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.
Yo te montre ke listwa 11 out 1840 rive jouk 22 oktòb 1844 se listwa sèt loray yo reprezante, loray sa yo ki te sele jouk jis anvan fen tan gras la. Nan atik sa a, m ap kòmanse pa revize kèk nan sa nou deja idantifye konsènan senbolis sèt loray yo. Nou ap itilize liy istorik sou liy istorik pou prezante verite sa yo. Gen kat jalon pwofetik soti 11 out 1840 rive, e ki gen ladan l 22 oktòb 1844; bay pouvwa mesaj premye zanj lan, premye desepsyon an, Rèl a Minwi a, ak Gran Desepsyon an.
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 out 1840 te prefigire pa Moyiz devan touf dife a. Premye desepsyon an nan prentan 1844 la te prefigire pa madanm Moyiz la, Sifora, lè li te sikonsi pitit gason yo a avèk tristès ak laperèz. Rèl Minwi a, ki te kòmanse nan reyinyon kan Exeter la soti 12 pou rive 17 out, te prefigire pa rive Moyiz ann Ejip ak premye avètisman li konsènan lanmò premye pitit gason peyi Lejip yo. Gran Desepsyon 22 oktòb 1844 la te prefigire pa Ebre yo bò Lanmè Wouj la.
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.
Nan epòk wa David la, 11 dawout 1840 te prefigire pa fason Filisten yo te retounen lach Bondye a. Premye desepsyon an nan prentan 1844 la te prefigire pa Oza ki te manyen lach Bondye a. Rèl Minwi a, ki te kòmanse nan reyinyon kan Exeter la soti 12 pou rive 17 dawout, te prefigire pa David ki t ap mennen lach la antre Jerizalèm. Gwo Desepsyon 22 oktòb 1844 la te prefigire pa Mikal, madanm David la, lè li te meprize David poutèt li t ap antre Jerizalèm ak lach la.
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 out 1840 te prefigire par batèm Kris la. Premye desepsyon an nan prentan 1844 la te prefigire pa desepsyon lanmò Laza a. Rèl a Minui ki te kòmanse nan reyinyon kan Exeter la soti 12 pou rive 17 out la te prefigire pa Antre Trionfal Kris la nan Jerizalèm. Gwo Desepsyon 22 oktòb 1844 la te prefigire pa desepsyon kwa a.
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.
Nou fè remake ke kat pwen repè sa yo reprezante sèlman yon segman pasyèl nan estrikti konplè chak mouvman refòm. N ap idantifye kat pwen repè yo kòm temwen istwa ki te kòmanse nan 11 Septanm 2001. Youn nan karakteristik pwofetik chak nan kat liy yo se ke pwen repè ki nan chak liy pote menm tèm nan.
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.
Pou Moïse, kat pwen etap sa yo te tout konsène travay Bondye pou antre nan yon alyans ak yon pèp li te chwazi, an akonplisman pwofesi Abraram nan. Nan liy refòm Wa David la, kat pwen etap sa yo te tout asosye ak lach Bondye a. Nan liy Kris la, kat pwen etap sa yo te tout asosye ak lanmò ak rezirèksyon.
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 out 1840 te yon konfimasyon prensip yon jou pou yon ane a. Premye desepsyon an nan prentan 1844 la te koze pa yon move aplikasyon prensip yon jou pou yon ane a. Mesaj Samuel Snow a konsènan Kri a Minwi te koreksyon an ansanm ak pèfeksyon move aplikasyon prensip yon jou pou yon ane a. Mesaj ki te korije a te baze sou prensip yon jou pou yon ane a e li te akonpli 22 oktòb 1844. Tout kat repè yo ap idantifye prensip yon jou pou yon ane a.
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.
Sè White fè nou konnen sèt loraj yo reprezante evènman ki te rive pandan mesaj premye ak dezyèm zanj yo; men li anseye tou ke sèt loraj yo reprezante “evènman lavni k ap devwale nan lòd pa yo.” Sèt loraj yo reprezante kat evènman pwofetik ki te kòmanse 11 dawout 1840 epi ki te fini 22 oktòb 1844, e kat repè sa yo pral repete nan istwa nou an nan menm lòd la.
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 septembre 2001 te tipifye pa 11 out 1840, e toude dat sa yo gen rapò ak Islam; konsa, yo mare kòmansman Advantis la ansanm ak fen Advantis la. Ni 11 out 1840 ni 11 septembre 2001 te yon konfimasyon règ pwofetik prensipal nan istwa pa yo respektivman.
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.
Nan dat 11 septanm 2001, zanj Revelasyon dizwit la desann, epi nan dat 11 out 1840, zanj Revelasyon dis la te desann. Premye desepsyon Future for America te fè fas a se te yon prediksyon echwe konsènan Islam nan dat 18 jiyè 2020. Mesaj ki deziyele a, menm jan ak Kri Minwi a nan Exeter pandan sezon ete 1844 la, se yon koreksyon prediksyon echwe ki te deja bay anvan. Pou Millerit yo, koreksyon an te gen rapò ak aplikasyon ki te deja echwe a nan prensip yon jou pou yon ane a, ki te idantifye 1843 kòm tan retou Seyè a. Jodi a, koreksyon an, ki reprezante pa mesaj Kri Minwi Millerit la, dwe yon baliz ki reprezante Islam, menm jan de baliz anvan yo te fè sa. Koreksyon travay Samuel Snow a te prefigire a pa t pou neglije prediksyon echwe ki te vini anvan an, men pou rafine prediksyon ki te deja echwe a.
“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.
“Moun ki te sibi desepsyon yo te wè nan Ekriti yo ke yo te nan tan reta a, e ke yo te dwe tann avèk pasyans akonplisman vizyon an. Menm prèv ki te mennen yo pou yo t ap tann Seyè yo an 1843, te mennen yo pou yo te atann Li an 1844.” 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.
Jodi a, mesaj ki prefigire pa mesaj ki te sòti nan reyinyon kan Exeter la, pral yon pèfeksyon prediksyon ki te echwe anvan an. Gwo Desepsyon nan istwa Millerit la reprezante yon gwo desepsyon ki fèt nan moman lwa dimanch la, men sa pral fèt nan kontèks yon prediksyon konsènan Islam. Mesaj Samuel Snow a te yon idantifikasyon dat egzak la. Se te bon dat la, men move evènman an. Mesaj jodi a, ki reprezante pa mesaj Snow a, pral yon mesaj sou Islam ki se pèfeksyon mesaj ki te echwe nan premye desepsyon an, 18 Jiyè 2020.
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.
Pa gen okenn lè ni dat ki antre an jwèt kounye a, paske depi 22 oktòb 1844, fikse tan pa dwe fè pati mesaj pwofetik Bondye ankò.
“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.
“Seyè a montre m ke mesaj twazyèm zanj lan dwe ale, epi yo dwe pwoklame l bay pitit Seyè a ki gaye yo, epi li pa dwe pann sou tan; paske tan p ap janm tounen yon tès ankò. Mwen te wè ke kèk moun t ap pran yon fo eksitasyon ki soti nan predikasyon sou tan; ke mesaj twazyèm zanj lan te pi fò pase sa tan ka ye. Mwen te wè ke mesaj sa a kapab kanpe sou pwòp fondasyon li, e li pa bezwen tan pou bay li fòs, e li pral ale avèk gwo pisans, li pral fè travay li, epi li pral fini vit nan jistis.” 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.
Katriyèm repè istwa nou an dwe lwa dimanch la, paske istwa sakre tout liy refòm yo, lè yo mete yo ansanm liy sou liy, an konjonksyon ak kòmantè enspire sou istwa sa yo atravè Lespri Pwofesi a, bay yon prèv desizif ke lwa dimanch la se katriyèm repè a apre zanj vanyan an desann nan istwa nou an. Katriyèm repè a nan istwa sèt loraj yo, ki se “evènman nan lavni ki pral devwale nan lòd pa yo”, dwe gen rapò ak Islam, baze sou lefèt ke menm tèm nan toujou egziste nan menm kat repè yo nan chak mouvman refòm.
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 ap fè pati evènman pwofetik yo nan lwa dimanch lan pou yon dezyèm rezon. Jezi, Lyon tribi Jida a, pran istwa kat evènman sa yo yon fason espesifik e li defini yo kòm yon senbòl apa. Senbòl sa a se sèt loraj yo. Gen lòt repè nan chak mouvman refòm ki egziste ni anvan ni apre kat repè Lyon tribi Jida a presize kòm sèt loraj yo. Antanke yon senbòl apa, premye repè nan istwa senbolik ki gen kat repè sa yo te reprezante atak Islam te fè sou Etazini nan 11 septanm 2001. Lefèt ke Alfa ak Omega idantifye fen an ak kòmansman an, sa tabli Islam nan lwa dimanch lan, paske premye nan kat repè sa yo se te atak Islam nan 11 septanm 2001; kidonk katriyèm ak dènye repè a dwe tou yon atak Islam kont Etazini.
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.
Li ta kapab byen posib ke lwa dimanch lan se yon lòt atak Islam kont Vil Nouyòk, e sa ta reponn kòm yon fen ki idantifye pa kòmansman an; men omwen, sa va yon atak pa Islam, jan sa te prevwa 18 jiyè 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.
Nou te montre tou ke Alfa ak Omega a te kache yon istwa anndan kat istwa sa yo. An reyalite, istwa entèn kache sa a se yon revelasyon prensipal k ap sòti kounye a ansanm ak kòmandman an pou “pa sele pawòl pwofesi liv Revelasyon an.” Istwa entèn kache sa a vin rekonèt lè nou wè, anndan kat repè yo ki reprezante pa sèt loraj yo, ke gen yon peryòd anndan kat repè yo ki kòmanse ak yon desepsyon epi ki fini ak yon desepsyon. Depi arive dezyèm zanj lan rive jouk arive twazyèm lan nan istwa Millerit la, gen yon istwa espesifik ki reprezante yon senbòl an li menm. Li kòmanse ak yon mesaj zanj ki dwe manje, konsa li make tan reta a nan parabòl dis vyèj yo. Apre sa, li idantifye Kri Minwi a, ki se tou yon mesaj ki dwe manje, epi answit li mennen nan arive twazyèm mesaj la ki dwe manje.
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.”
Liy entèn kache ki anndan liy sèt loraj yo konfime pwofetikman pa sèlman nan lefèt ke kòmansman an reprezante yon desepsyon, ansanm ak rive yon zanj ak yon mesaj pou manje, ki apre sa repete nan gwo desepsyon an, men li konfime tou pa “verite” a.
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.
Mo ebre “’ĕmeṯ” ki tradui kòm “verite” nan Ansyen Testaman an, te fòme pa bèl Lengwis la lè li sèvi ak premye lèt alfabè ebre a, apre sa trèzyèm lèt alfabè a, epi li fini ak dènye lèt alfabè a, pou fòme mo yo tradui kòm verite a. Nou te montre ke lèt sa yo reprezante prensip règ premye mansyon an, prensip ki idantifye lafen an depi nan kòmansman an. Premye lèt la se lèt “alpha”. Lèt ki nan mitan an se trèzyèm lèt alfabè ebre a e li reprezante rebelyon. Dènye lèt la se dènye a, lafen an, omega a. Nou te montre ke twa lèt sa yo reprezante twa etap levanjil etènèl la, jan plizyè liy pwofetik konfime sa.
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.
Siyifikasyon twa lèt sa yo koresponn ak siyifikasyon chak nan mesaj twa zanj yo. Siyifikasyon twa lèt sa yo koresponn ak pwosesis pirifikasyon saj yo ak mechan yo nan Danyèl douz, vèsè dis, kote yo pirifye, yo vin blan, epi yo pase nan eprèv. Twa lèt ebre yo ki te reyini ansanm pou fòme mo “verite” a pote siyati Alfa ak Omega a, epi twa etap yo idantifye nan mesaj premye zanj lan rele levanjil etènèl la. Twa etap lèt sa yo reprezante yo reprezante tou travay Sentespri a, jan sa prezante nan Jan sèz.
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.
Lè li va vini, li va konvenk mond lan konsènan peche, konsènan jistis, ak konsènan jijman: Konsènan peche, paske yo pa kwè nan mwen; Konsènan jistis, paske m ap ale bò kote Papa m, epi nou p ap wè m ankò; Konsènan jijman, paske chèf mond sa a deja jije. Jan 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.
Premye desepsyon an reprezante kòm peche, jan sa parèt nan egzanp Moyiz, Oza, Mari ak Mat, ak Milerit yo; paske, jan Jan sèz dekri travay Sentespri a nan konvenk konsènan “peche,” se te poutèt “yo pa kwè.” Chak nan senbòl nou fèk site yo reprezante premye desepsyon an, epi chak nan istwa yo rann temwayaj ke desepsyon an te lakòz pa peche ki se pa t kwè yon bagay ki te deja revele yo. Premye etap la se konviksyon peche. Premye etap la se premye lèt alfabè ebre a.
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.
Dezyèm waymark istwa kache a se jistis, ki se kote manifestasyon pouvwa Bondye a parèt nan jistis sila yo k ap pote mesaj Rèl Minwi a. Yo manifeste jistis Bondye a nan konklizyon tan reta a, paske Jan sèz di Kris la te ale kote Papa l e yo pa t wè Kris ankò. Kris te retade anvan manifestasyon jistis la. Avèk Millerit yo, lè Kris te retire men Li, erè a te vin rekonèt. Lè sa a, kontni mesaj korije a te pwodui de klas adoratè. Yon klas te manifeste jistis, paske yo te gen lwil, epi lòt klas la te manifeste rebelyon an ke trèzyèm lèt alfabè ebre a reprezante.
“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.
“Moun Bondye chwazi yo ki kanpe bò kote Seyè tout tè a, gen pozisyon yo te bay Satan yon fwa kòm zanj cheriben ki kouvri a. Pa mwayen èt sen yo ki antoure twòn li an, Seyè a kenbe yon kominikasyon san rete ak abitan tè a. Lwil dò a reprezante gras Bondye sèvi pou kenbe lanp moun ki kwè yo toujou jwenn sa yo bezwen, pou yo pa bat epi etenn. Si se pa t pou lwil sen sa a ki vide soti nan syèl la nan mesaj Lespri Bondye a, ajan mechanste yo t ap gen kontwòl total sou lèzòm.”
“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.
“Bondye dezonore lè nou pa resevwa kominikasyon li voye ba nou yo. Konsa nou refize lwil an lò li ta vide nan nanm nou pou yo ka transmèt li bay moun ki nan fènwa yo. Lè apèl la va rive, ‘Men Veterinè a ap vini; soti al rankontre li,’ moun ki pa t resevwa lwil ki sen an, ki pa t nouri gras Kris la nan kè yo, va jwenn, menm jan ak vyèj sòt yo, ke yo pa pare pou rankontre Seyè yo. Yo pa gen, nan tèt yo menm, pouvwa pou jwenn lwil la, e lavi yo kraze nèt. Men si yo mande Sentespri Bondye a, si nou sipliye, jan Moyiz te fè a, ‘Montre m glwa ou,’ lanmou Bondye va vide nan kè nou an abondans. Atravè tiyo an lò yo, lwil an lò a va transmèt ban nou. ‘Se pa avèk fòs, ni avèk pouvwa, men se avèk Lespri mwen, di Seyè ki gen tout lame yo.’ Lè pitit Bondye yo resevwa reyon klere Solèy Jistis la, yo briye tankou limyè nan mond lan.” Review and Herald, 20 jiyè 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.
Remake byenke sila yo ki resevwa mesaj Rèl Minwi a te prefigire pa Moyiz nan twou wòch Oreb la, pandan li t ap sipliye Bondye pou L montre l glwa Li. De klas sa yo te fin fikse karaktè yo anvan Rèl Minwi a, pandan tan reta a.
“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.
“Nou ap viv kounye a nan yon tan ki pi danjere anpil, e pa youn nan nou pa ta dwe pran reta pou chèche yon preparasyon pou vini Kris la. Pa kite pesonn suiv egzanp vyèj sòt yo, epi panse li va an sekirite pou tann jouk kriz la rive anvan yo jwenn yon preparasyon karaktè pou kanpe nan tan sa a. Li va twò ta pou chèche jistis Kris la lè yo rele envite yo antre epi yo egzaminen yo. Kounye a se moman pou nou mete jistis Kris la sou nou,—rad nòs la ki va fè nou apwopriye pou antre nan souper maryaj Ti Mouton an. Nan parabòl la, yo prezante vyèj sòt yo kòm moun k ap mande lwil, men ki pa rive resevwa li jan yo mande a. Sa se yon senbòl moun ki pa t prepare tèt yo lè yo devlope yon karaktè ki kapab kanpe nan yon tan kriz.” The Youth’s Instructor, 16 janvye 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.
Nan kri a minui a, yon klas te gen lwil nesesè a, epi lòt la pa t genyen li. Dezyèm etap la se manifestasyon, nan fen tan reta a, swa lajistis oswa enjisitis, “paske” Veteren an te ale “bò kote” “Papa” li, “epi nou p ap wè m ankò.” Dezyèm etap la se trèzyèm lèt alfabè ebre a. Twazyèm etap la nan istwa kache a se jijman an ak gwo desepsyon an, epi dènye lèt alfabè a.
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.
Istwa kache ki anndan sèt loraj yo temwaye pa mo “verite” a, pa desepsyon ki te vini nan kòmansman an ki idantifye dènye desepsyon an, pa yon zanj ki rive ak yon mesaj nan kòmansman an ak nan fen an. Istwa kache a va sèlman rekonèt pa moun ki te aksepte règ etid Labib yo ki te bay pa otorite ki pi wo a. Règ Miller yo nan kòmansman an, epi Prophetic Keys nan fen an.
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.
Avèk listwa sèt loraj yo, jan nou sot prezante li a, gen yon anfaz ki ta dwe repete epi sonje. Premye desepsyon an nan chak liy refòm se yon neglijans verite ki te deja tabli. Moyiz te bliye sikonsi pitit gason l lan, byenke se te menm senbòl Alyans lan ke pwofesi Abraram nan t ap idantifye. Ouza te bliye ke se sèlman prètriz la ki te ka manyen lach la. Mari ak Elizabèt bay temwayaj nan istwa Laza a ke yo te deja konnen pouvwa rezirèksyon Kris la. Lè yo te pwodui tablo 1843 la, dirijan yo (presyon gwoup la) te apiye sou Papa Miller pou l pa t konsidere sa li te toujou di konsènan ane 1843 la. Yo te ensiste pou l chanje temwayaj li ki te deja tabli a, ki te kite yon maj fleksibilite konsènan dat 1843 la kòm prediksyon pa yo sou akonplisman de mil twasan jou yo. Temwayaj Miller la idantifye ke presyon gwoup lòt dirijan yo te egzèse nan mouvman an te mennen l pou l abandone idantifikasyon vag li te genyen sou dat akonplisman pwofesi a epi pou l deklare dirèkteman ke li t ap akonpli an 1843.
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.
Avèk Future for America, nou te konnen ke pa t janm dwe gen yon lòt mesaj “sispann sou tan”. Future for America te anseye reyalite sa a repete pandan tout istwa mouvman an. Premye desepsyon an toujou baze sou neglijans yon verite eprèv ki te deja etabli. Se te yon neglijans peche anvè yon verite, men pi enpòtan toujou, se te yon neglijans peche anvè règ prensipal William Miller la, règ ki te idantifye klèman kòm fini an 1844.
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.
Epi zanj lanmè a ak tè a, leve men l anlè nan syèl la; epi li sèmante pa sila a ki viv pou tout tan tout tan, ki te kreye syèl la ak tout sa ki ladan l, tè a ak tout sa ki ladan l, ak lanmè a ak tout sa ki ladan l, ke p ap gen tan ankò. Revelasyon 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.
Daprè Sè White, zanj ki te kanpe sou tè a ak sou lanmè a se te “pa mwens pase Jezi Kris menm.” Future for America te neglije yon kòmandman dirèk Jezi Kris te bay! Pèsonèlman, mwen pa t gen relasyon ak plis pase yon ti ponyen moun pami sila yo mwen te asosye avèk yo anvan 18 Jiyè 2020. Pami ti kantite moun sa yo, se sèlman de moun mwen te etidye avèk yo epi teste sa ki t ap soti nan Pawòl Bondye a konsènan eksperyans 18 Jiyè 2020; e youn nan de sa yo kounye a ap dòmi nan Jezi. Men, baze sou istwa Millerit la, ki se kòmansman an, pandan nou menm nou se fen an, mwen sèten gen toujou kèk moun ki te nan mouvman an nan epòk sa a, e ki toujou ap pwodui aplikasyon pwofesi ki “sispann sou tan.” Pa gen anyen nouvo anba solèy la.
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.
Tan an twò kout pou nou kontinye ak kalite eksitasyon pwofetik sa a, men se pou chak moun gen tout konviksyon li nan pwòp lespri pa l. Epi se pou chak nan mesye ki pran pozisyon bò kote sa a ki toujou ap jwe ak tan an, avni Future for America rejte tout aplikasyon sa yo, paske yo pa anyen mwens pase twonpri satanik.
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.
Liy pwofetik entèn ki kache anndan kat waymarks ki fòme sèt loraj yo se sa Lyon tribi Jida a ap dekache kounye a. Atik sa a te senpleman yon revi sou sa nou te di konsènan mo ebre “‘ĕmeṯ” la, ki tradui kòm verite. Li pa t abòde tout sa nou te deja pataje, men objektif revi a se pou demontre ke Jan chapit sèz vèsè uit dakò nèt ak modèl pwofetik n ap pwopoze a konsènan liy pwofetik entèn kache ki anndan sèt loraj yo.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Gen yon ti kras plis revizyon ki nesesè toujou anvan nou rive nan yon konklizyon ke nou pral pran nan atik ki vin apre a.
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.
Pa sele pawòl pwofesi liv sa a, paske tan an toupre: Moun ki enjis la, kite l rete enjis toujou; e moun ki sal la, kite l rete sal toujou; e moun ki jis la, kite l rete jis toujou; e moun ki sen an, kite l rete sen toujou. Epi, gade, m ap vini byento; e rekonpans mwen an avèk mwen, pou m bay chak moun selon travay li va fè. Mwen se Alfa ak Omega, kòmansman ak fen an, premye ak dènye a. Revelasyon 22:10–13.