likaJohane uwukulungiselela abafundi inhlekelele ezayo yesiphambano (uhlamvu oluthi “Tav”). Ngakho-ke uKristu uveza ukuthi kusukela ekufeni kwaKhe kuze kube enyukela kuYise futhi ebuya, kuyoba kubafundi baKhe isikhathi sosizi, sokungaqiniseki, nesokudumala. Njengoba kunjalo ngezimpawu zesiprofetho zazo zonke izidumalo zokuqala ezimelwe ebufakazini bemigqa yezinguquko, ukudumala kuhilela isimo esilethwa ukunganakwa kweqiniso elibalulekile elalembuliwe ngaphambili. Ukufa kukaKristu esiphambanweni kwakuyiqiniso elibalulekile, futhi kuseyiqiniso elibalulekile, futhi wayebatshele ngokuqondile abafundi ukuthi wayeyobethelwa esiphambanweni futhi avuswe, kodwa inhlekelele yayinkulu kakhulu, ibacindezela kakhulu, kangangokuthi bakhohlwa lokho ababefanele 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.

> “Lapho uKristu, iThemba lika-Israyeli, elengiswa esiphambanweni futhi ephakanyiswa njengoba atshela uNikodemu ukuthi wayeyokwenziwa, ithemba labafundi lafa kanye noJesu. Babengenakuyichaza le ndaba. Babengenakuqonda konke uKristu ayekade ebatshele khona ngayo ngaphambili.” 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.

Umthwalo wendaba yonke ezahlukweni ezine zikaJohane esibhekene nazo kwakuwukuthi uJesu wayelungiselela abafundi baKhe isikhathi sokudumazeka ababeyosithola siqala ekuboshweni kukaJesu phakathi kwamabili, kuze kube yilapho ebuya ekwenyukeleni kuYise. Ezahlukweni ezine zikaJohane, leso sikhathi lapho uKristu wayengekho kubafundi simelela isikhathi sokulibala. Ngokomlando leso sikhathi, engisikhomba njengesikhathi sokulibala, senzeka emva kwenhlekelele yesiphambano. Ezahlukweni ezine esizilungiselela ukuzicabangela, ngokwesiprofetho zimelela isikhathi sokulibala esiqala ngokudumazeka kokuqala, hhayi emva kokudumazeka okukhulu kwesiphambano.

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.

Kungani ngiphakamisa ukuthi ukudumala kokugcina uKristu ayelungiselela abafundi baKhe kona kwakuyisifaniso sokudumala kokuqala okwakuthi, emgqeni wokulungisa kaKristu, kube ngukufa kukaLazaru? Lo mbuzo kudingeka uxazululwe ngaphambi kokuba sikwazi ukubona ukulandisa okukulezi zahluko ezine zikaJohane ngokukhanya okusekela amaqiniso asevulwa manje mayelana nomlando ofihlekile wezulu lokuduma okuyisikhombisa.

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.

Emlandweni kaKristu, isikhathi esiphakathi kokufa nokuvuka kukaLazaru sihambisana nesikhathi sokubambezeleka. UKristu wabe eseya eJerusalema ukuze angene ngokunqoba. UKristu kuJohane isahluko seshumi nane ukhuluma nabafundi Bakhe phakathi nomlando walokho okwakuyoba yinhlangano yenyanga yesikhombisa eyaqala lapho isikhathi sokubambezeleka sase siphelile kakade ekufikeni komlayezo Wokukhala Kaphakathi Kwamabili owaqalisa inhlangano yenyanga yesikhombisa.

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.

Ukuqonda ukuthi igama lesiHebheru elithi “iqiniso” liqinisekisa kanjani ukukhonjwa komlando ofihlekile osevulwe uphawu emlandweni oyisimboli wezidumo eziyisikhombisa kudinga ukuhlaziywa ngokucophelela komyalezo uKristu ayewunikeza ngaleso sikhathi kubafundi bakhe kuJohane isahluko seshumi nane kuya esahlukweni seshumi nesikhombisa. Isibonelo sendlela uphawu lwendlela lokudumala okukhulu olusetshenziswa ngayo ukuveza uphawu lwendlela lokudumala kokuqala singabonakala ekuhlangenwe nakho kwabafundi endleleni eya e-Emawuse.

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.

Okwaphelisa isikhathi sokulinda emlandweni wamaMillerite kwaba ukulungiswa kwesiprofetho esasike sehluleka sangowe-1843. Umsebenzi kaSamuel Snow ekuthuthukiseni isigijimi esaletha ukunyakaza kwenyanga yesikhombisa, okwaphetha ngokuDumala Okukhulu, ungalandelelwa ngokomlando ngokulandela ukukhula kukaSamuel Snow ekuqondeni kwakhe ngezincwadi zakhe ezashicilelwa kanye nezethulo zakhe zomphakathi ezaholela emhlanganweni wekamu wase-Exeter. Ukuphawula okuphefumulelwe kusondela kulokho kuthuthuka ngendlela ehlukile kunokubuka nje ukuthuthuka komlando kwesigijimi sokugcina sikaSnow. USista White usazisa ukuthi isigijimi saqashelwa ngesikhathi iNkosi isusa isandla saYo ephutheni elalisezinombolweni eshadini likaHabakuki langowe-1843.

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Ngabona abantu bakaNkulunkulu bejabule ngokulindela, bebheke iNkosi yabo. Kodwa uNkulunkulu wayehlose ukubavivinya. Isandla saKhe sasibekele iphutha ekubalweni kwezikhathi zesiprofetho. Labo ababelindele iNkosi yabo abazange balibone lelo phutha, futhi namadoda afunde kakhulu ayephikisa leso sikhathi nawo ahluleka ukulibona. UNkulunkulu wayehlose ukuba abantu baKhe bahlangabezane nokudumala. Isikhathi sadlula, futhi labo ababebheke uMsindisi wabo ngokulindela okunenjabulo badabuka baphela amandla, kuyilapho labo ababengakuthandi ukubonakala kukaJesu, kodwa bamukela umlayezo ngenxa yokwesaba, bathokoza ngokuthi Akafikanga ngesikhathi sokulindelwa. Ukuvuma kwabo akuzange kuthinte inhliziyo futhi kuhlambulule ukuphila. Ukudlula kwesikhathi kwakuhlelwe kahle ukuba kuveze izinhliziyo ezinjalo. Yibo ababa ngabokuqala ukuphenduka bahlekise ngalabo ababedabukile, bedumele, ababethanda ngempela ukubonakala koMsindisi wabo. Ngabona ukuhlakanipha kukaNkulunkulu ekuvivinyeni abantu baKhe nasekubanikeni uvivinyo olujulile lokuhlola ukuze kutholakale labo ababeyohlehla babuyele emuva ngesikhathi sokuvivinywa.

> “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.

> “UJesu kanye nalo lonke ibandla lasezulwini bababheka ngozwelo nangothando labo ababebelokhu belangazelela ngolindelo olumnandi ukubona Lowo imiphefumulo yabo eyayimthanda. Izingelosi zazindiza phezu kwabo, ukuze zibasekele ngehora lokulingwa kwabo. Labo ababenganakanga ukwamukela umlayezo wasezulwini bashiywa ebumnyameni, futhi ulaka lukaNkulunkulu lwavutha phezu kwabo, ngoba babengafuni ukwamukela ukukhanya ayebathumelele kona evela ezulwini. Labo abathembekileyo, abadumele, ababengenakuqonda ukuthi kungani iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Baphinde baholelwa emaBhayibhelini abo ukuba baphenye izikhathi zesiprofetho. Isandla seNkosi sasuswa ezinombolweni, nephutha lachazwa. Babona ukuthi izikhathi zesiprofetho zafinyelela ku-1844, nokuthi ubufakazi obufanayo ababebethulile ukukhombisa ukuthi izikhathi zesiprofetho zaphela ngo-1843, babufakazela ukuthi zazizophela ngo-1844. Ukukhanya okuvela eZwini likaNkulunkulu kwakhanyisa isimo sabo, futhi bathola isikhathi sokulibala—‘Nakuba [umbono] ulibala, ulinde.’ Othandweni lwabo lokufika kukaKristu ngokushesha, babekushayele indiva ukulibala kombono, okwakumiselwe ukuveza labo abalindayo beqiniso. Baphinde baba nephuzu lesikhathi. Nokho ngabona ukuthi abaningi babo babengenakwenyukela ngaphezu kokudumala kwabo okukhulu ukuze babe nalelo zinga lokushiseka namandla elaliphawule ukukholwa kwabo ngo-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.

> “USathane nezingelosi zakhe banqoba phezu kwabo, futhi labo ababengathandi ukwamukela umlayezo bazibongela ngenxa yokwahlulela kwabo okubona kude nokuhlakanipha kwabo ngokungawamukeli lowomkhohliso, njengoba babewubiza kanjalo. Babengaqapheli ukuthi babenqaba icebo likaNkulunkulu elimelene nabo uqobo, nokuthi babesebenza bebumbene noSathane nezingelosi zakhe ukuze badide abantu bakaNkulunkulu, ababephila ngokuvumelana nomlayezo othunyelwe uvela ezulwini.”

> “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.

> “Abakholwayo kulo myalezo bacindezelwa emabandleni. Isikhathi esithile, labo ababengafuni ukwamukela umyalezo babebanjwe ukwesaba ukuba bangavezi imizwa yezinhliziyo zabo ngokwezenzo; kodwa ukudlula kwesikhathi kwaveza imizwa yabo yangempela. Babefisa ukuthulisa ubufakazi labo abalindileyo ababebona bephoqelekile ukubuthwala, bokuthi izikhathi zesiprofetho zazifinyelela ku-1844. Ngokucaca abakholwayo bachaza iphutha labo, futhi banikeza izizathu zokuthi kungani babelindele iNkosi yabo ngo-1844. Ababemelene nabo babengenakuletha mpikiswano ephikisana nezizathu ezinamandla ezazinikeziwe. Nokho ulaka lwamabandla lwavutha; bazimisela ukungalaleli ubufakazi, nokuvala lobu bufakazi bungangeni emabandleni, ukuze abanye bangezwa. Labo ababengesabi ukungabavimbeli abanye ukukhanya uNkulunkulu ayebanike kona, bakhishwa emabandleni; kodwa uJesu wayenabo, futhi babejabula ekukhanyeni kobuso Bakhe. Babelungiselwe ukwamukela umyalezo wengelosi yesibili.” 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.

Umlando osanda kubekwa uchaza, phakathi kwezinye izinto, isipiliyoni sangoJulayi 18, 2020, nokho iphuzu engifisa ukuba nilicabangele yilokhu: ukuqonda okumelwe umlayezo Wokukhala Kwaphakathi Kobusuku njengoba wanikezwa nguSamuel Snow emhlanganweni wekamu lase-Exeter akumelwe umsebenzi womlando kaSnow, kodwa kumelwe isenzo sesandla seNkosi. Isandla saYo sasimboze iphutha, futhi kwathi lapho Isisusa isandla saYo, amaMillerite ayesekwazi khona ukuqonda ukudumala kwawo, futhi aqonde nokuthi ayekade ekuleso sikhathi esimelelwe njengesikhathi sokulibala.

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.

Ukususwa kwesandla saKhe kuyisici esibalulekile kubafundi ababebesendleleni eya e-Emawuse. Lokhu kufanekisa ukuphela kwesikhathi esaziwa ngokuthi yisikhathi sokulinda, futhi kuphetha ngokuqonda okufanekiselwa ngumlayezo Wokukhala Kwasemini Yobusuku. Nokho umfanekiso wase-Emawuse wenzeka emva kwesiphambano, esimele Ukudumala Okukhulu, hhayi ukudumala kokuqala kokufa kukaLazaru.

> 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.

> Futhi, bhekani, ababili kubo babesendleleni ngalolo suku beya emzaneni okuthiwa i-Emawuse, owawuqhele ngezigaba ezingamashumi ayisithupha ukusuka eJerusalema. Bexoxisana ngakho konke lokhu okwase kwenzekile. Kwathi besaxoxa futhi bephikisana, uJesu uqobo wasondela wahamba nabo. Kodwa amehlo abo abanjwa, ukuze bangamazi. Wasesithi kubo: Yizinkulumo zini lezi enizixoxisanayo phakathi kwenu nisahamba, nibe nidabukile? Luka 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.

Igama elithi “amehlo” kulesi siqephu limelela umbono, ngaphezu kwesitho sangempela seso. Igama elithi “holden” lisho amandla. Abafundi babengenakuwuqonda umbono wesiphambano, ngokuba uKristu wayembozile amandla abo okubona umbono wesiprofetho wesiphambano. Isandla sikaKristu siwuphawu lwamandla akhe. Usizi uJesu aluqaphelayo lwalumele ukudumala kwabo okukhulu. Emva kwengxoxo eqhubekayo yabafundi ababedumele, uKristu waqala ukukhuluma.

> 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.

> Wase esethi kubo: O ziphukuphuku, nezinhliziyo ezivilaphayo ukukholwa kukho konke abakukhulumileyo abaprofethi: Bekungafanele yini ukuba uKristu ahlupheke ngalezo zinto, bese engena enkazimulweni yakhe na? Waseqala ngoMose nangabo bonke abaprofethi, wabachazela kuyo yonke imiBhalo izinto ezimayelana naye. Base besondela emzaneni ababeya kuwo; yena wenza sengathi uzakuqhubekela phambili. Kodwa bamncenga ngamandla, bethi: Hlala nathi, ngokuba sekuhlwile, nosuku seluthambekele kakhulu. Wangena-ke ukuba ahlale nabo. Luka 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.

UJesu wayala abafundi ngokusebenzisa indlela yokuhumusha iBhayibheli “yomlando oqhubekayo” (historicist), eletha imigqa yesiprofetho kusukela kuMose kuya phambili kuwo wonke umlando ongcwele ukuze kukhonjwe umlando wesiphambano. UJesu wasebenzisa imigqa yomlando wesiprofetho wasendulo, emele izindlela zakudala kanye nendlela ethi umugqa phezu komugqa, ukuze afundise abafundi abadumele. Lapho ebonakala sengathi uzodlulela phambili ngaphandle kwabo, bamncenga ukuba angene ahlale nabo. Babesesikhathini sokulibala, futhi uKristu wayesezokususa isandla saKhe emehlweni abo. Lapho isandla saKhe sesisusiwe, isikhathi sokulibala sasiyophela; futhi njengoba begijima bedabula ebumnyameni bebuyela eJerusalema nakubafundi abayishumi nanye, babeyisifanekiselo sesivinini sokudluliselwa komyalezo Wokukhala Kwaphakathi Kwamabili.

> 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.

> Kwase kuthi, esahlezi nabo etafuleni, wathatha isinkwa, wasibusisa, wasihlephula, wabanika sona. Kwase kuvuleka amehlo abo, bazi yena; wayesenyamalala emehlweni abo. Luka 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.

UJesu wasusa isandla saKhe esasibambele ukuqonda kwabo kombono wesiprofetho, futhi lapho ekwenza lokho, bamazi. UJesu wayebalethele umlayezo Wokukhala Kwaphakathi Kwamabili, futhi bawamukela ngesikhathi bedla, ngoba yonke imilayezo kumelwe idliwe. Ngokushesha baphuthuma “njengegagasi elikhulu elikhukhula izwe lonke” ukuyotshela abafundi abayishumi nanye.

> 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.

> Base besho omunye komunye bathi: Izinhliziyo zethu bezingavuthi yini phakathi kwethu, lapho ekhuluma nathi endleleni, nalapho esivulela imibhalo na? Base besukuma ngalelo hora, babuyela eJerusalema, bafica labo abayishumi nanye bebuthene kanye nalabo ababenabo, bethi: INkosi ivukile ngempela, ibonakele kuSimoni. Base belandisa ngezinto ezenzeke endleleni, nokuthi yaziwa yibo ekuhlephuleni isinkwa. Kuthe besakhuluma kanjalo, uJesu uqobo wema phakathi kwabo, wathi kubo: Ukuthula makube kini. Kepha bethuka, besaba, becabanga ukuthi babone umoya. Wathi kubo: Nikhathazekeleni na? Kuphakelwani imicabango ezinhliziyweni zenu na? Bhekani izandla zami nezinyawo zami, ukuthi yimina uqobo; ngithinteni, nibone, ngokuba umoya awunanyama namathambo, njengalokhu nibona mina nginakho. Kuthe esekushilo lokho, wababonisa izandla zakhe nezinyawo zakhe. Kepha lapho bengakakholwa ngenxa yentokozo, bemangala, wathi kubo: Ninakho yini lapha ukudla na? Base bemnika ucezu lwenhlanzi eyosiweyo nolwekhekhe lezinyosi. Waluthatha, wadla phambi kwabo. Wayesethi kubo: Yilawa amazwi engakhuluma ngawo kini, ngisese nani, okokuba kumelwe kugcwaliseke konke okulotshiwe ngami emthethweni kaMose, nakubaprofethi, nakumaHubo. Khona wavula ukuqonda kwabo, ukuze baqonde imibhalo. Luka 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.

Njengakwabafundi endleleni eya e-Emawusi, uJesu wethula umlayezo esebenzisa imilando engcwele yesikhathi esedlule yeBhayibheli ukuze achaze umlando wokufa nokuvuka Kwakhe, futhi wakwenza lokho ngokubanika isibonelo sokudla. Abantu bakaNkulunkulu kumelwe badle umlayezo. Ekuqinisekeni kwabo okuntengantengayo nasosizini lwabo, uJesu uvala isikhathi sokulinda esaqala ekufeni Kwakhe saze safinyelela ekuvukeni, ekwenyukeni, nasekubuyeni Kwakhe, ngokuvula ukuqonda kwabo emlayezweni weqiniso lamanje owawusekelwe phezu kwemilando engcwele yesikhathi esedlule ehlanganiswa ndawonye, umugqa phezu komugqa.

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.

Ngakho-ke, abafundi ababili ababesendleleni eya e-Emawuse (abamele ingelosi yesibili ehlanganiswe futhi enikwe amandla umlayezo Wokukhala Kwaphakathi Kwamabili) babona isikhathi sokulibala esalandela isiphambano njengesikhathi sokulibala esandulela Ukukhala Kwaphakathi Kwamabili. Ngakho-ke, ukudumala kwabafundi kumele ukudumala kokuqala emgqeni wesiprofetho, hhayi ukudumala okukhulu.

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.

Indaba yase-Emawuse iyaphindwa-ke kubafundi abayishumi nanye ababedumele. UJesu uyabahlanganyela, abafundise ngokugcwaliseka kwezwi lesiprofetho ngendlela ye-“historicism,” bese evula ukuqonda kwabo, esadla nabo. Ukuqala kwendaba kukhomba ukuphela kwendaba. UJesu use ebeka ufakazi wesithathu weqiniso lokuthi ukudumala kwesiphambano kungasetshenziswa ngokwesiprofetho ekudumaleni kokuqala. Unikeza ufakazi wesithathu esakhiweni salowo mlando ngokubatshela ukuba bahlale eJerusalema baze bemukele amandla avela phezulu.

> 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.

> Wathi kubo: Kunjalo okulotshiwe, nokuthi kwakumelwe uKristu ahlupheke, avuke kwabafileyo ngosuku lwesithathu; nokuthi ukuphenduka nokuthethelelwa kwezono kushunyayelwe egameni lakhe ezizweni zonke, kuqalwa eJerusalema. Futhi nina ningofakazi balezi zinto. Futhi bhekani, ngithumela phezu kwenu isithembiso sikaBaba; kodwa hlalani emzini waseJerusalema, nize nembathiswe amandla avela phezulu. Wayesebakhiphela ngaphandle kwaze kwaba seBhethaniya, waphakamisa izandla zakhe, wababusisa. Kwase kuthi, esababusisa, wehlukaniswa nabo, wakhushulelwa ezulwini. Base bemkhonza, babuyela eJerusalema benentokozo enkulu; njalo babeseThempelini, bedumisa futhi bebusisa uNkulunkulu. Amen. Luka 24:46–53.

The illustration of the disciples on the road to Emmaus identifies a tarrying time that began at His death until He was resurrected and ascended to His Father. The tarrying time ended for the disciples of Emmaus when the message of the events of the cross was established by the methodology of bringing the lines of past sacred histories together, line upon line. Then the message was carried by the disciples as fast as they possibly could carry it. Then Jesus meets with the eleven disciples, once again the eating of a meal is referenced, line upon line is used to prove the message, and as with the disciples of Emmaus He then opens their understanding and departs. But not before he identifies the history of tarrying in Jerusalem until the tarrying time concludes with the arrival of the Holy Spirit on Pentecost.

Umfanekiso wabafundi abasendleleni eya e-Emawuse ukhomba isikhathi sokulinda esaqala ekufeni kwaKhe saze safika ekuvukeni kwaKhe nasekukhuphukeleni kwaKhe kuYise. Isikhathi sokulinda saphela kubafundi base-Emawuse lapho umlayezo wezenzakalo zesiphambano usumisiwe ngendlela yokuhlanganisa imigqa yemilando engcwele yaphambilini ndawonye, umugqa phezu komugqa. Khona-ke umlayezo wathwalwa ngabafundi ngokushesha okukhulu ngangokunokwenzeka ukuba bawuthwale. Khona-ke uJesu uhlangana nabafundi abayishumi nanye, kuphinde kubhekiswe ekudleni isidlo, kusetshenziswe umugqa phezu komugqa ukufakazela umlayezo, futhi njengakubafundi base-Emawuse, uyabe esevula ukuqonda kwabo bese ehamba. Kodwa hhayi ngaphambi kokuba abonise umlando wokulinda eJerusalema kuze kube yilapho isikhathi sokulinda siphetha ngokufika kukaMoya oNgcwele ngePhentekoste.

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.

Lapho uJesu etshela abafundi baKhe ukuba balinde eJerusalema, kwakuwukuphela kwendaba yendlela eya e-Emawuse. Ukuqala kwendaba kwakumele ukudumala, kulandelwa yisikhathi sokulinda, kulandelwa ukwambulwa kweqiniso okwakumele umlayezo weSikhalo Saphakathi Kwamabili. Lokho kwambulwa kweqiniso kwafezwa lapho uKristu esusa isandla saKhe, esasibe “sibambe” amehlo abafundi. Lokho kuyisiqalo sendaba, futhi ingxenye ephakathi yendaba iyaphindwa ngaleyo ndaba efanayo lapho uKristu esusa ukudumala kubafundi abayishumi nanye ngokuziveza kubo nokuvula ukuqonda kwabo kweZwi laKhe. Bese kuba khona ubufakazi bokugcina besakhiwo sesiprofetho esifanayo esiqala ngokudumala kokuqala, hhayi ukudumala okukhulu.

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?”

Umlando osukela e-Emawuse uye ePhentekoste unikeza ofakazi abathathu bokudumala kokuqala, isikhathi sokulibala kanye noMemezelo Waphakathi Kwamabili, nokho ukudumala kwangempela okuyisikhombamkhondo ekuqaleni kofakazi ngamunye kwabathathu empeleni kwakuyikudumala kwesibili, hhayi okokuqala. Ukuqaphela ukuthi isikhombamkhondo esiyiKudumala Okukhulu emlandweni wamaMillerite sisetshenziselwa ukufanekisa ukudumala kokuqala emlandweni wamaMillerite kubalulekile ekuqondeni ukulandisa esikuthola ezahlukweni ezine zikaJohane ezenzeka phakathi kokudla okwenzeka esidlweni sokugcina nokuboshwa phakathi kwamabili ensimini yaseGetsemane. Kuyafaneleka ukuqaphela ukuthi lapho uJesu ebonakala kubafundi abayishumi nanye futhi edla nabo, wabuza wathi, “Nikhathazekeleni na? futhi kungani kuvela imicabango ezinhliziyweni zenu?”

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.”

Masinyane emva kokuba esedle isidlo sakusihlwa sokugcina encwadini kaJohane, isiqephu esizosicabangela siqala ngamazwi kaKristu ebatshela, “Izinhliziyo zenu mazingakhathazeki.” Ezinsukwini ezinhlanu nje, base beyikhohliwe kanye leyo miyalo. Isahluko seshumi nane kuya esahlukweni seshumi nesikhombisa sevangeli likaJohane simelela ukudumala kokuqala kukaJulayi 18, 2020, okungenisa isikhathi sokulibala, okuholela eSambulweni sikaJesu Kristu esivulwa uphawu kusasele kancane ngaphambi kokuba kuvalwe isikhathi somusa, futhi simelela umlayezo Wokukhala Kwaphakathi Kwamabili. Lowo myalezo ungenisa inkathi yesikhathi ebeyifuziselwe ukunyakaza kwenyanga yesikhombisa futhi efuziselwa futhi ukugijima ngamandla kwabafundi base-Emawuse beya eJerusalema phakathi nobusuku obukhulu. Lowo mlando yiwo omelwe yizinhlamvu ezintathu zesiHebheru ezasetshenziswa nguKristu ukuzimela Yena uqobo njengo “Qiniso.”

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.

Kusekulandiseni kwalezi zahluko ezine zikaJohane kulapho sithola khona hhayi kuphela umsebenzi kaMoya oNgcwele ubonakaliswa njengezinyathelo ezifanayo zalelo zwi uqobo, kodwa futhi nalapho kutholakala khona ubufakazi obuqine kunabo bonke bokusekela izimangalo ezenziwa manje zokuthi ukugcwaliseka kokugcina komlayezo Wokukhala Kwaphakathi Kwamabili manje sekuvezwa ngokuqhubekayo emhlanganweni wenkambi yase-Exeter kusukela mhla ziyi-12 ku-Agasti kuze kube mhla ziyi-17. Lapho umlayezo ekugcineni usubhekwa futhi wamukelwa abangcwele abalindileyo, izwe liyakucwiliswa enkingeni yomthetho weSonto njengoba lezo zithunywa zithwala umlayezo wokuxwayisa wokugcina wezinsuku zokugcina ziwuyisa ezweni elifayo.

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