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.
Qawachisqa kashanmi 1840 watapi agosto killapa 11 p’unchawninmanta 1844 watapi octubre killapa 22 p’unchawninkama historiataq kashan qanchis t’aklla qhuyakuna nisqawan rikuchisqa, chaykunaqa sellasqa karqanku kamachiy tiempo tukukuyninman qayllapi kashaqkama. Kay qillqapi qallariqtaqa wakin imakunatas kutipash qhawarisaq, ima nisqatas reqsisqanchik qanchis t’aklla qhuyakunapa unancharisqanmantam. Kay cheqaqkuna rikuchinapaqqa historiapa siq’inkunata historiapa siq’inkunawanmi llamk’achkanchik. Tawa profetapa markankuna kan 1840 watapi agosto killapa 11 p’unchawninmanta 1844 watapi octubre killapa 22 p’unchawninkama, hinallataq chay p’unchawta yapaspa: ñawpaq angelpa willakuyninpa kallpachasqa kasqan, ñawpaq llakikuy, Chawpi Tuta Qapariy, hatun llakikuytataq.
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.
1840 watapi 11 punchawqa Moisespa ruphaq sach’a nisqapi kasqanwanmi rikuchisqa karqa. 1844 watapi pawqar killakunapi ñawpaq ñak’ariyqa Moisespa warmin Séfora nisqawanmi rikuchisqa karqa, payqa llakiywan manchakuywanpas churinpa qarachanta kuchurqan. Chaupi Tuta Qapariy, mayqinchus Exeter camp meeting nisqapi qallariq karqa agosto 12–17 punchawkuna ukhupi, Moisespa Egiptoman chayasqanwan, hinallataq Egiptopa ñawpaq wawankunapa wañuyninkumanta ñawpaq willakuyninwanmi rikuchisqa karqa. 1844 watapi octubre 22 punchaw Hatun Ñak’ariyqa Qoyllur Qochapa qayllanpi hebreokunapa kasqankuwanmi rikuchisqa karqa.
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.
Rey Davidpa pacha tiempopi, 1840 watapi agosto killapa 11 p’unchawnin, Diospa babulta filisteokuna kutichisqankuwanmi rikch’achisqa karqa. 1844 watapi pawqar killapi ñawpaq llakisqa suyasqaqa, Uzza Diospa babulta llamk’asqanwanmi rikch’achisqa karqa. Agosto killapa 12-manta 17-kama Exeter camp meeting nisqapi qallarisqa Chawpi Tuta Qapariyqa, Davidpa babulta Jerusalénman apasqanwanmi rikch’achisqa karqa. 1844 watapi octubre killapa 22 p’unchawpi Hatun Llakiyqa, Davidpa warmin Micalpa Davidta pisipaq qhawarisqanwanmi rikch’achisqa karqa, payqa babulwan kuska Jerusalénman haykusqanmanta.
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.
1840 wata 11 ñiqin agosto killapi p’unchawqa Cristopa bautismonwanmi rikuchisqa karqa. 1844 wata pawqar killakunapi ñawpaq llakikuyqa Lázaropa wañuyninmanta llakikuywanmi rikuchisqa karqa. 12–17 agosto p’unchawkama Exeter camp meetingmanta qallarisqa Chawpi Tuta Qapariyqa Cristopa Jerusalénman atipanakuspa yaykuyninwanmi rikuchisqa karqa. 1844 wata 22 ñiqin octubre p’unchawpi Hatun Llakikuyqa chakatanmanta llakikuywanmi rikuchisqa karqa.
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.
Ñam rikusichkanchikmi kay tawa señalkunaqa, sapa reformatorio kuyuriypa hunt’asqa estructura tukuyntaqa mana llapanta, aswan huk chhika segmento nispalla reqsichisqankuta. Kay tawa señalkunatan sut’inchaykuchkanchik testigokuna hina chay historiapaq, mayqinchus qallarikurqan septiembre 11, 2001 p’unchaypi. Sapa huknin kay tawa líneakunaq profético característicankunam kayqa: sapa líneapi señalkunaqa kikin temayuq kasqankum.
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.
Moiséspaq, chay tawa señalkuna llapankunam rimarirqan Diospa rurasqanmanta: akllasqa llaqtawan huk tratota rurananmanta, Abrahamman willasqa profeciata hunt’aspa. Rey Davidpa allinchayninpa siq’inpi, chay tawa señalkuna llapankunam Diospa arcañawan tupachisqa karqan. Cristopa siq’inpi, chay tawa señalkuna llapankunam wañuywan kawsarimuywan tupachisqa karqan.
August 11, 1840 was a confirmation of the day for a year principle. The first disappointment in the spring of 1844 was caused by a failed application of the day for a year principle. Samuel Snow’s message of the Midnight Cry was the correction and a perfection of the failed application of the day for a year principle. The corrected message was based upon the day for a year principle and was fulfilled on October 22, 1844. All four waymarks are identifying the day for a year principle.
11 ñiqin agosto killapi, 1840 watapi, p’unchaw huk wata kanan kamachiyqa chiqapchasqa karqa. 1844 watapi, pawqar killakunapi ñawpaq llakikuyqa paqarirqa p’unchaw huk wata kanan kamachiyta mana allin rurasqanrayku. Samuel Snowpa “Chawpi Tuta Qapariy” nisqa willakuyninqa karqa chay pantasqa p’unchaw huk wata kanan kamachiypa churayninta allichay, hinallataq hunt’asqa chiqanchay. Chay allichasqa willakuyqa sayarqa p’unchaw huk wata kanan kamachiypi, hinaspataq hunt’akusqa karqa 22 ñiqin octubre killapi, 1844 watapi. Llapan tawa sayanakunaqa p’unchaw huk wata kanan kamachiyta reqsisichkanku.
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.
Pani Whiteqa willawanchikmi qanchis truynukunam ñawpaq kaq huknin hinaspa iskay kaq angelkunapa willakuyninkuna tiempopi pasaq ruwaykunata rikuchin, ichaqa payqa yachachinmi qanchis truynukuna hinallataq “hamuq p’unchawkunapi pasaq ruwaykunata, paykunapa nisqa ordenninpi rikuchisqa kanankupaq” sut’ichinankuta. Qanchis truynukunam tawa profetiku pasaykunata rikuchin, chaykunaqa 1840 wata, agosto killapa chunka hukniyuq p’unchawninpi qallarikuspa 1844 wata, octubre killapa iskay chunka iskayniyuq p’unchawninpi tukukapun; chay tawa señalkunataq kikin ordenninpi noqanchikpa historiaykuypi yapamanta kutimunqaku.
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 punchaw, sitimri killapi, wata 2001 nisqaqa rikuchisqa karqan 11 punchaw, awustu killapi, wata 1840 nisqawan; iskaynin p’unchawkunaqa Islamwan tupachisqa kanku, chaymi Adventismo qallariyninta Adventismo tukukuyninwan huñun. Iskayninpas, 11 punchaw awustu killapi 1840 watapi hinallataq 11 punchaw sitimri killapi 2001 watapi, sapa historiankupaq hatun profético kamachiyta takyachiq chiqaqchasqa karqanku.
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.
2001 watapi setiembri killapi chunka hukniyuq p’unchawpi, Apocalipsis chunka pusaniyuqpa angelnin uraykamurqan; hinaspataq 1840 watapi agustu killapi chunka hukniyuq p’unchawpi, Apocalipsis chunkayuqpa angelnin uraykamurqan. Future for America-pa ñawpaq llakikuyqa huk pantasqa willakuy karqan Islammanta, 2020 watapi julio killapi chunka pusayuq p’unchawpi. Kichasqa kachaqa, imayna 1844 watapi verano pachapi Exeter llaqtapi Chaupi Tuta Qapariy karqan hina, ñawpaqta qosqasqa pantasqa willakuypa allinchayninmi. Milleritakunapaqqa, chay allinchayqa huk p’unchaw wata-paq kamachiyta ñawpaq pantasqa rurayninwan tupaqmi karqan, mayqinmi 1843 watata Señorp kutimunan pacha kasqanta reqsichirqan. Kunan p’unchaw, chay allinchay, mayqinchus Milleritakunapa Chaupi Tuta Qapariy willakuyninwan rikuchisqa, Islamta rikuchiq huk waymark kanan tiyan, imayna ñawpaq iskay waymarkkuna kasqa hina. Samuel Snow-pa llamkayninwan unanchasqa allinchayqa manam ñawpaq pantasqa willakuyta saqeychu karqan, aswanqa ñawpaqta pantasqa karqan chay willakuyta aswan sut’inchaspa allin tupachiy karqan.
“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.
Mana llakikuywan suyasqa runakunaqa Qellqasqa Simikunamanta rikurqanku paykunaqa suyasqa pacha ukhupi kasqankuta, chaymantaqa pacienciayuqta suyanankuta rikuypa hunt’asqan chayanankama. Chay kikin pruebakunam, paykunata 1843 watapi Señorninkuta suyanankupaq pusarqan, payta 1844 watapipas suyanankupaqpis pusarqan. 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.
Kunan p’unchawmi Exeter camp meetingmanta lluqsimuq willakuywan rikch’achisqa willakuyqa ñawpaqpi mana allin rimasqa prediccionpa hunt’asqan kanqa. Millerita historiapi Hatun Llakikuyqa domingo kamachikuypi pasaq hatun llakikuyta rikch’achin, ichaqa Islammanta prediccionpa umalliqninpi kanqa. Samuel Snowpa willakuyninqa chiqap p’unchawta sut’inchasqan karqa. Chayqa allin p’unchaw karqa, ichaqa mana allin ruwaymi karqa. Kunan p’unchawpi Snowpa willakuyninwan rikch’achisqa willakuyqa Islammanta willakuy kanqa, chayqa 18 julio 2020 ñawpaq llakikuypi mana allin tukusqa willakuypa hunt’asqanmi kanqa.
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.
Kunanqa manam ima p’unchaykuna ni fecha-kunapas kanchu, imaraykuchus 1844 watapi octubre killapa 22 p’unchayninmanta pacha, tiempo churayqa manañam Diospa profétic mensaje-ninpa huk parteñachu kananpaq.
“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.
“Señormi qhawachiwashqa kinsa kaq angelpa willakuynin riyta kananpaq, ch’iqichisqa Señorpaj wawakunaman willasqa kananpaq ima, hinaspataq mana pacha nisqaman watasqa kananpaq; pachaqa manan huk kutipas pruebachu kanqa. Qhawarqani wakinkuna llulla kusikuyman haykusqankuta, pacha willasqamanta paqarisqa; kinsa kaq angelpa willakuyninqa pacha atinmanta aswan kallpayoq kasqanta. Qhawarqani kay willakuynin kikillanpa cimientonpi sayariyta atisqanta, hinaspa mana pacha nisqapa munasqanchu kallpachisqa kananpaq, hinaspataq hatun kallpawan rinqa, llamk’asqantapas ruwanqa, hinaspa chanin kaypi pisiyachisqa tukukunqa.” 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.
Ñuqanchik historiaykuq tawañiqin waymarkanqa Domingo kamachiy kanan tiyan, tukuy reforma liniakunapa sagradu historiankuna, hukmanta hukman churakusqa, chay historiakunapa yuyaychasqa rimariyninwan Taqeq Espíritu de Profecía nisqawan kuska, mana iskayrayaypaqmi rikuchin: ñuqanchik historiaypi atiyniyuq angel uraykamusqan qhipamanmi Domingo kamachiyqa tawañiqin waymarka. Qanchis truenuykunapa historiankupi tawañiqin waymarkan, paykunaqa “hamuq p’unchaykunapi ruwaykuna, ordenninkuman hina rikuchisqa kanqaku” nisqa kasqanrayku, Islamwan tinkisqa kanan tiyan, imaraykuchus sapa kutin kaq temaqa sapa reforma kuyuriypi chay kikillan tawa waymarkakunapim kachkan.
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.
Islamqaqa domingo ley profetizasqa ruwaykunapi kanqa huk iskay ñiqinrayku. Jesusqa, Judá ayllumanta León, kay tawa ruwaykunapa historianta sut’inchaspa paykuna kikinkupa símbolonta hina churarqan. Chay símbolunqa qanchis trueno nisqami. Sapa huk allinchay kuyuchikuypi wakin señalkunapas kanmi, chay tawa señalkunamanta ñawpaqpi hinallataq qhepapi, Judá ayllumanta León qanchis trueno nispa sut’inchasqan señalkunamanta. Kikinkupa símbolonta hina, kay simbólicohistoriapa ñawpaq señalan, chay tawa señalkunata apaq, rikuchirqan Islampa Estados Unidos contra 11 de septiembre de 2001 p’unchawpi maqanakusqanta. Alpha y Omega nisqakuna qallariyta tukukuyninwan sut’inchasqanrayku, domingo leypi Islamta churan; chay tawa señalkunamanta ñawpaq kaqmi Islampa Estados Unidos contra 11 de septiembre de 2001 p’unchawpi maqanakusqan karqan, chayrayku tawaq kaq, qhipa kaq señalanpas kananmi Islampa Estados Unidos contra huk maqanakuy.
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.
Ichapasqa anchata atipakuyta atini chay domingo kamachiyqa huk huktawan musulmánkunapa maqanakuyñan kananpaq New York llaqtapi, chaymi qallariyninwan reqsisqa tukukuynin hina kutichinman; ichaqa aswan pisillataqa musulmánkunapa maqanakuyñan kanqa, imaynachus 18 julio 2020 p’unchaw willakusqa karqa chay hina.
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.
Ñuqanchikpas rikuchirqanchikmi Alpha Omeganqa chay tawa historiakunapi huk historiata pakasqata churakusqanta. Cheqaqtapuni, chay ukhupi pakasqa historiataqa huk ñawpaq kaq revelaciónmi, kunanqa sut’inchasqa kachkan “ama sellaychu Apocalipsis libropi profecíapa nisqankunata” nisqa kamachiywan kuska. Chay pakasqa ukhupi historiataqa reqsichikun, qanchis trueno-kuna hina rikuchisqa tawa waymarkakunapi qawaspa, chay tawa waymarkakunapa ukhupin huk pacha kasqanta, llakikuywan qallarispa llakikuywan tukukuqta. Milleritakunapa historiankupi iskay kaq angelpa chayamunmanta kimsa kaq angelpa chayamunan kamaqa huk sapaq historia kachkan, pay kikinman simbólo hina sayaq. Chayqa angelpa huk willakuyninwanmi qallarin, mayqinchus mikhusqa kanan tiyan; chayhinaqa chunka virgenkunapa parábolanpi suyay pacha nisqata señalachin. Chaymantaqa Chawpi Tuta Qapariyta reqsichin, mayqinchus huk willakuyllataq mikhusqa kanan tiyan, hinaspataq pusan mikhusqa kanan tiyan nisqa kimsa kaq willakuypa chayamunanman.
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.”
Paqarisqa ukhu lliklla qanchis truenuykunapa llinpi kachkanqa proféticamente takyachisqa kachkan, mana sapallanchu qallariyninqa huk llakikuyta rikuchisqanrayku, hinallataq angelpa chayamunqanrayku, mikhunapaq willakuywan, chaymi hatun llakikuypi yapamanta rikurimun, aswanpas takyachisqa kachkanmi “cheqaq kay” nisqawan.
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.
Antiguo Testamento nisqapi “chiqaq kay” hina tikrasqa hebreo simi “‘ĕmeṯ” nisqaqqa, musphaypaq simi yachaqmi rurasqa, hebreo alfabetoq ñawpaq kaq qillqata hap’ispan, chaymanta alfabetoq chunka kimsayoq kaq qillqata qatichispa, hinaspataq alfabetoq qhepa kaq qillqawan tukuchispa, “chiqaq kay” hina tikrasqa simita kamachirqan. Qawachirqanchikña chay qillqakunaqa ñawpaq rimarisqa kamachiy nisqap kamayninta rikuchisqanta, chay kamaynitaq qallariymanta tukukuqta reqsichin. Ñawpaq qillqaqa “alpha” qillqan. Chaupi kaq qillqaqa hebreo alfabetoq chunka kimsayoq kaq qillqan, hinaspataq hatarikuq kayta rikuchin. Qhepa kaq qillqataq qhepa kaqmi, tukuy kaq, omega. Qawachirqanchikña kay kimsa qillqakunaqa wiñay evangelioq kimsa puriyninkunata rikuchisqanta, achka profetayuq siq’ikunaq takyachisqanman hina.
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.
Chay kimsa qillqakunaq niyninkunaqa sapa huknin kimsa angelkunapa willakuyninpa niyninwanmi tupanku. Chay kimsa qillqakunaq niyninkunaqa Daniel chunka iskayniyuqpi, chunka versículopi, yachaqkuna wan mana allinkunapa pichay ruranawanmi tupanku, paykunaqa pichasqa, yuraqyachisqa, pruebaypi churashqa kanku. Chay kimsa hebreo qillqakuna, “cheqaq kay” sutiyuq simita ruranankupaq huñusqa kaspa, Alpha y Omegaq sello-nintam apanku; hinaspa ñawpaq angelpa willakuyninpi paykunaq riqsichisqan kimsa patakunaqa wiñay evangeliom nisqam. Chay qillqakuna hina rikuchisqa kimsa patakunaqa Juan chunka suqtaqpi churaskaq hina Santo Espírituq llamkaynintapas rikuchinku.
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.
Pay hamusqanmantaq, huchamanta, chiqap kaymanta, hinaspa taripaymanta pacha kay pachata qhawachinqa huchayuq kasqanta: huchamantaqa, noqapi mana iñisqankurayku; chiqap kaymantaqa, Taytayman risaq, hinaspa manañam qankunaqa rikuwankichuñachu; taripaymantataq, kay pachapa kamachiqnin juzgasqa kasqanrayku. Juan 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.
Ñawpaq llaqukuyqa huchas hina rikuchisqa kachkan, imaynatachus Moisés, Uza, María, Marta, hinallataq Milleritakuna nisqakunapi qhawachisqa kasqan hina; Juan chunka suqta yachachisqanman hina Espíritu Santopa rurasqanqa “huchamanta” huchachiymi, imaraykuchus “mana creenku” nisqanrayku. Llapan unanchakuna chayraq sutichasqaykuqa ñawpaq llaqukuyta rikuchinku, sapankankupaq willakuyninkutaq testificanku chay llaqukuyqa paqarisqasqanta, ñawpaqta paykunaman rikuchisqa kaqta mana creenankurayku huchamanta. Ñawpaq ruwanakuyqa huchamanta huchachisqa kaymi. Ñawpaq ruwanakuyqa hebreo alfabetopa ñawpaq qillqanm.
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.
Pakashka historiapa iskay ñan tupaqninqa chiqap kaymi, maypim Diospa atiynin rikuchisqa rikurin chay tutapi waqyasqapa willakuyninta apaqkunapa chiqap kayninkupi. Paykunaqa Diospa chiqap kayninta rikuchinku suyasqa pacha tukukuyninpi, imaraykuchus Juan chunka suqta nisqanpi Cristo Taytanman rirqan hinaspa paykunaqa Cristota manaña rikurqankuchu. Cristoqa qhipayarqanraq manaraq chiqap kay rikurisqanman chayanankama. Milleritakunawanqa, Cristo makinta hurquptin, pantasqa kasqanku reqsisqa karqan. Hinaqtin allinchasqa willakuypa huntayninqa iskay laya yupaychaqkunata paqarichirqan. Huk layaqa chiqap kayta rikuchirqan, imaraykuchus aswanta kapurqanku, huknintaq hebreo simipa chunka kimsayuq qillqawan nisqa hatarikuyninpi sut’ichasqa hatarikuyninta rikuchirqan.
“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.
“Llapa kay pachapa Señorpa ñawpaqenpi sayaq umallisqakunaqa, ñawpaqta Satanásman qusqan ñiqinpi kachkan, tapaq querubín hina. Tronon muyuriq ch’uya kaqkunawanmi Señorqa mana sayk’uspa willakuyta hap’ichin kay pachapi tiyaq runakunawan. Qori aceiteqa chay graciata sut’inchan, chaywan Diosqa creyentekunapa mecherokunata hunt’achispa waqaychan, ama lliplliykachaspalla wañunankupaq. Mana kay ch’uya aceite hanaq pachamanta Diospa Espiritunpa willakuyninkunapi poured kasqanman hina kaptinqa, mana allin atiqkunaqa runakunata llapanpa hunt’aspa kamachiyta atinkuman.”
“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.
Diosqa mana yupaychasqa kan, pay kachamusqanchik willakuykunata mana chaskisqanchikrayku. Chayhinaqa qoriy aceite-ta mana chaskinchikchu, mayqentaq payqa almanchikkunaman oqarinman karqa tutayaypi kaqkunaman chaskichisqa kananpaq. Waqyasqa hamuptin, “Qhawariychik, kasarakuy qhariqa hamushan; lluqsiychik paywan tinkuq,” nisqapi, mana santo aceite-ta chaskiqkunaqa, mana Cristo-pa gracianta sonqonkupi waqaychaqkunaqa, mana yuyaysapa sipaskuna hina tarinqaku mana Señorninkuta tinkunankupaq wakichisqa kasqankuta. Paykunaqa mana kikinkupim chay aceite-ta hap’inankupaq atiyta charinkuchu, hinaspa kawsayninku thuñisqa tukupun. Ichaqa Diospa Santo Espiritunta mañakuspa, Moisés hina ruwakuspa, “Gloriaykita rikuchiy,” nispa, Diospa munakuyninqa sonqonchikkunapi hunt’asqa kanqa. Qorimanta rurak tubos nisqankunawan, qori aceiteqa noqanchikman chaskichisqa kanqa. “Manam kallpawanchu, manam atiyniykiwanchu, aswanpas Espirituywanmi, Señor de los Ejércitos nin.” Cheqaq Kay Inti-pa lliphipiq k’anchayninkunata chaskispaqa, Diospa wawankunaqa kay pachapi achkha k’anchaykuna hina lliphipinqaku. 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.
Qhawariychay, chaw paqariq Chawpi Tuta Qapariynin willakuyta chaskiqkunaqa Horeb urqupi mach’aypi Moiseswan rikuchisqa karqanku, Diosmanta mañakuspa kikinpa hatun k’anchayninta payman rikuchinampaq. Chay iskay clase runakunaqa Chawpi Tuta Qapariymanta ñawpaqta, suyay unay p’unchaykunapi, kawsayninkupa characterninkuta tukuchisqaña karqanku.
“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.
“Kunanqa ancha manchaypi kawsashanchik, chayrayku manam mayqenninchikpas qhipaychu hamuq Cristo-paq wakichikuyta maskhananchikpi. Ama pipas yuyaysapa sipaskunapa ejemplonta qatichunchu, nispan allin kanman sasachakuy chayamusqanmanta ñawpaqman hina suyapayta, chay pacha sayarinanpaq carácter wakichikuyta tarinanpaq. Invitadokuna waqyasqa hinaspa qhawarisqa kaptinkuqa, Cristo-pa justicia-ninta maskhayqa ñam qhipa kachkanqa. Kunanmi tiempoqa Cristo-pa justicia-ninta churakunanpaq,—casarasqa p’achan hina, Cordero-pa casarakuy mikhuyman yaykunaykipaq allinchasunki chayta. Yachachikuypiqa, yuyaysapa sipaskunaqa aceiteta mañakusqankuta rikuchisqa kanku, ichaqa mañakusqankuman hina manam chaskinkuchu. Kayqa unanchasqanmi chaykunamanta, pikunachus mana kikinkuta wakichirqankuchu, sasachakuy pacha chayamunqanpi sayarinanpaq carácter-ta wiñachispa.” 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.
Chawpi tuta waqyasqapi huk claseqa wakisqa aceite-taqa kapurqan, huknintaq mana. Iskay ñiqin pasoqa tarisqa pacha tukukuyninpi chiqap kaymanta utaq mana chiqap kaymanta rikuchikuymi, “imaraykuchus” noviotaqa rirqan “Taytanman, hinaspan mana ñawiqawankichischu.” Iskay ñiqin pasoqa hebreo alfabetopa chunka kimsayuq qillqanmi. Pakasqa historiapi kinsa ñiqin pasoqa juicio, hatun llakikuy, hinaspa alfabetopa qhipa qillqanmi.
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.
Qanchis illapakunapi pakasqa willakuyqa “chiqaq kay” nisqa simiwanmi testificasqa kachkan, qallariypi llakikuy qhipa llakikuyta reqsichisqanwan, hinallataq huk angilpa qallariypi chaymanta tukukuypi huk willakuyniyuq chayamusqanwan. Chay pakasqa willakuyqa reqsisqa kanqa sapallan Biblia yachayta ñawinchaypaq ancha hanaq kamachiqpa qosqan kamachikunata chaskiqkunallapaqmi. Qallariypi Millerpa kamachinkuna, tukukuypitaq Profhetic Keys.
With the history of the seven thunders, as we have just set forth, there is an emphasis that should be repeated and remembered. The first disappointment in every reform line is a disregard of previously established truth. Moses forgot to circumcise his son, though it was the very symbol of the Covenant that Abraham’s prophecy was identifying. Uzzah forgot that only the priesthood could touch the ark. Mary and Elizabeth give testimony in the story of Lazarus that they previously knew of Christ’s resurrection power. When the 1843 chart was produced the leaders (peer pressure) leaned upon Father Miller to disregard what he had always said about the year 1843. They insisted he change his established testimony that allowed for wiggle room unto the date of 1843 as their prediction of the fulfillment of the twenty-three hundred days. Miller’s testimony identifies that peer pressure brought by the other leaders in the movement led him to drop his vague identification of the fulfillment of the date for the fulfillment of the prophecy and state directly that it would be fulfilled in 1843.
Qanchis illapa kunapa willakuyninwan, imaynatachus chayta kunanraq sut’incharqanchik, huk sinchi énfasis kananmi, yapamanta nisqa hinallataq yuyarisqa kananpaq. Sapa reforma siq’impi ñawpaq kaq llakikuyqa ñawpaqmantapacha sayachisqa chiqaq yachachiyta mana yupaychasqachu. Moisésqa churinta circuncidarqayta qunqarqan, chayqa Abrahampa profecían riqsichisqan Pacto nisqapa kikin unanchan kaptinpas. Uzzaqa qunqarqan arca-taqa sacerdociollam llamk’ayta atinqa. Maríawan Elizabethwanqa Lázarop willakuyninpi testimonio qonkunku, ñawpaqmantapacha Cristopa kawsarimuy atiyninta yachasqankuta. 1843 wataq gráfico ruwakusqa kaptin, pusariqkunaqa (masi-kunaq ñit’isqanwan) Padre Millerman atiykullarqaku paypa sapa kuti nisqanta mana kasukunanpaq, 1843 watamanta. Paykunaqa sinchita mañarqaku ñawpaqmanta sayachisqa testimoniunta tikrananpaq, chay testimonioqa 1843 p’unchaymanta astawan kichasqa yuyayta saqiykarqan, iskay chunka kinsa pachak p’unchaykunapa hunt’akusqan p’unchaypaq paykunapa willakusqan hina. Millerpa testimoniunmi riqsichin, kuyuypi huknin pusariqkunamanta hamuq masi-ñit’isqa payta apaqta, profecíapa hunt’akusqan p’unchaymanta mana sut’i rikuchisqanta saqenanpaq, hinallataq chiqanta nispa, chayqa 1843 watapi hunt’akunanta rimananpaq.
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.
Future for Americawan yachachkarqayku mana hayk’aqpas huk willakuy “pachapi watasqa” kananpaqchu kasqanta. Future for Americaqa kuyuypa tukuy historiannintaqmi kutin kutin yachachirqan chay chiqaq kayta. Ñawpaq llakikuyqa sapa kutinmi sayarishan huk sayachisqa, pruebapaq chiqaq yachachiyta mana kasukuypi. Chayqa huchasapa mana kasukuy karqan huk chiqaq yachachiyta, ichaqa aswan allin riqsisqa kasqanman hina, chayqa huchasapa mana kasukuy karqan William Millerpa ñawpaq kamachikuyninta, mayqinchus sut’inchasqa karqan 1844 watapi tukukuq kasqanta.
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.
Hinaspataqmi kachata qhawaqniy, lamar qochapiwan allpapipis sayasqa kaqta, makinta hanaq pachaman oqarirqan; hinaspataq wiñaypaq wiñaykama kawsakmuqpa sutimpi jurarqan, paymi hanaq pachata kamarqan, chaypi kaqkunatapas; allpatapas, chaypi kaqkunatapas; lamar qochatapas, chaypi kaqkunatapas; mana ñawpaqman pacha kananchu nispa. Apocalipsis 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.
Allpataq hinaspa hatun quchapi sayaq angelqa, Hermana White nisqanman hina, “Jesucristom kikinmanta mana pisi personaqa karqa.” Américapaq hamuq p’unchaymanta yuyayqa Jesucristomanta hamuq chiqan kamachikuyta mana kasukurqachu. Noqaqa sapallanmi rimarisqani, 18 julio 2020 p’unchawmanta ñawpaqta hukllaña runakunawan, paykunawan kuska kasqayrayku reqsisqakunawan. Chay pisillamanta iskay runallawanmi, chay iskaymanta hukñataq kunanqa Jesuspi puñushan, yachachikurqani hinaspa Diospa Siminmanta 18 julio 2020 p’unchawpa experiencianmanta hamuqkunata pruebarqani. Ichaqa historiapa Millerita nisqanmanta, mayqenchus qallariynin, noqaykuqa chaypa tukukuynin kashanchik, chayrayku allin yachaniña chay pacha kuyuypi kaqkunaqa wakinraq kashasqankuta, kunanpas profeciapa rurasqa aplicacionninkunata rurashaspankum, mayqenkunachus “pachapi warqhusqa” kanku. Intipa uranpiqa mana ima musuqpas kanchu.
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.
Pachaqa ancha pisillaña karqan chay hina profétic kusikuywan qatiypaq; ichaqa sapanka runa kikin yuyayninpi hunt’asqa sonqowan taqyaq kachun. Hinaspa pachaqwanraq pukllashaq ladopi sayaq qharikuna, mayqenkunatataq Future for America llapa chay aplicaciónkunata qhichun, chaykunarí mana aswan pisichu supaypa pantachiq llullakuyninkuna kanku.
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.
Qanchis truenokunaqta ruwanankupaq churasqa tawa waymarkakunapi ukhu pakasqa profetiku siq’iqa, kunanmi Judá ayllumanta León unqaymanta paskasqa kachkan. Kay qillqaqa “cheqaq kay” nisqaman tikrasqa hebreo simi “‘ĕmeṯ” nisqamanta ñawpaqta nisqaykuta huk kutin qhawarisqallam karqan. Manam ñawpaqpi rakinakusqayku llapantachu llamk’arqan, ichaqa kay qhawariypa munayninqa Juan qillqapi chunka suqtañiqin kapítulopi pusaq versículoqa, qanchis truenokunapi ukhu pakasqa profetiku siq’ipaq riqsichisqayku modelo profetikowan tukuypuni hunt’achkan chayta qhawachiymi.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Manaraqmi huk juk aswanta qhawaykuyraqmi nisitan, chaymanta qhipa qillqapi hap’iq conclusiónman chayananchikpaq.
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.
Ama wichq'aychu kay qillqapi willasqa profecía nisqapa nisqankunata, pachaqa qayllamña kashanmi: mana chanin runaqa, mana chaninlla kachunraq; qhelli runaqa, qhellillam kachunraq; chanin runataq, chaninllam kachunraq; santotaq, santollam kachunraq. Hinallataq, qhawariy, utqayllam hamusaq; premiuytaq ñuqawan kashan, sapa runaman qonaypaq imaynatachus rurasqanman hina. Ñuqa kani Alpha, Omega ima, qallariywan tukuynin, ñawpaq kaqwan qhepa kaq. Apocalipsis 22:10–13.