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.
Sampun katuduhaké bilih sajarah wiwit tanggal 11 Agustus 1840 dumugi 22 Oktober 1844 punika inggih sajarah ingkang dipunlambangakén déning pitu gludhug ingkang dipunsegel ngantos sakderengipun panutupan mangsa kasempatan. Wonten ing artikel punika kula badhé miwiti kanthi nyemak malih sawatawis bab ingkang sampun kita idhentifikasi babagan pralambangipun pitu gludhug punika. Kita migunakaké garis-garis sajarah ing nginggil garis-garis sajarah kanggé ngaturaken kasunyatan-kasunyatan punika. Wonten sekawan pratandha profetik wiwit 11 Agustus 1840 dumugi lan kalebet 22 Oktober 1844; panguwaosipun pekabaran malaékat kapisan, kuciwa kapisan, Pambengoking Wengi, lan Kuciwaning Ageng.
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 Agustus 1840 ditipikakaké déning Musa ana ing grumbul kang murub. Kuciwa pisanan ing mangsa semi taun 1844 ditipikakaké déning bojoné Musa, Zipora, nalika kanthi sedhih lan wedi nyunati putrané. Panguwuh Tengah Wengi kang diwiwiti ana ing patemon kémah Exeter wiwit tanggal 12–17 Agustus ditipikakaké déning tekane Musa ing Mesir lan pepéling wiwitané bab patiné anak pambarep Mesir. Kuciwo Agung tanggal 22 Oktober 1844 ditipikakaké déning wong Ibrani ana ing Segara Abang.
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.
Ing mangsané Raja Dawud, 11 Agustus 1840 dipralambangaké déning wong Filistin mbalèkaké pethi Allah. Kuciwa kapisan ing mangsa semi taun 1844 dipralambangaké déning Uza nyêthak pethi Allah. Panguwuh Tengah Wengi kang diwiwiti ing pasamuwan kémah Exeter wiwit 12–17 Agustus dipralambangaké déning Dawud nggawa pethi mau mlebu ing Yerusalem. Kuciwaning Ageng tanggal 22 Oktober 1844 dipralambangaké déning Mikhal, garwané Dawud, nalika dhèwèké ngina Dawud merga mlebu ing Yerusalem bebarengan karo pethi mau.
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.
Tanggal 11 Agustus 1840 dipratandhakaké déning baptisané Kristus. Kacewa kapisan ing mangsa semi taun 1844 dipratandhakaké déning kuciwane patiné Lazarus. Panguwuh Tengah Wengi kang diwiwiti ing pasamuwan kémah Exeter wiwit tanggal 12–17 Agustus dipratandhakaké déning Mlebuné Kristus kanthi kamulyan menyang Yérusalèm. Kacewa Agung tanggal 22 Oktober 1844 dipratandhakaké déning kuciwane salib.
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.
Kula sampun nedahaken bilih sekawan tenger margi punika namung makili satunggaling pérangan sawatawis saking struktur pepak saben gerakan reformasi. Kita nemtokaken sekawan tenger margi punika minangka para seksi tumrap sajarah ingkang kawiwitan nalika 11 September 2001. Salah satunggaling ciri kenabian saking saben sekawan garis punika, inggih menika bilih tenger-tenger margi ing saben garis gadhah tema ingkang sami.
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.
Kanggo Musa, kabèh papat pratandha dalan mau nyangkut pakaryané Allah lumebu ing prajanjian karo sawijining umat pilihan minangka panggeneping wangsit marang Abraham. Ing garis reformasi Raja Daud, kabèh papat pratandha dalan mau gegandhèngan karo pethi prasetyané Allah. Ing garis Kristus, kabèh papat pratandha dalan mau gegandhèngan karo pati lan wunguné manèh.
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 Agustus 1840 minangka sawijining konfirmasi tumrap prinsip sadina kanggo setaun. Kuciwa pisanan ing mangsa semi taun 1844 disebabake déning panrapan prinsip sadina kanggo setaun sing gagal. Pesen Samuel Snow bab Panguwuh Wengi Tengah iku minangka pambeneran lan panyampurnan saka panrapan prinsip sadina kanggo setaun sing gagal mau. Pesen sing wis dibenerake iku dhedhasar prinsip sadina kanggo setaun lan kawujud ing tanggal 22 Oktober 1844. Kabeh patang waymark iku lagi ngenali prinsip sadina kanggo setaun.
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.
Suster White maringi katrangan marang kita bilih pitu gludhug punika nggambaraken prastawa-prastawa ingkang kalampahan salaminipun pakabaran malaékat kapisan lan kaping kalih; nanging piyambakipun ugi mulang bilih pitu gludhug punika ugi nggambaraken “prastawa-prastawa ing mangsa ngarep ingkang badhé kaandharaken manut urutanipun.” Pitu gludhug punika nggambaraken sekawan prastawa wangsit ingkang kawiwitan tanggal 11 Agustus 1840 lan wekasanipun tanggal 22 Oktober 1844, lan sekawan pratandha dalan punika badhé kapitulungan malih wonten ing sajarah kita kanthi urutan ingkang sami.
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 September 2001 dilambangaké déning 11 Agustus 1840, lan loro tanggal mau padha kaiket karo Islam, saéngga ngiket wiwitan Adventisme karo pungkasan Adventisme. Loro-loroné, 11 Agustus 1840 lan 11 September 2001, padha dadi peneguhan tumrap paugeran nabi utama saka sejarahé dhéwé-dhéwé.
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.
Ing tanggal 11 September 2001, malaekat ing Wahyu wolulas mudhun, lan ing tanggal 11 Agustus 1840 malaekat ing Wahyu sepuluh mudhun. Kuciwa kapisané Future for America yaiku ramalan sing gagal gegayutan karo Islam ing tanggal 18 Juli 2020. Pesen sing kabukak segelé, kaya dene Panguwuh Tengah Wengi ing Exeter nalika mangsa panas taun 1844, iku sawijining pambeneran tumrap ramalan sing gagal sing wis kaparingaké sadurungé. Kanggo para Millerite, pambeneran iku magepokan karo penerapan asas dina kanggo setaun sing sadurungé gagal, kang ngenali taun 1843 minangka wektu rawuhé Pangéran. Saiki pambeneran sing diwakili déning pesen Panguwuh Tengah Wengi Millerite kudu dadi sawijining waymark sing makili Islam, kaya dene rong waymark sadurungé. Pambeneran sing dipratipakaké déning pakaryané Samuel Snow dudu kanggo nyingkiraké ramalan gagal sadurungé, nanging kanggo nyarujuki kanthi luwih tliti ramalan sing sadurungé wis gagal.
“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.
Wong-wong kang kecewa mau weruh saka Kitab Suci manawa padha ana ing mangsa tundha, lan manawa padha kudu kanthi sabar ngenteni kaleksanané wahyu iku. Bukti kang padha, kang nuntun wong-wong mau ngarep-arep rawuhipun Gustiné ing taun 1843, iku uga nuntun wong-wong mau ngarep-arep Panjenengané ing taun 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.
Saiki, pekabaran sing dipralambangaké déning pekabaran sing metu saka camp meeting Exeter bakal dadi panyampurnaning ramalan sing sadurungé gagal. Kakecewan Agung ing sajarah Millerit nglambangaké sawijining kakecewan agung sing kelakon nalika hukum Minggu, nanging iku bakal dumadi ing konteks sawijining ramalan ngenani Islam. Pekabaran Samuel Snow yaiku pangenalan tanggal sing pas. Tanggalé bener, nanging prastawané salah. Pekabaran ing jaman saiki sing diwakili déning pekabaran Snow bakal dadi sawijining pekabaran ngenani Islam, yaiku panyampurnaning pekabaran sing gagal nalika kakecewan kapisan tanggal 18 Juli 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.
Saiki ora ana wektu utawa tanggal sing kagandhèngaké, awit wiwit tanggal 22 Oktober 1844 netepaké wektu wis ora dadi bagean saka pawarta kenabianing Allah manèh.
“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.
“Gusti wus nedahaké marang aku yèn pawarta malaékat katelu kudu lumaku, lan kudu dipratelakaké marang para putrané Gusti kang kasebar, lan yèn pawarta iku ora kena digandhèngaké marang wektu; awit wektu ora bakal dadi ujian manèh. Aku weruh yèn sawatara wong katut ing semangat palsu kang njedhul saka martakaké wektu; déné pawartané malaékat katelu luwih rosa tinimbang apa kang bisa diparingaké déning wektu. Aku weruh yèn pawarta iki bisa ngadeg ing dhasaré dhéwé, lan yèn ora mbutuhaké wektu kanggo nguwataké, lan yèn pawarta iku bakal lumaku kanthi kasekten gedhé, nindakaké pakaryané, lan bakal dipuncekakaké ana ing kaadilan.” 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.
Tenger dalan kaping pat ing sajarah kita kudu dadi angger-angger Minggu, awit sajarah-sajarah suci saka kabèh garis reformasi, manawa digabungaké kabèh, jejeg ing garis demi garis, bebarengan karo komentar ilahi kang kaparingan tumrap sajarah-sajarah mau lumantar Roh Ramalan, kanthi tuntas netepaké yèn angger-angger Minggu iku tenger dalan kaping pat sawisé malaékat kang gagah prakosa mudhun ing sajarah kita. Tenger dalan kaping pat ing sajarahé pitu gludhug kang minangka “prastawa-prastawa mangsa ngarep kang bakal kababar manut urutané” kudu ana gandhèngané karo Islam, adhedhasar kasunyatan yèn tema kang padha tansah ana ing patang tenger dalan kang padha ing saben gerakan reformasi.
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 bakal dadi bagean saka prastawa-prastawa kenabian ing wektu angger-angger Minggu amarga alesan kapindho. Gusti Yesus, Sang Singa saka taler Yehuda, kanthi mligi wis njupuk sejarah saka patang prastawa iki lan nemtokake minangka sawijining pralambang tumrap awake dhewe. Pralambang iku yaiku pitu gludhug. Ana pratandha-pratandha dalan liyane ing saben gerakan reformasi sing ana sadurunge lan sawisé patang pratandha dalan sing ditemtokake dening Sang Singa saka taler Yehuda minangka pitu gludhug. Minangka sawijining pralambang tumrap awake dhewe, pratandha dalan kapisan saka sejarah pralambang sing ngemot patang pratandha dalan iki makili serangan Islam marang Amerika Serikat ing tanggal 11 September 2001. Kasunyatan manawa Alfa lan Omega ngenali pungkasan nganggo wiwitan netepake Islam ing wektu angger-angger Minggu, amarga pratandha dalan kapisan saka patang pratandha iku yaiku serangan Islam ing tanggal 11 September 2001, mula pratandha dalan kaping papat lan pungkasan uga mesthi dadi serangan dening Islam marang Amerika Serikat.
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.
Bisa banget manawa angger-angger dina Minggu iku minangka serangan liya déning Islam marang Kutha New York, lan iku bakal dadi sawijining pungkasan sing diidentifikasi déning wiwitané; nanging paling ora iku bakal dadi serangan déning Islam kaya déné prakiran tanggal 18 Juli 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.
Kita ugi sampun nedahaken bilih Sang Alfa lan Omega ndhelikaken satunggaling sajarah ing salebeting sekawan sajarah punika. Satemenipun, sajarah batin ingkang kasimpen punika minangka wahyu utami ingkang sapunika saweg dipunwedalaken sesarengan kaliyan dhawuh supados “aja nyegel pangandika-pangandika wangsit saking kitab Wahyu.” Sajarah batin ingkang kasimpen punika dipunkenali nalika kita mirsani ing salebeting sekawan tenger margi ingkang dipunlambangaken déning pitu gludhug, bilih wonten satunggaling mangsa ing salebeting sekawan tenger margi punika ingkang dipunwiwiti kanthi satunggaling kuciwa lan dipunpungkasi kanthi satunggaling kuciwa. Wiwit saking rawuhipun malaékat kaping kalih dumugi rawuhipun malaékat kaping tiga wonten ing sajarah Millerite punika wonten satunggaling sajarah tartamtu ingkang makili satunggaling pralambang tumrap piyambakipun. Punika dipunwiwiti kanthi pawartosipun satunggaling malaékat ingkang kedah dipunpangan, makaten punika nandhani wekdal ngentosi wonten ing pasemon bab sepuluh prawan. Salajengipun punika nedahaken Panguwuh Wengi Tengah, ingkang ugi minangka satunggaling pawartos ingkang kedah dipunpangan, lajeng nuntun dhateng rawuhipun pawartos kaping tiga ingkang ugi kedah dipunpangan.
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.”
Garis internal sing kasamaran ing sajroning garis pitu gludhug iku dikukuhaké kanthi profètis ora mung déning wiwitané kang makili sawijining kuciwa, lan tekané sawijining malaékat sarta sawijining pesen supaya mangan, kang banjur diulangi manèh nalika kuciwa gedhé, nanging uga dikukuhaké déning “bebener.”
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.
Tembung Ibrani “‘ĕmeṯ” sing dipunjarwakaken dados “bebener” wonten ing Prajanjian Lawas dipunwujudaken déning Sang Ahli Basa ingkang nggumunaken kanthi ngginakaken aksara kapisan saking abjad Ibrani, lajeng dipuniringi aksara kaping telulas saking abjad punika, lan salajengipun dipunpungkasi kanthi aksara pungkasan saking abjad punika, dados tembung ingkang dipunjarwakaken dados bebener. Kita sampun nedahaken bilih aksara-aksara punika nglambangaken prinsip paugeran sebutan kapisan, yaiku prinsip ingkang mratelakaken pungkasan wiwit saking wiwitan. Aksara kapisan punika inggih aksara “alpha”. Aksara tengah punika aksara kaping telulas saking abjad Ibrani lan nglambangaken pambrontakan. Aksara pungkasan punika inggih ingkang pungkasan, pungkasanipun, omega. Kita sampun nedahaken bilih tiga aksara punika nglambangaken tiga langkah Injil langgeng kados ingkang dipunmantapaken déning sawetawis garis kenabian.
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.
Makna saka telung aksara iku cocog karo makna saben-saben saka pesen telu malaékat. Makna saka telung aksara iku cocog karo proses panyucèkaké wong wicaksana lan wong duraka ing Daniel rolas ayat sepuluh, kang disucèkaké, diputihaké, lan diuji. Telung aksara Ibrani kang digandhèngaké bebarengan kanggo mbentuk tembung “truth,” ngemu pratandha Alpha lan Omega, lan telung langkah kang diidentifikasi ana ing pesen malaékat kapisan iku sinebut Injil langgeng. Telung langkah kang dilambangaké déning aksara-aksara iku uga nglambangaké pakaryané Roh Suci kaya dene katetepaké ing Yokanan nembelas.
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.
Lan manawa Panjenengané rawuh, Panjenengané bakal mbuktekaké marang jagad bab dosa, lan bab kabeneran, lan bab paukuman: Bab dosa, amarga wong-wong mau ora precaya marang Aku; Bab kabeneran, amarga Aku lunga marang Rama-Ku, lan kowé padha ora ndeleng Aku manèh; Bab paukuman, amarga panguwasané jagad iki wis kaadili. Yokanan 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.
Kuciwa kang kapisan dipralambangaké minangka dosa, kaya kang katuduhaké lumantar Musa, Uza, Maria lan Marta, sarta para Millerit, awit kaya dene Yokanan nembelas njlèntrèhaké pakaryané Roh Suci sajroning ngyakinaké bab “dosa;” iku amarga “padha ora pracaya.” Saben pralambang kang nembe kita sebut mau makili kuciwa kang kapisan, lan saben riwayaté neksèni yèn kuciwa iku kadadéan déning dosa ora pracaya marang sawijining prakara kang sadurungé wis kababar marang wong-wong mau. Langkah kang kapisan iku pangyakinan bab dosa. Langkah kang kapisan iku aksara kang kapisan saka abjad Ibrani.
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.
Pratandha dalan kang kapindho saka sajarah kang kasamunyi iku yaiku kabeneran, yaiku papan ing ngendi pawujudan panguwasaning Allah katuduhake ana ing kabenerane wong-wong kang nggawa piwulang Midnite Cry. Wong-wong mau mujudake kabeneraning Allah ing wekasaning mangsa panundhan, awit Yokanan nembelas ngandika manawa Kristus tindak menyang Rama-Né lan wong-wong mau ora weruh Kristus maneh. Sadurunge pawujudan kabeneran, Kristus wus luwih dhisik ngenteni. Ing antarané para Millerit, nalika Kristus mundhut tangan-Né, kaluputan mau banjur katitahaké. Banjur isi saka piwulang kang wus dibeneraké ngasilaké rong golongan penyembah. Golongan siji mujudaké kabeneran, awit padha kagungan lenga, lan golongan sijiné mujudaké pambrontakan kang dilambangaké déning aksara kaping telulas ing alfabèt Ibrani.
“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.
“Para kang kaurapi kang ngadeg ana ing sacedhake Gustiné saindenging bumi, nduwèni kalungguhan kang biyèn kaparingaké marang Sétan minangka kerub panutup. Lumantar para makhluk suci kang ngubengi dhampar Panjenengané, Gusti tansah njaga sesambungan kang tanpa pedhot karo para pedununging bumi. Lenga emas iku nggambarake sih-rahmat kang nganggo iku Gusti Allah njaga supaya damaré para wong pracaya tetep kebak, supaya ora murub-murub banjur mati. Menawa lenga suci iki ora diwutahaké saka swarga lumantar pawarta-pawarta saka Rohé Allah, piranti-piranti piala bakal nguwasani manungsa sakabèhé.”
“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.
“Allah kaeculake asmane nalika kita ora nampani pawartos sing dikirimake marang kita. Mangkono kita nampik lenga emas sing Panjenengane arep tumpahake menyang jiwa kita supaya bisa katularake marang wong-wong sing ana ing pepeteng. Nalika swara panggilan muni, ‘Lah, panganten lanang teka; metua kowe kanggo nyongsong dheweke,’ wong-wong sing durung nampani lenga suci, sing durung ngugemi sih-rahmaté Kristus ana ing sajroning atiné, bakal nemu, kaya para prawan kang bodho, yen dheweke ora siyap kanggo nyongsong Gustiné. Ing awake dhewe, dheweke ora nduwèni daya kanggo oleh lenga mau, lan uripé dadi rubuh. Nanging manawa Roh Suci Allah dijaluk, manawa kita nyuwun kanthi temen-temen, kaya Musa biyèn, ‘Tuduhna marang aku kamulyanPaduka,’ katresnané Allah bakal kawutahake ing sajroning ati kita. Lumantar pipa-pipa emas, lenga emas bakal katularake marang kita. ‘Dudu marga saka kakuwatan, lan dudu marga saka daya, nanging marga saka Roh-Ku, mangkono pangandikané Pangéran sarwa dumadi.’ Kanthi nampani sorot padhang saka Srengéngé Kabeneran, anak-anaké Allah padha madhangi kaya pepadhang ana ing donya.” 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.
Pratélanen manawa wong-wong kang nampani piwulang Pasaṅkriya Tengah Wengi wis dilambangaké déning Musa ana ing guwa Horeb, nyuwun kanthi temen supaya Allah maringi katon kamulyanipun. Kaloro golongan mau wis netepaké wataké sadurungé Pasaṅkriya Tengah Wengi, sajroning mangsa tundha.
“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.
“Saiki kita lagi urip ing mangsa kang banget mbebayani, lan aja nganti ana siji wae saka kita kang kendhat anggone ngudi sawijining pepadhang kanggo nyawisake dhiri tumrap rawuhipun Kristus. Aja nganti ana wong kang ngetutaké tuladha para prawan bodho, lan ngira yèn bakal aman ngentèni nganti mangsa krisis teka sadurungé oleh pepakoning watak supaya bisa tetep jejeg ing wektu iku. Bakal kasep banget anggoné nggolèki kabeneranipun Kristus nalika para tamu wis katimbalan mlebu lan dipriksa. Saiki iki wektu kanggo ngagem kabeneranipun Kristus,—busana pengantèn kang bakal ndadèkaké kowé pantes mlebu ing pésta pasamuaning Cempening Allah. Ing pasemon iku, para prawan bodho digambaraké minangka wong-wong kang nyuwun lenga, nanging ora kasil nampa manut panyuwuné. Iki nglambangaké wong-wong kang durung nyawisaké dhiriné dhéwé lumantar ngembangaké watak kang bisa tetep jejeg ing mangsa krisis.” 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.
Nalika panguwuh tengah wengi muni, ana golongan siji sing nduwèni lenga kang diperlokake, lan golongan sijiné ora nduwèni. Tataran kapindho iku pawujudan, ing pungkasaning mangsa tundha, saka kabeneran utawa piala, “amarga” Sang Pangantèn jaler tindak “marang” “Rama”-Né, lan “kowe ora bakal ndeleng Aku manèh.” Tataran kapindho iku aksara kaping telulas ing alfabèt Ibrani. Tataran katelu ing sajarah kang kasimpen iku pangadilan lan pepesthen ageng, lan aksara pungkasan ing alfabèt.
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.
Sajarah kang kapendhem ing sajroning pitu gludhug iku kasaksènaké déning tembung “bebener,” déning kuciwa ing wiwitan kang nandhani kuciwa pungkasan, déning malaékat kang rawuh nggawa sawijining piwulang ing wiwitan lan ing pungkasan. Sajarah kang kapendhem iku mung bakal diakoni déning wong-wong kang wis nampani paugeran-paugeran pangudi Kitab Suci kang wus kaparingaké déning panguwasa kang paling luhur. Paugerané Miller ing wiwitan lan Prophetic Keys ing pungkasan.
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.
Kanthi sajarah pitu gludhug, kaya kang nembe kita aturake, ana sawijining penekanan kang prayoga diulang lan dieling-eling. Kuciwa kang kapisan ing saben garis reformasi iku minangka panglirwakake marang bebener kang wus ditetepake sadurunge. Musa lali nyunati putrane, sanadyan iku dhéwé minangka lambang saka Prajanjian kang lagi diidentifikasi déning ramalan Abraham. Uzza lali yèn mung kalungguhan imam kang kena ndemek pethi prasetyan. Maria lan Elizabet maringi paseksen ing crita Lazarus yèn sadurunge padha wus mangertèni bab pangwaos wunguné Kristus. Nalika bagan taun 1843 digawé, para pamimpin (tekanan saka sesrawungan para sapadha) nyandhak marang Bapak Miller supaya nglirwakake apa kang tansah wis diucapake bab taun 1843. Wong-wong mau mekso supaya piyambakipun ngowahi paseksené kang wus mapan, kang maringi kelonggaran tumuju marang tanggal 1843 minangka ramalané ngenani kayektenan kasampurnaning rong ewu telung atus dina. Paseksen Miller nerangake yèn tekanan saka sesrawungan para sapadha kang digawa déning para pamimpin liyané ing gerakan iku ndadèkake piyambakipun ninggalake pangidentifikasiané kang samar ngenani tanggal kayektenan kasampurnaning ramalan mau lan kanthi langsung mratelakake yèn iku bakal kasampurnakake ing taun 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.
Bebarengan karo Future for America, kita mangertos bilih boten badhé wonten pesen sanès malih ingkang “dipun-gantungkaké dhateng wekdal.” Future for America sampun bola-bali mulang kasunyatan punika sajroning sedaya sajarahing gerakan punika. Kuciwa ingkang kapisan tansah dipundhasaraké ing atas nglirwakaké sawijining kayektèn pangujian ingkang sampun mapan. Punika minangka panglirwakaan dosa dhateng satunggaling kayektèn, nanging ingkang langkung wigati malih, punika minangka panglirwakaan dosa dhateng angger-angger utami William Miller, ingkang kanthi cetha sampun dipunidentifikasi minangka pungkasaning taun 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.
Lan malaékat kang dakdeleng ngadeg ana ing sadhuwuring segara lan ing bumi iku ngacungaké tangané marang swarga, sarta supaos ana ing Asmané Panjenengané kang gesang ing salawas-lawasé, kang nitahaké swarga lan sakehing isiné, lan bumi lan sakehing isiné, lan segara lan sakehing isiné, yèn wektu ora ana manèh. Wahyu 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.
Malaékat kang ngadeg ana ing dharatan lan segara miturut Sister White iku “ora liya sawijining Pribadi kajaba Gusti Yesus Kristus piyambak.” Future for America nglirwakaké sawijining dhawuh langsung saka Gusti Yesus Kristus! Sacara pribadi, aku mung wis sesambungan karo sawatara wong waé kang biyèn ana gegandhèngané karo aku sadurungé 18 Juli 2020. Mung loro saka sawetara wong iku, lan siji saka wong loro mau saiki wis tilem ana ing Gusti Yesus, kang wis tak sinau bebarengan lan tak uji apa kang teka saka Sabdaning Allah ngenani pengalaman 18 Juli 2020. Nanging adhedhasar sajarah Millerite, kang minangka wiwitan dene kita iki pungkasané, aku yakin manawa isih ana wong-wong kang biyèn ana ing gerakan iku ing wektu semana, sing isih ngasilaké panrapan-panrapan wangsit kang “digantungaké ing wektu.” Ora ana barang anyar ing sangisoring srengéngé.
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.
Wektu wis banget cendhak kanggo nerusake jinis kegairahan profetik kaya mangkono, nanging saben wong prayoga temen-temen manteb ing pikirane dhewe. Lan saben wong sing njupuk posisi ing pihak sing isih dolanan karo wektu sing Future for America nolak kabèh penerapan iku, awit iku ora liya kajaba khayalan setanis.
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.
Garis kenabian batiniah sing kasimpen ing sajroning patang tandha dalan sing mbangun pitu gludhug iku yaiku apa sing saiki lagi kabukak segelé déning Sang Singa saka taler Yehuda. Artikel iki mung minangka paninjauan maneh tumrap apa sing wis kita aturake bab tembung Ibrani “‘ĕmeṯ” sing diterjemahake dadi kayekten. Iki ora nyentuh sakabehé apa sing sadurungé wis kita wedharaké, nanging ancas saka paninjauan iki yaiku kanggo nduduhaké yèn Yohanes pasal nembelas ayat wolu temenan cocog sakabèhé karo model kenabian sing kita usulaké tumrap garis kenabian batiniah sing kasimpen ing sajroning pitu gludhug.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Isih ana sawatara paninjauan maneh sing perlu katindakake sadurunge kita tekan marang sawijining pungkasan kang bakal kita rembug ing artikel sabanjuré.
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.
Aja ngesahen tetembunganing pameca ing kitab iki, awit wektune wus cedhak: Sing tumindak tanpa adil, beciken tetep tanpa adil: lan sing najis, beciken tetep najis: lan sing mursid, beciken tetep mursid: lan sing suci, beciken tetep suci. Lan lah, Aku rawuh enggal; lan ganjaran-Ku ana ing ngarsaku, kanggo maringi saben wong manut apa kang bakal dadi pakaryane. Aku iki Alfa lan Omega, kang wiwitan lan kang wekasan, kang kapisan lan kang pungkasan. Wahyu 22:10–13.