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.
Sekukhonjisiwe ukuthi umlando wango-Agasti 11, 1840 kuze kube ngu-Okthoba 22, 1844 ungumlando omelwe yizaduma eziyisikhombisa ezavalwa kwaze kwaba sekusondele nje ngaphambi kokuvalwa komusa. Kulesi sihloko ngizoqala ngokubukeza okunye kwalokho esesikubonile mayelana nokufanekisa kwezaduma eziyisikhombisa. Sisebenzisa imigqa yomlando phezu kwemigqa yomlando ukwethula la maqiniso. Kunezimpawu ezine zesiprofetho kusukela ngo-Agasti 11, 1840 kuze kube futhi kuhlanganise no-Okthoba 22, 1844; ukunikwa amandla kombiko wengelosi yokuqala, ukudumala kokuqala, Isikhalo Saphakathi Kwamabili, kanye Nokudumala Okukhulu.
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.
Umhla ka-11 Agasti, 1840, wawufanekiselwa nguMose esihlahleni esivuthayo. Ukudumala kokuqala entwasahlobo ka-1844 kwakufanekiselwa ngumkaMose, uZipora, lapho ngokudabuka nangokwesaba esoka indodana yabo. Ukumemeza Kwaphakathi Kwamabili, okwaqala emhlanganweni wekamu lase-Exeter kusukela mhla ka-12 kuya ku-17 Agasti, kwakufanekiselwa ukufika kukaMose eGibhithe nesixwayiso sakhe sokuqala mayelana nokufa kwamazibulo aseGibhithe. Ukudumala Okukhulu kwango-22 Okthoba, 1844, kwakufanekiselwa ngamaHeberu oLwandle oluBomvu.
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.
Esikhathini seNkosi uDavide, u-11 Agasti 1840 wamfanekiselwa ngamaFilisti ebuyisa umphongolo kaNkulunkulu. Ukudumala kokuqala entwasahlobo ka-1844 kwamfanekiselwa u-Uzza ethinta umphongolo kaNkulunkulu. Isimemezelo Saphakathi Kwamabili esaqala emhlanganweni wekamu lase-Exeter kusukela mhla ziyi-12 kuya ziyi-17 ku-Agasti, samfanekiselwa uDavide eletha umphongolo eJerusalema. Ukudumala Okukhulu kwango-22 Okthoba 1844 kwamfanekiselwa ngumkaDavide, uMikhali, njengoba ayedelela uDavide ngenxa yokungena kwakhe eJerusalema nomphongolo.
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.
Umhla ka-11 Agasti, 1840 wawufanekiselwa ubhapathizo lukaKristu. Ukudumala kokuqala entwasahlobo ka-1844 kwakufanekiselwa ukudumala kokufa kukaLazaru. Ukumemeza Kwaphakathi Kwamabili okwaqala emhlanganweni wasekamu lase-Exeter kusukela mhla ka-12 kuya ku-17 Agasti kwakufanekiselwa ukungena kukaKristu ngokunqoba eJerusalema. Ukudumala Okukhulu kwango-22 Okthoba, 1844 kwakufanekiselwa ukudumala kwesiphambano.
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.
Sikhombisile ukuthi lezi zimpawu zendlela ezine zimelela kuphela ingxenye ethile yesakhiwo esiphelele sawo wonke umnyakazo wokuvuselelwa. Sibonisa lezi zimpawu zendlela ezine njengofakazi bomlando owaqala ngoSepthemba 11, 2001. Esinye sezici zesiprofetho semigqa ngayinye kule emine, ukuthi izimpawu zendlela emgqeni ngamunye zinezihloko ezifanayo.
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.
KuMose, zonke izimpawu ezine zendlela zazikhuluma ngomsebenzi kaNkulunkulu wokungena esivumelwaneni nesizwe esikhethiweyo ekugcwalisekeni kwesiprofetho sika-Abrahama. Emgqeni wokuvuselela kaNkosi uDavide zonke izimpawu ezine zendlela zazihlotshaniswa nomphongolo kaNkulunkulu. Emgqeni kaKristu zonke izimpawu ezine zendlela zazihlotshaniswa nokufa nokuvuka.
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.
Umhla ka-11 Agasti, 1840, wawuyisiqinisekiso sesimiso sosuku sonyaka. Ukudumazeka kokuqala entwasahlobo ka-1844 kwabangelwa ukusetshenziswa okwehlulekile kwesimiso sosuku sonyaka. Umlayezo kaSamuel Snow woKukhala Kwaphakathi Kwamabili wawuyisilungiso kanye nokupheleliswa kwalokho kusetshenziswa okwehlulekile kwesimiso sosuku sonyaka. Umlayezo olungisiwe wawusekelwe phezu kwesimiso sosuku sonyaka futhi wagcwaliseka ngo-Okthoba 22, 1844. Zonke lezi zimpawu ezine zikhomba isimiso sosuku sonyaka.
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.
UDade White usazisa ukuthi ukuduma kwezulu okuyisikhombisa kumela izenzakalo ezenzeka ngesikhathi semiyalezo yengelosi yokuqala neyesibili; kodwa futhi ufundisa ukuthi ukuduma kwezulu okuyisikhombisa kumela “izenzakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” Ukuduma kwezulu okuyisikhombisa kumela izehlakalo ezine zesiprofetho ezaqala ngo-August 11, 1840 zaphela ngo-October 22, 1844, futhi lezo zimpawu ezine zomgwaqo ziyophindwa emlandweni wethu ngokulandelana okufanayo.
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.
Umhla ka-11 kuMandulo, 2001 wawufanekiselwa ngowama-11 kuNcwaba, 1840, futhi womabili lawo madethi axhumene ne-Islamu, ngaleyo ndlela ehlanganisa isiqalo se-Adventismu kanye nokuphela kwe-Adventismu. Kokubili owama-11 kuNcwaba, 1840, kanye nowama-11 kuMandulo, 2001, kwakuyisiqinisekiso somthetho oyinhloko wesiprofetho emlandweni ngamunye owawubhekene nawo.
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.
NgoSepthemba 11, 2001, ingelosi yesAmbulo ishumi nesishiyagalombili yehla, futhi ngo-Agasti 11, 1840, ingelosi yesAmbulo ishumi yehla. Ukudumala kokuqala kwe-Future for America kwakuyisiprofetho esihlulekile esimayelana ne-Islam ngoJulayi 18, 2020. Umlayezo ovulwayo, njengoba kwakunjalo ngoMkhosi Waphakathi Nobusuku e-Exeter ehlobo lika-1844, uwukulunga kwesiprofetho esihlulekile esase sinikeziwe ngaphambili. KumaMillerite, ukulungiswa kwakuhlobene nokusetshenziswa okwakuhlulekile ngaphambili komgomo wosuku lonyaka owawukhomba u-1843 njengesikhathi sokubuya kweNkosi. Namuhla ukulungiswa okumele umelwe umlayezo woMkhosi Waphakathi Nobusuku wamaMillerite kumele kube uphawu lwendlela olumele i-Islam, njengoba kwakunjalo ngezimpawu ezimbili zendlela ezandulele. Ukulungiswa okufanekiselwa ngumsebenzi kaSamuel Snow kwakungesikho ukungasinaki isiprofetho esase sehlulekile ngaphambili, kodwa kwakuwukusilungisa ngokunembayo isiprofetho esasike sahluleka ngaphambili.
“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.
“Abadumele babona emiBhalweni ukuthi babesenkathini yokulibala, nokuthi kwakufanele balinde ngokubekezela ukugcwaliseka kombono. Ubufakazi obufanayo obabaholela ukuba balindele iNkosi yabo ngo-1843, babaholela ukuba bayilindele ngo-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.
Namuhla umlayezo ofanekiselwa ngumlayezo owaphuma emhlanganweni wenkampu yase-Exeter uyoba ukupheleliswa kwesibikezelo esahluleka ngaphambili. Ukudumala Okukhulu emlandweni wamaMillerite kufanekisela ukudumala okukhulu okwenzeka ngesikhathi somthetho weSonto, kodwa kuyoba kumongo wesibikezelo esimayelana ne-Islam. Umlayezo kaSamuel Snow wawuyisibonakaliso sosuku oluqondile. Kwakuyisikhathi esifanele, kodwa umcimbi ongafanele. Umlayezo wanamuhla omelelwa ngumlayezo kaSnow uyoba umlayezo we-Islam oyikupheleliswa komlayezo owehluleka ekudumaleni kokuqala ngoJulayi 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.
Akusekho manje izikhathi noma imihla ehilelekile, ngoba selokhu kwaba ngu-Okthoba 22, 1844, ukumiswa kwesikhathi akusafanele kube yingxenye yomlayezo kaNkulunkulu wesiprofetho.
“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.
“INkosi ingibonisile ukuthi umlayezo wengelosi yesithathu kumelwe uhambe, futhi umemezelwe kubantwana beNkosi abahlakazekileyo, nokuthi akumelwe ubekwe phezu kwesikhathi; ngoba isikhathi asisoze saba yisivivinyo futhi. Ngabona ukuthi abanye babengeniswa ukuvukwa yintokozo yamanga okuvela ekushunyayelweni kwesikhathi; ukuthi umlayezo wengelosi yesithathu wawunamandla kunalokho isikhathi esingakwenza. Ngabona ukuthi lo mlayezo ungema phezu kwesisekelo sawo uqobo, nokuthi awudingi isikhathi ukuba siwuqinise, nokuthi uyakuhamba ngamandla amakhulu, wenze umsebenzi wawo, futhi uyakufinyezwa ngokulunga.” 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.
Uphawu lwesine lomlando wethu kufanele kube ngumthetho weSonto, ngokuba imilando engcwele yayo yonke imigqa yezinguquko, uma ihlanganiswa ndawonye umugqa phezu komugqa, ihambisana nokuphawula okuphefumulelweyo kwaleyo milando ngoMoya Wokuprofetha, kuyakufakazela ngokuphelele ukuthi umthetho weSonto uyilona phawu lwesine ngemva kokwehla kwengelosi enamandla emlandweni wethu. Uphawu lwesine emlandweni wezulu lokuduma okuyisikhombisa, okuyi “zehlakalo zesikhathi esizayo ezizokwambulwa ngokulandelana kwazo,” kufanele luhlotshaniswe nobuSulumane, ngokusekelwe eqinisweni lokuthi isihloko esifanayo sihlala sikhona njalo kulawo maphawu amane afanayo kuyo yonke inhlangano yenguquko.
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.
I-Islamu iyoba yingxenye yezehlakalo zesiprofetho ngesikhathi somthetho weSonto ngesizathu sesibili. UJesu, iNgonyama yesizwe sakwaJuda, uthabathe ngokukhethekile umlando walezi zehlakalo ezine wawuchaza njengophawu oluzimele lona ngokwalo. Lolo phawu luyimidumo eyisikhombisa. Kukhona nezinye izimpawu zendlela kuzo zonke izinhlangano zokuvuselelwa ezikhona kokubili ngaphambi nangemva kwezimpawu zendlela ezine iNgonyama yesizwe sakwaJuda ezichaza njengemidumo eyisikhombisa. Njengophawu oluzimele lona ngokwalo, uphawu lokuqala lwendlela lomlando ongokomfanekiso oqukethe lezi zimpawu zendlela ezine lwamela ukuhlasela kwe-United States yi-Islamu ngoSepthemba 11, 2001. Iqiniso lokuthi u-Alfa no-Omega bahlonza ukuphela ngesiqalo, limisa i-Islamu emthethweni weSonto, ngoba olwokuqala lwalezo zimpawu zendlela ezine kwakuwukuhlasela kwe-Islamu ngoSepthemba 11, 2001; ngakho-ke uphawu lwendlela lwesine nolokugcina nalo kumele lube ukuhlasela kwe-United States yi-Islamu.
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.
Kungenzeka impela ukuthi umthetho weSonto uyoba olunye uhlaselo lwamaSulumane eDolobheni laseNew York, futhi lokho kungaba ukuphela okuhlonzwa ngesiqalo, kodwa okungenani kuyoba ukuhlasela kwamaSulumane njengoba kwakuyisiprofetho sangoJulayi 18, 2020.
We have also pointed out that the Alpha and Omega hid a history within those four histories. In fact, that hidden internal history is a primary revelation that is now being brought out in conjunction with the command to “seal not the sayings of the prophecy of the book of Revelation.” That hidden internal history is recognized when we see within the four waymarks that are represented by the seven thunders that there is a period within the four waymarks that begins with a disappointment and ends with a disappointment. From the arrival of the second angel until the arrival of the third in Millerite history is a specific history that represents a symbol unto itself. It begins with an angel’s message that must be eaten, thus marking the tarrying time in the parable of the ten virgins. It then identifies the Midnight Cry which is also a message that must be eaten and then leads to the arrival of the third message that must be eaten.
Siphinde saveza ukuthi u-Alfa no-Omega wafihla umlando phakathi kwaleyo milando emine. Eqinisweni, lowo mlando wangaphakathi ofihliwe uyisambulo esiyinhloko manje osukhishwa obala ngokuhambisana nomyalo othi, “ungazivaleli amazwi esiprofetho sencwadi yeSambulo.” Lowo mlando wangaphakathi ofihliwe uyabonakala lapho sibona, phakathi kwezimpawu ezine ezimelelwa yizulu eziyisikhombisa, ukuthi kukhona inkathi phakathi kwalezo zimpawu ezine eqala ngokudumazeka iphele ngokudumazeka. Kusukela ekufikeni kwengelosi yesibili kuze kufike eyesithathu emlandweni wamaMillerite, kukhona umlando okhethekile ozimele njengophawu ngokwawo. Uqala ngombiko wengelosi okufanele udliwe, ngaleyo ndlela uphawule isikhathi sokulibala emzekelisweni wezintombi eziyishumi. Bese ukhomba ukukhala kwaphakathi kwamabili, nakho okuyisigijimi okufanele sidliwe, bese kuholela ekufikeni kwesigijimi sesithathu okufanele sidliwe.
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.”
Umugqa wangaphakathi ofihlekile ngaphakathi komugqa wezidumo eziyisikhombisa uqinisekiswa ngokwesiprofetho, hhayi kuphela ngokuqala okumelwe ukudumazeka, nangokufika kwengelosi nomlayezo wokuba kudliwe, okuwukuthi, okuphindwa futhi ekudumazekeni okukhulu, kodwa futhi uqinisekiswa “yiqiniso.”
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.
Igama lesiHeberu elithi “‘ĕmeṯ” elihunyushwa ngokuthi “iqiniso” eTestamenteni Elidala lakhiwa uMlimi wezilimi omangalisayo ngokusebenzisa uhlamvu lokuqala lwezinhlamvu zesiHeberu, kwalandelwa uhlamvu lweshumi nantathu lwezinhlamvu, bese kuphethwa ngohlamvu lokugcina lwezinhlamvu, ukuze kwakhiwe igama elihunyushwa ngokuthi iqiniso. Sibonisile ukuthi lezo zinhlamvu zimelela isimiso somthetho wokukhulunywa kokuqala, isimiso esikhomba ukuphela kusukela ekuqaleni. Uhlamvu lokuqala uhlamvu oluthi “alpha”. Uhlamvu oluphakathi luwuhlamvu lweshumi nantathu lwezinhlamvu zesiHeberu, futhi lumelela ukuhlubuka. Uhlamvu lokugcina yilokugcina, ukuphela, i-omega. Sibonisile ukuthi lezi zinhlamvu ezintathu zimelela izinyathelo ezintathu zevangeli laphakade njengoba kuqinisekiswa imigqa eminingana yesiprofetho.
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.
Izincazelo zalezo zincwadi ezintathu ziyahambelana nencazelo yemilayezo yezingelosi ezintathu. Izincazelo zalezo zincwadi ezintathu ziyahambelana nenqubo yokuhlanzwa kwabahlakaniphileyo nababi kuDaniyeli ishumi nambili ivesi leshumi, lapho behlanzwa, benziwa mhlophe, bese bevivinywa. Lezo zincwadi ezintathu zesiHeberu ezahlanganiswa ukuze kwakhiwe igama elithi “iqiniso,” zithwele uphawu luka-Alfa no-Omega; futhi izinyathelo ezintathu ezizivezayo emlayezweni wengelosi yokuqala zibizwa ngokuthi yivangeli laphakade. Lezo zinyathelo ezintathu ezimelelwa yilezo zincwadi futhi zimelela umsebenzi kaMoya oNgcwele njengoba uvezwe kuJohane ishumi nesithupha.
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.
Futhi nxa efikile, uyakukholisa izwe ngesono, nangokulunga, nangokwahlulelwa: ngesono, ngokuba bengakholwa yimi; nangokulunga, ngokuba ngiya kuBaba, anisabe nisangibona; nangokwahlulelwa, ngokuba umbusi waleli zwe usehlulelwe. Johane 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.
Ukudumazeka kokuqala kumelwe njengesono, njengoba kuboniswa ngoMose, u-Uza, uMariya noMartha, kanye namaMillerite, ngokuba uJohane 16 uchaza umsebenzi kaMoya oNgcwele ekusoleni “ngesono;” kwakungenxa yokuthi “abakholwa.” Ngayinye yezimpawu esisanda kuyisho imelela ukudumazeka kokuqala, futhi umlando wayo ngamunye ufakaza ukuthi lokho kudumazeka kwabangelwa yisono sokungakukholwa okuthile ababekade sebevele bekwambulwe kona. Isinyathelo sokuqala ukusolwa ngesono. Isinyathelo sokuqala siyincwadi yokuqala yolimi lwesiHebheru.
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.
Uphawu lwesibili lomlando ofihlekile ukulunga, okuyindawo lapho ukubonakaliswa kwamandla kaNkulunkulu kubonakaliswa khona ekulungeni kwalabo abaphethe umlayezo Wokukhala Kwaphakathi Kwamabili. Babonakalisa ukulunga kukaNkulunkulu ekupheleni kwesikhathi sokulibala, ngokuba uJohane ishumi nesithupha uthi uKristu waya kuYise, base bengasamboni uKristu. UKristu wayelibele ngaphambi kokubonakaliswa kokulunga. KumaMillerite, lapho uKristu esusa isandla saKhe, iphutha laqashelwa. Khona-ke okuqukethwe ngumlayezo olungisiwe kwaveza izigaba ezimbili zabakhulekeli. Isigaba esisodwa sabonakalisa ukulunga, ngokuba sasinamafutha, kanti esinye isigaba sabonakalisa ukuhlubuka okumelelwa uhlamvu lweshumi nantathu lwezinhlamvu zesiHeberu.
“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.
“Abagcotshiwe abami eceleni kweNkosi yomhlaba wonke banesikhundla esake sanikwa uSathane njengekherubi elisibekelayo. Ngezidalwa ezingcwele ezihaqe isihlalo saYo sobukhosi, iNkosi igcina ukuxhumana okuqhubekayo nabakhileyo emhlabeni. Amafutha egolide amele umusa uNkulunkulu agcina ngawo izibani zabakholwayo zinikeziwe, ukuze zingabhanyabhanisi zicime. Ukuba bekungenjalo ukuthi la mafutha angcwele athululwa evela ezulwini ngemiyalezo kaMoya kaNkulunkulu, izinhlaka zobubi bezingaba nokulawula okuphelele phezu kwabantu.”
“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.
“UNkulunkulu uyadelelwa lapho singazamukeli izixwayiso asithumela zona. Ngaleyo ndlela siyalenqaba uwoyela wegolide abengawuthela emiphefumulweni yethu ukuze udluliselwe kulabo abasebumnyameni. Lapho isimemezelo sesifika, ‘Bhekani, umkhwenyana uyeza; phumani nimhlangabeze,’ labo abangawamukelanga amafutha angcwele, abangaligcinanga ngomusa kaKristu ezinhliziyweni zabo, bayothola, njengezintombi eziyiziwula, ukuthi abalungile ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kwabo, amandla okuthola uwoyela, futhi ukuphila kwabo kuyabhidlika. Kodwa uma kucelwa uMoya oNgcwele kaNkulunkulu, uma sincenga, njengoba kwenza uMose, sithi, ‘Ngibonise inkazimulo yakho,’ uthando lukaNkulunkulu luyochichimiswa ezinhliziyweni zethu. Ngamapayipi egolide, uwoyela wegolide uyodluliselwa kithi. ‘Akungethamo, kungekho ngamandla, kodwa ngoMoya wami, usho uJehova Sebawoti.’ Ngokwamukela imisebe ekhanyayo yeLanga Lokulunga, abantwana bakaNkulunkulu bakhanya njengezibani emhlabeni.” Review and Herald, Julayi 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.
Qaphela ukuthi labo abamukela umlayezo woKukhala Kwaphakathi Kwamabili baye bafanekiswa nguMose emhumeni waseHorebe, encenga uNkulunkulu ukuba ambonise inkazimulo yaKhe. Lezo zigaba zombili zase ziqedile ukwakha izimilo zazo ngaphambi koKukhala Kwaphakathi Kwamabili, ngesikhathi sokulibala.
“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.
“Manje siphila esikhathini esiyingozi kakhulu, futhi akekho kithina okufanele abe nokulibala ekufuneni ukulungiselelwa ukuza kukaKristu. Makungabikho noyedwa olandela isibonelo sezintombi eziyiziwula, acabange ukuthi kuyoba kuphephile ukulinda kuze kufike inhlekelele ngaphambi kokuzuza ukulungela kwesimilo sokuma ngaleso sikhathi. Kuyobe sekwephuze kakhulu ukufuna ukulunga kukaKristu lapho izivakashi zibizwa zingene futhi zihlolwe. Manje yisikhathi sokwembatha ukulunga kukaKristu,—ingubo yomshado ezokwenza ukuba ukufanele ukungena edilini lomshado leWundlu. Emfanekisweni, izintombi eziyiziwula zivezwa zincenga amafutha, kodwa zehluleke ukuwathola ngokwesicelo sazo. Lokhu kufanekisela labo abangazange bazilungiselele ngokwakha isimilo esiyokwazi ukuma ngesikhathi senhlekelele.” 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.
Ekukhaleni kwaphakathi kwamabili, iqembu elilodwa lalinalo uwoyela oludingekayo, kanti elinye lalingenalo. Isinyathelo sesibili siyisambulo, ekupheleni kwesikhathi sokulibala, sokuba khona kokulunga noma kokungalungi “ngokuba” umyeni waya “ku” “Yise, futhi anisangiboni.” Isinyathelo sesibili siyincwadi yeshumi nantathu yohlamvu lwesiHebheru. Isinyathelo sesithathu emlandweni ofihlekile singukwahlulela, nokudumala okukhulu, kanye nohlamvu lokugcina lohlamvu lwezinhlamvu.
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.
Umlando ofihlekile phakathi kwezulu eziyisikhombisa ufakazelwa yigama elithi “iqiniso,” ngokudumala kwasekuqaleni okukhomba ukudumala kokugcina, nangengelosi efika nomlayezo ekuqaleni nasekugcineni. Lowo mlando ofihlekile uyokwaziwa kuphela yilabo abamukele imithetho yokutadisha iBhayibheli enikezwe yigunya eliphakeme kunawo wonke. Imithetho kaMiller ekuqaleni ne-Prophetic Keys ekugcineni.
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.
Ngomlando wezulu eziyisikhombisa, njengoba sisanda kuwuchaza, kunokugcizelela okufanele kuphindwe futhi kukhunjulwe. Ukudumala kokuqala kulo lonke ulayini lokuvuselelwa kuwukungayinaki iqiniso elase limisiwe ngaphambili. UMose wakhohlwa ukusoka indodana yakhe, nakuba kwakuyilo kanye uphawu lweSivumelwano esasikhonjiswa yisiprofetho sika-Abrahama. U-Uza wakhohlwa ukuthi ubupristi kuphela obabungathinta umphongolo. UMariya no-Elizabethe banikeza ubufakazi endabeni kaLazaru bokuthi ngaphambili babazi ngamandla kaKristu okuvuka. Lapho kukhiqizwa ishadi lika-1843, abaholi (ingcindezi yontanga) bathembela kuBaba uMiller ukuba angalinaki ayekade ekusho njalo mayelana nonyaka ka-1843. Bamcindezela ukuba aguqule ubufakazi bakhe obumisiwe obabushiya isikhala sokungaqiniseki maqondana nosuku luka-1843 njengokubikezela kwabo ukugcwaliseka kwezinsuku eziyizinkulungwane ezimbili namakhulu amathathu. Ubufakazi bukaMiller bukhomba ukuthi ingcindezi yontanga eyalethwa abanye abaholi enhlanganweni yamholela ekulahleni indlela yakhe engacacile yokuchaza usuku lokugcwaliseka kwesiprofetho, futhi asho ngokuqondile ukuthi sasizogcwaliseka ngo-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.
Nge-Future for America, sasazi ukuthi kwakungeke kuphinde kube nomunye umlayezo “olengiswa phezu kwesikhathi.” I-Future for America yayifundise kaningi lelo qiniso kuwo wonke umlando wenhlangano. Ukudumala kokuqala kuhlale kusekelwe ekunganakini iqiniso lokuvivinya eselimiswe. Kwakuwukungalinaki ngesono iqiniso, kodwa okubaluleke nakakhulu, kwakuwukungalinaki ngesono umthetho oyinhloko kaWilliam Miller, owawukhonjiswe ngokucacile njengophela ngo-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.
Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisa isandla sayo ezulwini, yafunga ngaye ophila kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi kungabe kusaba khona isikhathi. IsAmbulo 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.
Ingelosi elalimi phezu komhlaba nolwandle, ngokukaDade White, “yayingengaphansi komuntu onguJesu Kristu.” IFuture for America yalishaya indiva umyalo oqondile ovela kuJesu Kristu! Mina uqobo ngihlanganyele nabantu abambalwa kakhulu kuphela engangihlotshaniswa nabo ngaphambi kukaJulayi 18, 2020. Kulabo bantu abambalwa, ngababili kuphela, kanti omunye walabo ababili manje usulele kuJesu, engifunde nabo futhi ngahlola lokho okwakuvela eZwini likaNkulunkulu mayelana nesipiliyoni sikaJulayi 18, 2020. Kodwa ngokusekelwe emlandweni wamaMillerite, okuyisiqalo salokho esiyisiphetho sako, ngiqinisekile ukuthi kusekhona labo ababekulo mnyakazo ngaleso sikhathi, abasakhiqiza izinhlelo zokusebenza zesiprofetho “ezilengiswe esikhathini.” Akukho okusha phansi kwelanga.
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.
Isikhathi sifushane kakhulu ukuba kuqhubekwe nalolo hlobo lokuvuswa okungokwesiprofetho, kodwa yilowo nalowo makaqiniseke ngokugcwele engqondweni yakhe siqu. Futhi yilowo nalowo emadodeni othatha isikhundla ohlangothini olusadlala ngesikhathi, okuyilo i-Future for America elizichithayo zonke lezo zisebenziso, ngokuba azilutho ngaphansi kokuba ziyizinkohliso zikaSathane.
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.
Ulayini lwangaphakathi olufihlekile lwesiprofetho olungaphakathi kwezimpawu ezine ezenza imidumo eyisikhombisa yilokho manje osekuvulwa yiNgonyama yesizwe sakwaJuda. Lesi sihloko simane saba ukubukeza lokho esesikushilo ngegama lesiHeberu elithi “‘ĕmeṯ” elihunyushwa ngokuthi iqiniso. Asizange sithinte konke esesabelane ngakho ngaphambili, kodwa inhloso yalokhu kubukeza iwukubonisa ukuthi uJohane isahluko seshumi nesithupha ivesi lesishiyagalombili uyavumelana ngokuphelele nomfanekiso wesiprofetho esiwuphakamisayo mayelana nolayini wesiprofetho wangaphakathi ofihlekile ongaphakathi emidumeni eyisikhombisa.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Kusekhona ukubuyekeza okuncane okusadingeka ngaphambi kokuba sifinyelele esiphethweni esizosingatha esihlokweni esilandelayo.
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.
Ungazinamathiseli amazwi esiprofetho sale ncwadi, ngokuba isikhathi sesisondele: ongalungile makaqhubeke engolungile; nongcolileyo makaqhubeke engcolile; nolungileyo makaqhubeke elungile; nongcwele makaqhubeke engcwele. Futhi, bheka, ngiyeza masinyane; nomvuzo wami unami, ukuba nginike wonke umuntu njengokuyakuba njalo ngomsebenzi wakhe. Ngingu-Alfa no-Omega, isiqalo nesiphetho, owokuqala nowokugcina. IsAmbulo 22:10–13.