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.
Kityeko nyutu ni lok mukato ma cako ki Agwost 11, 1840 nyaka Oktooba 22, 1844, obedo lok mukato ma kiloko i alama pa gorogoro abicel acel, ma kigoco keken nyaka piri i anyim giko cawa me kica. I kom coc man, abicako ki dwoko neno jami mogo ma wa opoko keken ikom alama pa gorogoro abicel acel. Watye ka tic ki rek me lok mukato iye rek me lok mukato me nyutu adwogi man. I kare ma cako ki Agwost 11, 1840 nyaka Oktooba 22, 1844, tye alama me porofesi angwen: miyo teko pa kwena pa malaika me acel; goyo cwiny piny ma acel; Kwango me odii me cawa; ki Goyo Cwiny Madwong.
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.
August 11, 1840 onongo oyaro calo kit ma Mose ononge kwede i yab me mac. Peko me cwiny ma acel i cawa me spring pa 1844 onongo oyaro calo dako pa Mose, Sipora, ka otime tahiri pa wodgi ki peko me cwiny ki luco. Midnight Cry ma ocake i Exeter camp meeting ki nino 12–17 me August onongo oyaro calo obino pa Mose i Misri, ki tami me acaki ikom tho pa lacoo me acaki pa Misri. Peko me cwiny madit me October 22, 1844 onongo oyaro calo jo Hebru i Nyanja ma ryo.
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.
I cawa pa Rwot Daudi, dwe me Agost ceng 11, 1840, kityeko nyutu ne calo Jo-Filistini gidwogo sanduku pa Lubanga. Keco cwiny me acel i sipring me 1844, kityeko nyutu ne calo Uzza omoko sanduku pa Lubanga. Yubu me odii ma ocake i kamp miting i Exeter ki dwe me Agost ceng 12-17, kityeko nyutu ne calo Daudi okelo sanduku pa Lubanga i Yerusalem. Keco Cwiny Madit me dwe me Okitoba ceng 22, 1844, kityeko nyutu ne calo Michal, dako pa Daudi, oketo Daudi piny i cwiny pi odonyo i Yerusalem ki sanduku pa Lubanga.
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.
Baptiiso pa Kirisito ne oketo calo ceng August 11, 1840. Piny cwiny pa tho pa Lazaro ne oketo calo piny cwiny ma acel i spring pa 1844. Triumphal Entry pa Kirisito i Yerusalem ne oketo calo Midnight Cry ma ocako i Exeter camp meeting ki ceng 12 dok i ceng 17 me August. Piny cwiny pa lapii ne oketo calo Piny Cwiny Madit pa October 22, 1844.
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.
Wa onyuto ni alam me yoo angwen man en but manok keken me kit ma opong weng pa wot me dwogo weng. Wa tye ka tero alam me yoo angwen man calo lami me coyo pa lok me kare ma ocake i dwe September 11, 2001. Acel ki i kit me poro pa rek angwen weng, obedo ni alam ma i rek acel acel gi tye ki lok acel keken.
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.
I kare pa Musa, alama me yo angwen weng gitye ikom tic pa Lubanga me donyo i laloc ki jo ma kiyero, me tyeko poroc pa Abraham. I rek me yubu pa Rwot Dawudi, alama me yo angwen weng gikube kacel ki Sanduku pa Lubanga. I rek pa Kristo, alama me yo angwen weng gikube kacel ki tho ki dwogo bedo.
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.
August 11, 1840 obedo moko adwogi pa cik me ‘ceng acel calo higa acel’. Poto cwiny me acel i Spring me 1844 obedo gi keken ni keto cik me ‘ceng acel calo higa acel’ pe olare. Kwena pa Samuel Snow me ‘Midnight Cry’ obedo dwoko maber ki tyeko maleng me keto cik me ‘ceng acel calo higa acel’ ma pe olare. Kwena ma ki yubo obedo orwate i cik me ‘ceng acel calo higa acel,’ ci otyeko ne i October 22, 1844. Alama angwen weng tye kinyutu cik me ‘ceng acel calo higa acel’.
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.
Sister White miowa ngec ni lwak abiro nyutu gin ma otime i kare me ngec pa malak me acel ki me aryo; ento bene owaco ni lwak abiro bene nyutu “gin ma bino anyim ma gubiyabo i kitgi.” Lwak abiro nyutu gin me poro angwen ma ocake i dwe me August 11, 1840, ki ogiko i dwe me October 22, 1844; aloka angwen manen gubiro time doki i gin ma otime conwa i kit maromo keken.
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.
Ceng 11 me August, 1840 obedo cal pa ceng 11 me September, 2001; ci ceng aryo magi bene gitye ki kube ki Islam, kun ocobo kacel acaki pa Adventism ki ogik pa Adventism. Ceng 11 me August, 1840 kacel ki ceng 11 me September, 2001 ne gin moko ada pa cik porofetik ma makwongo i yore pa kit ma otime i karegi keken.
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.
I September 11, 2001, malaika me Revelation 18 oboto piny, ki i August 11, 1840, malaika me Revelation 10 bende oboto piny. Kec ma acel me Future for America ne obedo nyutu me anyim ma pe otime pi Islam i July 18, 2020. Ngec ma ki yweyo cing, calo Midnight Cry ma obedo i Exeter i summer me 1844, obedo yubo me nyutu me anyim ma pe otime ma ki miye con. Pi jo Millerite, yubo ne obedo i kom tic ma pe ocake kicwalo kwede cik me “ceng keken obedo mwaka keken,” ma ki tiyo kwede me nyutu ni 1843 obedo cawa me dwogo pa Rwot. Kanyoni, yubo ma ki mako calo ngec me Midnight Cry pa jo Millerite myero obedo alama me yoo ma nyutu Islam, macalo alama me yoo aryo ma con. Yubo ma ki tenyo kwede tic pa Samuel Snow pe obedo me weko nyutu me anyim ma pe otime con, ento obedo me yubo rwate maber nyutu me anyim ma pe otime con.
“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.
Jo ma giweyo cwiny nene gineno ki i Lok pa Lubanga ni gibedo i kare me kuro, kede ni myero gikuro ki cwiny ma rom rom pi dong piny pa neno. Atira acel keken ma omiyo giyeny Rwotgi i 1843, en aye ma omiyo gigeno ni En obino i 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.
Kombedi, kwena ma kiketo calo kwena ma obino ki i Exeter camp meeting, obibedo opong pire tek pa apoya ma con opoto. Golo Yweo Madit i lok me con pa jo Millerite nyutu golo yweo madit ma time i kare me cik pa Ceng Abicel, ento obin tye i kite me apoya ikom Islam. Kwena pa Samuel Snow ne ocimo nino ma atir atir. Ne obedo nino ma atir, ento gin ma otime ne pe en ma atir. Kwena me kombedi ma kiketo calo kwena pa Snow, obibedo kwena me Islam, ma obedo opong pire tek pa kwena ma opoto i golo yweo mukwongo me ceng 18 me July, 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.
Kombedi, pe tye keto cawa onyo nino mo keken, pien cak ki nino 22 i dwe me Okitoba, i mwaka 1844, keto cawa pe dong obedo but lok porofetik pa Lubanga.
“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.
Rwot omiyo an neno ni lok pa malaika ma adek myero ocwaa, ki myero kinyutu bot nyithindo pa Rwot ma kibwal i piny; ki ni pe myero kiketo kom cawa; pien cawa pe dok bi bedo tem doki. An oneno ni mogo ocake cwiny mape atir ma obino ki kwer lok me cawa; ni lok pa malaika ma adek obedo ma twero loyo cawa. An oneno ni lok man romo bedo keken, ki ni pe mito cawa me medo twero pa iye, ki ni obicwaa ki twero madwong, obitimo tic pa iye, ki obipoko macek i ber bedo. 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.
Lamal me yoo ma namba angwen i tarik wa myero obed Cik me Sande, pien tarik maleng pa rek weng me yubo ma kityeko medo kacel, rek i rek, kacel ki lok me nyutu ma kityeko miyo kun Lamo me Porofesi i kom tarik meno, kityeko tito woko ni Cik me Sande en aye lamal me yoo ma namba angwen bang’ ka Malaika madwong’ opoto piny i tarik wa. Lamal me yoo ma namba angwen i tarik me radi abicel aryo, ma gin “jami me anyim ma bi nyutu woko i rekgi,” myero kiket kacel ki Islam, ki ada ni kit acel con tye i lamal me yoo angwen ma acel manen i yore weng me yubo.
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 bino bedo but i gin matime me unabi i kare me cik pa Sande pi adwogi aryo. Jeso, Leona me dul pa Yuda, ocako pire keken tarihi pa gin angwen man, oketo gi calo alama megi keken. Alama eno obedo Seven Thunders. Tye alama me yoo mapat i tim weng me dwoko kit, ma tye i acaki ki i agiki pa alama angwen ma Leona me dul pa Yuda tito calo Seven Thunders. Calo alama megi keken, alama me acel i tarihi ma giloro kwede alama angwen man, onyutu kobo pa Islam ikom United States i dwe me September 11, 2001. Gin ma tye ni Alfa ki Omega ginyutu agiki ki acaki, giketo Islam i kare me cik pa Sande, pien acel pa alama angwen man onongo obedo kobo pa Islam i dwe me September 11, 2001; ka waye, alama ma me angwen, ma ma agiki, myero bene obed kobo pa Islam ikom United States.
It might very well be that the Sunday law is another attack by Islam on New York City, and that would answer as an end that is identified by the beginning, but at minimum it will be an attack by Islam as was the prediction of July 18, 2020.
Tye twero maber ni cik pa Nino obedo donyo lweny mapat dok pa Islam ikom New York City, eno bi rwate calo giko ma kinongo ki acaki, ento mapire tek, obedo donyo lweny pa Islam macalo lamal me July 18, 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.
Wa bende wa nyutu ni Alfa ki Omega okano lok me con i tung lok me con angwen magi. Atir, lok me con ma okano i tung eni obedo poro ma mapire tek, ma kombedi kityeko kelo woko pire kede cik ma, “Pe igudo lok me poro pa Buk me Poro.” Lok me con ma okano i tung eni kityeko ngeno ka waneno ni i tung alama me yo angwen ma ginyutu ki luru abicel, tye kare acel i tung alama me yo angwen ma ocako ki gamo ma pe otyeko, ci dong otyeko ki gamo ma pe otyeko. Ki obino pa malaika me aryo dok i obino pa malaika me adek i lok me con pa Millerite, tye lok me con ma keken ma nyutu calo alama me iye keken. Ocako ki lok pa malaika ma myero imiange, ki ket alama i kare me kuro i nyig lok me nyako mapwodho abongwen. Ci nono nyutu Kwac me Otum, ma bene obedo lok ma myero imiange, ci kelo wa bot obino pa lok me adek ma myero imiange.
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.”
Rek ma onen pe i iyom rek pa tiet aboro kiketo tek ki leb me janabi, pe keken ki cako ma nyutu koyo cwinya, ki bino pa malaika, ki kwena me mino, ma dok otime odoco i koyo cwinya madit; ento bene kiketo tek ki "ada."
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.
Nyig lok me Leb Hiibri “‘ĕmeṯ” ma kityeko loko ne “truth” i Cik Mapir, kityeko cweyo ne ki lapwony lok ma maleng, kun otyeko tic ki kwena me acel i alfabet me Leb Hiibri, ci oketo ki anyim kwena me apar adek me alfabet, ci ogiko ki kwena ma agiki me alfabet me cweyo nyig lok ma kityeko loko ne “truth”. Wa tyeko nyutu ni kwene magi nyutu calo cik me “waco ma acaki”, cik ma nyutu agiki ki acaki. Kwena me acel en “alpha”. Kwena ma i tung cen en kwena me apar adek i alfabet me Leb Hiibri, kede nyutu golo cik. Kwena ma agiki en “omega”, en agik. Wa tyeko nyutu ni kwene adek man nyutu calo pyem adek me Lok Maber ma pe kato, calo ma kityeko moko ne ki rek pa porofet mapol.
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.
Gin pa coc adek meno rwate ki gin pa lok pa malaika adek acel acel. Gin pa coc adek meno bene rwate ki kit me yweyo pa jo ngec ki jo marac ma i Daniel 12:10, ma gicweyo, giyubo oywete, ka gitemo gi. Coc adek me Heberu ma giketo kacel me cweyo lok ‘adiera’, tye ki poc pa Alpha ki Omega; kede tuk adek ma gi nyutu i lok pa malaika ma acel, gicako ni Injili ma pe otum. Tuk adek ma coci meno bene nyutu tic pa Roho Maleng calo kityeko yaro i Yohana 16.
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.
Ka obino, obimiyo piny ngeyo pi richo, pi bedo atir, ki pi kom: Pi richo, pien pe gigeno i an; Pi bedo atir, pien awoto bot Won an, ci dok wun pe bineno an; Pi kom, pien rwot pa piny man kiketo kom i iye. 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.
Poto cwiny ma acel kityeko nyutu ne calo richo, ka ma kityeko nyutu ne i kare pa Mose, Uzzah, Mariya ki Martha, kacel ki Millerites; pien, macalo Yohana apar abicel tito kit tic pa Laloc Maleng i nyutu ikom 'richo', en obedo pien 'pe gi geno'. Cal acel acel ma wa ocoyo kombedi ginyutu poto cwiny ma acel, kacel ki lok me kare megi weng giyero ni richo me pe geno gin ma ki tyeko nyutu botgi con, en ma omiyo poto cwiny no. Yore ma acel obedo goyo cwiny ikom richo. Yore ma acel obedo nyig lok ma acel i alfabet me Hebru.
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.
Alama me yo ma aryo me istorii ma ki kano i mung obedo rwom maber; en aye ka nyutu me twero pa Lubanga onen i rwom maber pa jo ma gicwalo lok me Ywang me i dier otum. Ginyutu rwom maber pa Lubanga i tyeko cawa me loro, pien Yohana apar abicel owaco ni Kirisito odhi ir Woro ne, ki pe gineno Kirisito dok. Kirisito olooro con mapwod pe rwom maber onyuut. I bot Millerite, ka Kirisito okwanyo lwete, bal onen woko. Enongo, gin ma iye lok ma kiyubo woko oyubo dul aryo pa jolimo. Dul acel onyuut rwom maber, pien gubedo ki mo; ki dul mukene onyuut laloc ma gicoyo ki nyig lok ma apar adek pa Leb Hebru.
“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.
Jogi ma gilubo ki mafuta, ma tye itung Rwot me piny weng, gi tye ki kit ma kimiyo bot Satana i kare acel, calo Kerubi ma ocungu. Ki jogi maleng ma guburo kom me rwom ne, Rwot gwoko matir lok mapatpat ki jo ma obedo i piny. Mafuta me zaabu nyuto ngwono ma ki kwede Lubanga gwoko latiri pa jogeno ki mafuta ma pe kato, pi pe giturtur ki pe gibuto woko. Ka pe kicobo mafuta man maleng ki polo i kwena pa Roho pa Lubanga, twero pa tim marac gubedo ki twero weng i bot jo.
“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.
Wa kwero Lubanga ka pe wayaro kwena ma ocwalo bot wa. Ci kamano, wakiweyo mafuta me bulu ma onwongo oyubo i cwinya wa, wek ocwal bot jo ma tye i otum. Ka lwac obino, “Nen, lan nyom obino; wubin wuti me mede ki en,” jo ma pe oyaro mafuta maleng, ma pe ogwoko ngwono pa Kristo i cwinya gi, gibinongo, macalo nyiri ma wii pe yot, ni pe gi tye ki kare me mede ki Rwotgi. Pe gi tye i ganggi keken ki teko me nongo mafuta, kacel ki mano tyen gi owil woko. Ento ka wa kwayo Roho Maleng pa Lubanga, ka wakwayo macalo Musa, “Nyuta an dit pa i,” hera pa Lubanga biyi yubo piny i cwinya wa. Ki paipu me bulu, mafuta me bulu bikwalo bot wa. “Pe ki rwom, pe ki teko, ento ki Roho na,” owaco Rwot pa jolweny weng. Ka wayaro cal ma mere pa Ceng me kica maber, lutino pa Lubanga gibedo cal i piny. 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.
Ket i ngec ni gin ma ogamo kwena pa Kwac me Otii ki nyutu gi calo Mose i adong pa Horeb, kun ocelo bot Lubanga wek onyutone duŋ pa En. Dul aryo meno gityeko tero kitgi piri ki Kwac me Otii, i kare me kuro.
“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.
Wa dong tye ka bedo i cawa ma peko madwong, ki pe myero keken i wa obed okono i yeny me yubo wa pi bino pa Kristo. Pe bed keken ma lubo cal pa nyiri ma pe ki ngec, ki paro ni obedo ber me kuro paka peko madwong obino, mapat gi pud pe ginongo yubo kit pa dano me bedo kene i cawa eno. Obedo okono tutwal me yeny kwer pa Kristo ka jo ma kicayo kikamo gi i od ki kitemogi. Kombedi aye cawa me medo biga pa kwer pa Kristo—biga me nywolo ma bikwano in me donyo i mye me nywolo pa Lamb. I lapiir, nyiri ma pe ki ngec gimiyo gi calo jo ma gikweyo mafuta, ento pe gi nongo ne ka gikweyo. Man obedo cal pa jogo ma pe gi yubo kegi, me yubo kit pa dano me bedo kene i cawa me peko madwong. 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.
I loro ma i tung' me otum, dul acel obedo ki mo ma mite, ento dul mukene pe obedo kwede. Kare aryo obedo nyutu woko i agiki me kare me kuro pi bedo ma atir onyo bedo ma pe atir "pien" laco nyom owoto "bot" "Won pa, ki un pe bineno an dok." Kare aryo obedo nyig lok me apar adek i alfabet pa Ibrani. Kare adek i kit me gin matime ma okany obedo kwero, keco madwong' me cwiny, ki nyig lok me agiki i alfabet.
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.
Lok pa con ma kigwoko i mung i iye cobo me polo abicel kinyutu ne ki lok ‘adiera’, ki golo cwiny me acaki ma nyuto golo cwiny me agiki, ki malaika mabino ki lok i acaki ki i agiki. Lok pa con ma kigwoko i mung bibed gineno keken ki jo ma kikemo cik me tute Bibul ma kiomiyo ki twero madit loyo weng. Cik pa Miller i acaki, ki Lagony me Poropheti i agiki.
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.
Ka wa nyutu lok me kit ma otime i “Seven Thunders” macalo ma wacweyo woko kany, tye gin ma mito me coyo dok ki pok ki paro. Goro cwiny ma me acel i rek mo keken me yubu en obedo kacayo piny adwogi ma kicon oneto. Moses owilo yiko lacer pa wodi, atika ni obedo cal keken me Coc ma poroc pa Abraham onongo tito ne. Uzzah bene owilo ni juodolo keken gi romo medo i Sanduku pa Coc. Mary ki Elizabeth gimi lagwok i lok pa Lazarus ni con con ginen twero me dwogo ki tho pa Kiristo. Ka kigolo kacoc me 1843, jwatelo (ki tek pa lawote-gi) gicwilo i tung pa Father Miller me cayo piny gin ma con con owaco ikom mwaka 1843. Gipore matek ni oyubi lagwok ma kicon oneto, ma onongo weko tye ki cane me yweyo nywak dok i ceng 1843, calo paro gi me tyeko me ceng 2300. Lagwok pa Miller nyutu ni tek pa lawote ma jwatelo mukene i lony ogamo ne okwanyo woko nyutu mere ma pe nining ikom tyeko me ceng pa tyeko me poroc, ki omiyo owaco nining ni obityeko i 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.
Ki Future for America, wan onongo ngene ni pe bi bedo dok lok mukene mo me “kiketo i cawa”. Future for America onongo opwonyo kacel-kacel ada man i mukato weng pa dul man. Piko cwiny ma me acel kare weng kicano i kom golo-woko ada me temo ma kityeko keto maber. En onongo obedo golo-woko ada ma tye ki richo, ento ma loyo pire tek, en onongo obedo golo-woko ma tye ki richo pa cik makwongo pa William Miller, ma kityeko nyuto pi kwer ni otum i 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.
Malaika ma an oneno ni ocungo i nyanja ki i lobo, oketo cing pa iye malo i polo; ki ocwako lagam i nying En ma bedo pi kare weng kacel, ma oyubo polo ki gin matye iye, ki lobo ki gin matye iye, ki nyanja ki gin matye iye, ni dok pe bed kare. Revelation 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.
Ki kit ma Sister White owaco, malaika ma ocungo i piny ki i nam ne, “pe en ngat matidi malubo Yesu Kiristo; ento en Yesu Kiristo keken.” Future for America gicono cik ma Yesu Kiristo omiyo direk! Pa an keken, an otamo keken ki dano manok keken ma anyongo kede gi con mapwod July 18, 2020. I gi ma manok meno, gin aryo keken ma an opwonyo kede gi ki atemo ikom gin ma obino ki Lok pa Lubanga ikom gin ma otime i July 18, 2020; ki acel i gi aryo dong tye ka tute i Yesu. Kun lubo taric pa Millerite, ma en cako ne, ki wa en agiki ne, an adwogi ni pud tye jo ma ne tye i movement i cawa meno, ma pud gicweyo tic me keto poropesi ma “mako i cawa.” Pe tye gin manyen i wang cing.
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.
Kare obedo matin tutwal pi mede kwede kit meno me kec me porofetik, ento wek ngat acel acel obed omoko adwogi maber i wiye kene. Kadok, wek ngat acel acel ma okwayo but ma pobedo katuk ki kare, ngeyo ni Future for America pe okwano apulikeison magi weng, pien gin pe obedo mukene, ento gin con pa Latan keken.
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.
Rek me lamaloc ma i iye, ma pe gineno, iyi alama me yo angwen ma kicweyo iye ‘Seven Thunders’, en aye gin ma kombedi Lej pa dul Yuda tye ka kweyo tel me yaro ne. Coc man obedo keken pwony-nwo pa gin ma wa owaco ikom nyig lok pa Heberu “‘ĕmeṯ” ma kiloko ne calo “adiera”. Pe otyeko medo gin weng ma wayaro con, ento but pa pwony-nwo en me yaro ni Yohana 16:8 rwate maber tutwal ki kit me lamaloc ma wa tye ka coyo pi rek me lamaloc ma i iye, ma pe gineno, iyi “Seven Thunders”.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Dok tye mito me nwo neno matin mapat ki wa ocopo i agiki me lok ma wabiwaco i coc ma bino.
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.
Pe ikado lok pa poropheti i buk man, pien kare ocake: ngat ma pe atir, wek obed pe atir kombedi; en ma lwak, wek obed lwak kombedi; en ma atir, wek obed atir kombedi; en ma maleng, wek obed maleng kombedi. Nen, an abino peya; dwol ma abino miyo tye kede an, me miyo ngat acel acel calo kit ticne ma obino bed. An Alfa ki Omega, cako ki agiki, ma acel ki ma agik. Revelation 22:10-13.