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.
Ojehechauka mba’eichaitépa pe tembiasakue oñepyrũva 11 jasypoteĩ ary 1840 guive 22 jasypa ary 1844 peve ha’eha pe tembiasakue ojehechaukáva umi siete trueno-pe, umi oñemboty va’ekue pe ñembyasy ára ñemboty mboyveite. Ko artículo-pe añepyrũta ajehechajeyvo peteĩ parte umi mba’e ñamombe’u va’ekue pe simbolismo rehegua umi siete trueno rehe. Roipuru línea histórica ári línea histórica hag̃ua romoĩ hag̃ua ko’ã añetegua. Oĩ irundy marca profética 11 jasypoteĩ ary 1840 guive ha oikehápe 22 jasypa ary 1844; pe ñe’ẽmondo ángel peteĩha rehegua mbarete ñeme’ẽ, pe peteĩha jejavyvy, pe Sapukái Pyharepytegua ha pe Tuicha Jejavyvy.
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 jasypoapy 1840-pegua oñehauka vaʼekue Moisés rehe pe yvyra hendy hag̃uápe. Pe ñembyasy guasu peteĩha, araroʼy 1844-pe, oñehauka vaʼekue Moisés rembireko, Séfora rehe, haʼe ñembyasýpe ha kyhyjépe oñeikytĩrõ guare imemby kuimbaʼe pire. Pe Pyhare Mbytépe Sapukái, oñepyrũ vaʼekue pe aty campamentopegua Exeter-pe 12 guive 17 jasypoapy peve, oñehauka vaʼekue Moisés og̃uahẽ ramo Egíptope ha iñeʼẽmondo ypykuévo Egipto raʼy ypykue manórõ rehe. Pe Ñembyasy Guasu 22 jasypa 1844-pe oñehauka vaʼekue hebreo-kuéra rehe pe Mar Pytã ypýpe.
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.
Mburuvicha guasu David árape, 11 jasypoapy ary 1840 ojehechauka kuri filisteokuéra ombojevy jey rupi Tupã ára. Pe peteĩha ñembyasy guasu araro’y ary 1844-pe ojehechauka kuri Uza opoko rupi Tupã ára rehe. Pe Pyhare Mbyte Sapy’a, oñepyrũva’ekue Exeter atyhápe 12 guive 17 jasypoapy peve, ojehechauka kuri David ogueru rupi ára Jerusalén-pe. Pe Ñembyasy Guasu 22 jasypa ary 1844-pe ojehechauka kuri David rembireko Mical rupive, ha’e omboykére David-pe oike haguére Jerusalén-pe ára reheve.
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 jasypoapy 1840-pe ojechauka Cristojepyvõ rehe. Pe ñembotavy peteĩha ary 1844-pe ojechauka Lázaro mano rehegua ñembotavy rupive. Pe Pyharepyte Sapukái oñepyrũva’ekue Exeter aty guasúpe 12 guive 17 peve jasypoapyme, ojechauka Cristo oike hag̃ua jerovia ha vy’arãme Jerusalén-pe rupive. Pe Tuicha Ñembotavy 22 jasypa 1844-pe ojechauka kurusu rehegua ñembotavy rupive.
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.
Rombo'e ko'ã irundy techaukaha ohechauka hag̃ua peteĩ pehẽngue añoite pe estructura kompleta opaite movimiento reformatorio rehegua. Jahesa'ỹijo hína ko'ã irundy techaukaha testígo ramo pe tembiasakue oñepyrũva'ekue 11 jasyporundy 2001-pe. Peteĩva umi característica profética rehegua káda peteĩva ko'ã irundy línea-pe, ha'e umi techaukaha káda línea-pe oguerekoha pe tema peteĩcha.
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.
Moiséspe g̃uarã, umi irundy tendarã oñe’ẽmba Tupã rembiapóre oike hag̃ua peteĩ ñe’ẽme’ẽme peteĩ tetã ojeporavova ndive, oñemoañetévo Abraham profesía. Mburuvicha guasu David línea de reforma-pe, umi irundy tendarã ojoaju vaʼekue Tupã arca rehe. Cristo línea-pe, umi irundy tendarã ojoaju vaʼekue omanóvo ha jeikove jeýre.
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 jasypoapy 1840-pe ojehechauka jey vaʼekue ára peteĩ arýpe guarãva pe principio. Pe ñembyasy peteĩha aravo pytũmbyte 1844-pe oiko vaʼekue ojehu rupi peteĩ aplicación vai pe ára peteĩ arýpe guarãva principio rehe. Samuel Snow marandu, pe Midnight Cry, haʼe vaʼekue pe ñemyatyrõ ha pe moporãmbaitéva pe aplicación vai pe ára peteĩ arýpe guarãva principio rehe. Pe marandu oñemyatyrõva oñemopyenda vaʼekue pe ára peteĩ arýpe guarãva principio ári ha oñekumpli 22 jasypa 1844-pe. Umi irundy waymark maymáva ohechauka hína pe ára peteĩ arýpe guarãva principio.
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.
Hermana White ñanembo’e pe siete trueno ohechauka umi mba’e ojehúva’ekue pe primero ha segundo ángel marandu aja; ha katu ha’e ombo’e avei pe siete trueno ohechaukaha “mba’e oikótava tenonderãme, ojehechaukátava iordenpe.” Pe siete trueno ohechauka irundy mba’e profético oñepyrũva’ekue 11 de agosto de 1840-pe ha opa 22 de octubre de 1844-pe, ha umi irundy techaukaha oñeha’ãjeyta ñane rembiasápe pe mismo ordenpe.
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 jasyporundy 2001 ojehechauka kuri 11 jasypoapy 1840 rehe, ha mokõivéva arange ojoaju Islam rehe; upéicha ombojoaju Adventismo ñepyrũ Adventismo paha ndive. Mokõive 11 jasypoapy 1840 ha 11 jasyporundy 2001 ha’e va’ekue peteĩ moañeteha pe mbojojaha tenondegua maranduhárape guare imba’éva peteĩteĩva hembiasakuepe.
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.
11 jasypakõi 2001-pe, Apocalipsis 18 pegua ánhel oguejy; ha 11 jasypoapy 1840-pe, Apocalipsis 10 pegua ánhel oguejy. Future for America rembiasakue ñembyasy peteĩha vaʼekue hína peteĩ marandu heʼívaʼekue ndojehupytýiha Islam rehegua 18 jasypokõi 2020-pe. Pe marandu ojeipeʼáva, ojoguaháicha Pyharepyte Sapukái Exeter-pe 1844 arapykuéri, haʼe hína peteĩ ñemyatyrõ pe marandu heʼívaʼekue ndojehupytýiha rehegua, yma guive oñemeʼẽmavaʼekue. Millerita-kuérape g̃uarã, pe ñemyatyrõ oĩvaʼekue hína pe jeporu oiko vai vaʼekue rehe, ára peteĩ ary-rõ guáicha, ohechaukáva 1843 haʼeha Ñandejára jeju ára. Ko árape, pe ñemyatyrõ, ojehechaukáva Millerita-kuéra Pyharepyte Sapukái marandu rupive, tekotevẽ haʼe peteĩ techaukaha ombojoajúva Islam rehe, ojoguaháicha umi mokõi techaukaha mboyvegua. Pe ñemyatyrõ ohechaukáva Samuel Snow rembiapo, ndahaʼéi vaʼekue omboyke hag̃ua pe marandu heʼívaʼekue ndojehupytýiha yma guive, síno omohenda porãve hag̃ua pe marandu heʼívaʼekue ndojehupytýiha vaʼekue yma.
“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.
“Umi oñembotavy vaʼekue ohechakuaa vaʼekue Escritura-kuéragui haʼekuéra oĩ hague pe ára ñembotapykuépe, ha tekotevẽ hague ohaʼarõ paciencia reheve pe visión ñekumpli. Pe prueba peteĩchaguaite oguerovia hag̃ua chupekuéra omañávo hag̃ua Ijára rehe 1843-pe, upéva voi oguerovia chupekuéra ohaʼarõ hag̃ua Chupe 1844-pe.” 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.
Ko árape peve marandu ojehechauka hag̃ua pe marandu osẽ vaʼekue Exeter camp meeting-gui haʼéta peteĩ perfección pe predicción yma guarépe ofalla vaʼekuépe. Pe Gran Decepción tembiasakue Millerita-pe orepresenta peteĩ gran decepción oikótava pe léi domingo-pe, péro oikóta peteĩ predicción Islam rehegua ryepýpe. Samuel Snow marandu haʼe vaʼekue pe ára exacta jehechakuaa. Pe ára haʼe vaʼekue pe porãva, péro pe mbaʼe oikóva haʼe vaʼekue pe vai. Pe marandu ko árape, Snow marandu rupive ojehechaukáva, haʼéta peteĩ marandu Islam rehegua, haʼéva pe perfección pe marandu ofalla vaʼekue pe primera decepción-pe 18 de julio de 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.
Ndaipóri koʼág̃a aravo térã ára ñemohenda oñeʼẽva rehegua, pórke 22 jasypa, 1844 guive pe ára ñemohenda ndahaʼevéima vaʼerã peteĩ parte Tupã marandu proféticogui.
“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.
“Ñandejára ohechauka chéve pe mbo’e marandu ángel mbohapyha rehegua oho va’erãha, ha oñemombe’u va’erãha Ñandejára ra’ykuéra isarambíva-pe, ha ndohupytýi va’erãha ára rehe; ára niko araka’eve ndaha’emo’ãi jey peteĩ prueba. Ahecha oĩha umi oguerekóva peteĩ vy’a japu osẽva ára rehe oñemombe’úgui; pe mbo’e marandu ángel mbohapyha rehegua imbareteve ára ikatúvagui ome’ẽ. Ahecha ko marandu ikatuha oĩ ijeheguiete hi’apopyrenda ári, ha noikotevẽiha ára omombarete hag̃ua chupe, ha oho va’erãha pu’aka tuichaitépe, ha ojapo ita’ỹra, ha oñemohu’ã pya’e va’erã tekojoja rupi.” 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.
Ñande rembiasakue pe irundyha tape rechaukaha ha’eva’erã pe léi domingo rehegua, pórke umi tembiasakue marangatu opaite umi línea de reforma-gui, oñembojoaju hag̃ua peteĩ línea ári ambue línea, ha oñondive pe comentario inspirado umi tembiasakue rehegua Espíritu de Profecía rupive, ohechauka porã ha peteĩchaite hag̃ua pe léi domingo rehegua ha’eha pe irundyha tape rechaukaha pe ángel mbarete oguejy rire ñande rembiasakúpe. Pe irundyha tape rechaukaha pe rembiasakue umi siete trueno rehegua, ha’éva “mba’e oikótava tenonderãme ha ojekuaaukátava ijapytepekuéra orden-pe”, tekotevẽ oñembojoaju Islam ndive, oñemopyenda hag̃ua pe añetegua ári peteî tema peteĩchagua akóinte oĩha umi mismos irundy tape rechaukaha ryepýpe opaite movimiento reformatorio-pe.
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.
Islam oĩta umi mba’e guasu profétikova apytépe pe léi domingo jave peteĩ mokõiha razón rehe. Jesús, Judá ñemoñarégui León, ombohéra porãite ko’ã irundy mba’e guasu rembiasakue ha omyesakã umíva peteĩ símbolo ramo ijehegui voi. Pe símbolo hína umi siete trueno. Oĩ ambue techaukaha opaite movimiento reformatorio-pe oĩva mokõivéva, mboyve ha upe rire umi irundy techaukaha Judá ñemoñarégui León omombe’úva siete trueno ramo. Peteĩ símbolo ramo ijehegui voi, pe peteĩha techaukaha pe tembiasakue simbóliko oguerekóva ko’ã irundy techaukaha orrepresenta va’ekue pe ataque Islam-gui Estados Unidos rehe 11 jasyporundy 2001-pe. Pe añetegua Alpha ha Omega ohechauka hag̃ua pe paha oñemopeteĩha pe ñepyrũ ndive, omopyenda Islam-pe pe léi domingo jave; pe peteĩha umi irundy techaukahágui ningo va’ekue pe ataque Islam-gui 11 jasyporundy 2001-pe, upévare pe irundyha ha paha techaukaha tekotevẽ avei ha’e peteĩ ataque Islam-gui Estados Unidos rehe.
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.
Ikatu porãiterei pe léi domingo rehegua toiko ambue jeity Islam-gua Nueva York távare, ha upéva ombohováita peteĩ paha oñemombe’úva iñepyrũ rupive; ha michĩvévape jepe, ha’éta peteĩ jeity Islam-gua, oje’e haguéicha pe profecía 18 de julio de 2020-pe.
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.
Orehechauka avei pe Alfa ha pe Omega omokañy hague peteĩ tembiasakue umi irundy tembiasakue ryepýpe. Añetehápe, upe tembiasakue hyepypegua oñemokañýva ha’e peteĩ jehechauka tenondegua oñeguenohẽva ko’ág̃a ojoajúvo pe mandato he’ívare: “ani peñemboty umi ñe’ẽ profecía rehegua pe lívro Apocalipsis pegua.” Upe tembiasakue hyepypegua oñemoneĩ jave jahecha umi irundy techaukaha ryepýpe, umi ojehechaukáva umi siete trueno rupive, oĩha peteĩ ára pe irundy techaukaha apytépe oñepyrũva peteĩ jejavy’ỹre ha opa avei peteĩ jejavy’ỹre. Pe mokõiha ánhel oguahẽ guive pe mbohapyha oguahẽ peve pe tembiasakue Miller peguápe, oĩ peteĩ tembiasakue ha’etévante ha ohechaukáva peteĩ símbolo ijeheguíva. Oñepyrũ peteĩ mensáhe ánhel pegua reheve tekotevẽva oñekaru hese, upéicha omoĩ hag̃ua pe tiempo de demora pe parábola umi diez vírgenes peguápe. Upéi omombe’u pe Midnight Cry, ha’éva avei peteĩ mensáhe tekotevẽva oñekaru hese, ha upéi ogueraha pe mbohapyha mensáhe oguahẽ hag̃ua, upe avei tekotevẽva oñekaru hese.
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.”
Pe línea interna kañymbyva umi siete trueno ryepýpe oñemoneĩ añetetépe profétikamente ndaha’éi añónte iñepyrũrã ohechaukágui peteĩ ñembotavy’asy, ha peteĩ ánhel ouha ha peteĩ marandu oñe’ẽva oñekaru hag̃ua, upéva upéi oñembopyahu jeyva pe ñembotavy’asy guasúpe, ha katu avei oñemoneĩ pe “añetegua” rupive.
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.
Pe ñe’ẽ hebreo “‘ĕmeṯ”, oñembohasáva “añetegua” ramo pe Antiguo Testamento-pe, oñemoheñói pe ñe’ẽkuaaty porãite rupive ojeporúvo pe alfabeto hebreo ñe’ẽrã peteĩha, upéi pe alfabeto ñe’ẽrã pahaapyha, ha ipahápe pe alfabeto ñe’ẽrã pahaite, ojeforma hag̃ua pe ñe’ẽ oñembohasáva añeteguáramo. Rohechauka kuri umi ñe’ẽrã ohechaukaha pe ñe’ẽ ypy guive oñemombe’uha léi, pe tembiapo ypykue ohechaukáva ipaha pe ñepyrũmby guive. Pe ñe’ẽrã peteĩha ha’e pe letra “alpha”. Pe letra mbytegua ha’e pe alfabeto hebreo ñe’ẽrã pahaapyha ha ohechauka ñemoĩ hag̃uare. Pe letra pahaite ha’e pe paha, pe opaha, pe omega. Rohechauka kuri ko’ã mbohapy letra ohechaukaha umi mbohapy hatua pe marandu porã opa’ỹvape guare, oñemombaretéva heta línea profética rupive.
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.
Umi mbohapy kuatiañe’ẽ he’iséva oñembojoja peteĩteĩva umi marandu mbohapy angelokui rehegua he’isévare. Umi mbohapy kuatiañe’ẽ he’iséva oñembojoja pe ñemopotĩ rape rehe umi arandu ha umi iñaña oñembyasýva Daniel doce versículo diez-pe, oñemopotĩva, oñembo morotĩva ha oñeha’ãva. Umi mbohapy kuatiañe’ẽ hebreo oñembojoajúva ojeporavo hag̃ua pe ñe’ẽ “añetegua”, oguereko Alpha ha Omega rembiheraguã, ha umi mbohapy hatua ohechaukáva pe marandu peteĩha angélicope oñehenói pe evangelio opa ára guarã. Umi mbohapy hatua ojehechaukáva umi kuatiañe’ẽ rupive avei ohechauka pe Espíritu Santo rembiapo, oñemohendaháicha Juan dieciséis-pe.
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.
Ha’e ou vúrõta vove, ombojekuaa hag̃ua ko yvy arigua-pe angaipa rehe, tekojoja rehe, ha huísio rehe: angaipa rehe, ndojeroviái rupi cherehe; tekojoja rehe, aha hag̃ua Che Ru rendápe, ha peẽ nda che rechamo’ãvéi; huísio rehe, ko yvy ruvicha ojehúisamágui. 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.
Pe peteĩha ñembotavy rehechauka hag̃ua angaipa ramo, ojehechaukaháicha Moisés, Uza, María ha Marta, ha umi Milleríta rehe; Juan 16 omombeʼuháicha Espíritu Santo rembiapo ohechauka hag̃ua “angaipa”; upéva niko oiko vaʼekue “ndogueroviái rupi.” Káda peteĩ umi símbolo ñamombeʼu ramóva ohechauka pe peteĩha ñembotavy, ha káda peteĩva hembiasakue omoneĩ pe ñembotavy ojehu hague pe angaipa ndogueroviai hag̃ua peteĩ mbaʼe yma guive ojehechauka vaʼekuépe chupekuéra. Pe peteĩha paso hína pe jejopy hag̃ua angaipa rehe. Pe peteĩha paso hína pe peteĩha letra alfabeto hebreo-pe.
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.
Mokõiha tape ñemombeʼu kañymby rehegua hína tekojoja, upépe ojehechauka hag̃ua Ñandejára pokatu ojehechauka umi ogueraháva Pyharepyte Sapyʼa marandu rehegua rekojojápe. Haʼekuéra ohechauka Ñandejára rekojoja opávo pe ára oñehaʼarõ haguépe, pórke Juan 16 heʼi Cristo oho hague Itúvape ha ndaiveimaha hese Cristo. Cristo opyta rireʼakue oñehaʼarõ hag̃ua pe tekojoja jehechauka mboyve. Umi Millerita apytépe, Cristo oipeʼávo Ipo, ojekuaa pe jejavy. Upéi pe marandu oñemyatyrõmava ryepýpe oproduci mokõi aty oñemombaʼeguasúva. Peteĩ aty ohechauka tekojoja, oguerekógui aséite, ha ambue aty ohechauka pe puʼakaʼẽ ojehechaukáva pe hebreo achegety pehẽngue pahaapyha letra rupive.
“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.
“Umi unhídova oñembo’ýva yvýra pukukue Jára ykére, oreko pe tenda yma oñeme’ẽ va’ekue Satanás-pe querubín oñangarekóva ramo. Umi tekove marangatu ijerére oĩva itróno reheve rupive, Ñandejára omantene peteĩ ñomongeta tapia hag̃uáicha ko yvy arigua ndive. Pe aséite óro rehegua ohechauka pe gracia rupive Tupã ome’ẽva umi creyénte lampára-kuérape ani hag̃ua overa kangy ha ogue. Ndaha’éirire ko aséite marangatu oñehẽva yvágagui Tupã Espíritu marandu-kuérape, umi mba’e apo vai rehegua oguerekótaipaite kuimba’e-kuéra rehe pokatu.”
“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.
“Tupã oñemomarãramo nande nañamog̃uahẽiramo umi marandu ha’e omondóva ñandéve. Péicha rojoko pe aséite órova ha’e ohekuavo hag̃uáicha ñane ánga kuérape, oñembohasávo umi oĩvape pytũmbýpe. Oúvo pe henói, ‘Péma, pe novio ou; pesẽ pejotopa hag̃ua hese,’ umi ndojapóiva pe aséite marangatu, umi nomombaretéiva Cristo gracia ipy’apýpe, ojuhúta, umi vírgen itavývaicha, noĩriha oĩporã hag̃uáicha ojotopa hag̃ua Ijára ndive. Ha’ekuéra ndoguerekói ijehegui pokatu ohupyty hag̃ua pe aséite, ha hekovékuéra oñehundi. Péro ojejeruréramo Tupã Espíritu Santo rehe, ñañembo’éramo, Moisés ojapo haguéicha, ‘Ehechauka chéve nde glória,’ Tupã mborayhu oñeñohẽta ñane korasõme. Umi kuarahyryru óro rupive, pe aséite órova oñembohasáta ñandéve. ‘Ndaha’éi mbarete rupi, térã pokatu rupi, che Espíritu rupínte, he’i Ñandejára de los Ejércitos.’ Oñemog̃uahẽvo pe kuarahy resape hendyetéva, pe Tekoporã Kuarahýgui, Tupã ra’ykuéra omimbi tesapeháicha ko yvy ape ári.” 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.
Eñatendéke umi oguerohoryvaʼekue pe Marandu Pyhare Mbytegua ojehechaukarã hague Moisés rehe Hóreb pe itakuápe, oñemboʼévo Tupãme ohechauka hag̃ua chupe Iglória. Umi mokõi aty omohuʼãma vaʼekue ikarakterkuéra pe Pyhare Mbytegua Marandu mboyve, pe are hag̃ua aja.
“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.
“Koʼág̃a jaiko peteĩ ára iporãiterei hag̃uápe ñande rehe, ha avave ñande apytégui ndoikóirivaʼerã mbeguekatúpe oheka hag̃ua peteĩ ñembosakoʼi Cristo ou hag̃uápe. Ani avave osegi umi vírhen itavýva ehémplo, ha toimoʼã tekorosãha ohaʼarõ hag̃ua pe apañuãi guasu og̃uahẽ mboyve oñembosakoʼi hag̃ua heko hag̃uáicha ikatu hag̃uápe opyta hag̃ua upe jave. Itarováta ojeheka hag̃ua Cristo tekojoja umi oñehenói ha oñehaʼã hag̃ua umi invitadope rire. Koʼág̃a hína pe ára ñañemonde hag̃ua Cristo tekojoja rehe,—pe ao ñemendaha rehegua pene mbosakoʼítava peike hag̃ua Ovecha Raʼy ñemendakaru guasúpe. Pe ñeʼẽjoapýpe, umi vírhen itavýva ojehechauka oñembojerureha asýte hag̃ua aséite, ha ndohupytýi hag̃ua upéva hembijeruréramo jepe. Kóva ohechauka umi noñembosakoʼíiva hekópe omoheñóivo peteĩ tekokatu ikatu hag̃uáicha opyta hag̃ua peteĩ ára apañuãi guasúpe.” The Youth’s Instructor, 16 jasypeteĩ, 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.
Pe pyhare mbyte jave peteĩ aty oguereko vaʼekue pe aséite tekotevẽva, ha ambue katu ndoguerekói vaʼekue. Pe mokõiha jejupi haʼe pe jehechauka pe are ohaʼarõ haguéva pahápe, tekojoja térã hekojojaʼỹ rehegua, “porque” pe novio oho “itúva” rendápe, ha “ndapechechavéimo che rehe.” Pe mokõiha jejupi haʼe pe letra pahaapyha alfabeto hebreopegua. Pe mbohapyha jejupi pe tembiasakue kañymbype haʼe pe huísio, pe ñembyasy guasu ha pe letra paha alfabetopegua.
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.
Pe historia ñemiháva oĩva umi siete trueno ryepýpe ojehechauka pe ñe’ẽ “añetegua” rupive, pe ñembyasy ñepyrũgua ohechaukáva pe ñembyasy paha, peteĩ ánhel og̃uahẽva peteĩ marandu reheve ñepyrũme ha ipahápe. Pe historia ñemiháva ojekuaa hag̃uánte umi omoneĩva’ekue umi mbojoja Biblia ñemoarã rehegua oñeme’ẽ va’ekue pe mburuvicha guasuete rupi. Miller rembiporurã ñepyrũme ha Prophetic Keys ipahápe.
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.
Pe porundy umi siete trueno rembiasakue reheve, ñamombe’úma haguéicha, oĩ peteĩ ñemomba’e guasu tekotevẽva oñembojey ha oñeñongatu mandu’arã. Peteĩha ñembotavy opaite línea de reforma-pe ha’e ñemboyke pe añetegua oñemoĩmava’ekue yma guive. Moisés hesarái oñecircuncida hag̃ua ita’ýrape, jepémo upéva voi ha’e kuri pe símbolo mismo del Pacto omombe’úva Abraham profecía. Uzza hesarái va’ekue sacerdocio añoite ikatuha opoko pe arca rehe. María ha Elisabet ome’ẽ testimonio Lázaro rembiasakuepe oikuaaha ra’e yma guive Cristo pu’aka oporomoingove jeývo. Ojejapórõ guare pe tabla 1843-pegua, umi mburuvicha (presión de grupo) ojerovia Túva Miller rehe omboyke hag̃ua pe ha’e akóinte he’i va’ekue ary 1843 rehegua. Ha’ekuéra oñeñandu tekotevẽha omoambue itestimonio oñemopyendámava, ome’ẽva’ekue peteĩ margen pe fecha 1843 peve ramo predicción oñekumplitaha umi mokõi sua trescientos ára. Testimonio Miller rehegua ohechauka presión de grupo oguerúva’ekue ambue mburuvicha kuéra movimiento-pe omboguejýha chupe ohejarei hag̃ua pe iñe’ẽ ndohesakãmbáiva omombe’úva fecha oñekumplitaha hag̃ua pe profecía ha he’i hag̃ua directamente oñekumplitaha 1843-pe.
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 ndive, roikuaa porã vaʼekue arakaʼeve ndaipori vaʼerãha ambue marandu “ojejokóva ára rehe.” Future for America omboʼe jey jey vaʼekue upe añetegua pe movimiento rembiasakue pukukue javeve. Pe ñembyasy peteĩha akóinte oñemopyenda peteĩ añetegua ojehechaukáva prueba-rã jeheja vai ári. Upéva haʼe vaʼekue peteĩ jeheja vai angaipáva peteĩ añetegua rehe, ha katu tuichavéva mbaʼepe, haʼe vaʼekue peteĩ jeheja vai angaipáva William Miller rembiapoukapy tenondegua rehe, upe ojehechauka porã vaʼekuépe opa hague 1844-pe.
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.
Ha pe ánhel ahecha vaekue oñembo’ýva pe y ári ha yvy ári ohupi ipo yvágape, ha oñe’ẽ ñembyatyhápe pe oikovéva opa ára guarã rehe, pe ojapo vaekue yvága, ha opa mba’e ipype oĩva, ha yvy, ha opa mba’e ipype oĩva, ha y, ha opa mba’e ipype oĩva, ndaiporimo’ãveiha aravo. 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.
Pe ánhel oñembo’ýva yvy ha yguasu ári, Sister White he’iháicha, ndaha’éi va’ekue “ambue tapicha michĩvéva Jesucristo-gui.” América pegua tenonderãrã omboyke peteĩ tembiapoukapy directo ouva’ekue Jesucristo-gui. Chejehegui añe’ẽvo, mbovymínte tapicha ndive añomongeta térã aju jey kuri, umi che aikuaa va’ekue apytégui ára 18 jasypokõi 2020 mboyve. Mokõinte umi mbovy tapicha apytégui, ha peteĩ umi mokõi apytégui ko’ág̃a oke Jesúspe, hendivekuéra amba’apo va’ekue Ñandejára Ñe’ẽ rehegua estudiope ha ahecha porã hag̃ua pe oúva’ekue Ñandejára Ñe’ẽgui 18 jasypokõi 2020 jehasa rehe. Péro Millerita rembiasakue rehe oñemopyendáva, upéva niko pe ñepyrũ ñande ha’éva ipaha, aikuaa hag̃ua añetehápe oĩ gueteri umi oĩ va’ekue pe movimiento-pe upe jave, ha ko’ág̃a gueteri oproduciáva marandu profético ñemoĩmby “ára rehe oñemboja’óva.” Ndaipóri mba’e pyahu kuarahy guýpe.
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.
Pe ára ndaipukúi gueteri hag̃ua ñamboguejy hag̃ua upéichaite marandu py’aguasu profético reheve; ha toiko peteĩteĩva kuimba’e oĩ porã hag̃uáicha ikatupyry hag̃uáicha ijupe voi ipy’apýpe. Ha peteĩteĩva umi kuimba’e oñemoĩva pe lado gueteri oha’arõva ára reheve, toikuaa hag̃ua Future for America omboykeha opaite umi aplicación, pórke ndaha’éi mba’eve ambuéva Satanás rembotavyrãgui.
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.
Pe línea profética interna okañy oĩva irundy ypykue apytépe, omoheñóiva umi siete trueno, ha’e pe ko’ág̃a ojeipe’áva León Judá ñemoñaregua rupive. Ko artículo ningo peteĩ jehechajeynte umi mba’e romombe’úva’ekue pe ñe’ẽ hebreo “‘ĕmeṯ” rehe, oñembohasáva añeteguáramo. Ndojepokói opa mba’ére romoherakuãva’ekue yma, péro pe jehechajey rembipota ha’e ohechauka hag̃ua Juan capítulo dieciséis versículo ocho oñemoĩmbaitéha peteĩ ñe’ẽme pe modelo profético roñemoĩva rehe pe línea profética interna kañymby rehegua oĩva umi siete trueno ryepýpe.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Oikotevẽ gueteri michĩve jehechajey tekotevẽ ñaguahẽ mboyve peteĩ ñemohu’ãme ñahapykuehótava pe artículo oútavape.
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.
Ani reñói ko kuatia profético ñeʼẽngue, ára hiʼag̃uíma rupi: pe hekojojaʼỹva, toiko hekojojaʼỹ hag̃uete; ha pe ikyʼáva, toiko ikyʼa hag̃uete; ha pe hekojojáva, toiko hekojoja hag̃uete; ha pe imarangatúva, toiko imarangatu hag̃uete. Ha, péina, aju pyaʼe; ha che recompénsa oĩ chendive, ameʼẽ hag̃uáicha káda peteĩme hembiapokue heʼiháicha. Che hína Alfa ha Omega, ñepyrũ ha paha, peteĩha ha pahagua. Apocalipsis 22:10–13.