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.
Efa naseho fa ny tantaran’ny 11 Aogositra 1840 hatramin’ny 22 Oktobra 1844 no tantara asehon’ireo kotrokorana fito izay voaisy tombo-kase mandra-pahatongan’ny fotoana mialoha indrindra ny famaranana ny fotoam-pahasoavana. Ao amin’ity lahatsoratra ity dia hanomboka amin’ny famerenana hijery ny sasantsasany amin’izay efa voafaritsika momba ny tandindon’ireo kotrokorana fito aho. Mampiasa tsipika ara-tantara miorina amin’ny tsipika ara-tantara isika mba hanehoana ireo fahamarinana ireo. Misy mari-pamantarana ara-paminaniana efatra manomboka amin’ny 11 Aogositra 1840 ka hatramin’ny 22 Oktobra 1844, tafiditra ao anatin’izany; ny fanomezana hery ny hafatry ny anjely voalohany, ny fahadisoam-panantenana voalohany, ny Antso Amin’ny Mamatonalina, ary ny Fahadisoam-panantenana Lehibe.
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.
Ny 11 Aogositra 1840 dia voatondron’i Mosesy teo amin’ilay roimemy nirehitra. Ny fahadisoam-panantenana voalohany tamin’ny lohataonan’ny 1844 dia voatondron’i Zipora, vadin’i Mosesy, fony izy namora ny zanany lahy tamin’alahelo sy tahotra. Ny Antso Amin’ny Mamatonalina izay nanomboka tamin’ny fivorian’ny toby tao Exeter ny 12–17 Aogositra dia voatondron’ny fahatongavan’i Mosesy tany Egypta sy ny fampitandremany voalohany momba ny fahafatesan’ny lahimatoa tao Egypta. Ny Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844 dia voatondron’ny Hebreo teo amin’ny Ranomasina Mena.
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.
Tamin’ny andron’i Davida mpanjaka, ny 11 Aogositra 1840 dia naseho an-tsary tamin’ny namerenan’ny Filistina ny fiaran’Andriamanitra. Ny fahadisoam-panantenana voalohany tamin’ny lohataonan’ny 1844 dia naseho an-tsary tamin’ny nikasihan’i Oza ny fiaran’Andriamanitra. Ny Antso Mamatonalina izay nanomboka tamin’ny fivoriana an-dasy tao Exeter ny 12–17 Aogositra dia naseho an-tsary tamin’ny nitondran’i Davida ny fiara ho ao Jerosalema. Ny Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844 dia naseho an-tsary tamin’i Mikala vadin’i Davida, raha nanamavo an’i Davida izy noho ny nidirany tao Jerosalema niaraka tamin’ny fiara.
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.
Ny 11 Aogositra 1840 dia natao tandindona tamin’ny batisan’i Kristy. Ny fahadisoam-panantenana voalohany tamin’ny lohataonan’ny 1844 dia natao tandindona tamin’ny fahadisoam-panantenana vokatry ny nahafatesan’i Lazarosy. Ny Antso tamin’ny Misasakalina, izay nanomboka tamin’ny fivoriana an-toby tao Exeter ny 12–17 Aogositra, dia natao tandindona tamin’ny Fidirana Amim-boninahitra nataon’i Kristy tao Jerosalema. Ny Fahadisoam-panantenana Lehibe tamin’ny 22 Oktobra 1844 dia natao tandindona tamin’ny fahadisoam-panantenan’ny hazo fijaliana.
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.
Efa nanamarika isika fa ireo famantarana efatra ireo dia maneho ampahany ihany amin’ny rafitra feno an’ny hetsika fanavaozana rehetra. Amarintsika ho vavolombelon’ny tantara izay nanomboka tamin’ny 11 Septambra 2001 ireo famantarana efatra ireo. Anisan’ny toetra ara-paminaniana iray ao amin’ireo tsipika efatra tsirairay avy ny hoe mitondra lohahevitra iray ihany ireo famantarana ao amin’ny tsipika tsirairay.
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.
Ho an’i Mosesy, ireo mari-pamantarana efatra rehetra dia niresaka ny asan’Andriamanitra amin’ny fidirany amin’ny fanekena miaraka amin’ny vahoaka voafidy iray, ho fahatanterahan’ny faminanian’i Abrahama. Tamin’ny tsipiky ny fanavaozana nataon’i Davida Mpanjaka, ireo mari-pamantarana efatra rehetra dia nampifandraisina tamin’ny fiaran’Andriamanitra. Ao amin’ny tsipik’i Kristy, ireo mari-pamantarana efatra rehetra dia nampifandraisina tamin’ny fahafatesana sy ny fitsanganan-ko velona.
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.
Ny 11 Aogositra 1840 dia fanamafisana ny foto-kevitry ny andro ho taona iray. Ny fahadisoam-panantenana voalohany tamin’ny lohataonan’ny taona 1844 dia vokatry ny fampiharana diso ny foto-kevitry ny andro ho taona iray. Ny hafatr’i Samuel Snow momba ny Antsoantson’ny Mamatonalina no fanitsiana sy fanaperana ny fampiharana tsy nahomby ny foto-kevitry ny andro ho taona iray. Ny hafatra voahitsy dia nifototra tamin’ny foto-kevitry ny andro ho taona iray ary tanteraka tamin’ny 22 Oktobra 1844. Ireo mariky ny lalana efatra dia samy manondro ny foto-kevitry ny andro ho taona iray avokoa.
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.
Ampahafantarin’i Sister White antsika fa ny kotrokorana fito dia maneho ireo zava-nitranga nandritra ny hafatry ny anjely voalohany sy faharoa; nefa izy koa dia mampianatra fa ny kotrokorana fito dia maneho ihany koa “zava-mitranga ho avy izay haseho araka ny filaharany.” Ny kotrokorana fito dia maneho fisehoan-javatra ara-paminaniana efatra izay nanomboka tamin’ny 11 Aogositra 1840 ka nifarana tamin’ny 22 Oktobra 1844, ary ireo famantarana efatra ireo dia haverina ao amin’ny tantarantsika amin’io filaharana io ihany.
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.
Ny 11 Septambra 2001 dia efa nisy tandindony tao amin’ny 11 Aogositra 1840, ary samy mifandray amin’ny finoana silamo ireo daty roa ireo, ka mampifamatotra ny fiandohan’ny Advantisma amin’ny fiafaran’ny Advantisma. Na ny 11 Aogositra 1840 na ny 11 Septambra 2001 dia samy fanamafisana ny fitsipika ara-paminaniana fototra tao amin’ny tantara nisy azy avy.
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.
Tamin’ny 11 Septambra 2001 no nidinan’ilay anjelin’ny Apokalypsy toko faha-18, ary tamin’ny 11 Aogositra 1840 no nidinan’ilay anjelin’ny Apokalypsy toko faha-10. Ny fahadisoam-panantenana voalohany an’ny Future for America dia faminaniana tsy tanteraka momba ny Silamo tamin’ny 18 Jolay 2020. Ny hafatra izay voasokatra, tahaka ny Antso Tamin’ny Misasakalina tao Exeter tamin’ny fahavaratra 1844, dia fanitsiana ilay faminaniana tsy tanteraka izay efa nomena teo aloha. Ho an’ny Millerita, ny fanitsiana dia mifandraika amin’ilay fampiharana tsy nahomby teo aloha ny foto-kevitry ny andro iray ho taona iray, izay nanondro ny taona 1843 ho fotoan’ny fiverenan’ny Tompo. Ankehitriny, ny fanitsiana izay asehon’ny hafatry ny Antso Tamin’ny Misasakalina nataon’ny Millerita dia tsy maintsy ho marika iray izay misolo tena ny Silamo, tahaka ireo marika roa teo aloha. Ny fanitsiana izay nasehon’ny asan’i Samuel Snow dia tsy ny hanilihana ilay faminaniana tsy tanteraka teo aloha, fa ny hanitsy tsara kokoa ilay faminaniana izay tsy tanteraka teo aloha.
“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.
Ireo kivy fanantenana ireo dia nahita tao amin’ny Soratra Masina fa tao anatin’ny fotoana fiandrasana izy ireo, ary tsy maintsy niandry tamim-paharetana ny fahatanterahan’ny fahitana. Ilay porofo ihany izay nitarika azy ireo hiandrandra ny Tompony tamin’ny 1843 no nitarika azy hiandry Azy tamin’ny 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.
Anio ny hafatra izay tandindonin’ilay hafatra nivoaka avy tamin’ny fivorian’ny toby tao Exeter dia ho fanatanterahana lavorary ny faminaniana izay tsy tanteraka teo aloha. Ny Fahadisoam-panantenana Lehibe teo amin’ny tantaran’ny Millerita dia maneho fahadisoam-panantenana lehibe iray izay hitranga amin’ny lalàn’ny Alahady, nefa izany dia ho ao anatin’ny tontolon-kevitry ny faminaniana iray momba ny Silamo. Ny hafatr’i Samuel Snow dia famantarana ny daty marina indrindra. Marina ny daty, fa diso ny zava-nitranga. Ny hafatra anio izay asehon’ny hafatr’i Snow dia ho hafatra momba ny Silamo, izay fanatanterahana lavorary ny hafatra izay tsy tanteraka tamin’ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 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.
Tsy misy fotoana na daty tafiditra amin’izao intsony, fa hatramin’ny 22 Oktobra 1844 dia tsy tokony ho isan’ny hafatra ara-paminanian’Andriamanitra intsony ny famaritana fotoana.
“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.
“Ny Tompo dia naneho tamiko fa ny hafatry ny anjely fahatelo dia tsy maintsy mandeha ka hotorina amin’ireo zanaky ny Tompo izay miparitaka, ary fa tsy tokony hiantehitra amin’ny fotoana izany; satria ny fotoana tsy ho fitsapana intsony na oviana na oviana. Hitako fa ny sasany dia nahazo hafanam-po sandoka nateraky ny fitoriana ny fotoana; fa ny hafatry ny anjely fahatelo dia mahery kokoa noho izay azon’ny fotoana omena. Hitako fa io hafatra io dia mahajoro eo ambonin’ny fototra iorenany manokana, ary tsy mila fotoana hanamafisana azy, ary fa handeha amin-kery lehibe izy, ka hahavita ny asany, ary hohafohezina amin’ny fahamarinana.” 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.
Ny vato famantarana fahefatra eo amin’ny tantarantsika dia tsy maintsy ho ny lalàn’ny Alahady, satria ny tantara masina amin’ny andalana rehetra momba ny fanavaozana, rehefa ampiarahana tsipika an-tampon’ny tsipika, miaraka amin’ny fanazavana nentanim-panahy momba ireo tantara ireo amin’ny alalan’ny Fanahin’ny Faminaniana, dia manaporofo amin’ny fomba tsy azo lavina fa ny lalàn’ny Alahady no vato famantarana fahefatra aorian’ny fidinan’ilay anjely mahery eo amin’ny tantarantsika. Ny vato famantarana fahefatra ao amin’ny tantaran’ireo kotrokorana fito, izay “zava-mitranga ho avy izay haseho araka ny filaharany,” dia tsy maintsy mifandray amin’ny Islamo, miorina amin’ny zava-misy fa io lohahevitra io ihany no mitoetra mandrakariva ao amin’ireo vato famantarana efatra mitovy amin’ny hetsika fanavaozana rehetra.
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.
Ny finoana silamo dia ho anisan’ny zava-mitranga ara-paminaniana amin’ny lalàna Alahady noho ny antony faharoa. Jesosy, Ilay Liona avy amin’ny firenen’i Joda, dia naka manokana ny tantaran’ireo tranga efatra ireo ka namaritra azy ho tandindona mahaleo tena. Izany tandindona izany dia ny kotrokorana fito. Misy mariky ny fotoana hafa koa ao amin’ny hetsika fanavaozana rehetra, izay mialoha sy manaraka ireo mariky ny fotoana efatra izay nofaritan’Ilay Liona avy amin’ny firenen’i Joda ho kotrokorana fito. Amin’ny maha-tandindona mahaleo tena azy, ny mariky ny fotoana voalohany ao amin’ilay tantara tandindona izay ahitana ireo mariky ny fotoana efatra ireo dia naneho ny fanafihan’ny silamo an’i Etazonia tamin’ny 11 Septambra 2001. Ny zava-misy fa ny Alfa sy Omega dia mampifandray ny farany amin’ny fiandohana no mametraka ny finoana silamo eo amin’ny lalàna Alahady, satria ny voalohany amin’ireo mariky ny fotoana efatra ireo dia ny fanafihan’ny silamo tamin’ny 11 Septambra 2001; noho izany, ny mariky ny fotoana fahefatra sy farany dia tsy maintsy ho fanafihan’ny silamo koa hanohitra an’i Etazonia.
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.
Azo inoana tokoa fa ny lalànan’ny Alahady dia fanafihana hafa ataon’ny finoana silamo amin’i New York City, ary izany dia hamaly amin’ny maha-fiafarana izay voafaritra amin’ny fiandohana; nefa farafahakeliny dia ho fanafihana ataon’ny finoana silamo izany, araka ny faminaniana tamin’ny 18 Jolay 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.
Asehontsika koa fa ny Alfa sy ny Omega dia nanafina tantara iray tao anatin’ireo tantara efatra ireo. Raha ny marina, io tantara anatiny miafina io dia fanambarana fototra iray izay avoaka ankehitriny miaraka amin’ilay didy hoe: “aza asiana tombo-kase ny tenin’ny faminanian’ny bokin’ny Apokalypsy.” Io tantara anatiny miafina io dia fantatra rehefa hitantsika ao anatin’ireo mari-dalana efatra izay asehon’ireo kotroka fito fa misy fe-potoana iray ao anatin’ireo mari-dalana efatra izay manomboka amin’ny fahadisoam-panantenana iray ary mifarana amin’ny fahadisoam-panantenana iray. Hatramin’ny fahatongavan’ny anjely faharoa ka hatramin’ny fahatongavan’ny anjely fahatelo ao amin’ny tantaran’ny Millerita dia tantara voafaritra manokana izay maneho tandindona ho an’ny tenany ihany. Manomboka amin’ny hafatry ny anjely iray izay tsy maintsy hohanina izany, ka izany no manamarika ny fotoam-piandrasana ao amin’ny fanoharana ny amin’ny virijina folo. Avy eo dia manondro ny Antso Amin’ny Mamatonalina izany, izay hafatra iray koa tsy maintsy hohanina, ary avy eo dia mitarika ho amin’ny fahatongavan’ny hafatra fahatelo izay tsy maintsy hohanina.
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.”
Ny tsipika anatiny miafina ao anatin’ny tsipiky ny kotro-baratra fito dia hamafisin’ny faminaniana, tsy amin’ny fanombohana izay maneho fahadisoam-panantenana ihany, sy ny fahatongavan’ny anjely ary ny hafatra mba hihinana, izay averina indray amin’ny fahadisoam-panantenana lehibe, fa hamafisin’ny “fahamarinana” koa izany.
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.
Ny teny hebreo hoe “‘ĕmeṯ”, izay adika hoe “fahamarinana” ao amin’ny Testamenta Taloha, dia noforonin’ilay Mpahay fiteny mahagaga tamin’ny fampiasana ny litera voalohan’ny abidy hebreo, narahin’ny litera fahatelo ambin’ny folo amin’ny abidy, ary avy eo nofaranana tamin’ny litera faran’ny abidy, mba hamorona ilay teny adika hoe fahamarinana. Efa nasehonay fa ireo litera ireo dia maneho ny foto-kevitry ny fitsipiky ny filazana voalohany, dia ilay fitsipika izay mamantatra ny farany hatramin’ny fiandohana. Ny litera voalohany dia ny litera “alpha”. Ny litera eo afovoany dia ny litera fahatelo ambin’ny folo amin’ny abidy hebreo ary maneho fikomiana. Ny litera farany dia ilay farany, dia ny fiafarana, ny omega. Efa nasehonay fa ireo litera telo ireo dia maneho ireo dingana telo amin’ny filazantsara mandrakizay, araka ny hamafisin’ny tsipika ara-paminaniana maro.
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.
Ny hevitr’ireo litera telo ireo dia mifanaraka amin’ny hevitry ny hafatry ny anjely telo tsirairay. Ny hevitr’ireo litera telo ireo dia mifanaraka amin’ny fizotry ny fanadiovana ny hendry sy ny ratsy fanahy ao amin’ny Daniela 12:10, izay voadio sy natao fotsy ary notsapaina. Ireo litera hebreo telo izay natambatra mba hamoronana ny teny hoe “fahamarinana” dia mitondra ny mari-panavahan’i Alfa sy Omega, ary ireo dingana telo izay asehon’izy ireo ao amin’ny hafatry ny anjely voalohany dia antsoina hoe filazantsara mandrakizay. Ireo dingana telo asehon’ireo litera ireo koa dia maneho ny asan’ny Fanahy Masina araka ny aseho ao amin’ny Jaona 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.
Ary rehefa tonga Izy, dia hampiaiky ny izao tontolo izao ny amin’ny ota sy ny amin’ny fahamarinana ary ny amin’ny fitsarana: ny amin’ny ota, satria tsy mino Ahy izy; ny amin’ny fahamarinana, satria mankany amin’ny Raiko Aho, ary tsy mahita Ahy intsony ianareo; ny amin’ny fitsarana, satria efa voatsara ny mpanapaka izao tontolo izao. Jaona 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.
Ny fahadisoam-panantenana voalohany dia aseho ho ota, araka ny hita amin’i Mosesy, Oza, Maria sy Marta, ary ny Millerites; fa araka izay ambaran’ny Jaona toko faha-enina ambin’ny folo momba ny asan’ny Fanahy Masina amin’ny fandresen-dahatra ny amin’ny “ota,” dia satria “tsy mino izy.” Ny tandindona tsirairay izay vao notanisaintsika dia maneho ny fahadisoam-panantenana voalohany, ary ny tantarany tsirairay dia manambara fa ilay fahadisoam-panantenana dia vokatry ny ota tsy ninoana zavatra iray izay efa nambara taminy rahateo. Ny dingana voalohany dia ny fandresen-dahatra ny amin’ny ota. Ny dingana voalohany dia ny litera voalohany amin’ny abidia hebreo.
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.
Ny famantarana faharoa amin’ilay tantara miafina dia ny fahamarinana, izay isehoan’ny fanehoana ny herin’Andriamanitra ao amin’ny fahamarinan’ireo izay mitondra ny hafatry ny Antso Amin’ny Misasakalina. Maneho ny fahamarinan’Andriamanitra izy ireo amin’ny famaranana ny fotoana fiandrasana, fa hoy ny Jaona 16, nankany amin’ny Rainy Kristy ary tsy nahita an’i Kristy intsony izy ireo. Efa niandry Kristy talohan’ny fisehoan’ny fahamarinana. Tamin’ny andron’ny Millerita, rehefa nesorin’i Kristy ny tanany, dia fantatra ilay fahadisoana. Avy eo, ny votoatin’ilay hafatra voahitsy dia namokatra sokajin-mpivavaka roa. Ny sokajy iray dia naneho fahamarinana, satria nanana diloilo izy, ary ny sokajy iray kosa naneho ny fikomiana izay asehon’ny litera fahatelo ambin’ny folo amin’ny abidy hebreo.
“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.
“Ireo voahosotra izay mitsangana eo anilan’ny Tompon’ny tany rehetra dia mitana ny toerana izay nomena an’i Satana taloha fony izy kerobima mpiaro. Amin’ny alalan’ireo zava-manan’aina masina manodidina ny seza fiandrianany no itohizan’ny Tompo ny fifandraisana tsy tapaka amin’ny mponina etỳ an-tany. Ny diloilo volamena dia maneho ny fahasoavana izay amehezan’Andriamanitra famatsiana ny fanilon’ny mino, mba tsy hitapitapy ka ho faty. Raha tsy noho ity diloilo masina ity, izay aidina avy any an-danitra amin’ny alalan’ny hafatry ny Fanahin’Andriamanitra, dia ho eo ambanin’ny fifehezana tanteraky ny herin’ny ratsy ny olona.”
“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.
“Manala baraka an’Andriamanitra isika rehefa tsy mandray ny fampitana izay ampitondrainy ho antsika. Amin’izany no andavantsika ny diloilo volamena izay tiany harotsaka ao amin’ny fanahintsika mba hampitaina amin’ireo izay ao amin’ny maizina. Rehefa tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy ianareo,’ ireo izay tsy nandray ny diloilo masina, izay tsy nikolokolo ny fahasoavan’i Kristy tao am-pony, dia hahita, tahaka ireo virijina adala, fa tsy vonona hihaona amin’ny Tompony izy. Tsy manana ao amin’ny tenany ny hery hahazoana ilay diloilo izy, ary potika ny fiainany. Fa raha angatahina kosa ny Fanahy Masin’Andriamanitra, raha mitalaho isika, tahaka ny nataon’i Mosesy hoe: ‘Asehoy ahy ny voninahitrao,’ dia havelatra ao am-pontsika ny fitiavan’Andriamanitra. Amin’ny alalan’ireo fantsona volamena no hampitana amintsika ny diloilo volamena. ‘Tsy amin-kery, na amin-tanjaka, fa amin’ny Fanahiko, hoy Jehovah Tompon’ny maro.’ Rehefa mandray ny taratra mamirapiratra avy amin’ny Masoandron’ny Fahamarinana, dia mamirapiratra tahaka ny jiro eo amin’izao tontolo izao ny zanak’Andriamanitra.” 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.
Mariho fa ireo izay mandray ny hafatry ny Antso Mamatonalina dia efa nasehon’i Mosesy tandindona tao amin’ny zohy tao Horeba, raha nifona tamin’Andriamanitra izy mba hampiseho Azy ny voninahiny. Ireo sokajy roa ireo dia efa namarana ny toetrany talohan’ny Antso Mamatonalina, nandritra ny fotoam-pahatarana.
“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.
“Isika ankehitriny dia miaina amin’ny fotoana mampidi-doza indrindra, ary tsy misy na dia iray amintsika aza tokony ho tratra aoriana amin’ny fitadiavana fiomanana ho amin’ny fihavian’i Kristy. Aoka tsy hisy hanaraka ny ohatry ny virijina adala ka hihevitra fa azo antoka ny miandry mandra-pahatongan’ny fotoan-tsarotra vao mahazo fiomanan-toetra hahafahana mijoro amin’izany andro izany. Ho tara loatra ny hitady ny fahamarinan’i Kristy rehefa ampidirina ny vahiny ka hodinihina. Ankehitriny no fotoana hitafiana ny fahamarinan’i Kristy,—dia ny fitafian’ny fampakaram-bady izay hahatonga anao ho mendrika hiditra amin’ny fanasan’ny Zanak’ondry amin’ny fampakaram-bady. Ao amin’ilay fanoharana, ny virijina adala dia aseho ho mangataka diloilo, nefa tsy mahazo izany amin’ny fangatahany. Izany dia tandindon’ireo izay tsy niomana ny tenany tamin’ny fampivelarana toetra hahafahany mijoro amin’ny fotoan-tsarotra.” 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.
Tamin’ny antso tamin’ny misasakalina dia nisy antokon’olona iray nanana ny diloilo ilaina, ary ny iray kosa tsy nanana izany. Ny dingana faharoa dia ny fanehoana, amin’ny famaranana ny fotoana niandrasana, na fahamarinana na tsi-fahamarinana, “satria” ny mpampakatra dia nandeha “ho any amin’” ny “Rainy, ary tsy hahita Ahy intsony ianareo.” Ny dingana faharoa dia ny litera fahatelo ambin’ny folo amin’ny abidy hebreo. Ny dingana fahatelo ao amin’ny tantara miafina dia ny fitsarana sy ny fahadisoam-panantenana lehibe ary ny litera farany amin’ny abidy.
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.
Ny tantara miafina ao anatin’ny kotrokorana fito dia voaporofo amin’ny teny hoe “fahamarinana,” amin’ny alalan’ny fahadisoam-panantenana tany am-piandohana izay mampahafantatra ny fahadisoam-panantenana farany, ary amin’ny alalan’ny anjely iray tonga miaraka amin’ny hafatra eo am-piandohana sy eo amin’ny farany. Tsy ho fantatr’ireo izay efa nanaiky ny fitsipiky ny fandalinana ny Baiboly nomen’ny fahefana ambony indrindra ihany no hahafantatra izany tantara miafina izany. Ny fitsipik’i Miller tany am-piandohana ary ny Prophetic Keys amin’ny farany.
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.
Amin’ny tantaran’ireo kotrokorana fito, araka izay vao nasehontsika, dia misy fanamafisana iray izay tokony haverina sy hotsaroana. Ny fahadisoam-panantenana voalohany amin’ny tsipika fanavaozana rehetra dia ny tsy firaharahana ny fahamarinana efa niorina teo aloha. Mosesy dia nanadino ny hamora ny zanany, nefa izany no mariky ny fanekena indrindra izay notondroin’ny faminanian’i Abrahama. Oza dia nanadino fa ny fisoronana ihany no mahazo mikasika ny fiara. Maria sy Elizabeta dia manome porofo ao amin’ny tantaran’i Lazarosy fa efa nahalala mialoha ny herin’ny fitsanganan’i Kristy tamin’ny maty izy ireo. Rehefa novokarina ny tabilao 1843, ireo mpitarika (peer pressure) dia niankina tamin’i Father Miller mba tsy hiraharaha izay efa nolazainy hatrany momba ny taona 1843. Nandresy lahatra azy izy ireo mba hanova ny fijoroany vavolombelona efa niorina, izay mbola namela elanelana momba ny daty 1843 ho toy ny faminanian’izy ireo ny fahatanterahan’ny andro telo arivo sy roa zato. Ny fijoroana vavolombelon’i Miller dia manambara fa ny faneren’ny namana nentin’ireo mpitarika hafa tao amin’ny hetsika no nitarika azy handao ny fanondroany mbola tsy mazava tsara momba ny fotoana hahatanterahan’ilay faminaniana, ka hilaza mivantana fa ho tanteraka amin’ny taona 1843 izany.
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.
Miaraka amin’ny Future for America, dia fantatray fa tsy tokony hisy intsony hafatra hafa “mifantoka amin’ny fotoana.” Ny Future for America dia nampianatra imbetsaka izany zava-misy izany nandritra ny tantaran’ny hetsika. Ny fahadisoam-panantenana voalohany dia miorina mandrakariva eo ambonin’ny tsy firaharahiana fahamarinana fitsapana iray izay efa niorina. Tsy firaharahiana feno fahotana ny fahamarinana izany, kanefa ny tena manan-danja kokoa dia tsy firaharahiana feno fahotana ny fitsipika fototra navelan’i William Miller izany, izay efa nofaritana manokana fa nifarana tamin’ny 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.
Ary ilay anjely izay hitako nitsangana teo ambonin’ny ranomasina sy teo ambonin’ny tany dia nanandratra ny tànany ho any an-danitra, ary nianiana tamin’Izay velona mandrakizay doria, Izay nahary ny lanitra sy izay zavatra ao aminy, ary ny tany sy izay zavatra ao aminy, ary ny ranomasina sy izay zavatra ao aminy, fa tsy hisy fotoana intsony. Apokalypsy 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.
Ilay anjely izay nijoro teo ambonin’ny tany sy ny ranomasina, araka an’i Rahavavy White, dia “tsy iza fa i Jesosy Kristy mihitsy.” Ny Future for America dia nanao tsinontsinona didy mivantana avy amin’i Jesosy Kristy! Raha ny amiko manokana, dia olona vitsy monja tamin’ireo nifandray tamiko talohan’ny 18 Jolay 2020 no mbola nifandray tamiko. Roa monja tamin’ireo olona vitsy ireo no niarahako nandinika sy nitsapa, araka ny Tenin’Andriamanitra, izay ho avy mikasika ny fanandramana tamin’ny 18 Jolay 2020; ary ny iray tamin’ireo roa ireo dia efa matory ao amin’i Jesosy ankehitriny. Kanefa, miorina amin’ny tantaran’ny Millerita, izay fiandohana ary isika no fiafarany, dia azoko antoka fa mbola misy ireo izay tao amin’ilay hetsika tamin’izany andro izany, ka mbola mamokatra fampiharana ny faminaniana izay “mifamatotra amin’ny fotoana.” Tsy misy zava-baovao eo ambanin’ny masoandro.
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.
Tena fohy loatra ny fotoana ka tsy ahafahana manohy amin’izany karazam-pientanentanana ara-paminaniana izany, nefa aoka ny olona tsirairay ho resy lahatra tanteraka ao amin’ny sainy ihany. Ary aoka ny tsirairay amin’ireo lehilahy izay mandray toerana eo amin’ilay lafiny izay mbola milalao amin’ny fotoana, ka Future for America mandà ireo fampiharana rehetra ireo, fa tsy inona izany fa fitaka satanika.
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.
Ny tsipika ara-paminaniana miafina ao anatiny, izay ao anatin’ireo mari-pamantarana efatra mandrafitra ny kotrokorana fito, no voavaha ny tombo-kaseny ankehitriny amin’ny alalan’ny Liona avy amin’ny firenen’i Joda. Ity lahatsoratra ity dia famerenana fotsiny ny amin’izay efa nambaranay momba ilay teny hebreo hoe “‘ĕmeṯ” izay adika hoe fahamarinana. Tsy nokasihiny avokoa izay rehetra efa nozarainay teo aloha, kanefa ny tanjon’ny famerenana dia ny haneho fa i Jaona toko faha-enina ambin’ny folo andininy faha-valo dia mifanaraka tanteraka amin’ilay modely ara-paminaniana atolotray momba ilay tsipika ara-paminaniana miafina ao anatiny ao anatin’ny kotrokorana fito.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Mbola misy famerenana kely fanampiny mbola ilaina alohan’ny hahatongavantsika amin’ny fehin-kevitra izay hodinihintsika ao amin’ny lahatsoratra manaraka.
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.
Aza asiana tombo-kase ny tenin’ny faminanian’ity boky ity, fa efa akaiky ny fotoana: izay tsy marina, aoka izy mbola tsy ho marina ihany; ary izay maloto, aoka izy mbola ho maloto ihany; ary izay marina, aoka izy mbola ho marina ihany; ary izay masina, aoka izy mbola ho masina ihany. Ary, indro, avy faingana Aho; ary eto amiko ny valiko, mba hamaliako ny olona rehetra araka izay ho asany. Izaho no Alfa sy Omega, ny voalohany sy ny farany, ny fiandohana sy ny fiafarana. Apokalypsy 22:10–13.