It has been shown that the history of August 11, 1840 until October 22, 1844 is the history represented by the seven thunders which were sealed up until just before the close of probation. In this article I will begin by reviewing some of what we have identified about the symbolism of the seven thunders. We are using historical lines upon historical lines to present these truths. There are four prophetic waymarks from August 11, 1840 until and including October 22, 1844; the empowerment of the first angel’s message, the first disappointment, the Midnight Cry and the Great Disappointment.
Agastin 11, 1840 irraa jalqabee hamma Onkoloolessa 22, 1844tti seenaa taʼe jechuun, seenaa guurgaa torban kanneen yeroo cufiinsi carraa araaraa xumuramuu dura xiqqoo duraatti cufamanii turan bakka buʼan taʼuun isaa mulʼifameera. Barruu kana keessatti mallattoo guurgaa torbanii ilaalchisee wantoota nuti adda baafanne keessaa muraasa irra deebiʼee ilaaluun nan jalqaba. Dhugaa kana dhiheessuuf sararoota seenaa irratti sararoota seenaa fayyadamaa jirra. Agastin 11, 1840 irraa jalqabee hamma fi Onkoloolessa 22, 1844 dabalatee keessatti mallattoolee raajii afur jiru; humneeffamuu ergaa ergamaa isa jalqabaa, abdii kutannaa isa jalqabaa, Iyya Halkan Walakkaa, fi Abdii Kutannaa Guddaa.
August 11, 1840 was typified by Moses at the burning bush. The first disappointment in the spring of 1844 was typified by the wife of Moses, Zipporah when she sorrowfully and fearfully circumcised their son. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by the arrival of Moses in Egypt and his initial warning about the death of Egypt’s firstborn. The Great Disappointment of October 22, 1844 was typified by the Hebrews at the Red Sea.
11 avqust 1840-cı il Musa ilə yanan kolun yanında öncədən simvolizə olunmuşdu. 1844-cü ilin yazındakı ilk məyusluq Musanın arvadı Sipora tərəfindən, o, kədər və qorxu içində oğullarını sünnət etdiyi zaman öncədən simvolizə olunmuşdu. 12–17 avqust tarixlərində Exeter düşərgə toplantısında başlayan Gecəyarısı Harayı Musanın Misirə gəlişi və Misirin ilk oğullarının ölümü barədə ilk xəbərdarlığı ilə öncədən simvolizə olunmuşdu. 22 oktyabr 1844-cü il Böyük Məyusluğu ibranilərin Qırmızı dəniz yanında olması ilə öncədən simvolizə olunmuşdu.
In the time of King David August 11, 1840 was typified by the Philistines returning the ark of God. The first disappointment in the spring of 1844 was typified by Uzzah touching the ark of God. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by David bringing the ark into Jerusalem. The Great Disappointment of October 22, 1844 was typified by David’s wife Michal as she despised David for entering Jerusalem with the ark.
ᎤᏃᎯᏳ ᏕᏫᏗ ᎤᎬᏫᏳᎯ ᎠᏁᎳ, 1840 ᎤᏓᏪᎳᏅᎢ ᎠᏍᎪᎯ 11, ᎾᏍᎩ ᏚᏟᏌᏅᎩ ᏉᎵᏍᏓᏂ ᎠᏂᏍᎦᏯ ᎤᎾᎦᏃᎮᎸᎢ ᎤᏁᎳᎩ ᎦᏅᏅᎢ. 1844 ᎤᏓᏪᎳᏅᎢ ᎤᎾᏄᎪᏫᏒ ᎠᏂᏉᏍᎦᏓᏛ ᎢᎬᏱᏱ ᎤᏓᏙᎵᣂᎢ, ᎾᏍᎩ ᏚᏟᏌᏅᎩ ᎤᏏᎾ ᎤᏒᏂᎸᎢ ᎤᏁᎳᎩ ᎦᏅᏅᎢ. ᎠᏰᎵ ᎠᎵᎮᎵᏍᏗ ᎠᏁᎬᎢ, ᎾᏍᎩ ᎤᎴᏅᲯᎢ ᎡᏂᏍᏓ ᏕᎦᏓᏅᏛ ᎠᏁᎲ ᎠᏍᎪᎯ 12–17 ᎢᏯᏍᏗ, ᎾᏍᎩ ᏚᏟᏌᏅᎩ ᏕᏫᏗ ᎤᏴᏔᏅᎢ ᎦᏅᏅᎢ ᏥᎷᏏᎵᎻ ᎠᏁᎲᎢ. 1844 ᎤᏓᏪᎳᏅᎢ ᎠᏍᎪᎯ 22 ᎤᏣᘏᎾ ᎤᏲᎢ ᎠᏂᏉᏍᎦᏓᏛ, ᎾᏍᎩ ᏚᏟᏌᏅᎩ ᎻᎦᎵ, ᏕᏫᏗ ᎤᏓᎵᎢ, ᎾᏍᎩ ᎤᏂᏆᏘᏍᎨ ᏕᏫᏗ ᎤᏴᏔᏅᎢ ᏥᎷᏏᎵᎻ ᎠᏁᎲ ᎦᏅᏅᎢ ᎠᏁᎯᏍᏗᏍᎬᎢ.
August 11, 1840 was typified by the baptism of Christ. The first disappointment in the spring of 1844 was typified by the disappointment of Lazarus’ death. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by the Triumphal Entry of Christ into Jerusalem. The Great Disappointment of October 22, 1844 was typified by the disappointment of the cross.
11 Awst 1840 a raglunwyd gan fedydd Crist. Y siom gyntaf yng ngwanwyn 1844 a raglunwyd gan y siom ynghylch marwolaeth Lasarus. Y Floedd ar Hanner Nos, a ddechreuodd yng nghyfarfod gwersyll Exeter o 12–17 Awst, a raglunwyd gan Fynediad Buddugoliaethus Crist i Jerwsalem. Y Siom Fawr ar 22 Hydref 1844 a raglunwyd gan siom y groes.
We have pointed out that these four waymarks, represent only a partial segment of the complete structure of every reformatory movement. We are identifying the four waymarks as witnesses of the history that began on September 11, 2001. One of the prophetic characteristics of each of the four lines, is that the waymarks in each line possess the same theme.
Ame qhaanqhaasne ay maqtañäniwa, aka pusi chimpunakax sapa mayjt’ayaña saräwin taqpach utt’äwipan mä chiqak t’aqapaki uñt’ayapxi. Aka pusi chimpunakxa qhanañchir qhanañchanakjam uñt’ayasktanwa, uka sarnaqäwina qhanañchirinakapjama, ukax 11 uru sata qallta phaxsin 2001 maran qalltäna. Sapa mayni aka pusi qhanan saräwinakat maynïr profecían mä uñacht’äwipax akawa: sapa saräwin chimpunakapax pachpa tema ukankapxi.
For Moses, all four of the waymarks addressed God’s work of entering into a covenant with a chosen people in fulfillment with the prophecy of Abraham. With King David’s reform line all four of the waymarks were associated with the ark of God. In Christ’s line all four of the waymarks were associated with death and resurrection.
مەوسای پاڵەوان، هەموو چوار نیشانەڕێکەکە پەیوەندیدار بوون بە کاری خودا لە چوونە ناو پەیمانێک لەگەڵ گەلێکی هەڵبژێردراو، وەک تەواوکاریی پێشبینیی ئەبراهیم. لە هێڵی چاکسازیی پاشا داوددا، هەموو چوار نیشانەڕێکە پەیوەندیدار بوون بە سندوقی خودا. لە هێڵی مەسیحدا، هەموو چوار نیشانەڕێکە پەیوەندیدار بوون بە مردن و هەستانەوە.
August 11, 1840 was a confirmation of the day for a year principle. The first disappointment in the spring of 1844 was caused by a failed application of the day for a year principle. Samuel Snow’s message of the Midnight Cry was the correction and a perfection of the failed application of the day for a year principle. The corrected message was based upon the day for a year principle and was fulfilled on October 22, 1844. All four waymarks are identifying the day for a year principle.
11 Augustus 1840 adalah peneguhan atas prinsip sehari untuk setahun. Kekecewaan pertama pada musim semi tahun 1844 disebabkan oleh penerapan yang keliru atas prinsip sehari untuk setahun. Pekabaran Seruan Tengah Malam dari Samuel Snow merupakan koreksi dan penyempurnaan dari penerapan yang gagal atas prinsip sehari untuk setahun. Pekabaran yang telah dikoreksi itu didasarkan pada prinsip sehari untuk setahun dan digenapi pada 22 Oktober 1844. Keempat patokan jalan itu semuanya mengidentifikasi prinsip sehari untuk setahun.
Sister White informs us the seven thunders represent the events that transpired during the first and second angels’ messages; but she teaches that the seven thunders also represent “future events that will be disclosed in their order.” The seven thunders represent four prophetic events that began on August 11, 1840 and ended on October 22, 1844 and those four waymarks will be repeated in our history in the same order.
எங்கள் சகோதரி வைட், ஏழு இடிமுழக்கங்கள் முதல் மற்றும் இரண்டாம் தூதர்களின் செய்திகளின்போது நிகழ்ந்த சம்பவங்களைச் சுட்டிக்காட்டுகின்றன என்று எங்களுக்குத் தெரிவிக்கிறார்; ஆனால், ஏழு இடிமுழக்கங்கள் “தங்களுடைய வரிசைப்படி வெளிப்படுத்தப்படும் வருங்கால நிகழ்வுகளையும்” குறிக்கின்றன என்றும் அவர் போதிக்கிறார். ஏழு இடிமுழக்கங்கள் ஆகஸ்ட் 11, 1840 அன்று ஆரம்பித்து அக்டோபர் 22, 1844 அன்று முடிவடைந்த நான்கு தீர்க்கதரிசன நிகழ்வுகளைச் சுட்டிக்காட்டுகின்றன; மேலும், அந்த நான்கு வழிக்குறிகள் அதே வரிசையில் எங்கள் வரலாற்றில் மீண்டும் திரும்பி நிகழும்.
September 11, 2001 was typified by August 11, 1840 and both of those dates are connected with Islam, thus tying the beginning of Adventism together with the end of Adventism. Both August 11, 1840 and September 11, 2001 were a confirmation of the primary prophetic rule of their respective histories.
11 سىنتەبىر 2001-يىلى 11 ئاۋغۇست 1840-يىلى بىلەن تىپلاشتۇرۇلغان بولۇپ، بۇ ئىككىلا ۋاقىت ئىسلام بىلەن باغلانغان؛ شۇنىڭ بىلەن، ئادۋېنتىزمىنىڭ باشلىنىشى ئادۋېنتىزمىنىڭ ئاخىرى بىلەن باغلاپ قويۇلغان. 11 ئاۋغۇست 1840-يىلىمۇ، 11 سىنتەبىر 2001-يىلىمۇ، ئۆز-ئۆزىگە مەنسۇپ تارىخلىرىدىكى ئاساسىي پەيغەمبەرلىك قائىدىسىنىڭ تەستىقى بولدى.
On September 11, 2001, the angel of Revelation eighteen descended and on August 11, 1840 the angel of Revelation ten descended. The first disappointment of Future for America was a failed prediction concerning Islam on July 18, 2020. The message that is unsealed, as was the Midnight Cry at Exeter in the summer of 1844, is a correction of the failed prediction that had been previously given. For the Millerites the correction was in relation to the previously failed application of the day for a year principle identifying 1843 as the time of the Lord’s return. Today the correction which is represented by the Millerite Midnight Cry message must be a waymark that represents Islam, as the previous two waymarks were. The correction typified by the work of Samuel Snow was not to disregard the previous failed prediction, but to fine tune the prediction that had previously failed.
Wep 11, 2001, ángel ti Apocalipsis dieciocho anangay, ken Agosto 11, 1840, ángel ti Apocalipsis diez anangay. Ti umuna a pannakaupay ti Future for America ket maysa a saan a nagballigi a padto maipapan iti Islam idi Hulyo 18, 2020. Ti mensahe a naluktan, kas idiay Midnight Cry idiay Exeter iti verano ti 1844, ket maysa a pannakatarimaan ti saan a nagballigi a padto a naiteden idi. Kadagiti Millerita, ti pannakatarimaan ket maipanggep iti napalabas a saan a nagballigi nga aplikasion ti principio ti maysa nga aldaw para iti maysa a tawen a nangitudo iti 1843 kas tiempo ti panagsubli ti Apo. Ita, ti pannakatarimaan a nairepresentar babaen ti mensahe ti Millerita a Midnight Cry ket masapul a maysa a waymark a mangirepresentar iti Islam, kas kadagiti dua a napalabas a waymark. Ti pannakatarimaan a naitypify babaen ti trabaho ni Samuel Snow ket saan a panangibelleng iti napalabas a saan a nagballigi a padto, no di ket panangipasnek a nalaing iti padto a napalabas a saan a nagballigi.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
“Ьæуæхсæнтæ федтой Писанитæй, æмæ семæн æй уыд тарынг фæстаг рæстæг, æмæ кæнæг æрцæудæрæн сабырæй бахъуыды кæнын хæссын кодтой фæдзæхстæй. Уый æвдисæнтæ, кæцытæ сæ разын кодтой сæ Хуыцауы 1843 азы фæззæгæн, уыдон сæ баййæфтой, цæмæй Йæ 1844 азы фæззæгæнæн дæр æнхъæлмæ кастой.” Early Writings, 247.
Today the message that is typified by the message that came out of the Exeter camp meeting will be a perfection of the previously failed prediction. The Great Disappointment of Millerite history represents a great disappointment that takes place at the Sunday law, but it will be in the context of a prediction about Islam. Samuel Snow’s message was an identification of the exact date. It was the right date, but the wrong event. The message today represented by Snow’s message will be a message of Islam that is the perfection of the message that failed at the first disappointment of July 18, 2020.
Ñane ko árape pe mensáhe ojehechauka hag̃ua pe mensáhe osẽ vaʼekue Exeter camp meeting-gui haʼéta peteĩ perfección pe predicción ojejavy vaʼekue yma guaréva rehe. Pe Gran Chasco tembiasakue Millerita-pegua orrepresenta peteĩ tuicha chasco oikótava pe ley dominical-pe, péro oĩta peteĩ predicción Islam rehegua ryepýpe. Pe mensáhe Samuel Snow rehegua haʼe vaʼekue pe fecha exacta jehechakuaa. Haʼe vaʼekue pe fecha añetegua, péro pe acontecimiento vai. Pe mensáhe ko árape, ojehechaukáva Snow mensáhe rupive, haʼéta peteĩ mensáhe Islam rehegua, haʼéva pe perfección pe mensáhe ofalla vaʼekue pe primera desilusión-pe 18 jasypokõi 2020-pe.
There are no times or dates involved now, for since October 22, 1844 time setting is no longer to be a part of God’s prophetic message.
Waqay ni pacha churasqa ni ima p’unchawpas kananpaqchu, imaraykuchus 1844 watapi octubre killapa 22 p’unchawmanta pacha, pacha churanakuyqa manañam Diospa profético willakuyninmanta huk parte kananpaqchu.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48, 49.
“Ugqirha undibonisile ukuba isigidimi sengwele yesithathu simelwe kukuhamba, size sivakaliswe kubantwana bakaYehova abasasazekileyo, yaye asimele sixhonywe exesheni; kuba ixesha alisayi kuphinda libe luvavanyo kwakhona. Ndabona ukuba abanye babefumana uchulumanco olungelolwenyaniso oluphuma ekushumayeleni ixesha; ukuba isigidimi sengwele yesithathu sasinamandla ngaphezu kwento enokwenziwa lixesha. Ndabona ukuba esi sigidimi sinokuma phezu kwesiseko saso ngokwaso, nokuba asidingi xesha ukuze siqinise, nokuba siya kuhamba ngamandla amakhulu, senze umsebenzi waso, yaye siya kugqitywa ngokobulungisa.” Experience and Views, 48, 49.
The fourth waymark of our history must be the Sunday law, for the sacred histories of all the reform lines added together line upon line, in conjunction with the inspired commentary of those histories through the Spirit of Prophecy are conclusive that the Sunday law is the fourth waymark after the mighty angel descends in our history. The fourth waymark in the history of the seven thunders that are “future events that will be disclosed in their order” must be connected with Islam, based upon the fact that the same theme always exists in the same four waymarks in every reformatory movement.
Tari̇xımızın dördüncü nişanı hökmən Bazar qanunu olmalıdır, çünki bütün islahat xətlərinin müqəddəs tarixləri “sətir üstə sətir” şəklində bir yerə toplandıqda və həmin tarixlərin Ruh-u Peyğəmbərlik vasitəsilə verilmiş ilhamlı şərhi ilə birlikdə nəzərdən keçirildikdə, tariximizdə qüdrətli mələk endikdən sonra dördüncü nişanın Bazar qanunu olduğu qəti surətdə sübuta yetir. “Öz sırası ilə açıqlanacaq gələcək hadisələr” olan yeddi gurultunun tarixindəki dördüncü nişan İslamla əlaqəli olmalıdır, çünki hər bir islahat hərəkatında eyni mövzu həmişə həmin eyni dörd nişanda mövcud olur.
Islam will be part of the prophetic events at the Sunday law for a second reason. Jesus, the Lion of the tribe of Judah has specifically taken the history of these four events and defined them as a symbol unto themselves. That symbol is the seven thunders. There are other waymarks in every reformatory movement that exist both before and after the four waymarks that the Lion of the tribe of Judah specifies as the seven thunders. As a symbol unto themselves, the first waymark of the symbolic history containing these four waymarks represented the attack by Islam on the United States on September 11, 2001. The fact that Alpha and Omega identify the end with the beginning, establishes Islam at the Sunday law, for the first of those four waymarks was the attack of Islam on September 11, 2001, therefore the fourth and last waymark must also be an attack by Islam against the United States.
Islám vas unak profétik evéntus yánga de Sunday law por un sikin réson. Jesus, di León of di tribe of Judah, don spesífikli tek di history of dis fo evéntus an don defin am as wan símbol by imself. Dat símbol na di seven thunders. De na oda waymarks insay evri reformatory movement we de exist bifo an afta di fo waymarks we di León of di tribe of Judah spesifai as di seven thunders. As wan símbol by imself, di fos waymark of di símbolik history we get dis fo waymarks reprizént di atak by Islám pan di United States pan September 11, 2001. Di faks se Alpha and Omega de identifai di end wit di beginning, de establish Islám pan di Sunday law, bikos di fos of dose fo waymarks bin na di atak of Islám pan September 11, 2001; deyafo di fot an las waymark mus tu bi wan atak by Islám against di United States.
It might very well be that the Sunday law is another attack by Islam on New York City, and that would answer as an end that is identified by the beginning, but at minimum it will be an attack by Islam as was the prediction of July 18, 2020.
A takfi sennig Sunday law yeneen xare buy Islaam ci dëkk bi New York City, te loolu dina nekk mujj gu ñu xamale ci njàlbéen gi; waaye bu néew-doonte dina nekk xare buy Islaam, ni ko waxoon ci yëgleb 18 Sulet 2020.
We have also pointed out that the Alpha and Omega hid a history within those four histories. In fact, that hidden internal history is a primary revelation that is now being brought out in conjunction with the command to “seal not the sayings of the prophecy of the book of Revelation.” That hidden internal history is recognized when we see within the four waymarks that are represented by the seven thunders that there is a period within the four waymarks that begins with a disappointment and ends with a disappointment. From the arrival of the second angel until the arrival of the third in Millerite history is a specific history that represents a symbol unto itself. It begins with an angel’s message that must be eaten, thus marking the tarrying time in the parable of the ten virgins. It then identifies the Midnight Cry which is also a message that must be eaten and then leads to the arrival of the third message that must be eaten.
Na zê bawk kan tarlang tawh a ni a, Alpha leh Omega chuan chûng chanchin pali chhûngah khân chanchin dang a thup bawk tih chu. A tak takin chuan, chû chanchin chhûnga thup chu tûna “Thupuan bu hrilhlâwkna thu sawi-te chu seal suh” tia thupêk nêna inzawm zêlah tihlan chhuah mêk a ni a, a puipunna puan chhuah pawimawh tak a ni. Chû chanchin chhûnga thup chu kan hriat theih hun chu, hrilthunder pasarih-in an entîr chûng waymark pali chhûngah khân, waymark pali chhûngah chhûngkhat hun a awm a, chu hun chu beidawnna hmanga tanin, beidawnna hmanga tâwp bawk a ni tih kan hmuh hunah a ni. Millerite chanchinah vântirhkoh pahnihna lo thlen atanga vântirhkoh pathumna lo thlen inkâr chu chanchin bik tak a ni a, amah leh amah entîrtu entirna a ni. A tîr chu vântirhkoh thuchah ei ngei tûr hmanga a tan a, chutiangin hmeichhia nung sawm tehkhin thu a sawina tarrying time a lo hriattîr a ni. Chutah chuan Midnight Cry pawh thuchah ei ngei tûr a nih a hrilhchhuak a, chutah atang chuan thuchah pathumna ei ngei tûr lo thlenna lamah a hruai thleng a ni.
The hidden internal line within the line of the seven thunders is confirmed prophetically not only by the beginning representing a disappointment, and an angel’s arrival and a message to eat, that is then repeated at the great disappointment, but it is also confirmed by the “truth.”
Ang pitágas a panloób na guhit sa loob ng guhit ng pitóng kulog ay pinagtitibáy nang makahulà hindi lámang ng pasimulâ na kumakátawan sa isang pagkabigô, at ng pagdatíng ng isang anghel at ng isang pahayag na kainin, na pagkaraa’y inúlì sa dakílàg pagkabigô, kundi pinagtitibáy rin ito ng “katotohanan.”
The Hebrew word “‘ĕmeṯ” that is translated as “truth” in the Old Testament was created by the wonderful linguist by using the first letter of the Hebrew alphabet, followed by the thirteenth letter of the alphabet and then ending with the last letter of the alphabet to form the word translated as truth. We have shown that those letters represent the principle of the rule of first mention, the principle that identifies the end from the beginning. The first letter is the letter “alpha”. The middle letter is the thirteenth letter of the Hebrew alphabet and represents rebellion. The last letter is the last, the end, the omega. We have shown that these three letters represent the three steps of the everlasting gospel as confirmed by several prophetic lines.
ನೀಡಲಾದ ಇಂಗ್ಲಿಷ್ ಪಠ್ಯವನ್ನು ay ಗೆ ಭಾಷಾಂತರಿಸಲು, “ay” ಯಾವ ಭಾಷೆಯನ್ನು ಸೂಚಿಸುತ್ತದೆ ಎಂಬುದು ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ. ದಯವಿಟ್ಟು ಗುರಿ ಭಾಷೆಯನ್ನು ತಿಳಿಸಿ.
Those three letter’s meanings correspond to the meaning of each of the three angels’ messages. Those three letter’s meanings correspond to the purification process of the wise and wicked in Daniel twelve verse ten who are purified, made white and tried. The three Hebrew letters that were brought together to create the word “truth,” possess the signature of Alpha and Omega and the three steps which they identify in the first angel’s message, is called the everlasting gospel. The three steps represented by those letters also represent the work of the Holy Spirit as set forth in John sixteen.
त्या तीन अक्षरांच्या अर्थांचा संबंध त्या तीन देवदूतांच्या संदेशांपैकी प्रत्येकाच्या अर्थाशी जुळतो. त्या तीन अक्षरांच्या अर्थांचा संबंध दानियेल बारा अध्याय दहाव्या वचनातील शहाणे आणि दुष्ट यांच्या शुद्धीकरणाच्या प्रक्रियेशी आहे; जे शुद्ध केले जातात, शुभ्र केले जातात, आणि परखले जातात. “सत्य” हा शब्द तयार करण्यासाठी एकत्र आणलेल्या त्या तीन इब्री अक्षरांमध्ये अल्फा आणि ओमेगा यांची छाप आहे, आणि पहिल्या देवदूताच्या संदेशात त्यांनी ओळखून दिलेल्या त्या तीन पायऱ्यांना सनातन सुवार्ता असे म्हटले जाते. त्या अक्षरांनी दर्शविलेल्या त्या तीन पायऱ्या योहान सोळाव्या अध्यायात मांडलेल्या पवित्र आत्म्याच्या कार्याचेही प्रतिनिधित्व करतात.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. John 16:8–11.
Cuando él venga, convencerá al mundo de pecado, de justicia y de juicio: de pecado, por cuanto no creen en mí; de justicia, por cuanto voy a mi Padre, y no me veréis más; y de juicio, por cuanto el príncipe de este mundo ha sido juzgado. Juan 16:8–11.
The first disappointment is represented as sin, as illustrated by Moses, Uzzah, Mary and Martha, and the Millerites for as John sixteen describes the work of the Holy Spirit in convicting of “sin;” it was because “they believe not.” Each of the symbols we just cited represent the first disappointment, and each of their histories testify that the disappointment was caused by the sin of not believing something that had been previously revealed to them. The first step is the conviction of sin. The first step is the first letter of the Hebrew alphabet.
ए प्रथम निराशा ल’ पापक रूपमे प्रस्तुत कएल गेल अछि, जाहि प्रकारेँ मूसा, उज्जाह, मरियम आ मरथा, तथा मिलराइट सभक उदाहरणसँ देखाओल गेल अछि; किएक तँ यूहन्ना सोलह पवित्र आत्माक काजक विषयमे “पाप”क दोष सिद्ध करबाक वर्णन करैत अछि; ई एहि कारणेँ छल जे “ओ सभ विश्वास नहि करैत छथि।” जकरा सभ प्रतीकसभक हम एखन उल्लेख कयलहुँ, से सभ प्रथम निराशाक प्रतिनिधित्व करैत अछि, आ हुनकर सभक इतिहास गवाही दैत अछि जे ओ निराशा एहि पापसँ उत्पन्न भेल छल—अर्थात् पूर्वहि सँ हुनका सभ पर प्रकट कएल गेल किछुओ बात पर विश्वास नहि करबाक पापसँ। पहिल डेग पापकेँ दोषी ठहराएब अछि। पहिल डेग इब्रानी वर्णमालाक पहिल अक्षर अछि।
The second waymark of the hidden history is righteousness, which is where the manifestation of the power of God is manifested in the righteousness of those carrying the Midnight Cry message. They manifest God’s righteousness at the conclusion of the tarrying time, for John sixteen says Christ went to his Father and they saw Christ no more. Christ had tarried in advance of the manifestation of righteousness. With the Millerites, when Christ removed His hand, the mistake was recognized. Then the content of the corrected message produced two classes of worshippers. One class manifested righteousness, for they had oil, and the other class manifested the rebellion represented by the thirteenth letter of the Hebrew alphabet.
ئەو دووەمین نیشانەی مێژووی نهێنیە ڕاستودروستییە، کە لەوێدا دەرکەوتنی هێزی خودا لە ڕاستودروستیی ئەوانەدا دەرکەوتن دەکات کە پەیامی هاواری نیوەشەو هەڵدەگرن. ئەوان لە کۆتایی ماوەی چاوەڕوانییەکەدا ڕاستودروستیی خودا دەرخەستن، چونکە یۆحەنا ١٦ دەڵێت مەسیح چوو بۆ لای باوکی خۆی و ئیتر ئەوان مەسیحیان نەبینی. مەسیح پێش دەرکەوتنی ڕاستودروستی درەنگی کردبوو. لەگەڵ میلەرییەکان، کاتێک مەسیح دەستی خۆی لابرد، هەڵەکە ناسرا. پاشان ناوەڕۆکی پەیامە چاککراوەکە دوو جۆر لە پەرستاران بەرهەم هێنا. یەک پۆل ڕاستودروستییان دەرخست، چونکە ڕۆنیان هەبوو، و ئەو پۆلەی دیکە یاخیبوونەوەی ئەو وێنەیەی دەرخست کە بە نامەی سێزدەهەمی ئەلفوبێی عیبرانی نوێنرایەتی دەکرێت.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
«Бүх дэлхийн Эзэний дэргэд зогсогч тослогдогсод» нь нэгэн цагт Сатанд халхлагч херубын хувиар өгөгдсөн байр суурийг эзэлдэг. Өөрийн сэнтийг хүрээлэн буй ариун оршнолуудаар дамжуулан Эзэн газрын оршин суугчидтай тасралтгүй харилцааг хадгалдаг. Алтан тос нь Бурхан итгэгчдийн дэнгүүдийг бөхөлзөн унтрахгүй байлгахын тулд ханган нийлүүлдэг нигүүлслийг илэрхийлдэг. Хэрэв энэ ариун тос Бурханы Сүнсний мэдээнүүдээр дамжин тэнгэрээс асгардаггүйсэн бол, ёрын муугийн хүчнүүд хүнийг бүхэлд нь захирч байх байсан.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
«Khua a chawimawhna a tlu loh a ni, ani’n min rawn hrilhfiahna kan dawn loh chuan. Chutiang chuan, ani’n kan thlarauah a lo luang tur, thimnaah awmte hnênah hrilhchhuah tur rangkachak hriak kan hnawl a ni. Kohna lo thlen hunah, “Ngai teh u, mo neitu chu a lo kal ta; a hma lam panin lo chhuak rawh u,” tih a lo thlen chuan, hriak thianghlim dawng lo, an thinlungah Krista khawngaihna vawng nung lo te chuan, nungah hmeichhia virjin ât te angin, an Lal tawng turin an inbuatsaih lohzia an hmu ang. Anmahni mahni ah chuan hriak hmuh theihna thiltihtheihna an nei lo va, an nun a chim ral ta. Mahse Pathian Thlarau Thianghlim chu dil a nih chuan, Mosia anga, “I ropuizia min hriattîr rawh,” tia kan ngen chuan, Pathian hmangaihna chu kan thinlungah a luang khat ang. Rangkachak putkawngte hmangin, rangkachak hriak chu kan hnênah hriattîr a ni ang. “Thiltihtheihna avangin ni lovin, chakna avang pawhin ni lo, ka Thlarau avang zâwkin a ni, tih a ni Sipaihote Lalpa’n.” Felna Nisa eng varte dawnin, Pathian fate chu khawvêlah eng angin an eng ta a ni.» Review and Herald, July 20, 1897.
Take note that those who receive the message of the Midnight Cry have been typified by Moses in the cave of Horeb, pleading for God to show him His glory. Those two classes had finalized their characters before the Midnight Cry, during the tarrying time.
Uru qillqakuyta hap’iychis: Ch’isi waqyakuypa willakuyninta chaskiqkunaqa Horeb urqupi mach’aypi Moiseswan rikuchisqa kasharqanku, Diosta mañakuspa paypa k’anchayninta payman rikuchinanta. Chay iskay clase runakunaqa Ch’isi waqyakuymanta ñawpaqta, suyay unay p’unchawkunapi, kikin kayninkuta tukuchisqaña karqanku.
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis.” The Youth’s Instructor, January 16, 1896.
“Nangu ñuqanchikkuna kawsachkanchik ancha manchaylla pachaspi, hinaspapis manam mayqenninchikpas qhipayaychu Cristopa hamuyninpaq wakichikuy maskananchikpi. Ama pipas yuyllaspa qatiychunchu mana yuyayniyuq sipaskunapa ejemplonta, nispa allin kasqanman suyayta atisqanchikta, crisis chayamunankama, chay pachaspi sayarinapaq carácter wakichikuyta chaskinanchikkama. Ancha qhipa kanqa Cristopa chiqap kayninta maskayqa, invitadokuna yaykuchisqa kaspa qhawaykusqa kaptin. Kunanmi tiempo Cristopa chiqap kayninta churakunaykipaq,—casarasqa p’achata, mayqan allinchasunki Corderopa kasarakuy mikhuyninman yaykunaykipaq. Parábolapi, mana yuyayniyuq sipaskuna aceitemanta mañakuq hina rikuchisqa kanku, ichaqa manam chaskinkuchu mañakusqankuman hina. Kayqa simboliza chaykunata, mayqenkuna mana wakichikurqankuchu kikinkuta, huk crisis pachaspi sayarinapaq carácter wiñachispa.” The Youth’s Instructor, January 16, 1896.
At the midnight cry one class had the necessary oil, and the other did not. The second step is the manifestation at the conclusion of the tarrying time of either righteousness or unrighteousness “because” the bridegroom went “to” his “Father, and ye see me no more.” The second step is the thirteenth letter of the Hebrew alphabet. The third step in the hidden history is judgment and the great disappointment and the last letter of the alphabet.
ಟೊರೆದ ಕೂಗಿನಲ್ಲಿ ಒಂದು ವರ್ಗದವರ ಬಳಿ ಅಗತ್ಯವಾದ ಎಣ್ಣೆ ಇತ್ತು, ಮತ್ತೊಂದು ವರ್ಗದವರ ಬಳಿ ಇರಲಿಲ್ಲ. ಎರಡನೆಯ ಹಂತವೆಂದರೆ ತಡಮಾಡುವ ಕಾಲದ ಅಂತ್ಯದಲ್ಲಿ ನೀತಿಯೋ ಅನೀತಿಯೋ ಪ್ರಕಟಗೊಳ್ಳುವುದು, “ಯಾಕಂದರೆ” ವರನು ತನ್ನ “ತಂದೆಯ ಬಳಿಗೆ” ಹೋದನು, “ಮತ್ತೆ ನೀವು ನನ್ನನ್ನು ಇನ್ನು ನೋಡುವುದಿಲ್ಲ.” ಎರಡನೆಯ ಹಂತವು ಹೀಬ್ರೂ ವರ್ಣಮಾಲೆಯ ಹದಿಮೂರನೆಯ ಅಕ್ಷರವಾಗಿದೆ. ಗುಪ್ತ ಇತಿಹಾಸದಲ್ಲಿನ ಮೂರನೆಯ ಹಂತವು ನ್ಯಾಯತೀರ್ಪು, ಮಹಾ ನಿರಾಶೆ, ಮತ್ತು ವರ್ಣಮಾಲೆಯ ಕೊನೆಯ ಅಕ್ಷರವಾಗಿದೆ.
The hidden history within the seven thunders is testified to by the word “truth,” by the beginning disappointment identifying the last disappointment, by an angel arriving with a message at the beginning and end. The hidden history will only be recognized by those who have accepted the rules of Bible study that have been given by the highest authority. Miller’s rules in the beginning and Prophetic Keys at the end.
سات خومبه نيان يدلا فوكوڤ تتلوقوهوت نده روتو «چينان»، نده كِكِچِوان ڤرموڤل ڤوكوڤين كِكِچِوان ڤنگهَبيسن، نده ساجه ملايكات داتڠ مڠن بيسارا د ڤرموڤل دان د ڤڠهَبيسن. سات خومبه نيان يدلا هنه ده كاتوهون ڤوريه سوروه-سوروه نيا دالام بيله نده بيندراسه نيا اكونگ ڤالين تيڠݢي. سوروه-سوروه ميلر د ڤرموڤل دان كيونچي-كيونچي نابي د ڤڠهَبيسن.
With the history of the seven thunders, as we have just set forth, there is an emphasis that should be repeated and remembered. The first disappointment in every reform line is a disregard of previously established truth. Moses forgot to circumcise his son, though it was the very symbol of the Covenant that Abraham’s prophecy was identifying. Uzzah forgot that only the priesthood could touch the ark. Mary and Elizabeth give testimony in the story of Lazarus that they previously knew of Christ’s resurrection power. When the 1843 chart was produced the leaders (peer pressure) leaned upon Father Miller to disregard what he had always said about the year 1843. They insisted he change his established testimony that allowed for wiggle room unto the date of 1843 as their prediction of the fulfillment of the twenty-three hundred days. Miller’s testimony identifies that peer pressure brought by the other leaders in the movement led him to drop his vague identification of the fulfillment of the date for the fulfillment of the prophecy and state directly that it would be fulfilled in 1843.
Ааҭа аџьмапха хылаԥшны иаарԥшыз абжь-ахәҭақәа рџьынџьуаа ирыдҳәалоу аҭоурых аҟны, ҳәара дуӡӡак цәырҵаауазарц, ҳгәалашәаларцгьы ахәҭоуп. Ареформациа ҭагылазаашьа цәаҳәахьы зегьы раԥхьатәи агәашәараҟны, уажәааны ишьақәыргылан иҟаз аҵабырг ақәымныҟәароуп иубарҭоу. Моисеи иԥа ациркумцизиа азимыҟаиҵеит, гәрыцхәас иҟан Абраҳам иԥхаҵара аанарԥшуаз Аиқәшаҳаҭра ахаҭа асимвол заузгьы. Узаа ихашҭит аковчег ахькьысра зылшоз абысаса мацара шакәыз. Мариеи Елисаветагьы Лазар иеиҭашьақәыргылара аҭоурых аҟны Христос иеиҭашьақәыргылара амч рдыруа ишыҟаз азы шаҳаҭра рырҭоит. 1843 шықәсатәи ачарт анҭыжьыз, анапхгаҩцәа (иакаҳәап — аиқәырхаратә мчымхара) Ата Миллер инадҳәаланы, 1843 шықәса иазкны иара еснагь иаҳәоз еимырҟьаразарц иҽазыршәеит. Иара иԥадырӷәӷәеит 1843 шықәсанӡа акгьы нҭамгыларц азы аҭыԥ анзыжьуаз, ҩажәи-хԥа шәышықәсатәи амшқәа рынагӡара 1843 шықәсазоуп ҳәа ианыԥшуаз, раԥхьа ишьақәгылаз ишаҳаҭра иԥсахырц. Миллер ишаҳаҭра ианыԥшуеит, ҳаракыра рыбжьара иҟаз егьырҭ анапхгаҩцәа ирзааз аиқәырхаратә мчымхара, аԥхаҵара анагӡара аухәаԥшра азҵаараҿы зыгахьала инижьыз, аҿҳәара анагӡара атәы ҭагаларатәла иҳәауаз иеиҳарак-еиҵахара амҩа аԥырҵәеит, насгьы зехьынџьара иаартыда 1843 шықәсазоуп анагӡара шакәыз ҳәа иҳәартә иҟанаҵеит.
With Future for America, we knew that there was never to be another message “hung upon time.” Future for America had repeatedly taught that fact throughout the history of the movement. The first disappointment is always premised upon a disregard of an established testing truth. It was a sinful disregard of a truth, but more significantly it was a sinful disregard of the primary rule of William Miller, which had been specifically identified as ending in 1844.
Future for America-თან ერთად ჩვენ ვიცოდით, რომ აღარასოდეს უნდა ყოფილიყო კიდევ ერთი გზავნილი, რომელიც „დროზე იქნებოდა დამაგრებული.“ Future for America მოძრაობის მთელი ისტორიის განმავლობაში არაერთხელ ასწავლიდა ამ ფაქტს. პირველი იმედგაცრუება ყოველთვის ეფუძნება უგულებელყოფას უკვე დამკვიდრებული გამომცდელი ჭეშმარიტებისა. ეს იყო ჭეშმარიტების ცოდვილი უგულებელყოფა, მაგრამ უფრო მნიშვნელოვანი ის იყო, რომ ეს წარმოადგენდა უილიამ მილერის ძირითად წესის ცოდვილ უგულებელყოფას, რომლის დასასრულიც კონკრეტულად 1844 წლით იყო განსაზღვრული.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Tiam adiqui anghel a naq ita’y nakatacnag sa baybay ken iti daga, intagna ti imana iti langit, Ket nagsapata gapu kenkuana a sibibiag iti agnanayon nga agnanayon, nga isu ti nangparsuá iti langit, ken dagiti banag a adda sadiay; ken iti daga, ken dagiti banag a adda sadiay; ken iti baybay, ken dagiti banag a adda sadiay, a saanen a mapanawen ti tiempo. Apocalipsis 10:5, 6.
The angel that stood upon the land and sea according to Sister White was “no less a personage than Jesus Christ.” Future for America disregarded a direct command from Jesus Christ! Personally, I have only interacted with a handful of persons that I was associated with before July 18, 2020. Only two of those few persons, and one of those two is now sleeping in Jesus have I studied with and tested what was coming from God’s Word concerning the experience of July 18, 2020. But based upon Millerite history, which is the beginning of which we are the end, I am certain that there are still those that were in the movement at that time, that are still producing applications of prophecy that are “hung upon time.” There is nothing new under the sun.
Malaaʼikaan biyya lafaa fi galaana irra dhaabate, akka Obboleettii White ibsitetti, “Yesuus Kiristoos isa ofii irraa gadi miti.” Fuuldurri Ameerikaaf jedhu ajaja kallattiidhaan Yesuus Kiristoos irraa kenname tuffate! Ani dhuunfaatti, namoota muraasa qofa warra ani dura Adoolessa 18, 2020 dura walitti hidhannaa qabu ture keessaa waliin qunnameera. Namoota muraasa sana keessaa lama qofa, warra lamaan sana keessaa inni tokko immoo amma Yesuus keessatti rafaa jira, ani isaan wajjin qoʼadhee fi wanti Muuxannoo Adoolessa 18, 2020 wajjin walqabatee Dubbii Waaqayyoo irraa dhufu qoradheera. Garuu seenaa Millerite irratti hundaaʼuudhaan, inni jalqaba kan nuti dhuma isaa taanee jirru sana, ani yeroo sana keessa sochii sana keessatti kan turan, amma iyyuu hiika raajii “yeroo irratti fannifame” oomishaa jiran akka jiran nan mirkaneeffadha. Aduun jala wanti haaraan hin jiru.
Time is much too short to continue with that type of prophetic excitement, but let each man be fully persuaded in his own mind. And let each of the men that takes a position on the side that is still playing with time that Future for America rejects all of those applications, for they are nothing less than satanic delusions.
Le temps est bien trop court pour continuer avec ce genre d’excitation prophétique, mais que chacun soit pleinement convaincu dans sa propre pensée. Et que chacun de ceux qui prennent position du côté qui joue encore avec le temps sache que Future for America rejette toutes ces applications, car elles ne sont rien de moins que des illusions sataniques.
The internal hidden prophetic line within the four waymarks that make up the seven thunders is what is now being unsealed by the Lion of the tribe of Judah. This article has simply been a review of what we have stated about the Hebrew word “‘ĕmeṯ” that is translated as truth. It did not touch all that we have previously shared but the purpose of the review is to demonstrate that John chapter sixteen verse eight absolutely agrees with the prophetic model we are proposing for the hidden internal prophetic line within the seven thunders.
Ńlyi tʼáá kóneʼ bibeehózinígíí yáʼátʼééhígíí, díí díné bee naasháhígíí dóó tsostsʼid daniidlį́į́ʼígíí bikáaʼgi yázhí łá, tʼáá ajiłiiʼígíí, haʼátʼííshį́į́ʼígíí, daʼ deestʼį́į́ʼígíí, Judah bikéyahjįʼi Naʼashjéʼii tʼáá nihá anáʼáshdlį́į́hgo íiyisí biniinaa daadoolʼeeł. Díí naaltsoos tʼáá shikaadééłgo nídíníilnihígíí biniiyé, Hebrew bizaad bikéyahgóó “‘ĕmeṯ” hodoonih, tʼáá ánííníshníígíí, “truth” dahólǫ́ʼígíí, éí binahjįʼ nihá nidiitʼaah nisin. Tʼáá shikaadééłgo nihá nídíníilnihígíí tʼáá ałtso yił nidaaznilígíí doo baa haneʼ da, shinálí dóó biniiyé bichʼįʼ dooleełígíí éí John naaltsoos atsá 16:8 tʼáá ałtso baa hólneʼgo, tsostsʼid daniidlį́į́ʼígíí biyiʼgi yázhí łá, tʼáá ajiłiiʼígíí, haʼátʼííshį́į́ʼígíí, daʼ deestʼį́į́ʼígíí, nihí bee haneʼígíí tʼáá nihá hódoolnihígíí yił ádaaʼhodooníłígíí biniinaa nidiitʼaah.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
ਅਗਲੇ ਲੇਖ ਵਿੱਚ ਜਿਸ ਨਤੀਜੇ ਉੱਤੇ ਅਸੀਂ ਵਿਚਾਰ ਕਰਾਂਗੇ, ਉਸ ਤੱਕ ਪਹੁੰਚਣ ਤੋਂ ਪਹਿਲਾਂ ਹਾਲੇ ਕੁਝ ਹੋਰ ਸਮੀਖਿਆ ਲੋੜੀਂਦੀ ਹੈ।
Seal not the sayings of the prophecy of this book, for the time is at hand: He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Dée àa chokdeʼ doo bikʼehgo haneʼí dooleeł da, tʼáá íiyisí anáʼádaal. Tʼáá íiyisí ályaaígí, tʼáá íiyisí ályaaígo nisin; dóó tʼáá íiyisí chʼį́įdiiígí, tʼáá íiyisí chʼį́įdiiígo nisin; dóó tʼáá íiyisí hózhǫ́ǫ́gígí, tʼáá íiyisí hózhǫ́ǫ́go nisin; dóó tʼáá íiyisí diyinígí, tʼáá íiyisí diyinígo nisin. Dóó, hágoóneeʼ, shí yáʼátʼééhgo deeyá; dóó shí bee hazʼą́ą́gi bee hólǫ́, tʼáá ałtso dineʼé biniiyé, bee ádáhodíílnih da, tʼáá ajiłiiʼígí baa ahééh. Shí Alpha dóó Omega nishłį́, áadi dóó tłʼááʼáko, łahgo dóó áłtsé. Revelation 22:10–13.