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.
Geus dipintonkeun yén sajarah ti 11 Agustus 1840 nepi ka 22 Oktober 1844 nyaéta sajarah anu dilambangkeun ku tujuh guludug anu geus disegel nepi ka pas saméméh panutupan mangsa rahmat. Dina ieu tulisan kuring baris ngamimitian ku marios sawatara hal anu geus urang idéntifikasi ngeunaan perlambangan tujuh guludug. Urang ngagunakeun garis-garis sajarah dina luhureun garis-garis sajarah pikeun nampilkeun ieu bebeneran. Aya opat tanda wates nubuat ti 11 Agustus 1840 nepi ka, sarta kaasup, 22 Oktober 1844; pangkuatan amanat malaikat kahiji, kahariwang kahiji, Panyambat Tengah Peuting, jeung Kaceuceub Agung.
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.
Tanggal 11 Agustus 1840 dilambangkan ku Musa dina rungkun anu hurung. Kapeurih anu kahiji dina usum semi taun 1844 dilambangkan ku pamajikan Musa, nyaéta Zipora, waktu anjeunna ku sedih jeung ku sieun nyunatan anak maranéhna. Pekik Tengah Peuting anu mimiti dina pasamoan kémah di Exeter ti tanggal 12–17 Agustus dilambangkan ku datangna Musa ka Mesir jeung pangélingna anu munggaran ngeunaan pupusna anak cikal urang Mesir. Kapeurih Agung tanggal 22 Oktober 1844 dilambangkan ku urang Ibrani di Laut Beureum.
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.
Dina jaman Raja Daud, 11 Agustus 1840 digambarkeun ku urang Filistin ngabalikeun peti Allah. Kuciwa anu kahiji dina usum semi taun 1844 digambarkeun ku Uza nyabak peti Allah. Sora Tangah Peuting anu dimimitian dina pasamoan kémah di Exeter ti 12–17 Agustus digambarkeun ku Daud mawa peti éta ka Yerusalem. Kuciwa Agung dina 22 Oktober 1844 digambarkeun ku Mikhal, pamajikan Daud, waktu manehna ngahina Daud lantaran asup ka Yerusalem bari mawa peti éta.
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.
Tanggal 11 Agustus 1840 dipralambangkeun ku baptisan Kristus. Kuciwa anu kahiji dina usum semi taun 1844 dipralambangkeun ku kuciwa dina maotna Lazarus. Sora Tengah Peuting anu dimimitian dina pasamoan kémah di Exeter ti tanggal 12–17 Agustus dipralambangkeun ku Asupna Kristus sacara Kamulyaan ka Yerusalem. Kuciwa Agung tanggal 22 Oktober 1844 dipralambangkeun ku kuciwa tina kayu salib.
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.
Kami parantos nétélakeun yén opat waymark ieu ngan ngawakilan bagéan sawaréh tina struktur lengkep unggal gerakan réformatif. Kami nuju ngaidéntifikasi opat waymark éta minangka saksi-saksi tina sajarah anu dimimitian dina 11 Séptémber 2001. Salah sahiji ciri profétik tina unggal opat garis éta nyaéta yén waymark-waymark dina unggal garis ngandung téma anu sarua.
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.
Pikeun Musa, kaopat waymark éta nyangkem padamelan Allah dina ngasup kana hiji perjangjian jeung umat pilihan dina kacumponan nubuat Ibrahim. Dina garis pembaruan Raja Daud, kaopat waymark éta patalina jeung Peti Perjangjian Allah. Dina garis Kristus, kaopat waymark éta patalina jeung pupusna jeung kabangkitan.
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 Agustus 1840 mangrupa hiji panguatan tina prinsip sapoe pikeun sataun. Kacuciwa anu kahiji dina cinyusu taun 1844 disababkeun ku panerapan anu gagal tina prinsip sapoe pikeun sataun. Amanat Pekik Tengah Wengi ti Samuel Snow mangrupa koréksi sarta panyampurnaan tina panerapan anu gagal tina prinsip sapoe pikeun sataun. Amanat anu geus dibenerkeun éta dumasar kana prinsip sapoe pikeun sataun sarta kasorang dina 22 Oktober 1844. Kaopat waymark éta saréréa ngaidentipikasi prinsip sapoe pikeun sataun.
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.
Mbak White ngawartoskeun ka urang yén tujuh guludug ngalambangkeun kajadian-kajadian anu lumangsung salila pekabaran malaikat kahiji jeung kadua; tapi anjeunna ogé ngajar yén tujuh guludug éta ogé ngalambangkeun “kajadian-kajadian nu bakal datang anu bakal diungkabkeun nurutkeun runtuyanana.” Tujuh guludug ngalambangkeun opat kajadian nubuatan anu dimimitian dina 11 Agustus 1840 sarta réngsé dina 22 Oktober 1844, sarta éta opat tanda jalan bakal diulang dina sajarah urang dina runtuyan anu sarua.
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 Séptémber 2001 ditipologikeun ku 11 Agustus 1840, sarta duanana tanggal éta patalina jeung Islam, ku kituna ngahijikeun awalna Adventisme jeung ahirna Adventisme. Boh 11 Agustus 1840 boh 11 Séptémber 2001 mangrupa pangukuhan kana aturan nubuat anu utama dina sajarahna 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.
Dina tanggal 11 Séptémber 2001, malaikat dina Wahyu dalapan welas turun, sarta dina tanggal 11 Agustus 1840 malaikat dina Wahyu sapuluh turun. Kuciwa anu kahiji tina Future for America nyaéta ramalan anu gagal ngeunaan Islam dina tanggal 18 Juli 2020. Amanat anu dibuka segélna, sakumaha Midang Peuting di Exeter dina usum panas taun 1844, nyaéta hiji koréksi kana ramalan anu gagal anu saméméhna geus ditepikeun. Pikeun kaum Millerit, éta koréksi patalina jeung panerapan anu saméméhna gagal tina prinsip sapoé pikeun sataun anu nangtukeun taun 1843 minangka waktu datangna Gusti. Kiwari, éta koréksi anu dilambangkeun ku amanat Midang Peuting kaum Millerit kudu mangrupa hiji waymark anu ngawakilan Islam, sakumaha dua waymark saméméhna ogé kitu. Koréksi anu ditipologikeun ku karya Samuel Snow lain pikeun nyingkirkeun ramalan anu saméméhna gagal, tapi pikeun nyaluyukeun kalayan leuwih taliti ramalan anu saméméhna geus 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.
“Jalma-jalma anu kuciwa ningali tina Kitab Suci yén maranéhna aya dina mangsa ngadagoan, sarta yén maranéhna kudu kalayan sabar ngantosan kalaksanakeunana éta titingalian. Bukti anu sarua anu ngarahkeun maranéhna pikeun ngarep-ngarep Gustina dina taun 1843, ngarahkeun maranéhna pikeun ngarepkeun Anjeunna dina taun 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.
Dinten ieu, pekabaran anu dilambangkeun ku pekabaran anu medal ti pasamoan kémah Exeter bakal janten panyampurnaan tina ramalan anu saméméhna gagal. Kacewa Agung dina sajarah Millerit ngalambangkeun hiji kacewa agung anu lumangsung dina hukum Minggu, tapi éta bakal aya dina kontéks hiji ramalan ngeunaan Islam. Pekabaran Samuel Snow mangrupa pangidéntifikasian tanggal anu pasti. Tanggalna leres, tapi kajadianna salah. Pekabaran kiwari anu dilambangkeun ku pekabaran Snow bakal janten pekabaran ngeunaan Islam anu mangrupa panyampurnaan tina pekabaran anu gagal dina kacewa anu kahiji dina 18 Juli 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.
Teu aya deui mangsa atawa titimangsa anu kalibet ayeuna, sabab ti saprak 22 Oktober 1844, netepkeun waktu henteu deui jadi bagian tina amanat nubuat Allah.
“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.
“Gusti parantos nembongkeun ka abdi yén amanat malaikat katilu kedah dipasihkeun, sarta diproklamasikeun ka barudak Gusti anu sumebar, sareng yén éta henteu kedah digantungkeun kana waktu; sabab waktu moal deui kantos janten ujian. Abdi ningali yén sawatara jalmi keur katarik ku hiji kagumbiraan palsu anu timbul tina ngawawarkeun waktu; yén amanat malaikat katilu langkung kuat tibatan naon waé anu ku waktu tiasa dipasihkeun. Abdi ningali yén amanat ieu tiasa nangtung dina dasarna sorangan, sareng yén éta henteu meryogikeun waktu pikeun nguatkeunana, sarta yén éta bakal maju kalayan kakawasaan anu agung, ngalaksanakeun padamelanna, sarta bakal diringkeskeun dina kabeneran.” 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.
Tanda jalan kaopat dina sajarah urang kudu nya éta undang-undang Minggu, sabab sajarah-sajarah suci tina sakabéh garis pembaruan, lamun dihijikeun garis kana garis, babarengan jeung komentar ilham ngeunaan sajarah-sajarah éta ngaliwatan Roh Nubuat, sacara pasti netelakeun yén undang-undang Minggu téh nya éta tanda jalan kaopat sanggeus malaikat anu gagah perkasa turun dina sajarah urang. Tanda jalan kaopat dina sajarah tujuh guludug anu mangrupa “kajadian-kajadian anu bakal datang anu bakal diungkabkeun nurutkeun runtuyanana” kudu aya patalina jeung Islam, dumasar kana kanyataan yén téma anu sarua salawasna aya dina opat tanda jalan anu sarua dina unggal gerakan reformasi.
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 baris jadi bagian tina kajadian-kajadian nubuat dina hukum Minggu ku alesan anu kadua. Isa, Singa tina kaom Yuda, sacara husus parantos nyandak sajarah tina opat kajadian ieu sarta nangtukeunana minangka hiji lambang anu mandiri. Lambang éta nya éta tujuh guludug. Dina unggal gerakan réformasi aya waymark-waymark séjén anu aya boh saméméh boh sanggeus opat waymark anu ku Singa tina kaom Yuda ditetepkeun minangka tujuh guludug. Salaku hiji lambang anu mandiri, waymark kahiji tina sajarah simbolis anu ngandung opat waymark ieu ngalambangkeun serangan ku Islam ka Amérika Sarikat dina 11 Séptémber 2001. Kanyataan yén Alpha jeung Omega ngaidentipikasi ahir jeung awal, netepkeun ayana Islam dina hukum Minggu, sabab waymark kahiji tina opat waymark éta nya éta serangan Islam dina 11 Séptémber 2001, ku sabab éta waymark kaopat jeung panungtung ogé kudu mangrupa serangan ku Islam ngalawan Amérika Sarikat.
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.
Bisa jadi pisan yén hukum Minggu téh mangrupakeun serangan deui ku Islam ka Kota New York, sarta éta bakal ngajawab minangka hiji tungtung anu diidéntifikasi ku awalna, tapi sahenteuna éta bakal jadi hiji serangan ku Islam sakumaha anu geus diprediksikeun dina 18 Juli 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.
Urang ogé geus nétélakeun yén Alfa jeung Omega nyumputkeun hiji sajarah di jero éta opat sajarah. Sabenerna, sajarah batiniah anu disumputkeun éta mangrupa hiji wahyu utama anu ayeuna keur ditepikeun babarengan jeung parentah pikeun “ulah ngesegel kecap-kecap nubuat tina kitab Wahyu.” Sajarah batiniah anu disumputkeun éta katarima nalika urang ningali yén di jero opat waymark anu dilambangkeun ku tujuh guludug aya hiji mangsa di jero éta opat waymark anu dimimitian ku hiji kuciwa jeung ditungtungan ku hiji kuciwa. Ti datangna malaikat kadua nepi ka datangna malaikat katilu dina sajarah Millerite aya hiji sajarah husus anu ngalambangkeun hiji simbol pikeun dirina sorangan. Ieu dimimitian ku amanat hiji malaikat anu kudu didahar, ku kituna nandaan waktu ngadagoan dina pasemon sapuluh parawan. Saterusna ieu nandaan Panyaur Tengah Peuting anu ogé mangrupa amanat anu kudu didahar, tuluy ngantarkeun kana datangna amanat katilu anu kudu didahar.
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 batin anu nyumput di jero garis tina tujuh guludug éta dikukuhkeun sacara profétis lain ngan ku awalna anu ngalambangkeun hiji kuciwa, jeung kadatangan hiji malaikat sarta hiji amanat pikeun didahar, anu tuluy diulang deui dina kuciwa gedé, tapi ogé dikukuhkeun ku “bebeneran.”
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.
Kecap Ibrani “‘ĕmeṯ” anu ditarjamahkeun jadi “bebeneran” dina Perjangjian Lawas geus diwangun ku Ahli Basa anu endah ku ngagunakeun hurup kahiji tina alfabét Ibrani, tuluy dituturkeun ku hurup katilu welas tina alfabét, sarta ahirna ditungtungan ku hurup panungtung tina alfabét pikeun ngabentuk kecap anu ditarjamahkeun jadi bebeneran. Urang geus némbongkeun yén éta hurup-hurup ngagambarkeun prinsip aturan panyebutan kahiji, nyaéta prinsip anu nangtukeun ahir ti mimiti. Hurup kahiji nyaéta hurup “alpha”. Hurup tengah nyaéta hurup katilu welas tina alfabét Ibrani sarta ngagambarkeun pangbarontakan. Hurup panungtung nyaéta nu panungtung, ahir, omega. Urang geus némbongkeun yén tilu hurup ieu ngagambarkeun tilu léngkah tina Injil langgeng sakumaha diteguhkeun ku sababaraha garis nubuat.
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.
Harti tilu hurup éta saluyu jeung harti masing-masing tina tilu amanat malaikat. Harti tilu hurup éta saluyu jeung prosés panyucian jalma-jalma wijaksana jeung jalma-jalma jahat dina Daniel dua belas ayat sapuluh, anu disucikeun, dijadikeun bodas, jeung diuji. Tilu hurup Ibrani anu dihijikeun pikeun ngawangun kecap “bebeneran,” ngandung ciri tanda Alpha jeung Omega, sarta tilu léngkah anu dituduhkeun ku éta dina amanat malaikat kahiji disebut injil langgeng. Tilu léngkah anu dilambangkeun ku hurup-hurup éta ogé ngalambangkeun pagawéan Roh Suci sakumaha diungkabkeun dina Yohanes genep 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.
Sareng lamun Mantenna sumping, Anjeunna bakal nyaruaan dunya perkara dosa, jeung perkara kabeneran, jeung perkara panghukuman: Perkara dosa, sabab maranéhna henteu percaya ka Kami; Perkara kabeneran, sabab Kami indit ka Rama Kami, sarta maranéh teu ningali Kami deui; Perkara panghukuman, sabab pangawasa dunya ieu geus 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.
Kuciwa anu kahiji dipidangkeun minangka dosa, sakumaha kagambar dina Musa, Uza, Maria jeung Marta, sarta kaum Millerite; sabab sakumaha Yohanes genep belas nerangkeun padamelan Roh Suci dina ngayakinkeun ngeunaan “dosa;” éta téh ku lantaran “maranéhna henteu percaya.” Unggal lambang anu kakara ku urang disebat ngawakilan kuciwa anu kahiji, sarta unggal riwayat maranéhna méré kasaksian yén kuciwa éta disababkeun ku dosa henteu percaya kana hiji hal anu saméméhna geus diungkabkeun ka maranéhna. Léngkah anu kahiji nyaéta pangayakinan ngeunaan dosa. Léngkah anu kahiji nyaéta hurup anu kahiji dina alfabét 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.
Cara pananda nu kadua dina sajarah nu disumputkeun téh nyaéta kabeneran, nyaéta tempat pamedalan kakawasaan Allah dipamedalkeun dina kabeneran jalma-jalma nu mawa talatah Midnigh Cry. Maranéhna mamedalkeun kabeneran Allah dina panutupna waktu nungguan, sabab Yohanes genep welas nyebutkeun yén Kristus angkat ka Rama-Na sarta maranéhna henteu ningali Kristus deui. Kristus geus nungguan saméméh pamedalan kabeneran. Dina pangalaman kaum Millerit, nalika Kristus nyingkirkeun panangan-Na, kakeliruan éta dipikawanoh. Satuluyna, eusi talatah anu geus dibenerkeun ngahasilkeun dua golongan anu nyembah. Hiji golongan mamedalkeun kabeneran, sabab maranéhna miboga minyak, sedengkeun golongan anu séjén mamedalkeun pangrebélan anu dilambangkeun ku hurup katilu welas dina alfabét Ibrani.
“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.
“Anu diurapan anu nangtung di gigireun Gusti sakuliah bumi, nyangking kalungguhan anu baheula dipaparinkeun ka Iblis minangka kerub nu ngalindungan. Ku mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga patalina anu langgeng jeung pangeusi bumi. Minyak emas ngalambangkeun rahmat anu ku Allah dipaké pikeun terus nyumponan lampu-lampu jalma-jalma percaya, supaya ulah ngagebeg tuluy pareum. Lamun lain ku sabab minyak suci ieu dicurahkeun ti sawarga ngaliwatan pangandika Ruh Allah, kakuatan-kakuatan jahat tangtu bakal ngawasaan manusa sagemblengna.
“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.
“Gusti direndahkeun lamun urang henteu narima panyampaian-panyampaian anu Anjeunna kirimkeun ka urang. Ku kituna urang nolak minyak emas anu ku Anjeunna dipikahoyong dicurikeun kana jiwa urang pikeun diteruskeun ka jalma-jalma anu aya dina gelap. Lamun panggero datang, ‘Tingali, panganten lalaki datang; geura arindit nepungan anjeunna,’ jalma-jalma anu henteu nampa minyak suci, anu henteu ngamumulé kurnia Kristus dina hate maranéhna, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna henteu siap nepungan Gustina. Dina dirina sorangan maranéhna henteu boga kakawasaan pikeun meunangkeun éta minyak, sarta hirup maranéhna ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang nyuhunkeun kalayan ngadesek, saperti Musa, ‘Témbongkeun ka abdi kamulyaan-Manten,’ kanyaah Allah bakal dicurahkeun lega kana hate urang. Ngaliwatan pipa-pipa emas, minyak emas éta bakal disalurkeun ka urang. ‘Henteu ku kakuatan, lain ku kawasa, tapi ku Roh Kami, saur PANGERAN Nu Maha Kawasa.’ Ku narima sinar-sinar caang ti Panonpoé Kaadilan, anak-anak Allah ngagenclang jadi caang di dunya.” 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.
Perhatikeun yén jalma-jalma anu nampi amanat Panjerit Tengah Peuting geus dilambangkeun ku Musa di guha Horeb, bari nyuhunkeun ka Allah supaya mintonkeun kamulyaan-Na ka anjeunna. Dua golongan éta geus netepkeun tabiatna saméméh Panjerit Tengah Peuting, nyaéta salila mangsa panundaan.
“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.
“Ayeuna urang keur hirup dina mangsa anu pangbahayana, sarta teu saurang ogé di antara urang anu pantes lalawora dina neangan panyaranghareupan pikeun datangna Kristus. Ulah aya anu nuturkeun conto parawan-parawan bodo, sarta nganggap yén bakal aman lamun ngadagoan nepi ka krisis datang saméméh meunangkeun panyaranghareupan karakter pikeun sanggup nangtung dina mangsa éta. Bakal kasep teuing pikeun neangan kabeneran Kristus nalika para tamu geus disaur asup sarta dipariksa. Ayeuna lah waktuna ngagem kabeneran Kristus,—jubah panganten anu bakal ngajadikeun aranjeun pantes asup kana dahar peuting panganten Anak Domba. Dina éta pasemon, parawan-parawan bodo digambarkeun keur ménta minyak, tapi gagal narimana sanajan geus dipénta. Ieu ngalambangkeun jalma-jalma anu can nyiapkeun dirina ku ngamekarkeun karakter anu sanggup nangtung dina mangsa krisis.” 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.
Dina waktu sora ceurik tengah peuting, aya hiji golongan anu miboga minyak anu diperlukeun, sedengkeun golongan anu séjén henteu. Léngkah anu kadua nyaéta pintonan dina panutupan waktu ngadagoan, boh kabeneran boh kajahatan, “sabab” pangantén lalaki indit “ka” “Rama”-Na, sarta “maranéh moal ningali Kami deui.” Léngkah anu kadua nyaéta hurup katilu welas dina alfabét Ibrani. Léngkah anu katilu dina sajarah anu disumputkeun nyaéta pangadilan jeung kuciwa anu gedé sarta hurup panungtung dina alfabét.
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.
Sajarah anu disumputkeun dina tujuh guludug disaksian ku kecap “bebeneran,” ku kuciwa di awal anu ngaidéntifikasi kuciwa panungtungan, ku hiji malaikat anu sumping mawa hiji pesen di awal jeung di ahir. Sajarah anu disumputkeun éta ngan bakal dipikawanoh ku jalma-jalma anu geus narima aturan-aturan ulikan Alkitab anu geus dipasihkeun ku kawenangan anu pangluhurna. Aturan-aturan Miller di awal jeung Prophetic Keys di ahir.
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.
Dina sajarah tujuh guludug, sakumaha anu kakara dipedar ku urang, aya hiji tekenan anu pantes diulang jeung diémut. Kuciwa anu kahiji dina unggal garis réformasi téh mangrupa ngalalaworakeun bebeneran anu geus ditetepkeun saméméhna. Musa poho nyunatan anakna, padahal éta téh lambang pisan tina Perjangjian anu keur dicirian ku nubuat Ibrahim. Uzza poho yén ngan imam-imamat wungkul anu meunang nyabak peti perjangjian. Maryam jeung Elizabet méré kasaksian dina carita Lasarus yén maranéhna saméméhna geus nyaho kana kakawasaan kabangkitan Kristus. Nalika bagan 1843 disusun, para pamingpin (tekanan ti sasama) ngadesek ka Bapa Miller sangkan teu maliré kana naon anu salawasna geus anjeunna ucapkeun ngeunaan taun 1843. Maranéhna maksa anjeunna ngarobah kasaksianana anu geus maneuh, anu masih méré kalonggaran nepi ka taun 1843, jadi ramalan maranéhna ngeunaan kacumponan dua rébu tilu ratus poé. Kasaksian Miller nétélakeun yén tekanan ti sasama anu dibawa ku pamingpin séjén dina gerakan éta nyababkeun anjeunna miceun cara pangidentifikasianana anu can pasti ngeunaan waktu kacumponan éta tanggal pikeun kacumponan nubuat, tuluy nyatakeun sacara langsung yén éta bakal kacumponan dina taun 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.
Kalawan Future for America, urang terang yén moal aya deui pesen séjén anu “digantungkeun kana waktu.” Future for America geus sababaraha kali ngajar éta kanyataan sapanjang sajarah gerakan éta. Kaceuceub anu kahiji salawasna dumasar kana teu maliré kana hiji bebeneran pangujian anu geus ditetepkeun. Éta mangrupa teu maliré anu dosa kana hiji bebeneran, tapi anu leuwih penting deui, éta mangrupa teu maliré anu dosa kana aturan utama William Miller, anu sacara husus geus diidéntifikasi minangka réngsé dina taun 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.
Tuluy malaikat anu ku sim kuring katempo nangtung dina laut jeung dina bumi, ngangkat leungeunna ka sawarga, tuluy sumpah demi Anjeunna anu hirup salalanggengna, anu nyiptakeun sawarga jeung sagala anu aya di jerona, jeung bumi jeung sagala anu aya di jerona, jeung laut jeung sagala anu aya di jerona, yén waktu moal aya deui. Wahyu 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.
Malaikat anu nangtung di darat jeung di laut, nurutkeun Sister White, téh “teu kurang ti hiji Pribadi, nya éta Yesus Kristus.” Future for America parantos malire hiji parentah anu langsung ti Yesus Kristus! Sacara pribadi, kuring ngan ukur parantos aya patali jeung sakeupeul jalma anu kungsi pakait jeung kuring saméméh 18 Juli 2020. Tina saeutik jalma éta, ngan dua urang, sarta salah sahiji ti éta dua ayeuna geus sare dina Yesus, anu kungsi ku kuring diajar babarengan jeung diuji naon anu datang tina Firman Allah ngeunaan pangalaman 18 Juli 2020. Tapi dumasar kana sajarah Millerite, anu mangrupa awal, sedengkeun urang téh ahirna, kuring yakin yén masih aya jalma-jalma anu aya dina gerakan éta dina mangsa harita, anu nepi ka ayeuna kénéh ngahasilkeun panerapan nubuat anu “gumantung kana waktu.” Teu aya anu anyar di handapeun panonpoé.
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.
Wanci kacida pondokna pikeun neruskeun kana jinis kareueus profétis anu saperti kitu, tapi sing masing-masing jalma pageuh kayakinanana dina pikiranana sorangan. Jeung sing masing-masing jalma anu nyekel hiji pendirian di pihak anu masih kénéh ulin jeung waktu anu ditolak ku Future for America, nampik sagala panerapan éta, sabab éta taya lian ngan ukur tipu daya satanis.
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 nubuatan batin anu nyumput dina jero opat patokan anu nyusun tujuh guludug téh nya éta anu ayeuna keur dibuka segelna ku Singa ti kaom Yuda. Ieu artikel saukur mangrupa paninjauan deui kana naon anu geus ku urang ditepikeun ngeunaan kecap Ibrani “‘ĕmeṯ” anu ditarjamahkeun minangka bebeneran. Ieu henteu nyangkem sakabéh hal anu saméméhna kungsi ku urang dibagikeun, tapi tujuan tina paninjauan ieu nyaéta pikeun némbongkeun yén Yohanes pasal genep welas ayat dalapan mutlak satuju jeung modél nubuatan anu keur urang usulkeun ngeunaan garis nubuatan batin anu nyumput dina jero tujuh guludug.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Masih aya sakedik deui paniténan ulang anu diperlukeun saméméh urang nepi kana hiji kacindekan anu baris urang bahas dina artikel salajengna.
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.
Ulah nyégél ucapan-ucapan nubuat tina ieu kitab, sabab waktuna geus deukeut: sing saha anu lalim, antepkeun anjeunna tetep lalim kénéh; jeung sing saha anu najis, antepkeun anjeunna tetep najis kénéh; jeung sing saha anu bener, antepkeun anjeunna tetep bener kénéh; jeung sing saha anu suci, antepkeun anjeunna tetep suci kénéh. Jeung, tingali, Kami sumping enggal; sarta ganjaran Kami aya jeung Kami, pikeun males ka unggal jalma nurutkeun sakumaha pagawéanana. Kami teh Alpha jeung Omega, awal jeung ahir, anu pangheulana jeung anu pandeurina. Wahyu 22:10–13.