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# What is Truth? - Number Two

Menene Gaskiya? - Lamba ta Biyu

Seal not the Sayings of the Prophecy of this Book

Kada ka rufe Maganganun Annabcin wannan Littafi da hatimi

Author

Jeff Pippenger

Published

September 5, 2023

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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.

An nuna cewa tarihin daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844 shi ne tarihin da ake wakilta da tsawãwaki bakwai waɗanda aka hatimce su har sai dab da rufe ƙofar alheri. A cikin wannan maƙala zan fara da sake bitar wani ɓangare na abin da muka riga muka tantance game da alamar tsawãwaki bakwai. Muna amfani da layukan tarihi bisa layukan tarihi domin gabatar da waɗannan gaskiyoyi. Akwai alamomin annabci guda huɗu daga 11 ga Agusta, 1840 har zuwa, kuma har da, 22 ga Oktoba, 1844; ƙarfafa saƙon mala’ika na fari, takaicin farko, Kukan Tsakar Dare, da Babban Takaici.

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.

An yi wa 11 ga Agusta, 1840 alama ta annabci ta hannun Musa a wurin ƙonewar daji. Ɓacin rai na farko a cikin bazarar 1844 an yi masa alama ta annabci ta hannun matar Musa, Zipporah, sa’ad da cikin baƙin ciki da tsoro ta yi wa ɗansu kaciya. Kiran Tsakar Dare da ya fara a taron sansani na Exeter daga 12–17 ga Agusta an yi masa alama ta annabci ta zuwan Musa a Masar da gargadinsa na farko game da mutuwar ɗan fari na Masar. Babban Ɓacin Rai na 22 ga Oktoba, 1844 an yi masa alama ta annabci ta hannun Ibraniyawa a Tekun Maliya.

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.

A zamanin Sarki Dawuda, 11 ga Agusta, 1840, an misalta shi da Filistiyawa suna maido da akwatin alkawarin Allah. Baƙin cikin farko a bazarar shekara ta 1844 an misalta shi da Uzza yana taɓa akwatin alkawarin Allah. Kukan Tsakar Dare da ya fara a taron sansanin Exeter daga 12–17 ga Agusta an misalta shi da Dawuda yana kawo akwatin alkawarin zuwa Urushalima. Babban Baƙin Cikin 22 ga Oktoba, 1844 an misalta shi da Mikal, matar Dawuda, sa’ad da ta rena Dawuda domin ya shiga Urushalima tare da akwatin alkawarin.

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.

An yi alamar 11 ga Agusta, 1840 ta wurin baftismar Kristi. Rashin cikar bege na farko a cikin bazarar 1844 an yi masa alama ta wurin bacin ran mutuwar Li’azaru. Kukan Tsakar Dare da ya fara a taron zango na Exeter daga 12–17 ga Agusta an yi masa alama ta wurin Shigar Nasara ta Kristi cikin Urushalima. Babban Rashin Cikar Bege na 22 ga Oktoba, 1844 an yi masa alama ta wurin bacin ran gicciye.

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.

Mun nuna cewa waɗannan alamomi huɗu na hanya suna wakiltar wani ɓangare ne kaɗai na cikakken tsari na kowane motsi na gyara. Muna bayyana waɗannan alamomi huɗu na hanya a matsayin shaidu na tarihin da ya fara a ranar 11 ga Satumba, 2001. Ɗaya daga cikin siffofin annabci na kowane ɗaya daga cikin layukan huɗun shi ne, alamomin hanya da suke cikin kowane layi suna ɗauke da jigo iri ɗaya.

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.

Ga Musa, dukan waɗannan alamomin hanya huɗu sun shafi aikin Allah na shiga alkawari da zaɓaɓɓen jama’a domin cika annabcin Ibrahim. A cikin layin gyaran Sarki Dawuda, dukan waɗannan alamomin hanya huɗu suna da alaƙa da akwatin alkawarin Allah. A cikin layin Almasihu, dukan waɗannan alamomin hanya huɗu suna da alaƙa da mutuwa da tashin matattu.

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 ga Agusta, 1840, tabbaci ne na ƙa’idar yini maimakon shekara. Babban baƙin cikin farko a bazarar 1844 ya faru ne sakamakon kuskuren yin amfani da ƙa’idar yini maimakon shekara. Saƙon Samuel Snow na Kukan Tsakar Dare shi ne gyara da kuma kammalawar wancan kuskuren amfani da ƙa’idar yini maimakon shekara. Saƙon da aka gyara ya ginu ne bisa ƙa’idar yini maimakon shekara, kuma ya cika a ranar 22 ga Oktoba, 1844. Dukan waɗannan alamu huɗu suna bayyana ƙa’idar yini maimakon shekara.

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.

’Yar’uwa White ta sanar da mu cewa tsãwa bakwai suna wakiltar abubuwan da suka faru a lokacin saƙonnin mala’ika na fari da na biyu; amma kuma tana koyarwa cewa tsãwa bakwai suna kuma wakiltar “abubuwan da za su faru a nan gaba waɗanda za a bayyana bisa jerinsu.” Tsãwa bakwai suna wakiltar al’amuran annabci huɗu da suka fara a ranar 11 ga Agusta, 1840, suka ƙare kuma a ranar 22 ga Oktoba, 1844, kuma waɗannan alamomin hanya huɗu za a maimaita su a cikin tarihinmu cikin wannan tsari guda.

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.

An yi wa 11 ga Satumba, 2001 kwaikwayo ta wurin 11 ga Agusta, 1840, kuma duka waɗannan ranaku suna da alaƙa da Musulunci; ta haka ne aka ɗaure farkon Adventism tare da ƙarshen Adventism. Duka 11 ga Agusta, 1840 da 11 ga Satumba, 2001 tabbaci ne na ƙa’ida ta farko ta annabci a cikin tarihinsu dabam-dabam.

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.

A ranar 11 ga Satumba, 2001, mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko, kuma a ranar 11 ga Agusta, 1840, mala’ikan Ru’ya ta Yohanna goma ya sauko. Cizon rai na farko na Future for America shi ne annabcin da ya gaza game da Musulunci a ranar 18 ga Yuli, 2020. Saƙon da aka warware hatiminsa, kamar yadda Kukan Tsakar Dare ya kasance a Exeter a lokacin bazarar shekara ta 1844, gyara ne na annabcin da ya gaza wanda aka riga aka bayar. Ga Millerites, gyaran ya shafi kuskuren da ya gabata wajen amfani da ƙa’idar rana domin shekara, wadda ta ayyana 1843 a matsayin lokacin dawowar Ubangiji. A yau, gyaran nan da saƙon Kukan Tsakar Dare na Millerite yake wakilta dole ne ya kasance alamar hanya da ke wakiltar Musulunci, kamar yadda alamomin hanyar biyu da suka gabata suka kasance. Gyaran da aikin Samuel Snow ya misalta ba wai yin watsi da annabcin da ya gaza a baya ba ne, sai dai daidaita annabcin da ya riga ya gaza da kyau.

> “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.

> “Waɗanda suka yi baƙin cikin rashin cika begen nasu sun ga daga cikin Nassosi cewa suna cikin lokacin jinkiri, kuma cewa dole ne su yi haƙurin jiran cikar wahayi. Hujja ɗaya da ta sa suka yi tsammanin Ubangijinsu a shekara ta 1843 ita ce ta sa suka sa ran zuwansa a shekara ta 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.

A yau saƙon da saƙon da ya fito daga taron sansanin Exeter yake wakilta zai zama cikawar hasashen da ya gaza a baya. Babban Baƙin Cikin tarihin Milleriyawa yana wakiltar babban baƙin ciki da yake faruwa a lokacin dokar Lahadi, amma zai kasance a cikin mahallin wani hasashe game da Musulunci. Saƙon Samuel Snow ya kasance ganowa da ayyana ainihin ranar daidai. Ranar daidai ce, amma al’amarin ba daidai ba ne. Saƙon yau da saƙon Snow yake wakilta zai zama saƙo game da Musulunci wanda shi ne cikawar saƙon da ya gaza a baƙin ciki na farko na 18 ga Yuli, 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.

Yanzu babu wani lokaci ko wata ƙayyadadden rana da ya ƙara kasancewa a ciki, gama tun daga 22 ga Oktoba, 1844, ƙayyade lokaci bai kamata ya ƙara zama wani ɓangare na saƙon annabcin Allah ba.

> “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.

> “Ubangiji ya nuna mini cewa saƙon mala’ika na uku dole ne ya tafi, a kuma yi shelarsa ga ’ya’yan Ubangiji da suka warwatse, kuma bai kamata a rataye shi a kan lokaci ba; gama lokaci ba zai ƙara zama gwaji ba har abada. Na ga cewa waɗansu suna samun wata ƙarya ta tashin hankali wadda take tasowa daga wa’azin lokaci; cewa saƙon mala’ika na uku ya fi duk abin da lokaci zai iya bayarwa ƙarfi. Na ga cewa wannan saƙo zai iya tsayawa a kan tushensa na kansa, kuma ba ya bukatar lokaci ya ƙarfafa shi, kuma zai tafi cikin iko mai girma, ya kuma aikata aikinsa, kuma za a taƙaita shi cikin adalci.” 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.

Alamar hanya ta huɗu a tarihinmu dole ce ta kasance dokar Lahadi, gama tsarkakan tarihohin dukan layukan gyare-gyare idan aka haɗa su gaba ɗaya, layi bisa layi, tare da sharhin wahayi game da waɗannan tarihohi ta wurin Ruhun Annabci, sun tabbatar ƙwarai cewa dokar Lahadi ita ce alamar hanya ta huɗu bayan mala’ika mai ƙarfi ya sauko a tarihinmu. Alamar hanya ta huɗu a tarihin tsawarori bakwai waɗanda suke “abubuwan da za su faru nan gaba da za a bayyana bisa ga tsarinsu” dole ne ta kasance tana da alaƙa da Musulunci, bisa ga gaskiyar cewa wannan jigo ɗaya kullum yana kasancewa a cikin waɗannan alamomin hanya huɗu guda ɗaya a kowace motsin gyara.

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.

Musulunci zai kasance wani ɓangare na abubuwan annabci a lokacin dokar Lahadi saboda wani dalili na biyu. Yesu, Zakin kabilar Yahuda, ya ɗauki tarihin waɗannan abubuwa huɗu musamman ya kuma ayyana su a matsayin wata alama mai zaman kanta. Wannan alamar ita ce tsawar bakwai. Akwai kuma wasu alamomin hanya a cikin kowane motsi na gyara waɗanda suke kasancewa duka kafin da kuma bayan waɗannan alamomin hanya huɗu da Zakin kabilar Yahuda ya ayyana a matsayin tsawar bakwai. A matsayin wata alama mai zaman kanta, alamar hanya ta farko ta tarihin alamar da ta ƙunshi waɗannan alamomin hanya huɗu ta wakilci harin da Musulunci ya kai wa Amurka a ranar 11 ga Satumba, 2001. Gaskiyar cewa Alpha da Omega suna daidaita ƙarshen da farko, tana tabbatar da Musulunci a lokacin dokar Lahadi, gama ta farkon waɗannan alamomin hanya huɗu ita ce harin Musulunci na ranar 11 ga Satumba, 2001; saboda haka ta huɗu kuma ta ƙarshe dole ne ita ma ta kasance hari ne da Musulunci zai kai wa Amurka.

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.

Yana iya yiwuwa ƙwarai cewa dokar Lahadi wani hari ne na dabam da Musulunci zai kai wa Birnin New York, kuma hakan zai zama cikar wani ƙarshe da aka gane ta wurin farkon sa; amma aƙalla zai kasance hari ne daga Musulunci, kamar yadda annabcin 18 ga Yuli, 2020, ya faɗa.

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.

Mun kuma mun nuna cewa Alfa da Omega ya ɓoye wani tarihi a cikin waɗannan tarihi huɗu. A hakika, wannan ɓoyayyen tarihin na ciki babban wahayi ne na farko wanda yanzu ake fito da shi tare da umurnin nan na “kada a hatimce maganganun annabcin littafin Ru’ya ta Yohanna.” Ana gane wannan ɓoyayyen tarihin na ciki sa’ad da muka ga a cikin alamomin hanya huɗu da tsawarori bakwai suke wakilta, cewa akwai wani zamani a cikin waɗannan alamomin hanya huɗu wanda yake farawa da babban baƙin ciki kuma ya ƙare da babban baƙin ciki. Daga zuwan mala’ika na biyu har zuwa zuwan na uku a tarihin Millerite akwai wani takamaiman tarihi wanda yake wakiltar wata alama mai zaman kanta ga kansa. Yana farawa da saƙon wani mala’ika wanda dole ne a ci, ta haka yana nuna lokacin jinkiri a cikin misalin budurwai goma. Sa’an nan kuma yana nuna Kiran Tsakar Dare wanda shi ma saƙo ne da dole ne a ci, sannan ya kai ga zuwan saƙo na uku wanda dole ne a ci.

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.”

An tabbatar da ɓoyayyen layin ciki da ke cikin layin tsawar nan bakwai ta annabci ba kawai ta wajen yadda farkon yake wakiltar rashin cika tsammani ba, da zuwan wani mala’ika da saƙon a ci, wanda daga nan kuma aka maimaita a babban rashin cika tsammani, amma kuma an tabbatar da shi ta wurin “gaskiya.”

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.

Kalmar Ibrananci “‘ĕmeṯ” wadda aka fassara da “gaskiya” a cikin Tsohon Alkawari, fitaccen masani na harshe ya ƙirƙire ta ta wurin amfani da harafi na farko na baƙaƙen Ibrananci, sannan ya bi shi da harafi na goma sha uku na baƙaƙen, sa’an nan ya ƙare da harafi na ƙarshe na baƙaƙen domin ya samar da kalmar da aka fassara da gaskiya. Mun nuna cewa waɗannan haruffa suna wakiltar ƙa’idar mulkin ambato na farko, wato ƙa’idar da take bayyana ƙarshe tun daga farkon sa. Harafi na farko shi ne harafin “alpha”. Harafi na tsakiya shi ne harafi na goma sha uku na baƙaƙen Ibrananci, kuma yana wakiltar tawaye. Harafi na ƙarshe shi ne na ƙarshe, ƙarshe, omega. Mun nuna cewa waɗannan haruffa uku suna wakiltar matakai uku na bishara madawwamiya kamar yadda layukan annabci da dama suka tabbatar.

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.

Ma’anonin waɗannan haruffa uku suna daidai da ma’anar saƙonnin mala’iku uku. Ma’anonin waɗannan haruffa uku suna daidai da tsarin tsarkakewar masu hikima da miyagu a cikin Daniel 12:10, waɗanda ake tsarkakewa, ake mai da su farare, kuma ake gwada su. Haruffan Ibraniyanci uku da aka haɗa wuri ɗaya domin su samar da kalmar “gaskiya,” suna ɗauke da hatimin Alpha da Omega, kuma matakai uku da suke bayyana a cikin saƙon mala’ika na fari, ana kiransu bishara madawwamiya. Matakai uku da waɗannan haruffa ke wakilta kuma suna wakiltar aikin Ruhu Mai Tsarki kamar yadda aka bayyana a cikin Yohanna 16.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. John 16:8–11.

> Kuma sa’ad da shi ya zo, zai bayyana wa duniya laifinta game da zunubi, da game da adalci, da game da hukunci: game da zunubi, domin ba su gaskata da ni ba; game da adalci, domin ina tafiya wurin Ubana, kuma ba za ku sāke ganina ba; game da hukunci, domin an riga an yi wa shugaban wannan duniya hukunci. Yohanna 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.

An wakilci rashin jin daɗin farko a matsayin zunubi, kamar yadda aka nuna ta wurin Musa, Uzza, Maryamu da Marta, da kuma Millerites, domin kamar yadda Yahaya goma sha shida ya bayyana aikin Ruhu Mai Tsarki wajen hukunta game da “zunubi;” saboda “ba su ba da gaskiya ba.” Kowanne daga cikin alamomin da muka ambata yanzu yana wakiltar rashin jin daɗin farko, kuma kowacce daga cikin tarihinsu tana shaida cewa wannan rashin jin daɗi ya samo asali ne daga zunubin rashin gaskata wani abu da aka riga aka bayyana musu. Mataki na farko shi ne hukuncin zunubi. Mataki na farko shi ne harafi na farko na baƙaƙen Ibrananci.

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.

Alamar hanya ta biyu na tarihin ɓoye ita ce adalci, wanda a nan ne bayyanuwar ikon Allah take bayyana cikin adalcin waɗanda suke ɗauke da saƙon Kukan Tsakar Dare. Suna bayyana adalcin Allah a ƙarshen lokacin jinkiri, gama Yohanna goma sha shida ya ce Almasihu ya tafi wurin Ubansa, kuma ba su ƙara ganin Almasihu ba. Almasihu ya yi jinkiri kafin bayyanuwar adalci. A wajen Milleriyawa, sa’ad da Almasihu ya ɗauke hannunsa, an gane kuskuren. Sa’an nan abin da saƙon da aka gyara ya ƙunsa ya haifar da rukuni biyu na masu sujada. Rukuni ɗaya ya bayyana adalci, gama suna da mai, ɗayan rukuni kuwa ya bayyana tawaye da harafi na goma sha uku na haruffan Ibrananci yake wakilta.

> “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.

> “Shafaffun da suke tsaye a gaban Ubangijin dukan duniya suna da matsayin da aka taɓa ba Shaiɗan a matsayin kerubin mai rufewa. Ta wurin tsarkakan halittun da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa marar yankewa da mazaunan duniya. Man zinariya yana wakiltar alherin da Allah yake ba fitilun masu bi domin su ci gaba da haskawa, kada su yi rawa su mutu. Da ba don ana zubo wannan mai mai tsarki daga sama cikin saƙonnin Ruhun Allah ba, da wakilan mugunta sun mallaki cikakken iko a kan mutane.

> “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.

> “Ana ƙasƙantar da Allah sa’ad da ba mu karɓar saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin man zinariya da yake so ya zuba cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga shi, ango yana zuwa; ku fita ku tarye shi,’ waɗanda ba su karɓi mai tsarki ba, waɗanda ba su riƙe alherin Almasihu a cikin zukatansu ba, za su tarar, kamar budurwai wawaye, cewa ba su shirya su sadu da Ubangijinsu ba. Ba su da ikon, a cikin kansu, su sami man, kuma rayuwarsu ta lalace. Amma idan an roƙi Ruhu Mai Tsarki na Allah, idan muka yi roƙo kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ ƙaunar Allah za a zubar da ita a cikin zukatanmu. Ta wurin bututun zinariya, za a isar mana da man zinariya. ‘Ba da ƙarfi ba, ba da iko ba, amma da Ruhuna, in ji Ubangijin Runduna.’ Ta wurin karɓar haskoki masu walƙiya na Rana ta Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” 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.

Ku lura cewa waɗanda suka karɓi saƙon Kukan Tsakar Dare an misalta su da Musa a cikin kogon Horeb, yana roƙon Allah ya nuna masa ɗaukakarsa. Waɗannan rukuni biyu sun riga sun kammala halayensu kafin Kukan Tsakar Dare, a lokacin jinkirin.

> “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.

> “Yanzu muna rayuwa ne a wani lokaci mafi hatsari ƙwarai, kuma kada ko ɗaya daga cikinmu ya yi jinkiri wajen neman shiri domin zuwan Kristi. Kada kowa ya bi misalin budurwai wawaye, ya yi tunanin cewa zai kasance lafiya a jira har sai rikici ya zo kafin a sami shiryar hali da zai sa mutum ya iya tsayawa a wancan lokaci. Zai yi latti ƙwarai a nemi adalcin Kristi sa’ad da aka kira baƙi su shiga aka kuma bincike su. Yanzu ne lokaci na sa adalcin Kristi,—tufafin aure da zai dace da kai ka shiga cikin bukin auren Ɗan Ragon. A cikin misalin, an wakilta budurwai wawaye suna roƙon mai, amma suka kasa samun sa bisa ga roƙonsu. Wannan alama ce ta waɗanda ba su shirya kansu ba ta wajen raya halin da zai sa su iya tsayawa a lokacin rikici.” 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.

A lokacin kiran tsakar dare, wani rukuni yana da mai da ake bukata, ɗayan kuma ba shi da shi. Mataki na biyu shi ne bayyanuwar, a ƙarshen lokacin jinkiri, ta ko dai adalci ko rashin adalci, “saboda” ango ya tafi “zuwa” ga “Ubansa, kuma ba za ku ƙara ganina ba.” Mataki na biyu shi ne harafi na goma sha uku na haruffan Ibrananci. Mataki na uku a cikin ɓoyayyen tarihi shi ne shari’a da babban abin takaici da kuma harafi na ƙarshe na haruffa.

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.

Ana ba da shaida ga ɓoyayyen tarihin da yake cikin tsawoyi bakwai ta wurin kalmar nan “gaskiya,” ta wurin baƙin cikin farko da yake bayyana baƙin cikin ƙarshe, ta wurin mala’ika da ya zo da saƙo a farkon lokaci da kuma a ƙarshe. Ba za a gane ɓoyayyen tarihin ba sai dai waɗanda suka karɓi ƙa’idojin nazarin Littafi Mai Tsarki da mafi girman iko ya bayar. Ƙa’idojin Miller a farkon lokaci, da kuma Prophetic Keys a ƙarshe.

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.

A cikin tarihin tsawa bakwai ɗin nan, kamar yadda muka riga muka bayyana, akwai wani muhimmin abin da ya kamata a maimaita kuma a tuna da shi. Babban abin takaici na farko a kowace layin gyara shi ne watsi da gaskiyar da aka riga aka kafa. Musa ya manta ya yi wa ɗansa kaciya, alhali ita ce ainihin alamar Alkawarin da annabcin Ibrahim yake nunawa. Uzza ya manta cewa firistoci kaɗai ne suke da izinin taɓa akwatin alkawari. Maryamu da Elizabet suna ba da shaida a cikin labarin Li’azaru cewa tun da farko sun riga sun san ikon tashin Kristi daga matattu. Sa’ad da aka samar da jadawalin 1843, shugabannin (matsin lambar takwarorinsu) suka matsa wa Uba Miller ya yi watsi da abin da ya saba faɗa game da shekarar 1843. Suka nace cewa ya canja tabbatacciyar shaidarsa wadda take ba da ɗan sarari har zuwa ranar 1843 a matsayin hasashensu na cikar kwana dubu biyu da ɗari uku. Shaidar Miller tana nuna cewa matsin lambar takwarori da sauran shugabannin motsin suka kawo a kansa ne ya sa ya bar rashin fayyacewar da yake yi game da ranar cikar annabcin, ya kuma bayyana kai tsaye cewa za a cika shi a shekarar 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.

Tare da Future for America, mun san cewa ba za a ƙara samun wani saƙo da za a “rataya a kan lokaci” ba. Future for America ta sha koyar da wannan gaskiya a tsawon tarihin wannan motsi. Kunya ta farko a ko da yaushe tana ginuwa ne a kan yin biris da wata tabbatacciyar gaskiya ta gwaji. Yin biris ɗin da aka yi da gaskiyar nan zunubi ne, amma abin da ya fi muhimmanci shi ne cewa ya kasance yin biris na zunubi da ƙa’ida ta farko ta William Miller, wadda aka bayyana a sarari cewa ta ƙare a 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.

> Sai mala’ikan nan da na ga yana tsaye a kan teku da kuma a kan ƙasa ya ɗaga hannunsa zuwa sama, ya rantse da wanda yake rayayye har abada abadin, wanda ya halicci sama, da abubuwan da suke cikinta, da ƙasa, da abubuwan da suke cikinta, da teku, da abubuwan da suke cikinsa, cewa lokaci ba zai ƙara kasancewa ba. Ru’ya ta Yohanna 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.

Mala’ikan da ya tsaya a kan ƙasa da teku, bisa ga Sister White, “ba wani ba ne face Yesu Almasihu kansa.” Future for America ta yi watsi da umarni kai tsaye daga Yesu Almasihu! A kaina, ban yi mu’amala ba sai da kaɗan daga cikin mutanen da nake da alaƙa da su kafin 18 ga Yuli, 2020. Daga cikin waɗannan kaɗan, biyu ne kaɗai—kuma ɗaya daga cikin waɗannan biyun yanzu yana barci cikin Yesu—na yi nazari tare da su kuma na gwada abin da yake fitowa daga Maganar Allah game da abin da ya faru na 18 ga Yuli, 2020. Amma bisa tarihin Millerite, wanda shi ne farkon abin da mu ne ƙarshensa, na tabbata cewa har yanzu akwai waɗanda suke cikin wannan motsi a wancan lokaci, waɗanda har yanzu suna samar da amfani da annabci waɗanda “aka rataya a kan lokaci.” Babu wani sabon abu a ƙarƙashin rana.

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.

Lokaci ya yi ƙanƙanta ƙwarai da za a ci gaba da irin wannan ɗimuwar annabci, amma bari kowane mutum ya tabbata sarai a cikin zuciyarsa. Kuma bari kowane ɗaya daga cikin mutanen da ya ɗauki matsayi a gefen da har yanzu yake wasa da lokaci da wannan Future for America ya ƙi dukan waɗannan aikace-aikacen, domin ba su zama ƙasa da ruɗe-ruɗen shaidan ba.

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.

Layin annabci na ciki, ɓoyayye, da ke cikin alamomin hanya huɗu waɗanda suka ƙunshi tsãwa bakwai, shi ne abin da yanzu Zakin kabilar Yahuda yake buɗe hatiminsa. Wannan maƙala kawai ta kasance bita ce ta abin da muka faɗa game da kalmar Ibrananci “‘ĕmeṯ” wadda ake fassara a matsayin gaskiya. Ba ta taɓo dukan abin da muka riga muka raba ba, amma manufar bitar ita ce a nuna cewa Yohanna sura ta goma sha shida aya ta takwas tana da cikakkiyar daidaito da tsarin annabci da muke gabatarwa game da layin annabci na ciki, ɓoyayye, a cikin tsãwa bakwai.

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

Har yanzu akwai ɗan ƙarin bita da ya zama dole kafin mu kai ga ƙarshe wanda za mu ɗauka a maƙala ta gaba.

> 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.

> Kada ka rufe maganganun annabcin wannan littafi, gama lokaci ya yi kusa: Wanda yake marar adalci, bari ya ci gaba da kasancewa marar adalci har yanzu; wanda kuma yake ƙazami, bari ya ci gaba da kasancewa ƙazami har yanzu; wanda yake mai adalci, bari ya ci gaba da kasancewa mai adalci har yanzu; wanda yake kuma mai tsarki, bari ya ci gaba da kasancewa mai tsarki har yanzu. Kuma, ga shi, ina zuwa da sauri; sakamako na kuma yana tare da ni, domin in ba kowa gwargwadon yadda aikinsa zai kasance. Ni ne Alfa da Omega, farko da ƙarshe, na fari kuma na ƙarshe. Ru’ya ta Yohanna 22:10–13.

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