Article

# What is Truth? - Number Two

Gịnị bụ Eziokwu? - Nke Abụọ

Seal not the Sayings of the Prophecy of this Book

Emechiela Okwu Nke Amụma nke Akwụkwọ a Akara

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.

E gosila na akụkọ ihe mere eme site n’ụbọchị Ọgọst 11, 1840 ruo Ọktoba 22, 1844 bụ akụkọ ihe mere eme nke é sere site n’égbè eluigwe asaa ahụ nke e mechiri emechi ruo kpọmkwem tupu mmechi oge amara. N’isiokwu a, aga m amalite site n’ịtụle ọzọ akụkụ ụfọdụ nke ihe anyị achọpụtala gbasara ihe nnọchianya nke égbè eluigwe asaa ahụ. Anyị na-eji ahịrị akụkọ ihe mere eme n’elu ahịrị akụkọ ihe mere eme egosi eziokwu ndị a. E nwere akara ụzọ amụma anọ site n’Ọgọst 11, 1840 ruo, tinyere ya, Ọktoba 22, 1844: nkwado-ike e nyere ozi nke mmụọ ozi mbụ, nkụda mmụọ mbụ, Mkpu Etiti Abalị, na Nnukwu Nkụda Mmụọ.

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.

Ụbọchị Ọgọst 11, 1840 ka e ji Mosis n’osisi na-enwu ọkụ mee ihe nnọchianya. Nnukwu mmechuihu mbụ nke n’oge opupu ihe ubi nke 1844 ka e ji nwunye Mosis, Zipọra, mee ihe nnọchianya, mgbe o jiri mwute na egwu bie nwa ha nwoke úgwù. Mkpu Etiti Abalị nke bidoro na nzukọ ụlọikwuu nke Exeter site n’Ọgọst 12–17 ka e ji mbata Mosis n’Ijipt na ịdọ aka ná ntị mbụ ya banyere ọnwụ ụmụ mbụ a mụrụ n’Ijipt mee ihe nnọchianya. Nnukwu Mmechuihu nke Ọktoba 22, 1844 ka e ji ndị Hibru n’Oké Osimiri Uhie mee ihe nnọchianya.

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.

N’oge Eze Devid, e gosiri Ọgọọst 11, 1840 n’ụdị site n’aka ndị Filistia weghachitere igbe Chineke. Nnukwu nkụda mmụọ mbụ n’oge opupu ihe ubi nke 1844 ka e gosiri n’ụdị site n’aka Uza metụrụ igbe Chineke aka. Mkpu Etiti Abalị nke malitere n’ụlọ nzukọ ogige Exeter site n’Ọgọọst 12–17 ka e gosiri n’ụdị site n’aka Devid butere igbe ahụ n’ime Jerusalem. Nnukwu Nkụda Mmụọ nke Ọktoba 22, 1844 ka e gosiri n’ụdị site n’aka Maikal, nwunye Devid, dịka o lelịrị Devid anya n’ihi na o were igbe ahụ banye Jerusalem.

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.

A kọwara August 11, 1840 n’ụdị nnọchianya site na baptizim nke Kraịst. A kọwara mwute mbụ ahụ n’oge opupu ihe ubi nke 1844 n’ụdị nnọchianya site na mwute metụtara ọnwụ Lazarọs. A kọwara Mkpu Etiti Abalị ahụ nke malitere na nzukọ ogige Exeter site na August 12–17 n’ụdị nnọchianya site na Nbata Mmeri nke Kraịst n’ime Jerusalem. A kọwara Nnukwu Mwute nke October 22, 1844 n’ụdị nnọchianya site na mwute nke obe.

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.

Anyị arụtụla aka na ihe ịrịba ama anọ ndị a na-anọchi anya naanị akụkụ ole na ole nke usoro zuru ezu nke mmegharị ndozigharị ọ bụla. Anyị na-akọwa ihe ịrịba ama anọ ndị a dịka ndị àmà nke akụkọ ihe mere eme nke bidoro na Septemba 11, 2001. Otu n’ime njirimara amụma nke ahịrị anọ ọ bụla bụ na ihe ịrịba ama ndị dị n’ahịrị ọ bụla nwere otu isiokwu ahụ.

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.

N’ebe Moses, ihe ịrịba ama anọ ahụ nile metụtara ọrụ Chineke nke ịbanye n’ọgbụgba ndụ ya na ndị a họpụtara, n’ime mmezu amụma Abraham. N’ahịrị mgbanwe Eze Devid, ihe ịrịba ama anọ ahụ nile jikọtara ya na igbe ọgbụgba ndụ nke Chineke. N’ahịrị Kraịst, ihe ịrịba ama anọ ahụ nile jikọtara ya na ọnwụ na mbilite n’ọnwụ.

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.

Ọgọst 11, 1840 bụ nkwenye nke ụkpụrụ ụbọchị maka otu afọ. Nkụda mmụọ mbụ n’oge opupu ihe ubi nke 1844 sitere n’itinye ụkpụrụ ụbọchị maka otu afọ n’ọrụ n’ụzọ dara ada. Ozi Samuel Snow nke Mkpu Etiti Abalị bụ mmezi na izu okè nke itinye ụkpụrụ ụbọchị maka otu afọ n’ọrụ ahụ nke dara ada. Ozi ahụ e meziri dabere n’elu ụkpụrụ ụbọchị maka otu afọ, e mezuokwa ya n’October 22, 1844. Ihe àmà anọ ahụ niile na-akọwapụta ụkpụrụ ụbọchị maka otu afọ.

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.

Nwannaanyị White na-eme ka anyị mara na èbè eluigwe asaa ahụ na-anọchi anya ihe omume ndị mere n’oge ozi nke mmụọ ozi mbụ na nke abụọ; ma ọ na-akụzikwa na èbè eluigwe asaa ahụ na-anọchikwa anya “ihe omume ndị ga-abịa n’ọdịnihu nke a ga-ekpughe n’usoro ha.” Èbè eluigwe asaa ahụ na-anọchi anya ihe omume amụma anọ nke malitere n’Ọgọst 11, 1840, ma kwụsị n’Ọktoba 22, 1844, ma a ga-emegharịkwa ihe ịrịba ama anọ ndị ahụ n’akụkọ ihe mere eme anyị n’otu usoro ahụ.

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.

E ji mee Septemba 11, 2001 ka e jiri Ọgọọst 11, 1840 kọwaa n’amụma, ma ụbọchị abụọ ahụ jikọtara ya na Alakụba, si otú a ejikọ mmalite nke Adventism na njedebe nke Adventism ọnụ. Ma Ọgọọst 11, 1840 ma Septemba 11, 2001 bụ nkwenye nke iwu amụma isi nke akụkọ ihe mere eme nke nke ọ bụla n’ime ha.

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.

N’ụbọchị Septemba 11, 2001, mmụọ ozi nke Mkpughe iri na asatọ rịdatara, ma n’ụbọchị Ọgọst 11, 1840, mmụọ ozi nke Mkpughe iri rịdatara. Mmechuihu mbụ nke Future for America bụ amụma dara ada banyere Islam n’ụbọchị Julaị 18, 2020. Ozi ahụ a kpọghechara akara ya, dịka Mkpu Etiti Abalị dị na Exeter n’oge okpomọkụ nke 1844, bụ mmezi nke amụma dara ada nke e nyere na mbụ. Maka ndị Millerite, mmezi ahụ metụtara itinye ụkpụrụ ụbọchị maka otu afọ n’ọrụ nke dara ada na mbụ, nke na-akọwa 1843 dịka oge nlọghachi nke Onyenwe anyị. Taa, mmezi ahụ nke ozi Mkpu Etiti Abalị nke ndị Millerite na-anọchi anya ga-abụrịrị akara ụzọ nke na-anọchi anya Islam, dịka akara ụzọ abụọ gara aga dịkwara. Mmezi ahụ nke ọrụ Samuel Snow bụ onyinyo ya abụghị ileghara amụma dara ada e buru ụzọ kwuo anya, kama ọ bụ imeziwanye nkenke amụma ahụ dara ada na mbụ.

> “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.

> “Ndị ahụ nwere nkụda mmụọ hụrụ site n’Akwụkwọ Nsọ na ha nọ n’oge ichere ahụ, na na ha ga-eji ndidi chere mmezu nke ọhụụ ahụ. Otu ihe akaebe ahụ nke dugara ha ile anya maka Onyenwe ha n’afọ 1843, dugara ha ịtụ anya Ya n’afọ 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.

Taa ozi a nke e ji ozi ahụ si na nzukọ ogige Exeter pụta kọwaa ga-abụ mmezu zuru oke nke amụma e buru ụzọ kwuo ma ọ dara ada. Nnukwu Ndakpọ Olileanya nke akụkọ ihe mere eme ndị Millerite na-anọchi anya nnukwu ndakpọ olileanya nke na-eme n’oge iwu ụbọchị Sọnde, ma ọ ga-adị n’ime okirikiri amụma gbasara Alakụba. Ozi Samuel Snow bụ njirimara nke kpọmkwem ụbọchị ahụ. Ọ bụ ụbọchị ziri ezi, ma ihe omume na-ezighị ezi. Ozi nke taa, nke ozi Snow na-anọchi anya ya, ga-abụ ozi banyere Alakụba nke bụ mmezu zuru oke nke ozi ahụ dara ada n’oge ndakpọ olileanya mbụ nke Julaị 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.

Ugbu a, ọ nweghị oge ma ọ bụ ụbọchị a na-etinye n’ọrụ, n’ihi na kemgbe Ọktoba 22, 1844, idebe oge adịkwaghị bụrụ akụkụ nke ozi amụma Chineke.

> “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.

> “Onyenwe anyị egosila m na ozi nke mmụọ-ozi nke atọ aghaghị ịga, ka e kwusaa ya nye ụmụ Chineke ndị gbasasịrị agbasa, nakwa na e kwesịghị ikwugide ya n’oge; n’ihi na oge agaghị abụkwa ule ọzọ ma ọlị. Ahụrụ m na ụfọdụ na-enwe mkpali ụgha nke si n’ikwusa oge bilie; na ozi nke mmụọ-ozi nke atọ siri ike karịa ka oge pụrụ isi bụrụ. Ahụrụ m na ozi a pụrụ iguzo n’elu ntọala nke ya, na ọ dịghị mkpa ka oge mee ka ọ sie ike, nakwa na ọ ga-aga n’ike dị ukwuu, mee ọrụ ya, a ga-emekwa ka e mechie ya n’ezi omume.” 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.

Ihe nrịbama nke anọ n’akụkọ ihe mere eme anyị aghaghị ịbụ iwu Sọnde, n’ihi na akụkọ nsọ nke ahịrị mgbanwe niile, mgbe e jikọtara ha ọnụ, ahịrị n’elu ahịrị, tinyere nkọwa sitere n’ike mmụọ nsọ banyere akụkọ ndị ahụ site na Mmụọ Amụma, na-egosi n’enweghị mgbagha na iwu Sọnde bụ ihe nrịbama nke anọ mgbe mmụọ-ozi dị ike ahụ rịdatara n’akụkọ ihe mere eme anyị. Ihe nrịbama nke anọ n’akụkọ ihe mere eme nke égbè eluigwe asaa ahụ nke bụ “ihe omume ndị ga-abịa n’ọdịnihu nke a ga-ekpughe n’usoro ha” aghaghị ijikọtara ya na Islam, dabere n’eziokwu na otu isiokwu ahụ na-adị mgbe niile n’otu ihe nrịbama anọ ahụ n’ime mmegharị mgbanwe okpukpe ọ bụla.

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.

Alakụba ga-abụ akụkụ nke ihe omume amụma ndị ahụ n’oge iwu Ụka banyere Sọnde n’ihi ihe nke abụọ. Jisọs, Ọdụm nke ebo Juda, ewerela kpọmkwem akụkọ ihe mere eme nke ihe omume anọ ndị a ma kọwaa ya dịka ihe nnọchianya n’onwe ya. Ihe nnọchianya ahụ bụ égbè eluigwe asaa ahụ. E nwere ihe ịrịba ama ụzọ ndị ọzọ n’ime mmegharị mgbanwe ọ bụla nke dị ma tupu ma mgbe ihe ịrịba ama ụzọ anọ ahụ nke Ọdụm nke ebo Juda kọwara dịka égbè eluigwe asaa ahụ. Dị ka ihe nnọchianya n’onwe ha, ihe ịrịba ama ụzọ mbụ nke akụkọ ihe mere eme nnọchianya ahụ nke nwere ihe ịrịba ama ụzọ anọ ndị a nọchiri anya mwakpo Alakụba wakporo United States na Septemba 11, 2001. Eziokwu ahụ bụ na Alfa na Omega na-eme ka ọgwụgwụ mata mmalite, na-eguzobe Alakụba n’oge iwu Ụka banyere Sọnde, n’ihi na nke mbụ n’ime ihe ịrịba ama ụzọ anọ ahụ bụ mwakpo Alakụba wakporo na Septemba 11, 2001; ya mere, ihe ịrịba ama ụzọ nke anọ na nke ikpeazụ ga-abụkwa mwakpo Alakụba megide United States.

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.

O nwere ike ịbụ n’ezie na iwu Sọnde bụ mwakpo ọzọ nke Islam megide Obodo New York, nke ahụkwa ga-egosi njedebe nke mmalite ya na-akọwapụta; ma, n’opekata mpe, ọ ga-abụ mwakpo nke Islam, dị ka amụma nke Julaị 18, 2020 siri kwuo.

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.

Anyị akwadokwala na Alfa na Omega zoro akụkọ ihe mere eme n’ime akụkọ ihe mere eme anọ ahụ. N’eziokwu, akụkọ ihe mere eme ime ahụ e zoro ezo bụ mkpughe bụ isi nke a na-ebupụta ugbu a n’ihe metụtara iwu ahụ sịrị, “ezorola okwu nile nke amuma nke akwukwọ Mkpughe.” A na-amata akụkọ ihe mere eme ime ahụ e zoro ezo mgbe anyị hụrụ n’ime akara ụzọ anọ ndị àmụmà asaa ahụ na-anọchite anya ya na e nwere oge n’ime akara ụzọ anọ ahụ nke na-amalite site n’ime nkụda mmụọ ma kwụsịkwa n’ime nkụda mmụọ. Site n’ọbịbịa nke mmụọ ozi nke abụọ ruo n’ọbịbịa nke nke atọ n’akụkọ ihe mere eme nke ndị Miller bụ akụkọ ihe mere eme pụrụ iche nke na-anọchi anya akara nke ya n’onwe ya. Ọ na-amalite site n’ozi mmụọ ozi nke a ga-eri, si otu a na-akara oge ichere ahụ n’ilu ụmụ agbọghọ iri ahụ. Ọ na-esote ya na ịkọwa Mkpu Etiti Abalị nke bụkwa ozi a ga-eri, ma mesịa duru gaa n’ọbịbịa nke ozi nke atọ nke a ga-eri.

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.”

A na-akwado n’amụma akara ime dị zoro ezo n’ime akara nke égbè eluigwe asaa ahụ, ọ bụghị naanị site na mmalite nke na-anọchi anya ndakpọ olileanya, na mbata nke mmụọ-ozi na ozi ka eri, nke e mesịrị kwughachi ya n’oge nnukwu ndakpọ olileanya ahụ, kama a na-akwado ya kwa site n’“eziokwu” ahụ.

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.

Okwu Hibru “‘ĕmeṯ” nke a sụgharịrị dịka “eziokwu” n’Agba Ochie ka Onye-ọkà-asụsụ ahụ dị ebube kere site n’iji mkpụrụedemede mbụ nke mkpụrụedemede Hibru, soro ya na mkpụrụedemede nke iri na atọ nke mkpụrụedemede ahụ, ma mechie ya n’iji mkpụrụedemede ikpeazụ nke mkpụrụedemede ahụ, iji mepụta okwu a sụgharịrị dịka eziokwu. Anyị egosila na mkpụrụedemede ndị ahụ na-anọchi anya ụkpụrụ nke iwu nke mbụ e kwuru ya, bụ ụkpụrụ nke na-achọpụta ọgwụgwụ site ná mmalite. Mkpụrụedemede mbụ bụ mkpụrụedemede “alpha”. Mkpụrụedemede etiti bụ mkpụrụedemede nke iri na atọ nke mkpụrụedemede Hibru ma na-anọchi anya nnupu isi. Mkpụrụedemede ikpeazụ bụ nke ikpeazụ, ọgwụgwụ, omega. Anyị egosila na mkpụrụedemede atọ ndị a na-anọchi anya nzọụkwụ atọ nke ozi ọma ebighị ebi dịka ọtụtụ ahịrị amụma kwadoro.

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.

Ihe pụtara mkpụrụedemede atọ ahụ kwekọrọ n’ihe ozi nke mmụọ ozi atọ ahụ pụtara. Ihe pụtara mkpụrụedemede atọ ahụ kwekọrọkwa n’usoro ime ka ndị amamihe na ndị ajọ omume dị ọcha n’ime Daniel iri na abụọ amaokwu iri, ebe e kwuru na a ga-eme ka ha dị ọcha, mee ka ha dị ọcha dịka ọcha, ma nwalee ha. Mkpụrụedemede Hibru atọ ahụ e jikọtara ọnụ iji mepụta okwu a bụ “eziokwu,” nwere akara njirimara nke Alfa na Omega, ma nzọụkwụ atọ ahụ ha na-akọwapụta n’ozi mmụọ ozi mbụ ka a na-akpọ ozi ọma ebighị ebi. Nzọụkwụ atọ ahụ mkpụrụedemede ndị ahụ na-anọchi anya ya na-anọchikwa anya ọrụ nke Mmụọ Nsọ dịka e depụtara ya na John iri na isii.

> 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.

> Mgbe Ọ bịarutere, Ọ ga-eme ka ụwa mara mmehie, na ezi omume, na ikpe: Banyere mmehie, n’ihi na ha ekweghị na M; Banyere ezi omume, n’ihi na Ana m agakwuru Nna m, unu ahụkwaghịkwa M ọzọ; Banyere ikpe, n’ihi na e kpeela onye-isi nke ụwa a ikpe. Jọn 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.

A na-anọchi anya ndakpọ olileanya mbụ dịka mmehie, dịka e gosiri ya n’akụkọ Moses, Uzza, Meri na Mata, na ndị Miller, n’ihi na dịka Jọn isi iri na isii si kọwaa ọrụ nke Mmụọ Nsọ n’ịma mmadụ ikpe banyere “mmehie;” ọ bụ n’ihi na “ha ekweghị.” Nke ọ bụla n’ime ihe nnọchianya ndị anyị kpọtụrụ ugbu a na-anọchi anya ndakpọ olileanya mbụ, akụkọ ndụ ha nke ọ bụla na-agbakwa ama na ndakpọ olileanya ahụ sitere na mmehie nke ikweghị ihe e kpughelarị ha na mbụ. Nzọụkwụ mbụ bụ ikwupụta mmehie. Nzọụkwụ mbụ bụ mkpụrụedemede mbụ nke alifabet Hibru.

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.

Ihe nràbà nke abụọ nke akụkọ ihe mere eme zoro ezo bụ ezi omume, nke bụ ebe ngosipụta nke ike Chineke na-apụta ìhè n’ezi omume nke ndị na-ebu ozi Mkpu Etiti Abalị. Ha na-egosipụta ezi omume Chineke na njedebe nke oge ichere, n’ihi na Jọn iri na isii na-ekwu na Kraịst gara n’aka Nna ya, ha ahụkwaghịkwa Kraịst ọzọ. Kraịst echewo tupu ngosipụta nke ezi omume ahụ. N’aka ndị Millerite, mgbe Kraịst wepụrụ aka Ya, a ghọtara njehie ahụ. Mgbe ahụ, ọdịnaya nke ozi a mezieziri wepụtara ìgwè abụọ nke ndị na-efe ofufe. Otu ìgwè gosipụtara ezi omume, n’ihi na ha nwere mmanụ, ma ìgwè nke ọzọ gosipụtara nnupụisi nke akwụkwọ ozi nke iri na atọ nke mkpụrụedemede Hibru nọchiri anya ya.

> “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.

> “Ndị e tere mmanụ guzo n’akụkụ Onyenwe ụwa nile, nwere ọnọdụ ahụ e nyere Setan n’oge gara aga dị ka cherub na-ekpuchi ekpuchi. Site n’aka ndị nsọ ahụ gbara ocheeze Ya gburugburu, Onyenwe anyị na-edobe nkwurịta okwu na-adịgide adịgide n’etiti Ya na ndị bi n’ụwa. Mmanụ ọlaedo ahụ na-anọchite anya amara nke Chineke ji eme ka oriọna ndị kwere ekwe juputara mgbe niile, ka ha ghara ịma jijiji ma gbanyụọ. Ọ bụrụ na a naghị esi n’eluigwe awụsa mmanụ nsọ a site n’ozi nke Mmụọ Chineke, ndị ọrụ nke ajọ ihe ga-enwe ọchịchị zuru oke n’ebe mmadụ nọ.

> “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.

> “A na-eme ka a ghara ịsọpụrụ Chineke mgbe anyị na-anabataghị ozi ndị ọ na-ezigara anyị. N’ụzọ dị otu a, anyị na-ajụ mmanụ ọlaedo ahụ nke ọ ga-awụnye n’ime mkpụrụ obi anyị ka e wee kesaa ya nye ndị nọ n’ọchịchịrị. Mgbe oku ahụ ga-abịa, ‘Lee, nwoke na-alụ nwanyị na-abịa; pụtanụ izute ya,’ ndị na-anabatabeghị mmanụ nsọ ahụ, ndị na-edebebeghị amara Kraịst n’obi ha, ga-achọpụta, dịka ụmụ agbọghọ ndị nzuzu ahụ, na ha adịghị njikere izute Onyenwe ha. Ha enweghị, n’ime onwe ha, ike inweta mmanụ ahụ, ndụ ha wee bụrụ nke ebibiri. Ma ọ bụrụ na a rịọ Mmụọ Nsọ nke Chineke, ma ọ bụrụ na anyị arịọsi arịrịọ ike, dịka Mozis mere, sị, ‘Gosi m ebube gị,’ ịhụnanya Chineke ga-awụsakwa n’obi anyị. Site n’ime ọkpọkọ ọlaedo ndị ahụ, a ga-enye anyị mmanụ ọlaedo ahụ. ‘Ọ bụghị site n’ike, ma ọ bụ site n’ọchịchị, kama site na Mmụọ m, ka Jehova nke usuu ndị agha kwuru.’ Site n’ịnata ụzarị na-enwu gbaa nke Anyanwụ nke Ezi Omume, ụmụ Chineke na-enwu dịka ìhè n’ụwa.” 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.

Rịba ama na e jiwo Mosis nọ n’ọgba Horeb, na-arịọ Chineke ka O gosi ya ebube Ya, kọwaa ndị ahụ na-anata ozi nke Mkpu Etiti Abalị. Otu ìgwè mmadụ abụọ ahụ emezuwo agwa ha tupu Mkpu Etiti Abalị, n’oge ichere ahụ.

> “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.

> “Anyị bi ugbu a n’oge dị oke ize ndụ, ma ọ dịghị onye ọbụla n’ime anyị kwesịghị ịla azụ n’ịchọ nkwadebe maka ọbịbịa Kraịst. Ka onye ọbụla ghara iso ihe atụ nke ụmụ agbọghọ-amaghị-ama, ma chee na ọ ga-adị nchebe ichere ruo mgbe nsogbu ahụ bịara tupu e nwetara nkwadebe nke agwa ga-eme ka mmadụ guzosie ike n’oge ahụ. Ọ ga-adị oke akaha ịchọ ezi omume nke Kraịst mgbe a kpọbatara ndị ọbịa ma nyochaa ha. Ugbu a bụ oge iyi ezi omume nke Kraịst,—uwe agbamakwụkwọ ahụ nke ga-eme ka i kwesị ịbanye na oriri agbamakwụkwọ nke Nwa Atụrụ ahụ. N’ilu ahụ, a kọwara ụmụ agbọghọ-amaghị-ama ahụ dịka ndị na-arịọ mmanụ, ma ha anataghị ya dịka ha rịọrọ. Nke a bụ ihe nnọchianya nke ndị na-akwadobeghị onwe ha site n’ịzụlite agwa ga-eme ka ha guzosie ike n’oge nsogbu.” 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.

Mgbe a kpọrọ mkpu n’etiti abalị, otu òtù nwere mmanụ dị mkpa, ma nke ọzọ enweghị ya. Nzọụkwụ nke abụọ bụ ngosipụta, ná njedebe nke oge ichere ahụ, nke ma ezi omume ma ọ bụ ajọ omume, “n’ihi na” nwoke ahụ a na-alụ ọhụrụ gara “n’ebe” “Nna” ya nọ, “unu agaghịkwa ahụ m ọzọ.” Nzọụkwụ nke abụọ bụ mkpụrụedemede nke iri na atọ n’usoro mkpụrụedemede Hibru. Nzọụkwụ nke atọ n’akụkọ ihe mere eme zoro ezo bụ ikpe, na nnukwu nkụda mmụọ ahụ, na mkpụrụedemede ikpeazụ nke usoro mkpụrụedemede ahụ.

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.

A na-agba ama akụkọ ihe mere eme zoro ezo dị n’ime égbè-eluigwe asaa site n’okwu a bụ “eziokwu,” site n’ịtụfu olileanya nke mmalite nke na-akọwapụta ịtụfu olileanya ikpeazụ, site n’mmụọ-ozi na-abịa na ozi na mmalite na na njedebe. A ga-amata akụkọ ihe mere eme ahụ zoro ezo naanị site n’aka ndị nabatara iwu ọmụmụ Akwụkwọ Nsọ ndị e nyere site n’aka Ikike Kachasị Elu. Iwu Miller na mmalite, na Prophetic Keys na njedebe.

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.

N’akụkọ ihe mere eme nke ụda égbè eluigwe asaa ahụ, dịka anyị ka gosipụtara ya, e nwere otu ihe e mesiri ike nke kwesịrị ikwughachi ma chetakwa. Nnukwu nkụda mmụọ mbụ n’ahịrị mgbanwe ọ bụla bụ ileghara eziokwu e guzobeworị anya. Mozis chefuru ibi nwata ya úgwù, ọ bụ ezie na nke ahụ bụkwa nnọọ akara nke Ọgbụgba-ndụ ahụ amụma Abraham nọ na-akọwapụta. Uza chefuru na ọ bụ naanị ndị nchụàjà nwere ike imetụ igbe ọgbụgba-ndụ ahụ aka. Meri na Elizabet na-agba àmà n’akụkọ Lazarọs na ha amaraworị banyere ike mbilite n’ọnwụ nke Kraịst. Mgbe e mepụtara chart nke 1843, ndị ndu ahụ (nrụgide ndị ibe) dọkwasịrị Nna Miller obi ka o leghara ihe ọ na-ekwubu mgbe niile banyere afọ 1843 anya. Ha siri ọnwụ ka ọ gbanwee àmà o guzobeworị nke na-enye ohere ntakịrị ruo n’ụbọchị nke 1843 dịka amụma ha banyere mmezu nke ụbọchị puku abụọ na narị atọ ahụ. Àmà Miller na-egosi na nrụgide ndị ibe nke ndị ndu ndị ọzọ nọ n’ime mmegharị ahụ wetara ya mere o hapụ njirimara ya na-edoghị anya banyere oge mmezu amụma ahụ ma kwuo ozugbo na a ga-emezu ya n’afọ 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.

N’ebe Future for America, anyị maara na e kwesịghị inwe ozi ọzọ a ga-“adọkwasị n’oge.” Future for America kụziri eziokwu ahụ ugboro ugboro n’akụkọ ihe mere eme nile nke mmegharị ahụ. Nkụda mmụọ mbụ na-adabere mgbe niile n’ileghara eziokwu nnwale e guzobeworo anya. Ọ bụ ileghara eziokwu anya n’ụzọ mmehie, ma nke ka mkpa, ọ bụ ileghara iwu mbụ nke William Miller anya n’ụzọ mmehie, nke e ji nkenke kọwaa dị ka nke na-agwụ na 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.

> Mmụọ-ozi ahụkwa nke m hụrụ ka o guzoro n’elu oké osimiri na n’elu ụwa weliri aka ya elu n’eluigwe, we ṅụọ iyi site n’aka Onye ahụ nke dị ndụ ruo mgbe ebighị ebi na mgbe ebighị ebi, Onye kere eluigwe, na ihe ndị dị n’ime ya, na ụwa, na ihe ndị dị n’ime ya, na oké osimiri, na ihe ndị dị n’ime ya, na oge agaghị adịkwa ọzọ. Mkpughe 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.

Dị ka Sister White si kwuo, mmụọ-ozi ahụ nke guzoro n’elu ala na oké osimiri abụghị “onye ọbụla ọzọ dị ala karịa Jizọs Kraịst n’onwe ya.” Ọdịnihu nke America leghaara iwu kpọmkwem sitere n’aka Jizọs Kraịst anya! N’aka m onwe m, ọ bụ naanị mmadụ ole na ole ka mụ na ha ka nwere mmekọrịta n’etiti ndị m na ha jikọrọ onwe m tupu July 18, 2020. Naanị mmadụ abụọ n’ime ndị ole na ole ahụ ka mụ na ha mụtara ma nwalee ihe na-abịa site n’Okwu Chineke banyere ahụmahụ nke July 18, 2020; otu n’ime mmadụ abụọ ahụ ugbu a ehiela ụra n’ime Jizọs. Ma dabere n’akụkọ ihe mere eme nke ndị Millerite, nke bụ mmalite nke ihe anyị bụ njedebe ya, enwere m n’aka na e nwere ka ndị nọ n’ime mmegharị ahụ n’oge ahụ, ndị ka na-emepụta nkọwa amụma ndị “a kwụnyere n’elu oge.” Ọ dịghị ihe ọhụrụ dị n’okpuru anyanwụ.

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.

Oge adịworị nnọọ mkpụmkpụ nke ukwuu iji nọgide n’ụdị mkpali amụma ahụ, ma ka nwoke ọ bụla kwenye nke ọma n’uche nke ya. Ka nwoke ọ bụla n’ime ndị na-ewere ọnọdụ n’akụkụ nke ahụ nke ka na-egwuri egwu na oge mara na Future for America na-ajụ ngwa niile ahụ, n’ihi na ha abụghị ihe ọzọ ma ọ bụghị aghụghọ Setan.

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.

Ahịrị amụma ime mmụọ zoro ezo dị n’ime akara ụzọ anọ nke mejupụtara égbè eluigwe asaa bụ ihe a na-ekpughepụtazu ugbu a site n’aka Ọdụm nke ebo Juda. Edemede a bụ naanị ntụleghachi nke ihe anyị kwuworo banyere okwu Hibru ahụ, “‘ĕmeṯ,” nke a sụgharịrị dịka eziokwu. O metụghị ihe niile anyị kekọrọ na mbụ aka, ma ebumnuche nke ntụleghachi a bụ igosi na Jọn isi nke iri na isii amaokwu nke asatọ kwekọrọ kpamkpam na nlereanya amụma anyị na-atụ aro gbasara ahịrị amụma ime mmụọ zoro ezo dị n’ime égbè eluigwe asaa.

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

A ka dịkwa obere nyocha ọzọ ka e kwesịrị ime tupu anyị eruo nkwubi-okwu nke anyị ga-atụle n’isiokwu na-esote.

> 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.

> Emechila okwu nile nke amụma nke akwụkwọ a akara, n’ihi na oge ahụ dị nso: Onye na-ezighị ezi, ka ọ nọgide na-ezighị ezi: onye rụrụ arụ, ka ọ nọgide na ịdị rụrụ arụ: onye ezi omume, ka ọ nọgide na ịbụ onye ezi omume: onye dị nsọ, ka ọ nọgide na ịdị nsọ. Ma, lee, ana m abịa ọsọ ọsọ; ụgwọ-ọlu m sokwa m, inye onye ọ bụla dịka ọrụ ya ga-adị. Abụ m Alfa na Omega, mmalite na ọgwụgwụ, onye mbụ na onye ikpeazụ. Mkpughe 22:10–13.

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