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.

यो देखाइएको छ कि ११ अगस्ट १८४० देखि २२ अक्टोबर १८४४ सम्मको इतिहास नै ती सात गर्जनहरूले प्रतिनिधित्व गरेको इतिहास हो, जुन अनुग्रहको समय बन्द हुनुभन्दा ठीक अघिसम्म छाप लगाइएका थिए। यस लेखमा म सात गर्जनहरूको प्रतीकवादबारे हामीले पहिचान गरेका केही पक्षहरूको पुनरावलोकन गर्न आरम्भ गर्नेछु। हामी यी सत्यहरू प्रस्तुत गर्न इतिहासमाथि इतिहासका रेखाहरू प्रयोग गरिरहेका छौँ। ११ अगस्ट १८४० देखि २२ अक्टोबर १८४४ सम्म, र २२ अक्टोबर १८४४ सहित, चार वटा भविष्यसूचक मार्गचिन्हहरू छन्; पहिलो स्वर्गदूतको सन्देशको सामर्थ्यप्राप्ति, पहिलो निराशा, मध्यरातको पुकार, र महान् निराशा।

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, dih typpi by Moses na wa mi rong da bush we i burn. Da fus disappoinmen insaed da spring blong 1844, dih typpi by Moses waef, Zipporah, taem hem wetem sore mo fraet circumcise pikinini boe blong tufala. Da Midnight Cry we i stat long da Exeter camp meeting from August 12–17, dih typpi by da arrivol blong Moses long Egypt mo fus warning blong hem abaot da ded blong Egypt ol fusbon. Da Great Disappointment blong October 22, 1844, dih typpi by da Hebrews long Red Sea.

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.

ကင်း ဒါဝိဒ်၏ခေတ်၌ ၁၈၄၀ ပြည့်နှစ် ဩဂုတ်လ ၁၁ ရက်နေ့ကို ဖိလိတ္တိလူတို့က ဘုရားသခင်၏ ပဋိညာဉ်သေတ္တာကို ပြန်လည်ပို့ဆောင်ခြင်းဖြင့် ပုံဆောင်ထားခဲ့သည်။ ၁၈၄၄ ပြည့်နှစ် နွေဦးရာသီ၌ ဖြစ်ပေါ်ခဲ့သော ပထမအကြိမ် စိတ်ပျက်ခြင်းကို ဥဇ္ဇာက ဘုရားသခင်၏ ပဋိညာဉ်သေတ္တာကို ထိမိခြင်းဖြင့် ပုံဆောင်ထားခဲ့သည်။ ဩဂုတ်လ ၁၂ ရက်မှ ၁၇ ရက်အထိ Exeter စခန်းအစည်းအဝေး၌ စတင်ခဲ့သော “အလယ်ညသံပေးချက်” ကို ဒါဝိဒ်က ပဋိညာဉ်သေတ္တာကို ယေရုရှလင်မြို့သို့ ယူဆောင်လာခြင်းဖြင့် ပုံဆောင်ထားခဲ့သည်။ ၁၈၄၄ ပြည့်နှစ် အောက်တိုဘာလ ၂၂ ရက်နေ့၏ မဟာစိတ်ပျက်ခြင်းကို ဒါဝိဒ်၏ ဇနီး မိခါလက ပဋိညာဉ်သေတ္တာနှင့်အတူ ယေရုရှလင်မြို့သို့ ဝင်ရောက်လာသော ဒါဝိဒ်ကို မထီမဲ့မြင်ပြုခြင်းဖြင့် ပုံဆောင်ထားခဲ့သည်။

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.

ថ្ងៃទី​១១ ខែ​សីហា ឆ្នាំ​១៨៤០ ត្រូវ​បាន​តំណាង​ជា​គំរូ​ដោយ​ពិធី​ជ្រមុជ​ទឹក​របស់​ព្រះគ្រីស្ទ។ ការ​ខក​ចិត្ត​លើក​ដំបូង​នៅ​រដូវ​និទាឃ ឆ្នាំ​១៨៤៤ ត្រូវ​បាន​តំណាង​ជា​គំរូ​ដោយ​ការ​ខក​ចិត្ត​អំពី​ការ​ស្លាប់​របស់​ឡាសារ។ សម្រែក​កណ្ដាល​អធ្រាត្រ ដែល​បាន​ចាប់​ផ្ដើម​នៅ​ការ​ប្រជុំ​ជំរំ Exeter ចាប់​ពី​ថ្ងៃ​ទី​១២ ដល់​១៧ ខែ​សីហា ត្រូវ​បាន​តំណាង​ជា​គំរូ​ដោយ​ការ​យាង​ចូល​ក្រុង​យេរូសាឡឹម​ដោយ​ជ័យ​ជម្នះ​របស់​ព្រះគ្រីស្ទ។ ការ​ខក​ចិត្ត​ដ៏​ធំ​នៅ​ថ្ងៃ​ទី​២២ ខែ​តុលា ឆ្នាំ​១៨៤៤ ត្រូវ​បាន​តំណាង​ជា​គំរូ​ដោយ​ការ​ខក​ចិត្ត​នៃ​ឈើ​ឆ្កាង។

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.

Khawh tawk tawh angin, hêng waymark pali hi reformatory movement tinrêngin a neih ṭhinna hmun thlen dan pum pui atâna ṭhen khat chauh an entîr a ni. Keini hian waymark pali hi September 11, 2001-a ṭan chhuak chanchin hnathawh thlarau zâwk an nihna atâna hriat tîr kan ni. Prophetic characteristic pakhat chu line pali zînga line tinah hian waymark-te chu thupui pakhat vek an nei tih a ni.

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.

Ki Moses, waymarks palii aŋi ŋak leŋi kedek kep God aret emsini dak covenant loŋtaŋe aret arem emesin koŋ choose me people, Abraham prophetik kamin loŋ fulfilled. Ki reform line taŋaŋ King David, waymarks palii aŋi ŋak leŋi ark ta God aret associated. Ki Christ line, waymarks palii aŋi ŋak leŋi death and resurrection aret associated.

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.

ថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ គឺជាការបញ្ជាក់អំពីគោលការណ៍ «មួយថ្ងៃស្មើមួយឆ្នាំ»។ ការខកចិត្តលើកដំបូងនៅនិទាឃរដូវ ឆ្នាំ ១៨៤៤ បណ្តាលមកពីការអនុវត្តគោលការណ៍ «មួយថ្ងៃស្មើមួយឆ្នាំ» ដែលបរាជ័យ។ សាររបស់ Samuel Snow អំពី Midnight Cry គឺជាការកែតម្រូវ និងជាការធ្វើឲ្យពេញលេញនូវការអនុវត្តដែលបរាជ័យនៃគោលការណ៍ «មួយថ្ងៃស្មើមួយឆ្នាំ»។ សារដែលបានកែតម្រូវនោះ ត្រូវបានស្ថាបនាឡើងលើគោលការណ៍ «មួយថ្ងៃស្មើមួយឆ្នាំ» ហើយត្រូវបានបំពេញនៅថ្ងៃទី ២២ ខែតុលា ឆ្នាំ ១៨៤៤។ សញ្ញាសំខាន់ទាំងបួន សុទ្ធតែកំពុងកំណត់អត្តសញ្ញាណគោលការណ៍ «មួយថ្ងៃស្មើមួយឆ្នាំ»។

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.

ਖ਼ਵਾਤੀਨ ਵ੍ਹਾਈਟ ਸਾਨੂੰ ਦੱਸਦੀ ਹੈ ਕਿ ਸੱਤ ਗੱਜਣੀਆਂ ਉਹ ਘਟਨਾਵਾਂ ਦਰਸਾਉਂਦੀਆਂ ਹਨ ਜੋ ਪਹਿਲੇ ਅਤੇ ਦੂਜੇ ਦੂਤਾਂ ਦੇ ਸੰਦੇਸ਼ਾਂ ਦੇ ਦੌਰਾਨ ਘਟੀਆਂ; ਪਰ ਉਹ ਇਹ ਵੀ ਸਿਖਾਉਂਦੀ ਹੈ ਕਿ ਸੱਤ ਗੱਜਣੀਆਂ “ਭਵਿੱਖ ਦੀਆਂ ਉਹ ਘਟਨਾਵਾਂ” ਵੀ ਦਰਸਾਉਂਦੀਆਂ ਹਨ “ਜੋ ਆਪਣੀ ਕ੍ਰਮਵਾਰਤਾ ਵਿੱਚ ਪ੍ਰਗਟ ਕੀਤੀਆਂ ਜਾਣਗੀਆਂ।” ਸੱਤ ਗੱਜਣੀਆਂ ਚਾਰ ਭਵਿੱਖਬਾਣੀਕ ਘਟਨਾਵਾਂ ਦਾ ਪ੍ਰਤੀਕ ਹਨ ਜੋ 11 ਅਗਸਤ, 1840 ਨੂੰ ਸ਼ੁਰੂ ਹੋਈਆਂ ਅਤੇ 22 ਅਕਤੂਬਰ, 1844 ਨੂੰ ਸਮਾਪਤ ਹੋਈਆਂ, ਅਤੇ ਉਹ ਚਾਰ ਨਿਸ਼ਾਨੀਆਂ ਸਾਡੇ ਇਤਿਹਾਸ ਵਿੱਚ ਉਸੇ ਹੀ ਕ੍ਰਮ ਵਿੱਚ ਦੁਹਰਾਈਆਂ ਜਾਣਗੀਆਂ।

September 11, 2001 was typified by August 11, 1840 and both of those dates are connected with Islam, thus tying the beginning of Adventism together with the end of Adventism. Both August 11, 1840 and September 11, 2001 were a confirmation of the primary prophetic rule of their respective histories.

11 September 2001 telah dilambangkan oleh 11 Ogos 1840, dan kedua-dua tarikh tersebut berkaitan dengan Islam, lalu menghubungkan permulaan Adventisme dengan pengakhiran Adventisme. Baik 11 Ogos 1840 mahupun 11 September 2001 merupakan suatu pengesahan terhadap kaedah nubuatan yang utama dalam sejarah masing-masing.

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.

Pada 11 September 2001, malaikat dari Wahyu delapan belas turun, dan pada 11 Agustus 1840 malaikat dari Wahyu sepuluh turun. Kekecewaan pertama bagi Future for America ialah suatu nubuatan yang gagal mengenai Islam pada 18 Juli 2020. Pekabaran yang dimeteraibukakan, sebagaimana Seruan Tengah Malam di Exeter pada musim panas tahun 1844, adalah suatu koreksi atas nubuatan yang gagal yang sebelumnya telah diberikan. Bagi kaum Millerit, koreksi itu berkenaan dengan penerapan yang sebelumnya gagal dari prinsip satu hari untuk satu tahun yang mengidentifikasi tahun 1843 sebagai waktu kedatangan Tuhan. Dewasa ini koreksi yang dilambangkan oleh pekabaran Seruan Tengah Malam kaum Millerit itu haruslah merupakan suatu waymark yang melambangkan Islam, sebagaimana dua waymark sebelumnya. Koreksi yang ditipologikan oleh pekerjaan Samuel Snow bukanlah untuk mengabaikan nubuatan yang sebelumnya gagal itu, melainkan untuk menyempurnakan dengan lebih tepat nubuatan yang sebelumnya telah gagal.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

“Bahlologedi ba ile ba bona ka Mangolong hore ba ne ba le nakong ea tieho, le hore ba ne ba lokela ho leta ka mamello ho phethahala ha pono. Bopaki bo tšoanang bo ileng ba ba lebisa ho lebella Morena oa bona ka 1843, bo ile ba ba etsa hore ba mo lebelle ka 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.

ꞌAsuñjap ko mmsg ni aꞌtypify ni mmsg aꞌjakelok an Exeter camp meeting, be, emman aꞌperfection ko mmsg eo ear fail prediction. The Great Disappointment eo an Millerite history ej represent juon great disappointment eo ej walok ilo Sunday law, ak enaj ilo context in juon prediction kin Islam. Samuel Snow an message ej juon identification in exact date eo. Eo ej kar right date, ak wrong event. Mmsg eo ꞌasuñjap, eo ej represent by Snow an message, enaj juon message kin Islam, eo ej perfection in mmsg eo ear fail ilo first disappointment eo ilo July 18, 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.

Khalani angokhala kwanthu panopa, chifukwa kuyambira pa Okutobala 22, 1844, kukhazikitsa nthawi sikuyeneranso kukhala gawo la uthenga waulosi wa Mulungu.

“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.

“Tuhan telah menunjukkan kepada saya bahwa pekabaran malaikat ketiga harus disampaikan, dan diberitakan kepada anak-anak Tuhan yang tercerai-berai, dan bahwa pekabaran itu tidak boleh digantungkan pada waktu; sebab waktu tidak akan pernah lagi menjadi suatu ujian. Saya melihat bahwa ada orang-orang yang sedang memperoleh kegairahan palsu yang timbul dari pemberitaan tentang waktu; bahwa pekabaran malaikat ketiga itu lebih kuat daripada apa pun yang dapat diberikan oleh waktu. Saya melihat bahwa pekabaran ini dapat berdiri di atas dasarnya sendiri, dan bahwa pekabaran itu tidak memerlukan waktu untuk menguatkannya, dan bahwa pekabaran itu akan berjalan dengan kuasa yang besar, dan melakukan pekerjaannya, dan akan disingkat dalam kebenaran.” 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.

Jalan tanda yang keempat dalam sejarah kita mestilah undang-undang Ahad, kerana sejarah-sejarah suci bagi semua garis pembaharuan, apabila digabungkan semuanya baris demi baris, bersama-sama dengan ulasan yang diilhamkan tentang sejarah-sejarah itu melalui Roh Nubuat, secara muktamad menunjukkan bahawa undang-undang Ahad ialah jalan tanda yang keempat setelah malaikat yang perkasa turun dalam sejarah kita. Jalan tanda yang keempat dalam sejarah tujuh guruh, yang merupakan “peristiwa-peristiwa masa depan yang akan dinyatakan menurut urutannya,” mestilah berkaitan dengan Islam, berdasarkan hakikat bahawa tema yang sama sentiasa wujud dalam empat jalan tanda yang sama dalam setiap gerakan pembaharuan.

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 akan menjadi sebahagian daripada peristiwa-peristiwa nubuatan pada hukum Ahad atas sebab yang kedua. Yesus, Singa dari suku Yehuda, secara khusus telah mengambil sejarah keempat-empat peristiwa ini dan mentakrifkannya sebagai suatu lambang yang berdiri sendiri. Lambang itu ialah tujuh guruh. Dalam setiap gerakan reformasi terdapat penanda-penanda jalan yang lain, yang wujud baik sebelum mahupun sesudah empat penanda jalan yang ditetapkan oleh Singa dari suku Yehuda sebagai tujuh guruh. Sebagai suatu lambang yang berdiri sendiri, penanda jalan pertama dalam sejarah simbolik yang mengandungi empat penanda jalan ini melambangkan serangan Islam ke atas Amerika Syarikat pada 11 September 2001. Hakikat bahawa Alfa dan Omega mengenal pasti pengakhiran dengan permulaan, menegakkan Islam pada hukum Ahad, kerana yang pertama daripada empat penanda jalan itu ialah serangan Islam pada 11 September 2001; oleh itu penanda jalan yang keempat dan terakhir juga mestilah suatu serangan oleh Islam terhadap Amerika Syarikat.

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.

Molao oa Sontaha o ka ’na oa e-ba tlhaselo e ’ngoe ea Boislamo khahlanong le Motse oa New York, ’me hoo ho ka lumellana le qetello e khetholloang ka qalo; empa bonyane e tla ba tlhaselo ea Boislamo, joalokaha e ne e le boporofeta ba la 18 Phupu, 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.

Tepi kami juga telah menunjukkan bahawa Alfa dan Omega telah menyembunyikan suatu sejarah di dalam keempat-empat sejarah itu. Sesungguhnya, sejarah dalaman yang tersembunyi itu merupakan suatu penyataan utama yang kini sedang dinyatakan seiring dengan perintah supaya “jangan meteraikan perkataan-perkataan nubuat kitab Wahyu.” Sejarah dalaman yang tersembunyi itu dikenali apabila kita melihat, di dalam empat tanda jalan yang dilambangkan oleh tujuh guruh itu, bahawa terdapat suatu tempoh di dalam empat tanda jalan tersebut yang bermula dengan suatu kekecewaan dan berakhir dengan suatu kekecewaan. Dari kedatangan malaikat kedua hingga kedatangan malaikat ketiga dalam sejarah Millerite ialah suatu sejarah khusus yang mewakili suatu lambang pada dirinya sendiri. Ia bermula dengan pekabaran seorang malaikat yang mesti dimakan, dengan demikian menandai masa penangguhan dalam perumpamaan tentang sepuluh anak dara. Kemudian ia mengenal pasti Seruan Tengah Malam, yang juga merupakan suatu pekabaran yang mesti dimakan, lalu membawa kepada kedatangan pekabaran ketiga yang mesti dimakan.

The hidden internal line within the line of the seven thunders is confirmed prophetically not only by the beginning representing a disappointment, and an angel’s arrival and a message to eat, that is then repeated at the great disappointment, but it is also confirmed by the “truth.”

Garis dalaman yang tersembunyi di dalam garis tujuh guruh itu diteguhkan secara nubuatan bukan sahaja oleh permulaan yang melambangkan suatu kekecewaan, dan oleh kedatangan seorang malaikat serta suatu perutusan untuk dimakan, yang kemudian diulangi pada masa kekecewaan besar, tetapi ia juga diteguhkan oleh “kebenaran.”

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.

Masisaa Ibrootaa “‘ĕmeṯ” jedhamu Kakuu Moofaa keessatti “dhugaa” jedhamee hiikamu, afaanii hayyuu dinqisiisaa sanaan qubee jalqabaa alfabee Ibrootaa fayyadamuudhaan uumame; sana booda qubee kudha-sadaffaa alfabee sanaa itti aansuun, ergasii qubee dhumaa alfabee sanaatiin xumuruudhaan jecha “dhugaa” jedhamee hiikamu sana ijaare. Nuti agarsiifneerra qubeewwan sun qajeelfama seera ibsa jalqabaa bakka bu’u, jechuunis qajeelfama dhuma jalqabaa irraa adda baasuu danda’u sana. Qubeen jalqabaa qubee “alpha” dha. Qubeen giddu galeessaa qubee kudha-sadaffaa alfabee Ibrootaa ti; inni fincila bakka bu’a. Qubeen dhumaa isa dhumaa dha, xumura, omega. Nuti agarsiifneerra qubeewwan sadan kun tarkaanfiiwwan sadii wangeela bara baraa bakka bu’an, akkuma sararoota raajii hedduudhaan mirkanaa’eetti.

Those three letter’s meanings correspond to the meaning of each of the three angels’ messages. Those three letter’s meanings correspond to the purification process of the wise and wicked in Daniel twelve verse ten who are purified, made white and tried. The three Hebrew letters that were brought together to create the word “truth,” possess the signature of Alpha and Omega and the three steps which they identify in the first angel’s message, is called the everlasting gospel. The three steps represented by those letters also represent the work of the Holy Spirit as set forth in John sixteen.

Makna ketiga-tiga huruf itu sepadan dengan makna setiap pekabaran daripada tiga malaikat itu. Makna ketiga-tiga huruf itu sepadan dengan proses penyucian orang bijaksana dan orang fasik dalam Daniel dua belas ayat sepuluh, yang disucikan, diputihkan, dan diuji. Tiga huruf Ibrani yang dihimpunkan untuk membentuk perkataan “kebenaran” memiliki tanda tangan Alfa dan Omega, dan tiga langkah yang dikenal pasti olehnya dalam pekabaran malaikat pertama disebut Injil yang kekal. Tiga langkah yang dilambangkan oleh huruf-huruf itu juga melambangkan pekerjaan Roh Kudus sebagaimana dinyatakan dalam Yohanes enam belas.

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.

Apabila Ia datang, Ia akan menginsafkan dunia akan dosa, kebenaran, dan penghakiman: akan dosa, karena mereka tidak percaya kepada-Ku; akan kebenaran, karena Aku pergi kepada Bapa-Ku, dan kamu tidak melihat Aku lagi; akan penghakiman, karena penguasa dunia ini telah dihukum. Yohanes 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.

Kekecewaan yang pertama digambarkan sebagai dosa, sebagaimana ditunjukkan melalui Musa, Uza, Maria dan Marta, serta kaum Millerit; sebab sebagaimana Yohanes enam belas menjelaskan pekerjaan Roh Kudus dalam meyakinkan tentang “dosa,” hal itu terjadi karena “mereka tidak percaya.” Masing-masing lambang yang baru saja kita sebutkan itu mewakili kekecewaan yang pertama, dan masing-masing riwayat mereka bersaksi bahwa kekecewaan itu disebabkan oleh dosa, yaitu tidak mempercayai sesuatu yang sebelumnya telah dinyatakan kepada mereka. Langkah yang pertama ialah keyakinan akan dosa. Langkah yang pertama ialah huruf pertama dari abjad Ibrani.

The second waymark of the hidden history is righteousness, which is where the manifestation of the power of God is manifested in the righteousness of those carrying the Midnight Cry message. They manifest God’s righteousness at the conclusion of the tarrying time, for John sixteen says Christ went to his Father and they saw Christ no more. Christ had tarried in advance of the manifestation of righteousness. With the Millerites, when Christ removed His hand, the mistake was recognized. Then the content of the corrected message produced two classes of worshippers. One class manifested righteousness, for they had oil, and the other class manifested the rebellion represented by the thirteenth letter of the Hebrew alphabet.

Tsela ya bobedi ya letshwao la tsela ya histori e e fitlhegileng ke tshiamo, e leng fa ponatshego ya maatla a Modimo e bonatswa mo tshiamong ya bao ba rwalang molaetsa wa Sello sa Bosigogare. Ba bonatsa tshiamo ya Modimo kwa bokhutlong jwa nako ya go diega, gonne Johane 16 e bua gore Keresete o ne a ya kwa go Rraagwe mme ba se ka ba tlhola ba bona Keresete. Keresete o ne a diegile pele ga ponatshego ya tshiamo. Mo go ba ga Miller, fa Keresete a ne a tlosa seatla sa Gagwe, phoso e ne ya lemogiwa. Jalo he dikagare tsa molaetsa o o baakantsweng tsotlhe di ne tsa tsala ditlhopha di le pedi tsa baobamedi. Setlhopha sengwe se ne sa bonatsa tshiamo, gonne se ne se na le lookwane, mme setlhopha se sengwe sa bonatsa botsuolodi jo bo emelwang ke lekwalo la bolesome le boraro la alafabete ya Sehebera.

“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.

“Ba tloditsweng ba ba emeng fa thoko ga Morena wa lefatshe lotlhe, ba na le maemo a a kileng a newa Satane jaaka keruba yo o bipetsang. Ka dibopiwa tse di boitshepo tse di dikologileng setulo sa gagwe sa bogosi, Morena o tsweletsa puisano e e sa kgaotseng le banni ba lefatshe. Oli ya gouta e emela tshegofatso e ka yone Modimo o bolokang dipone tsa badumedi di tlametswe, gore di se ka tsa phadima di bo di tima. Fa e ne e se ka gonne oli eno e e boitshepo e tshololwa go tswa legodimong mo melaetseng ya Mowa wa Modimo, ditirelo tsa bosula di ka bo di laola batho gotlhelele.

“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.

“Gott bliver vanæret, når vi ikke modtager de budskaber, som han sender os. Således afslår vi den gyldne olie, som han ville udgyde i vore sjæle for at blive meddelt til dem, som er i mørke. Når råbet lyder: ‘Se, brudgommen kommer; gå ud for at møde ham,’ vil de, som ikke har modtaget den hellige olie, som ikke har næret Kristi nåde i deres hjerter, erfare, ligesom de dårlige jomfruer, at de ikke er rede til at møde deres Herre. De har ikke i sig selv kraft til at skaffe olien, og deres liv går til grunde. Men hvis der bedes om Guds Hellige Ånd, hvis vi bønfalder, som Moses gjorde: ‘Lad mig se din herlighed,’ da vil Guds kærlighed blive udgydt i vore hjerter. Gennem de gyldne rør vil den gyldne olie blive meddelt os. ‘Ikke ved magt og ikke ved styrke, men ved min Ånd, siger Hærskarers Herre.’ Ved at modtage de klare stråler fra Retfærdighedens Sol skinner Guds børn som lys i verden.” Review and Herald, 20. juli 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.

Elera hloko gore bao ba amogelang molaetša wa Sello sa Gare ga Bošego ba swantšhitšwe ke Moshe ka legageng la Horebe, a lopa Modimo gore a mo bontšhe letago la Gagwe. Dihlopha tše pedi tšeo di be di phethile semelo sa tšona pele ga Sello sa Gare ga Bošego, nakong ya go diega.

“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.

“ꯉꯍꯥꯛ ꯍꯥꯏꯅ ꯑꯩꯈꯣꯏ ꯑꯇꯤꯌꯥ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯃꯇꯝ ꯑꯃꯗ ꯍꯤꯡꯂꯤ, ꯑꯃꯁꯨꯡ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯂꯥꯛꯀꯗꯕꯥꯗꯒꯤ ꯃꯍꯥꯛꯇꯒꯤ ꯁꯦꯝꯁꯤꯜ ꯊꯤꯕꯗ ꯑꯩꯈꯣꯏ ꯑꯃꯇ ꯑꯉꯥꯡꯇꯥꯕ ꯑꯣꯏꯒꯗꯕꯅꯤꯗꯦ꯫ ꯃꯍꯥꯛꯅ ꯃꯣꯏꯔꯥꯡꯄꯥ ꯅꯨꯄꯤꯁꯤꯡꯒꯤ ꯃꯤꯑꯥꯏꯁꯤꯡꯒꯤ ꯃꯁꯥꯃꯄꯨ ꯁꯨꯕ ꯇꯧꯔꯣ, ꯑꯃꯁꯨꯡ ꯍꯦꯟꯅ ꯂꯣꯏꯁꯤꯟꯅ ꯃꯈꯜꯁꯤ ꯂꯥꯛꯄ ꯃꯇꯝꯗ ꯁꯤ ꯃꯇꯝꯗ ꯂꯦꯟꯅꯥ ꯂꯦꯞꯄꯒꯦ ꯍꯥꯏꯅ ꯃꯤꯅꯨꯡꯁꯤꯟꯔꯣ꯫ ꯑꯗꯨꯗ ꯂꯦꯟꯅꯥ ꯂꯦꯞꯄ ꯄꯥꯡꯊꯣꯛꯄꯗꯝ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯍꯣꯟꯅ-ꯔꯥꯏꯇꯦꯁꯅꯦꯁ ꯍꯥꯞꯆꯤꯜꯕ ꯇꯤꯟꯕ ꯌꯥꯗꯦ꯫ ꯉꯍꯥꯛꯀꯤ ꯃꯇꯝꯅꯤ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯍꯣꯟꯅ-ꯔꯥꯏꯇꯦꯁꯅꯦꯁ ꯂꯩꯁꯤꯜꯂꯕꯥ,—ꯁꯥꯡꯂꯦꯟ ꯍꯦꯞꯄꯥꯒꯤ ꯐꯤꯖꯣꯝ ꯑꯗꯨ ꯑꯩꯅꯥ ꯌꯥꯝꯅ ꯂꯦꯃꯊꯣꯛꯄꯥ, ꯌꯥꯝ ꯁꯥꯅꯝꯒꯤ ꯆꯥꯛꯁꯨꯞꯇ ꯆꯠꯄꯒꯤ ꯃꯐꯝ ꯑꯗꯨꯒꯤꯗꯃꯛ꯫ ꯄꯥꯔꯕꯜ ꯑꯁꯤꯗ ꯃꯣꯏꯔꯥꯡꯄꯥ ꯅꯨꯄꯤꯁꯤꯡꯕꯨ ꯊꯥꯎ ꯍꯥꯞꯆꯤꯜꯂꯤꯕꯥꯁꯨ ꯄꯤꯔꯣ ꯍꯥꯏꯅ ꯍꯥꯖꯤꯜꯂꯕꯥ, ꯑꯗꯨꯒ ꯃꯍꯥꯛꯁꯤꯡꯒꯤ ꯍꯥꯖꯤꯜꯂꯕꯥ ꯃꯇꯝꯗ ꯃꯁꯤ ꯐꯪꯗ꯭ꯔꯦ꯫ ꯃꯁꯤ ꯑꯗꯨꯒꯨꯃꯕ ꯁꯤꯝꯕꯣꯂꯤꯛ ꯑꯣꯏꯅ ꯍꯧꯖꯤ ꯃꯈꯜꯁꯤ ꯂꯥꯛꯄ ꯃꯇꯝꯗ ꯂꯦꯟꯅꯥ ꯂꯦꯞꯄ ꯌꯥꯕ ꯃꯤꯑꯣꯏꯕꯒꯤ ꯃꯁꯤꯡ ꯁꯦꯝꯒꯠꯄꯗꯒꯤ ꯃꯈꯣꯏ ꯃꯈꯣꯏꯒꯤ ꯃꯐꯝ ꯃꯥꯡꯍꯟꯗꯕ ꯃꯤꯁꯤꯡꯗꯨ ꯍꯥꯏ꯫” 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.

Mung masa seruan tengah malam, satu golongan mempunyai minyak yang diperlukan, dan golongan yang lain tidak. Langkah yang kedua ialah penyataan pada penghujung masa penangguhan sama ada kebenaran atau ketidakbenaran “kerana” pengantin lelaki pergi “kepada” “Bapa”-Nya, “dan kamu tidak melihat Aku lagi.” Langkah yang kedua ialah huruf ketiga belas dalam abjad Ibrani. Langkah yang ketiga dalam sejarah yang tersembunyi ialah penghakiman dan kekecewaan besar serta huruf yang terakhir dalam abjad.

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.

Historia ya chisisi iliyomo ndani ya ngurumo saba hushuhudiwa na neno “ukweli,” na kukatishwa tamaa kwa mwanzo kukitambulisha kukatishwa tamaa kwa mwisho, na malaika anayewasili akiwa na ujumbe mwanzoni na mwishoni. Historia hiyo iliyofichwa itatambuliwa tu na wale waliokubali kanuni za kujifunza Biblia walizopewa na mamlaka ya juu kabisa. Kanuni za Miller mwanzoni na Prophetic Keys mwishoni.

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 histoiri blong olketa seven thunders, olsem mifala i jes talem finis, i gat wanfala emphases wea i mas talem bakegen mo tingbaot gud. Fastaem disappointment long evri reform line hem wanfala no kea long truth wea olketa bin establish finis bifor. Moses hem lusim tingting blong circumcise-im pikinini boe blong hem, nomata hem datfala stret symbol blong Covenant wea prophecy blong Abraham i bin identify-im. Uzzah hem lusim tingting se priesthood nomoa nao olketa save tajem ark. Mary and Elizabeth olketa givim testimony long stori blong Lazarus se olketa bin save finis long resurrection power blong Christ. Taem olketa produce-im 1843 chart, olketa leaders (peer pressure) olketa lean long Father Miller blong hem no follow-im samting wea hem bin talem olowe abaot year 1843. Olketa insisti se hem mas change-im established testimony blong hem wea i allow-em wiggle room go kasem date blong 1843 olsem prediction blong olketa long fulfillment blong twenty-three hundred days. Testimony blong Miller i identify-im se datfala peer pressure wea olketa nara leaders long movement olketa put-im long hem, i lead-im hem blong hem lusim vague identification blong hem long fulfillment blong datfala date bilong fulfillment blong prophecy, mo talem stret se bae hem fulfill long 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.

Bersama Future for America, kami mengetahui bahawa tidak akan pernah ada lagi suatu pekabaran yang “digantungkan pada masa.” Future for America telah berulang kali mengajarkan fakta itu sepanjang sejarah pergerakan ini. Kekecewaan yang pertama sentiasa berasaskan pengabaian terhadap suatu kebenaran ujian yang telah ditetapkan. Pengabaian itu ialah pengabaian yang berdosa terhadap suatu kebenaran, tetapi yang lebih penting, itu ialah pengabaian yang berdosa terhadap kaedah utama William Miller, yang secara khusus telah dikenal pasti sebagai berakhir pada tahun 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.

ហើយទេវតាដែលខ្ញុំបានឃើញឈរនៅលើសមុទ្រ និងលើផែនដី ក៏លើកដៃរបស់ខ្លួនឡើងទៅស្ថានសួគ៌ ហើយបានស្បថដោយព្រះអង្គដែលមានព្រះជន្មរស់នៅអស់កល្បជានិច្ច ជាព្រះអង្គដែលបានបង្កើតស្ថានសួគ៌ និងអ្វីៗទាំងអស់ដែលនៅក្នុងស្ថានសួគ៌នោះ ហើយផែនដី និងអ្វីៗទាំងអស់ដែលនៅក្នុងផែនដីនោះ ហើយសមុទ្រ និងអ្វីៗទាំងអស់ដែលនៅក្នុងសមុទ្រនោះ ថា នឹងមិនមានពេលវេលាទៀតឡើយ។ វិវរណៈ 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.

Mngelo yo imire ku butaka no ku nyanja, nk’uko Sister White yabivuze, yari “atari undi muntu usanzwe uretse Yesu Kristo ubwe.” Future for America yirengagije itegeko ritaziguye ryatanzwe na Yesu Kristo! Ku giti cyanjye, nakomeje kugirana imikoranire n’abantu bake cyane gusa mu bo twari dufitanye isano mbere ya tariki ya 18 Nyakanga 2020. Muri abo bantu bake, ni babiri gusa, kandi umwe muri abo bombi ubu aryamye muri Yesu, twigeze kwigana no kugerageza ibivuye mu Ijambo ry’Imana birebana n’ibyabaye ku wa 18 Nyakanga 2020. Ariko, dushingiye ku mateka y’Abamillerite, ari yo ntangiriro y’icyo twe turi iherezo ryacyo, nzi neza ko hakiriho bamwe bari muri uwo murimo icyo gihe, bagikora imikoreshereze y’ubuhanuzi “imanitswe ku gihe.” Nta gishya kiri munsi y’izuba.

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.

Nako e khutšoane haholo hore re ka tsoela pele ka mofuta oo oa thabo ea boprofeta, empa e mong le e mong a kholisehe ka botlalo kelellong ea hae. ’Me e mong le e mong oa banna ba nkang boemo ka lehlakoreng le ntseng le bapala ka nako, Future for America e hana ka ho felletseng litšebeliso tseo tsohle, hobane ha se letho haese dithetsa tsa Satane.

The internal hidden prophetic line within the four waymarks that make up the seven thunders is what is now being unsealed by the Lion of the tribe of Judah. This article has simply been a review of what we have stated about the Hebrew word “‘ĕmeṯ” that is translated as truth. It did not touch all that we have previously shared but the purpose of the review is to demonstrate that John chapter sixteen verse eight absolutely agrees with the prophetic model we are proposing for the hidden internal prophetic line within the seven thunders.

Garis nubuat dalaman yang tersembunyi di dalam empat penanda jalan yang membentuk tujuh guruh itulah yang kini sedang dibukakan meterainya oleh Singa dari suku Yehuda. Rencana ini hanyalah suatu tinjauan semula tentang apa yang telah kami nyatakan berkenaan dengan perkataan Ibrani “‘ĕmeṯ” yang diterjemahkan sebagai kebenaran. Ia tidak menyentuh semua yang telah kami kongsikan sebelum ini, namun tujuan tinjauan semula itu adalah untuk menunjukkan bahawa Yohanes fasal enam belas ayat lapan sama sekali sejalan dengan model nubuat yang kami kemukakan bagi garis nubuat dalaman yang tersembunyi di dalam tujuh guruh.

There is still a little more review necessary before we reach a conclusion that we will take up in the next article.

වෙනත් ලිපියක අපි සලකා බලන නිගමනයකට පැමිණීමට පෙර, තව ස්වල්ප පරීක්ෂණයක් අවශ්‍යව පවතී.

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.

Usitiweke muhuri maneno ya unabii wa kitabu hiki, kwa maana wakati umekaribia; asiye haki, na aendelee kuwa asiye haki bado; naye aliye mchafu, na aendelee kuwa mchafu bado; naye aliye mwenye haki, na aendelee kuwa mwenye haki bado; naye aliye mtakatifu, na aendelee kuwa mtakatifu bado. Na tazama, naja upesi; na thawabu yangu i pamoja nami, kumpa kila mtu kadiri ya kazi yake itakavyokuwa. Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Ufunuo 22:10–13.