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.
Kwaboniswe ko amateka yo kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844 ari yo mateka agereranywa n’inkuba ndwi zashyizweho ikimenyetso kugeza hafi gato mbere y’irangira ry’igihe cy’igeragezwa. Muri iyi nyandiko ndatangira gusubiramo bimwe mu byo twamenye ku byerekeye ikigereranyo cy’inkuba ndwi. Turimo gukoresha imirongo y’amateka ishingiye ku yindi mirongo y’amateka kugira ngo dutange uku kuri. Hari ibimenyetso bine by’ubuhanuzi kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844 harimo na wo; guhabwa imbaraga k’ubutumwa bw’umumarayika wa mbere, ugucika intege kwa mbere, Gutaka kwa Saa Sita z’ijoro, n’Ugucika Intege Gukomeye.
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.
Agosti 11, 1840 akalanıkwe na Musa pa kitɛndesyo kya cikuni caaka. Ukuvwangwa kwakutalika mu musemwa wa 1844 kwakalanıkwe na muka wa Musa, Sipola, pano waasengile kĩna no woga kuutahiri mwanace. Ilulilo lya Pakaci ka Usiu ilyatandile pa lukungulukilo lwa kambi lwa Exeter kufuma Agosti 12–17 lyakalanıkwe na kufika kwa Musa mu Misri na lujowo lwakwe lwa kutalika pa lufyo lwa babutwamo ba Misri. Ukuvwangwa Kunene kwa Oktoba 22, 1844 kwakalanıkwe na Baheberi pa Nyanja Ituntulu.
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.
Ombi ya Mwene Davidi, Ogasiti 11, 1840, yayerekanirwe n’ Abafilisiti kugarura Isanduku ya Ruhanga. Okwehanangirizwa kwa mbere mu rushana rwa 1844 kwerekanirwe na Uza aho yakoze ku Isanduku ya Ruhanga. Amatangazo ya Hagati y’Ijoro yatangiriye mu nama y’inkambi ya Exeter kuva ku wa 12–17 Ogasiti yagereranyijwe na Davidi azana Isanduku i Yerusalemu. Okwehanangirizwa Gukomeye kwo ku wa 22 Ukwakira, 1844 kwagereranyijwe na Mikali, umugore wa Davidi, ubwo yasuzuguraga Davidi kubera ko yinjiraga i Yerusalemu ari kumwe n’Isanduku.
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.
11ê Tebaxa 1840-an bi vaftîzbûna Mesîh hatiye nîşandan. Hêvîşikestina yekem di bihara 1844-an de bi hêvîşikestina mirina Lazarûs hatiye nîşandan. Banga Nîvê Şevê ya ku ji civîna konê ya Exeterê di navbera 12–17ê Tebaxê de dest pê kir, bi Têketina Serkeftî ya Mesîh bo Orşelîmê hatiye nîşandan. Hêvîşikestina Mezin a 22ê Cotmeha 1844-an bi hêvîşikestina xaçê hatiye nîşandan.
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.
Twatelesha y’uko utu turembo tune tw’ubuhanuzi tugaragaza gusa igice cy’umwihariko w’imiterere yuzuye ya buri rugendo rw’ivugururwa. Turi kugaragaza utu turembo tune tw’ubuhanuzi nk’abahamya b’amateka yatangiye ku wa 11 Nzeri 2001. Kimwe mu biranga ubuhanuzi bya buri murongo muri iyo mirongo ine, ni uko uturembo tw’ubuhanuzi two muri buri murongo dufite insanganyamatsiko imwe.
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.
Kuri Musa, alama zote nne za njiani zilihusu kazi ya Mungu ya kuingia katika agano na watu waliochaguliwa, kwa utimilifu wa unabii wa Abrahamu. Katika mstari wa matengenezo wa Mfalme Daudi, alama zote nne za njiani zilihusishwa na sanduku la Mungu. Katika mstari wa Kristo, alama zote nne za njiani zilihusishwa na kifo na ufufuo.
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.
Aogasti 11, 1840 e liikumbulisho lya kanuni ya siku kwa mwaka. Kukata tamaa kwa kwanza katika majira ya kuchipua ya 1844 kulisababishwa na matumizi yasiyofaulu ya kanuni ya siku kwa mwaka. Ujumbe wa Samuel Snow wa Kilio cha Usiku wa Manane ulikuwa usahihisho na ukamilisho wa matumizi yale yaliyoshindwa ya kanuni ya siku kwa mwaka. Ujumbe uliosahihishwa ulitegemezwa juu ya kanuni ya siku kwa mwaka na ulitimizwa tarehe 22 Oktoba, 1844. Alama zote nne za njia zinaitambulisha kanuni ya siku kwa mwaka.
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.
Mukaasa White atumanyisa nti ebibwatuka musanvu bitegeeza ebibaddewo mu biseera by’obubaka bwa malayika ow’olubereberye n’ow’okubiri; naye era ayigiriza nti ebibwatuka musanvu era bitegeeza “ebigenda okubaawo mu maaso ebirirabisibwa mu nsengeka yaabyo.” Ebibwatuka musanvu bitegeeza ebintu bina eby’obunnabbi ebyatandika nga August 11, 1840 ne bikoma nga October 22, 1844, era obubonero obwo buna obw’oku kkubo buliddamu mu byafaayo byaffe mu nsengeka y’emu.
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.
Tarîxa 11ê Îlona 2001’an bi 11ê Tebaxa 1840’an hate nîşandan, û herdu ev tarîx bi Îslamê ve girêdayî ne; bi vî awayî destpêka Adventîzmê bi dawiya Adventîzmê re tê girêdan. Herdu 11ê Tebaxa 1840’an û 11ê Îlona 2001’an piştrastkirinek bûn ji bo rêgeza sereke ya pêxemberî ya dîrokên xwe yên têkildar.
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.
Mu Gunyonyi 11, 2001, umumarayika wo mu Byahishuwe igice cya cumi n’umunani yaramanutse, kandi ku wa 11 Kanama 1840 umumarayika wo mu Byahishuwe igice cya cumi yaramanutse. Icyo gutenguhwa cya mbere cya Future for America cyabaye ihanura ryatsinzwe ryerekeye Isilamu ku wa 18 Nyakanga 2020. Ubutumwa bushyizwe ahagaragara, nk’uko byari bimeze ku Gutaka kwa Saa Sita z’ijoro i Exeter mu mpeshyi yo mu 1844, ni ugukosora ihanura ryatsinzwe ryari ryaratanzwe mbere. Ku ba-Millerite, uko gukosora kwari ku byerekeye ikoreshwa ryari ryananiwe mbere ry’ihame ry’umunsi ungana n’umwaka ryagaragazaga 1843 nk’igihe cyo kugaruka k’Umwami. Uyu munsi, uko gukosora kugereranywa n’ubutumwa bw’Igutaka rya Saa Sita z’ijoro bw’Aba-Millerite kugomba kuba ikimenyetso cy’inzira kigereranya Isilamu, nk’uko ibimenyetso by’inzira bibiri byabanje byari bimeze. Ugukosora kwagereranyijwe n’umurimo wa Samuel Snow ntikwari ukwirengagiza ihanura ryabanje kunanirwa, ahubwo kwari ugutunganya neza ihanura ryari ryananiwe mbere.
“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.
“Abapfujwe babonye mu Byanditswe yuko bari mu gihe co guteba, kandi ko bategerezwa kurindana ukwihangana ugushitswa kw’ivyo yeretswe. Ibimenyamenya nyene vyabatumye kurindira Umwami wabo mu 1843, ni vyo vyabatumye kwitega ko azoza mu 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.
ئەمرۆ ئەو پەیامەی کە بە پەیامەکەی دەرچوو لە کۆبوونەوەی چادری Exeter نموونەکراوە، تەواوکەرییەکی ئەو پێشبینییەی پێشوو دەبێت کە سەرکەوتوو نەبوو. ناڕەزایەتییە گەورەکەی مێژووی Millerite نوێنەرایەتیی ناڕەزایەتییەکی گەورە دەکات کە لە کاتی یاسای یەکشەممە ڕوودەدات، بەڵام لە چوارچێوەی پێشبینییەک دەبێت سەبارەت بە ئیسلام. پەیامی Samuel Snow ناساندنی ڕێکەوتی ورد و دیاریکراو بوو. ئەو ڕێکەوتە ڕاست بوو، بەڵام ڕووداوەکە هەڵە بوو. ئەو پەیامەی ئەمرۆ کە بە پەیامی Snow نوێنەرایەتی دەکرێت، پەیامێک دەبێت سەبارەت بە ئیسلام کە تەواوکەریی پەیامەکەیە کە لە یەکەم ناڕەزایەتیی 18ی تەممووزی 2020دا سەرکەوتوو نەبوو.
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.
Niha ni deman an jê nîne niha, çimkî ji 22ê Cotmeha 1844an û pê ve, diyarkirina demê êdî divê ne be beşek ji peyama pêxemberî ya Xwedê.
“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.
“Umwami yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, kandi bukamamazwa ku bana b’Umwami batatanye, kandi ko butagomba gushingirwa ku gihe; kuko igihe kitazongera na rimwe kuba ikigeragezo. Nabonye ko bamwe barimo bagira ibyishimo by’ibinyoma bikomoka ku kubwiriza iby’igihe; ko ubutumwa bw’umumarayika wa gatatu bwari bukomeye kurusha uko igihe cyabushimangira. Nabonye ko ubu butumwa bushobora guhagarara ku rufatiro rwabwo ubwabwo, kandi ko butakeneye igihe ngo bubukomereze, kandi ko buzakomeza mu mbaraga zikomeye, kandi bugasohoza umurimo wabwo, kandi ko buzarangizwa vuba mu gukiranuka.” 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.
ڕێنیشانی چوارەمی مێژووی ئێمە دەبێت یاسای یەکشەممە بێت، چونکە مێژووە پیرۆزەکانی هەموو هێڵەکانی چاکسازی، هەموویان لەگەڵ یەک کۆبوونەوە، هێڵ بە دوای هێڵ، لەگەڵ شیکردنەوەی ئیلهامیی ئەو مێژووانە لە ڕێگای ڕۆحی پێشبینییەوە، بە شێوەیەکی کۆتاییبڕ دەسەلمێنن کە یاسای یەکشەممە ڕێنیشانی چوارەمە دوای ئەوەی فریشتەی بەهێز لە مێژووی ئێمەدا دادەبەزێت. ڕێنیشانی چوارەم لە مێژووی حەوت تەندرەکەدا کە «ڕووداوە داهاتووەکانن کە بە ڕیزبەندیی خۆیان ئاشکرا دەکرێن» دەبێت پەیوەندیدار بێت بە ئیسلام، بە پشتبەستن بەو ڕاستییەی کە هەمان بابەت هەمیشە لە هەمان چوار ڕێنیشانەدا لە هەر جووڵەیەکی چاکسازیدا هەیە.
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.
Uislamu utakuwa sehemu ya matukio ya kinabii wakati wa sheria ya Jumapili kwa sababu ya pili. Yesu, Simba wa kabila la Yuda, amechukua kwa namna ya pekee historia ya matukio haya manne na kuyaainisha kuwa ishara iliyo na utambulisho wake yenyewe. Ishara hiyo ni ngurumo saba. Katika kila vuguvugu la matengenezo kuna alama nyingine za njia zilizopo kabla na baada ya alama hizi nne za njia ambazo Simba wa kabila la Yuda huzitaja kuwa ndizo ngurumo saba. Kama ishara iliyo na utambulisho wake yenyewe, alama ya kwanza ya njia katika historia ya kiishara iliyo na alama hizi nne za njia iliwakilisha shambulio la Uislamu dhidi ya Marekani tarehe 11 Septemba 2001. Ukweli kwamba Alfa na Omega hutambulisha mwisho kwa mwanzo, huuthibitisha Uislamu katika sheria ya Jumapili, kwa maana ya kwamba ya kwanza ya alama hizo nne za njia ilikuwa shambulio la Uislamu la tarehe 11 Septemba 2001; kwa hiyo, alama ya nne na ya mwisho ya njia lazima pia iwe shambulio la Uislamu dhidi ya Marekani.
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.
Dibe ku qanûnê Yekşemê dikare dîsa êrîşekî din ji aliyê Îslamê ve li ser Bajarê New Yorkê be, û ew ê wekî dawiyekê bersivê bide ya ku bi destpêkê hatî nasîn; lê bi kêmanî ew ê êrîşek ji aliyê Îslamê ve be, wekî ku di pêşbîniya 18ê Tîrmeha 2020an de hatibû gotin.
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.
Tukabonisye kandi ko Alpha na Omega yahishe amateka amwe imbere muri ayo mateka ane. Mu by’ukuri, ayo mateka y’imbere yahishwe ni ihishurirwa ry’ingenzi ubu riri gushyirwa ahagaragara rifatanyijwe n’itegeko ryo “kudashyiraho ikimenyetso ku magambo y’ubuhanuzi bw’igitabo cy’Ibyahishuwe.” Ayo mateka y’imbere yahishwe amenyekana iyo tubonye ko, muri izo ngingo enye z’ingenzi zigereranywa n’inkuba ndwi, harimo igihe kiri muri izo ngingo enye gitangirana no gutenguha kikarangirana no gutenguha. Uhereye ku kuza kw’umumarayika wa kabiri kugeza ku kuza kw’uwa gatatu mu mateka y’Abamillerite, hari amateka yihariye yigereranya nk’ikimenyetso cyigenga ubwacyo. Atangirana n’ubutumwa bw’umumarayika bugomba kuribwa, bityo bukaranga igihe cyo gutinda kiri mu mugani w’abakobwa cumi. Hanyuma bugaragaza Gutaka kwa Saa Sita z’ijoro, na ko kandi kukaba ari ubutumwa bugomba kuribwa, maze bukageza ku kuza k’ubutumwa bwa gatatu na bwo bugomba kuribwa.
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.”
Mu murongo w’imbere uhishwe uri mu murongo w’inkuba ndwi, hemezwa mu buhanuzi si n’itangiriro gusa rigaragaza ugucika intege, n’ukuza kw’umumarayika n’ubutumwa bwo kurya, hanyuma bikongera gusubirwamo ku gucika intege gukomeye, ahubwo kandi binemezwa n’“ukuri.”
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.
Mu Kigiriki w’Abaheburayo, ijambo “‘ĕmeṯ” risobanurwa ngo “ukuri” mu Isezerano rya Kera ryaremwe n’Umuhinga w’indimi w’igitangaza akoresheje inyuguti ya mbere y’inyuguti z’Abaheburayo, agakurikiraho inyuguti ya cumi na gatatu y’urutonde rw’inyuguti, hanyuma akarisoza n’inyuguti ya nyuma y’urutonde rw’inyuguti kugira ngo habeho ijambo risobanurwa ngo ukuri. Twerekanye ko izo nyuguti zigereranya ihame ry’ubutegetsi bw’ivugwa rya mbere, ihame rimenyekanisha iherezo uhereye mu ntangiriro. Inyuguti ya mbere ni inyuguti “alpha”. Inyuguti yo hagati ni inyuguti ya cumi na gatatu y’inyuguti z’Abaheburayo kandi igereranya ubugome bwo kwigomeka. Inyuguti ya nyuma ni iya nyuma, iherezo, omega. Twerekanye ko izi nyuguti eshatu zigereranya intambwe eshatu z’ubutumwa bwiza bw’iteka, nk’uko byemezwa n’imirongo myinshi y’ubuhanuzi.
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.
Litikũ ithatũ ria marũa macio rĩanagĩrana na ũndũ wa kila ũjumbe wa araika arĩa athatũ. Litikũ ithatũ ria marũa macio rĩanagĩrana na mũthenya wa gũtherio kwa andũ arĩa aũgĩ na arĩa aũrua me Daniel ikũmi na igĩrĩ verse ya ikũmi, arĩa magũtherio, magathondekwo matuura mereeru, na mageethwo. Marũa matatu ma Kĩhebrania marĩa maheanĩrwo hamwe nĩguo gũthondeka rĩĩtwa “ũhoro wa ma,” marĩ na kĩmenyithia kĩa Alpha na Omega, na hatua ithatũ iria meciirĩirie mũjumbe-inĩ wa mũraika wa mbere, nĩcio cĩetwo Injili ya tene na tene. Hatua ithatũ iria cĩmenyithĩtio nĩ marũa macio no cio o na wĩra wa Roho Mũtheru ta ũrĩa wĩrĩtwo thĩinĩ wa Johana ikũmi na ithaatũ.
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.
Na atakapokuja, atauhakikishia ulimwengu habari ya dhambi, na ya haki, na ya hukumu: ya dhambi, kwa sababu hawaniamini mimi; ya haki, kwa sababu ninakwenda kwa Baba yangu, nanyi hamtaniona tena; ya hukumu, kwa sababu mkuu wa ulimwengu huu amekwisha kuhukumiwa. Yohana 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.
Ukusunguka kwa kwanza kunawakilishwa kama dhambi, kama inavyoonyeshwa na Musa, Uza, Maria na Martha, na Wamilleri; kwa maana Yohana kumi na sita yaeleza kazi ya Roho Mtakatifu katika kuwashawishi juu ya “dhambi;” ilikuwa ni kwa sababu “hawaamini.” Kila moja ya vielelezo ambavyo tumetaja hivi punde huwakilisha kusunguka kwa kwanza, na kila historia yao hushuhudia ya kwamba kusunguka huko kulisababishwa na dhambi ya kutokuamini jambo fulani ambalo lilikuwa limekwisha kufunuliwa kwao. Hatua ya kwanza ni kushawishiwa juu ya dhambi. Hatua ya kwanza ni herufi ya kwanza ya alfabeti ya Kiebrania.
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.
Inzira ya kabiri y’ikiranga amateka ahishwe ni ugukiranuka, ari ho ukugaragazwa kw’imbaraga z’Imana kugaragarira mu gukiranuka kw’abitwaje ubutumwa bw’Induru yo mu Gicuku. Bagaragaza gukiranuka kw’Imana ku iherezo ry’igihe cyo gutinda, kuko Yohana cumi na gatandatu havuga ko Kristo yagiye kwa Se kandi ntibongera kubona Kristo. Kristo yari yaratindije mbere y’ukugaragara kwo gukiranuka. Mu gihe cy’Abamillerite, igihe Kristo yakuragaho ukuboko Kwe, ikosa ryahise rimenyekana. Nuko ibikubiye mu butumwa bwakosowe byabyaye ibyiciro bibiri by’abaramya. Icyiciro kimwe cyagaragaje gukiranuka, kuko bari bafite amavuta, naho ikindi cyiciro kigaragaza ubugome bw’ubwigomeke bugereranywa n’inyuguti ya cumi na gatatu y’inyuguti z’igiheburayo.
“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.
“Abasīgie abaahūre baemehelee kwo Mukama w’ensi yoona, nibwo bāfuna ekifo ekyāherwāho Sitani nk’akerubi akabumbikira. Omukama abāhūreze omuhangano ogutahwaho n’abatuuze b’ensi, ng’akoresa ebihangwa ebitukuvu ebimwetooloize ennamuliro ye ey’obwakama. Amafuta ag’ezahabu gagambisa embabazi ezo Ruhanga azigumizaamu etara z’abakkiriza, kugira zitarikuhweera canke kuzimwa. Singa kitari ky’okuba amafuta aga amatukuvu gasukibwa kuruga omu iguru omu bubaka bw’Omwoyo wa Ruhanga, abakozi b’obubi bakaba nibaza kugira obushoboorozi bwona aha bantu.”
“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.
“ចំពោះព្រះ ជាការបង្អាប់កិត្តិយស នៅពេលយើងមិនទទួលយកសារដែលទ្រង់ផ្ញើមកដល់យើង។ ដូច្នេះ យើងបដិសេធប្រេងមាស ដែលទ្រង់ចង់ចាក់បញ្ចូលទៅក្នុងព្រលឹងយើង ដើម្បីឲ្យបានចែកចាយដល់អ្នកដែលស្ថិតនៅក្នុងសេចក្តីងងឹត។ នៅពេលសម្រែកហៅនឹងលាន់ឮមកថា ‘មើល៍ កូនកំលោះមកហើយ; ចូរចេញទៅទទួលលោកចុះ’ នោះអ្នកដែលមិនបានទទួលប្រេងបរិសុទ្ធ អ្នកដែលមិនបានថែរក្សាព្រះគុណរបស់ព្រះគ្រីស្ទនៅក្នុងចិត្តរបស់ខ្លួន នឹងឃើញថា ដូចជាក្រមុំព្រហ្មចារីល្ងង់ ពួកគេមិនបានត្រៀមខ្លួនរួចជាស្រេចដើម្បីជួបព្រះអម្ចាស់របស់ខ្លួនឡើយ។ នៅក្នុងខ្លួនពួកគេផ្ទាល់ ពួកគេគ្មានអំណាចទទួលបានប្រេងនោះទេ ហើយជីវិតរបស់ពួកគេត្រូវបាក់បែកអស់។ ប៉ុន្តែ ប្រសិនបើយើងសូមព្រះវិញ្ញាណបរិសុទ្ធរបស់ព្រះ ប្រសិនបើយើងទូលអង្វរដូចលោកម៉ូសេថា ‘សូមបង្ហាញសិរីល្អរបស់ទ្រង់ដល់ទូលបង្គំផង’ នោះសេចក្តីស្រឡាញ់របស់ព្រះនឹងត្រូវបានចាក់ពេញក្នុងចិត្តរបស់យើង។ តាមរយៈបំពង់មាស ប្រេងមាសនឹងត្រូវបានបញ្ជូនមកដល់យើង។ ‘មិនមែនដោយកម្លាំង ឬដោយឥទ្ធិពលទេ គឺដោយព្រះវិញ្ញាណរបស់អញវិញ នេះជាព្រះបន្ទូលរបស់ព្រះយេហូវ៉ានៃពួកពលបរិវារ។’ ដោយការទទួលកាំរស្មីដ៏ភ្លឺចែងចាំងពីព្រះអាទិត្យនៃសេចក្តីសុចរិត កូនចៅរបស់ព្រះភ្លឺឡើងដូចជាពន្លឺនៅក្នុងលោកិយនេះ។” 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.
Zimya kuŵa awo ŵakupokera uthenga wa Kulira kwa Pakatikati pa Usiku ŵayimiririka mwa chithuzithuzi mwa Mozesi mu phanga la Horebu, uku wakupemphera kuti Chiuta wamulongore uchindami Wake. Magulu ghaŵiri agha ghakaŵa ghajumizga kale mikhaliro ghawo pambere Kulira kwa Pakatikati pa Usiku kundachitike, mu nyengo ya kudikizga.
“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.
“Tuha twikala pano mu gihe cy’akaga gakomeye cyane, kandi nta n’umwe muri twe ukwiriye gutinda gushaka kwitegura ukuza kwa Kristo. Ntihakagire ukurikiza urugero rw’abo bakobwa b’abapfu, ngo yibwire ko bizaba amahoro gutegereza kugeza igihe cy’ikigeragezo kigeze mbere yo kugira imyiteguro y’imico izamufasha guhagarara muri icyo gihe. Bizaba byararenze igihe gushaka gukiranuka kwa Kristo igihe abatumirwa bazaba bamaze guhamagarwa bakagenzurwa. Ubu ni bwo gihe cyo kwambara gukiranuka kwa Kristo,—umwambaro w’ubukwe uzatuma ubasha kwinjira mu mugoroba w’ubukwe bw’Umwana w’Intama. Mu mugani, ba bakobwa b’abapfu bagaragazwa basaba amavuta, ariko ntibayabone uko bayasabye. Ibyo ni ikimenyetso cy’abatariteguye ubwabo, binyuze mu kwihingamo imico izabahesha guhagarara mu gihe cy’ikigeragezo.” 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.
Katikati ya usiku kulisikika kilio; kundi moja lilikuwa na mafuta yaliyohitajika, na jingine halikuwa nayo. Hatua ya pili ni udhihirisho, mwishoni mwa wakati wa kukawia, wa ama haki au uovu, “kwa sababu” Bwana-arusi alikwenda “kwa” “Baba” yake, “nanyi hamnioni tena.” Hatua ya pili ni herufi ya kumi na tatu ya alfabeti ya Kiebrania. Hatua ya tatu katika historia iliyofichwa ni hukumu na masikitiko makuu, na herufi ya mwisho ya alfabeti.
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.
एँ इतिहास जे सात ठो गरजनियन कऽ भीतर छिपल अछि, “सत्य” शब्दक द्वारा, आरम्भक निराशा द्वारा जे अन्तिम निराशाक पहचान करबैत अछि, आ एक स्वर्गदूत द्वारा जे आरम्भमे आ अन्तमे सनेस लऽ कऽ अबैत अछि, साक्ष्य देल गेल अछि। ई गुप्त इतिहास केवल ओही सभक द्वारा चिन्हल जायत जे सभसँ उच्च अधिकार द्वारा देल गेल बाइबिल-अध्ययनक नियमसभ केँ स्वीकार कयने छथि। आरम्भमे मिलरक नियमसभ, आ अन्तमे Prophetic Keys।
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.
mivangu ya igulu lya sambanu na yivili, nga twamwene mwomwo pano, yina ukekesho umwe welekeo wa kusindamuna kavili na wa kukumbukwa. Kukengwa kwa ntete mu lukanio lwosena lwa kuvalula ni kuleka kusakama ukweli uvikilwe kala. Musa asakaminwe kutahiri mwana wake, nolwekelo luo lwene lwavile chisimikilo cha Lilagano lila unabii wa Ibulahimu waulemwene. Uzza asakaminwe ukuti ukuhani kweka ko kwavile na haki ya kukwata sanduku. Maliya na Elizabeti vatova ushahidi mu nsimo ya Lazaro ukuti kala vamanyile amaka a kuyuka kwa Kilisto. Wakati chati ya 1843 yatengenezwa, vatwa (shinikizo lya wenzao) vamtegemeze Tata Miller aleke kula akwene akakutovanga siku zose juu ya mwaka wa 1843. Vamshindikiza avadilishe ushahidi wake uvikilwe kala, uvale ukimwipusha nafasi ya kulegeza mpaka tarehe ya 1843 kuwa ndio unabii wao wa utimilifu wa siku elfu mbili mia tatu. Ushahidi wa Miller walangula ukuti shinikizo lya wenzao lilelyetwa na vatwa vanji mu mwendo uo lyamfanyiza aleke utambulisho wake usio dhahiri wa tarehe ya utimilifu wa unabii na kutova moja kwa moja ukuti utatimilika mu 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.
Ne Future for America hamwe, twari tuzi ko hatazigera habaho ubundi butumwa na rimwe “bushingiye ku gihe.” Future for America yari yarigishije uwo kuri incuro nyinshi mu mateka yose y’uwo mutwe. Gucika intege kwa mbere buri gihe gushingira ku kutita ku kuri kugerageza kwari kwaramaze gushyirwaho. Kwari ukwirengagiza mu byaha ukuri runaka, ariko icy’ingenzi kurushaho, kwari ukwirengagiza mu byaha itegeko ry’ibanze rya William Miller, ryari ryaragaragajwe by’umwihariko ko ryarangiranye na 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.
Na malaika yule niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake kuelekea mbinguni, akaapa kwa yeye aliye hai hata milele na milele, aliyeziumba mbingu, na vitu vilivyomo humo, na nchi, na vitu vilivyomo humo, na bahari, na vitu vilivyomo humo, ya kwamba hapatakuwa na wakati tena. Ufunuo 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.
Ellen White’in belirttiğine göre, kara ve deniz üzerinde duran melek, “İsa Mesih’ten daha aşağı bir şahsiyet değildi.” Amerika için Gelecek, İsa Mesih’ten gelen doğrudan bir buyruğu hiçe saydı! Şahsen, 18 Temmuz 2020’den önce birlikte bulunduğum kimselerden yalnızca bir avuç kadarıyla temasım olmuştur. O az sayıdaki kimselerden yalnız ikisiyle—ve o ikisinden biri şimdi İsa’da uyumaktadır—18 Temmuz 2020 tecrübesine ilişkin olarak Tanrı’nın Sözü’nden gelen şeyi incelemiş ve sınamışımdır. Fakat bizim sonu olduğumuz şeyin başlangıcı olan Millerci tarihe dayanarak, o zamanda hareketin içinde bulunmuş ve hâlâ peygamberlik uygulamaları üretmekte olan, bunları da “zamana asılmış” hâlde ortaya koyan kimselerin bulunduğundan eminim. Güneşin altında yeni bir şey yoktur.
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.
Akati ni kake fiingi kuendelea na aina hiyo ya msisimko wa kinabii, lakini kila mtu na athibitike kabisa katika nia yake mwenyewe. Nao kila mmoja wa wale wanaume wanaochukua msimamo upande ule ambao bado unachezea wakati, na aelewe kwamba Future for America inakataa matumizi yote hayo, kwa maana hayawi kitu kingine ila madanganyo ya kishetani.
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.
Mu nzira y’ubuhanuzi y’imbere, ihishwe mu bimenyetso bine bigize inkuba ndwi, ni yo ubu irimo guhishurwa n’Intare yo mu muryango wa Yuda. Iyi nyandiko yabaye gusa isubiramo ry’ibyo twavuze ku ijambo ry’Igiheburayo “‘ĕmeṯ” risobanurwa ngo ukuri. Ntiyakoze ku byo twabagejejeho byose mbere, ariko intego y’iryo subiramo ni ukugaragaza ko Yohana igice cya cumi na gatandatu umurongo wa munani ihura rwose n’urugero rw’ubuhanuzi dutanga ku murongo w’ubuhanuzi w’imbere, uhishwe mu nkuba ndwi.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Berî ku em bigihîjin encama ku em ê di gotara pêş de li ser bisekinin, hîn jî hinek nirxandina zêdetir hewce ye.
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.
Bu kitaptaki peygamberliğin sözlerini mühürleme; çünkü vakit yakındır: haksız olan, yine haksızlık etsin; pis olan, yine pis kalsın; doğru olan, yine doğruluk etsin; kutsal olan da yine kutsal olsun. Ve işte, çabucak geliyorum; ödülüm benimledir; herkese, yaptığı işe göre vermek için. Ben Alfa ve Omega’yım, başlangıç ve son, ilk ve sonuncuyum. Vahiy 22:10–13.