Article

# What is Truth? - Number Two

Ukuri Ni Iki? - Nimero Ya Kabiri

Seal not the Sayings of the Prophecy of this Book

Ntugafunge Amagambo y’Ubuhanuzi bw’Iki Gitabo

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.

Byagaragajwe ko amateka yo kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844 ari yo mateka agereranywa n’inkuba ndwi zari zarafunzwe ikimenyetso kugeza hafi cyane y’isozwa ry’igihe cy’igeragezwa. Muri iyi nyandiko ndatangira nsubiramo bimwe mu byo twagaragaje ku byerekeye ubusobanuro bw’ikimenyetso cy’inkuba ndwi. Turimo gukoresha imirongo y’amateka ishingiye ku yindi mirongo y’amateka kugira ngo dutange aya kuri. Hari ibimenyetso bine by’ubuhanuzi byo kuva ku wa 11 Kanama 1840 kugeza kandi hakubiyemo ku wa 22 Ukwakira 1844; guhabwa imbaraga k’ubutumwa bw’umumarayika wa mbere, ugucika intege kwa mbere, Induru ya Saa Sita z’ijoro, n’Ugucika Intege Gukomeye.

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.

Tariki ya 11 Kanama 1840 yashushanyijwe na Mose imbere y’igihuru cyaka umuriro. Icika intege rya mbere ryo mu mpeshyi ya 1844 ryashushanyijwe n’umugore wa Mose, Zipora, igihe yabaganaga umubabaro n’ubwoba akebera umuhungu wabo. Ijwi ryo mu Gicuku ryatangiriye mu materaniro y’inkambi yabereye i Exeter kuva ku ya 12–17 Kanama ryashushanyijwe no kugera kwa Mose muri Egiputa no kuburira kwe kwa mbere ku by’urupfu rw’ab’imfura ba Egiputa. Icika Intege Rikomeye ryo ku ya 22 Ukwakira 1844 ryashushanyijwe n’Abaheburayo ku Nyanja Itukura.

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.

Mu gihe cy’Umwami Dawidi, tariki ya 11 Kanama 1840 yagereranyijwe n’Abafilisitiya basubizaga isanduku y’Imana. Icika intege rya mbere ryo mu mpeshyi ya 1844 ryagereranyijwe na Uza akora ku isanduku y’Imana. Ijwi ryo mu gicuku ryatangiriye mu nama y’inkambi yabereye i Exeter kuva ku wa 12–17 Kanama ryagereranyijwe na Dawidi azana isanduku i Yerusalemu. Icika intege Rikomeye ryo ku wa 22 Ukwakira 1844 ryagereranyijwe na Mikali umugore wa Dawidi, ubwo yasuzuguraga Dawidi kubera ko yinjiranye isanduku i Yerusalemu.

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.

Tariki ya 11 Kanama 1840 yashushanyijwe n’umubatizo wa Kristo. Gucika intege kwa mbere ko mu mpeshyi yo mu 1844 kwashushanyijwe no gucika intege kwatewe n’urupfu rwa Lazaro. Ihamagara ryo mu Gicuku ryatangiriye mu materaniro y’inkambi yabereye i Exeter kuva ku wa 12–17 Kanama ryashushanyijwe no kwinjira kwa Kristo i Yerusalemu mu buryo bw’intsinzi. Gucika intege Gukomeye ko ku wa 22 Ukwakira 1844 kwashushanyijwe no gucika intege kw’umusaraba.

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.

Twagaragaje ko ibi bimenyetso bine by’inzira bigaragaza gusa igice cy’umwihariko mu miterere yuzuye ya buri gikorwa cy’ivugurura. Turimo kumenya ibi bimenyetso bine by’inzira nk’abahamya b’amateka yatangiye ku wa 11 Nzeri 2001. Kimwe mu biranga ubuhanuzi bya buri murongo muri iyo ine, ni uko ibimenyetso by’inzira biri muri buri murongo bifite insanganyamatsiko imwe.

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.

Kuri Mose, izo ngingo zose enye z’inzira zarebanaga n’umurimo w’Imana wo kugirana isezerano n’ubwoko bwatoranijwe, mu gusohoza ubuhanuzi bwa Aburahamu. Mu murongo w’ivugurura rwa Umwami Dawidi, izo ngingo zose enye z’inzira zari zifitanye isano n’Isanduku y’Imana. Mu murongo wa Kristo, izo ngingo zose enye z’inzira zari zifitanye isano n’urupfu n’umuzuko.

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.

Tariki ya 11 Kanama 1840 yabaye iyemezwa ry’ihame ry’umunsi ugereranya umwaka. Icika intege rya mbere ryo mu mpeshyi yo mu 1844 ryatewe n’imikoreshereze itari yo y’ihame ry’umunsi ugereranya umwaka. Ubutumwa bwa Samuel Snow bw’Induru yo mu Gicuku bwabaye ugukosora no gutunganya byuzuye iyo mikoreshereze yananiwe y’ihame ry’umunsi ugereranya umwaka. Ubutumwa bwakosowe bwari bushingiye ku ihame ry’umunsi ugereranya umwaka kandi busohozwa ku wa 22 Ukwakira 1844. Ibyimenyetso bine byose birimo kugaragaza ihame ry’umunsi ugereranya umwaka.

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.

Mushiki wacu White atumenyesha ko inkuba ndwi zigereranya ibyabaye mu gihe cy’ubutumwa bw’umumalayika wa mbere n’ubw’umumalayika wa kabiri; ariko kandi yigisha ko inkuba ndwi zigereranya n’“ibyabaye by’igihe kizaza bizahishurwa mu rutonde rwabyo.” Inkuba ndwi zigereranya ibintu bine by’ubuhanuzi byatangiye ku wa 11 Kanama 1840 bikarangira ku wa 22 Ukwakira 1844, kandi izo ngingo enye z’ingenzi zizongera kugaragara mu mateka yacu muri urwo rutonde nyine.

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.

Tariki ya 11 Nzeri 2001 yagereranyijwe n’iya 11 Kanama 1840, kandi ayo matariki yombi ahuriye ku Isilamu; bityo agahuza hamwe intangiriro y’Adiventisimu n’iherezo ryayo. Yombi, iya 11 Kanama 1840 n’iya 11 Nzeri 2001, yari iyemezwa ry’itegeko rikuru ry’ubuhanuzi ry’amateka ya buri imwe muri yo.

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.

Ku wa 11 Nzeri 2001, marayika wo mu Byahishuwe igice cya cumi n’umunani yaramanutse, kandi ku wa 11 Kanama 1840 marayika wo mu Byahishuwe igice cya cumi yaramanutse. Icika intege rya mbere rya Future for America ryabaye ubuhanuzi butasohoye bwerekeye Isilamu ku wa 18 Nyakanga 2020. Ubutumwa bukurwaho ikimenyetso, nk’uko byagenze ku Rwamo rwo mu Gicuku i Exeter mu mpeshyi ya 1844, ni ugukosora ubuhanuzi butasohoye bwari bwaratanzwe mbere. Ku ba Millerite, iryo kosora ryari rifitanye isano n’ishyirwa mu bikorwa ryari ryananiwe mbere ry’ihame ry’umunsi uhwanye n’umwaka, ryagaragazaga 1843 nk’igihe cyo kugaruka kw’Umwami. Uyu munsi, iryo kosora rihagarariwe n’ubutumwa bw’Urwamo rwo mu Gicuku rw’Aba-Millerite rigomba kuba ikimenyetso cy’inzira kigereranya Isilamu, nk’uko ibimenyetso bibiri by’inzira byabanje byari biri. Iryo kosora ryagereranyijwe n’umurimo wa Samuel Snow ntiryari iryo kwirengagiza ubuhanuzi bwabanje butasohoye, ahubwo ryari iryo kunonosora neza ubuhanuzi bwari bwarananiranye mbere.

> “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.

> Abari barenganijwe n’agahinda babonye mu Byanditswe ko bari mu gihe cyo gutinda, kandi ko bagombaga gutegerezanya kwihangana ugusohora kw’iyerekwa. “Ibimenyetso bimwe byari byaratumye bategereza Umwami wabo mu 1843, ni byo byanabatumye kumwitega mu 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.

Uyu munsi ubutumwa bugereranywa n’ubutumwa bwavuye mu materaniro y’ihema yabereye i Exeter buzaba ari ugutunganya gutunganye kw’ihanuzi ryari ryaratsinzwe mbere. Gucika intege gukomeye ko mu mateka y’Abamillerite kugaragaza gucika intege gukomeye kuzabaho igihe cy’itegeko ryo ku Cyumweru, ariko bizabera mu rwego rw’ihanuzi ryerekeye Isilamu. Ubutumwa bwa Samuel Snow bwari ukumenya itariki nyakuri. Yari itariki iboneye, ariko igikorwa kitari cyo. Ubutumwa bw’uyu munsi bugereranywa n’ubwa Snow buzaba ari ubutumwa buvuga kuri Isilamu, kandi ari ugutunganywa gutunganye kw’ubutumwa bwatsinzwe mu gucika intege kwa mbere ku wa 18 Nyakanga 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.

Nta bihe cyangwa amatariki bikivugwamo ubu, kuko uhereye ku wa 22 Ukwakira 1844, gushyiraho igihe ntibikiri kuba umugabane w’ubutumwa bw’ubuhanuzi bw’Imana.

> “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.

> “Uwiteka yanyeretse ko ubutumwa bw’umumarayika wa gatatu bugomba kugenda, kandi bukamagarirwa abana b’Uwiteka batatanye, kandi ko butagomba kumanikwa ku gihe; kuko igihe kitazongera kuba ikigeragezo ukundi. Nabonye ko bamwe bagiraga ibyishimo by’ibinyoma bikomoka ku kubwiriza igihe; ko ubutumwa bw’umumarayika wa gatatu bwari bukomeye kurusha uko igihe cyabubasha. Nabonye ko ubu butumwa bushobora guhagarara ku rufatiro rwabwo ubwabwo, kandi ko budakeneye igihe ngo kibukomeze, kandi ko buzagenda mu mbaraga zikomeye, bugasohoza umurimo wabwo, kandi ko buzacibwa bugufi mu gukiranuka.” 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.

Ikimenyetso cya kane cy’amateka yacu kigomba kuba itegeko ryo ku cyumweru, kuko amateka yera y’imirongo yose y’ivugurura, yose ateranyirijwe hamwe umurongo ku wundi, afatanyije n’ibisobanuro byahumetswe by’ayo mateka binyuze mu Mwuka w’Ubuhanuzi, byemeza mu buryo budasubirwaho ko itegeko ryo ku cyumweru ari ryo kimenyetso cya kane nyuma y’uko marayika ukomeye amanuka mu mateka yacu. Ikimenyetso cya kane mu mateka y’inkuba ndwi, ari zo “ibyabaye by’igihe kizaza bizahishurwa mu rukurikirane rwabyo,” kigomba kuba gifitanye isano n’Isilamu, bishingiye ku kuri ko insanganyamatsiko imwe ihora iboneka muri ibyo bimenyetso bine bimwe muri buri gikorwa cyose cy’ivugurura.

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.

Ubuyisilamu buzaba buri mu bice by’ibyabaye by’ubuhanuzi ku itegeko ryo ku Cyumweru kubera impamvu ya kabiri. Yesu, Intare yo mu muryango wa Yuda, yafashe by’umwihariko amateka y’ibi bintu bine maze ayasobanura nk’ikimenyetso gifite ubwacyo. Icyo kimenyetso ni ya nkuba ndwi. Muri buri rugendo rw’ivugurura habamo n’ibindi bimenyetso by’ingenzi bibaho haba mbere na nyuma y’ibimenyetso bine by’ingenzi Intare yo mu muryango wa Yuda yagaragaje nk’inkuba ndwi. Nk’ikimenyetso gifite ubwacyo, ikimenyetso cya mbere cy’ayo mateka y’ishusho arimo ibyo bimenyetso bine cyahagarariye igitero cyagabwe n’Ubuyisilamu kuri Leta Zunze Ubumwe z’Amerika ku wa 11 Nzeri 2001. Kuba Alufa na Omege bagaragaza iherezo bahereye ku ntangiriro, bishyiraho Ubuyisilamu ku itegeko ryo ku Cyumweru, kuko icya mbere muri ibyo bimenyetso bine cyari igitero cy’Ubuyisilamu cyo ku wa 11 Nzeri 2001; bityo rero ikimenyetso cya kane kandi cya nyuma na cyo kigomba kuba igitero cy’Ubuyisilamu kuri Leta Zunze Ubumwe z’Amerika.

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.

Birashoboka cyane ko itegeko ryo ku cyumweru rishobora kuba ari ikindi gitero cy’Ubwisilamu kuri New York City, kandi ibyo byaba bisubiza iherezo nk’irigaragazwa n’intangiriro; ariko nibura bizaba ari igitero cy’Ubwisilamu nk’uko byahanuwe ku wa 18 Nyakanga 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.

Twagaragaje kandi ko Alpha na Omega yahishe amateka mu yandi mateka ane. Mu by’ukuri, ayo mateka y’imbere yahishwe ni ihishurirwa ry’ingenzi ubu riri gushyirwa ahagaragara rifatanyije n’itegeko rigira riti “Ntugafatanishe amagambo y’ubuhanuzi bw’igitabo cy’Ibyahishuwe.” Ayo mateka y’imbere yahishwe amenyekana iyo tubonye, muri ibyo bimenyetso bine bihagarariwe n’inkuba ndwi, ko harimo igihe kiri muri ibyo bimenyetso bine gitangirana no gutenguha kikarangirana no gutenguha. Uhereye ku kuza k’umumarayika wa kabiri kugeza ku kuza k’uwa gatatu mu mateka y’Abamillerite ni amateka yihariye agereranya ikimenyetso cyihariye ubwacyo. Atangirana n’ubutumwa bw’umumarayika bugomba kuribwa, bityo bukaranga igihe cyo gutinda kiri mu mugani w’abakobwa cumi. Hanyuma bugaragaza Induru yo Mu Gicuku, na yo ikaba ari ubutumwa bugomba kuribwa, maze bukayobora ku kuza k’ubutumwa bwa gatatu bugomba kuribwa.

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.”

Umurongo w’imbere uhishe uri mu murongo w’inkuba ndwi ntuhamwa mu buhanuzi gusa n’uko intangiriro igereranya ugutenguha, no kuza k’umumarayika n’ubutumwa bwo kurya, hanyuma bikazongera gusubirwamo mu gutenguha gukomeye, ahubwo unahamwa n’“ukuri.”

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.

Ijambo ry’Igiheburayo “‘ĕmeṯ” risobanurwa ngo “ukuri” mu Isezerano rya Kera ryaremwe n’Umuhanga mu ndimi utangaje akoresheje inyuguti ya mbere y’inyuguti z’Igiheburayo, agakurikiraho iya cumi na gatatu, maze asoze akoresheje iya nyuma y’izo nyuguti, bityo agahimba ijambo risobanurwa ngo ukuri. Twerekanye ko izo nyuguti zigaragaza ihame ry’ubutegetsi bw’ivugwa rya mbere, ihame rigaragaza iherezo uhereye mu ntangiriro. Inyuguti ya mbere ni inyuguti “alpha”. Inyuguti yo hagati ni iya cumi na gatatu mu nyuguti z’Igiheburayo kandi igereranya kwigomeka. Inyuguti ya nyuma ni iya nyuma, iherezo, omega. Twerekanye ko izi nyuguti eshatu zigereranya intambwe eshatu z’ubutumwa bwiza bw’iteka ryose, nk’uko byemezwa n’imirongo myinshi y’ubuhanuzi.

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.

Ibisobanuro by’ayo mabaruwa atatu bihuye n’ubusobanuro bwa buri butumwa muri bwa butumwa bw’abamarayika batatu. Ibisobanuro by’ayo mabaruwa atatu bihuye n’inzira yo kwezwa kw’abanyabwenge n’abanyabyaha bo muri Daniyeli 12:10, bejeshwa, bakezwa umweru, kandi bageragezwa. Ayo mabaruwa atatu y’Igiheburayo yahurijwe hamwe kugira ngo akore ijambo “ukuri,” afite ikimenyetso cya Alufa na Omegam kandi intambwe eshatu agaragaza mu butumwa bwa marayika wa mbere, ni byo byitwa ubutumwa bwiza bw’iteka ryose. Intambwe eshatu zigereranywa n’ayo mabaruwa na zo zigereranya umurimo wa Mwuka Wera nk’uko washyizwe ahagaragara muri Yohana 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.

> Kandi niyaza, azatsinda isi ku byerekeye icyaha, no ku byerekeye gukiranuka, no ku byerekeye urubanza: ku byerekeye icyaha, kuko batanyizera; ku byerekeye gukiranuka, kuko ngiye kwa Data, kandi ntimukimbona ukundi; ku byerekeye urubanza, kuko umutware w’iyi si yamaze gucirwaho iteka. Yohana 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.

Ugucika intege kwa mbere kugaragazwa nk’icyaha, nk’uko bigaragazwa na Mose, Uza, Mariya na Marita, ndetse n’Abamilerite; kuko nk’uko Yohana 16 isobanura umurimo wa Mwuka Wera wo guhamiriza abantu “icyaha,” byari kubera ko “batizeye.” Buri kimenyetso muri ibyo tumaze kuvuga kigereranya ugucika intege kwa mbere, kandi buri mateka yabyo ahamya ko uko gucika intege kwatewe n’icyaha cyo kutizera ikintu bari barahishuriwe mbere. Intambwe ya mbere ni uguhamirizwa icyaha. Intambwe ya mbere ni inyuguti ya mbere y’inyuguti z’Igiheburayo.

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.

Ikimenyetso cya kabiri cy’uwo mateka yahishwe ni gukiranuka; aho ni ho ihishurwa ry’ubushobozi bw’Imana rihishurirwa mu gukiranuka kw’ab carryinga ubutumwa bw’Ijwi ryo mu Gicuku. Bahishura gukiranuka kw’Imana ku musozo w’igihe cyo gutinda, kuko Yohana 16 havuga ko Kristo yagiye kwa Se kandi ntibongera kumubona. Kristo yari yaratinze mbere y’ihishurwa ry’ugukiranuka. Ku gihe cy’Abamillerite, igihe Kristo yavanagaho ukuboko Kwe, ikosa ryaramenyekanye. Hanyuma ibikubiye mu butumwa bwakosowe byabyaye ibyiciro bibiri by’abaramya. Icyiciro kimwe cyahishuye gukiranuka, kuko bari bafite amavuta, ikindi cyiciro na cyo gihishura ubugome bw’ikigome bugaragazwa n’inyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo.

> “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.

> “Abasigiwe amavuta bahagaze iruhande rw’Umwami w’isi yose bafite umwanya Satani yigeze guhabwa wo kuba kerubi utwikira. Binyuze ku biremwa byera bikikije intebe y’ubwami bwe, Uwiteka akomeza gushyikirana ubudahwema n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomeza guha amatabaza y’abizera, kugira ngo atazima cyangwa ngo azimire. Iyaba aya mavuta yera adatwarwa ava mu ijuru mu butumwa bw’Umwuka w’Imana, imbaraga z’ikibi zagira ubushobozi bwose bwo gutegeka abantu.”

> “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.

> “Iyo Imana ntihabwa icyubahiro iyo tutakiriye ubutumwa itwoherereza. Bityo twanga amavuta ya zahabu yashakaga gusuka mu bugingo bwacu kugira ngo agezwe ku bari mu mwijima. Igihe umuhamagaro uzaza uti: ‘Dore, umukwe araje; nimusohoke mujye kumusanganira,’ abatarakiriye amavuta yera, abatabungabunze ubuntu bwa Kristo mu mitima yabo, bazasanga, nk’ abakobwa b’abapfu, ko batiteguye gusanganira Umwami wabo. Nta bushobozi bafite muri bo ubwabo bwo kubona ayo mavuta, kandi imibereho yabo irasenyuka. Ariko niba dusabye Mwuka Wera w’Imana, niba dutakambye nk’uko Mose yabigenje ati: ‘Nyereka ubwiza bwawe,’ urukundo rw’Imana ruzasukwa mu mitima yacu. Binyujijwe mu miyoboro ya zahabu, ayo mavuta ya zahabu azatugeraho. ‘Si ku bushobozi, si no ku mbaraga, ahubwo ni ku Mwuka wanjye, ni ko Uwiteka Nyiringabo avuga.’ Mu kwakira imirasire irabagirana y’Izuba ryo Gukiranuka, abana b’Imana bamurika nk’amatabaza mu isi.” 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.

Menya ko abemera ubutumwa bw’Induru yo mu Gicuku bashushanyijwe na Mose mu buvumo bw’i Horebu, asingiza Imana ngo imwereke ubwiza Bwayo. Ayo matsinda yombi yari yararangije imico yayo mbere y’Induru yo mu Gicuku, mu gihe cyo gutinda.

> “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.

> “Ubu turiho mu gihe kirimo akaga gakomeye cyane, kandi nta n’umwe muri twe ukwiriye gutinda gushaka gutegurirwa ukuza kwa Kristo. Ntihakagire n’umwe ukurikiza urugero rw’abo bakobwa b’abapfapfa, ngo atekereze ko bizaba ari byiza gutegereza kugeza igihe cy’amakuba kigeze mbere yo kugira imiterere iteguwe izamufasha guhagarara muri icyo gihe. Bizaba byarakererewe cyane gushaka gukiranuka kwa Kristo igihe abatumirwa bazaba bahamagariwe kwinjira kandi bagasuzumwa. Ubu ni bwo gihe cyo kwambara gukiranuka kwa Kristo,—umwenda w’ubukwe uzatuma ubasha kwinjira mu ifunguro ry’ubukwe bw’Umwana w’Intama. Muri wa mugani, abo bakobwa b’abapfapfa bagaragazwa basaba amavuta, ariko ntibayahabwe nk’uko bayasabye. Ibi bishushanya abatariteguye ubwabo binyuze mu guteza imbere imico izabahesha guhagarara mu gihe cy’amakuba.” The Youth’s Instructor, 16 Mutarama 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.

Igihe habaga ukutabaza kwo mu gicuku, itsinda rimwe ryari rifite amavuta ya ngombwa, irindi ryo rikaba ritayafite. Intambwe ya kabiri ni ukugaragazwa, ku musozo w’igihe cyo gutinda, kw’ubutungane cyangwa ukutabungana, “kuko” umukwe yagiye “kwa” “Se, kandi ntimukibona.” Intambwe ya kabiri ni inyuguti ya cumi na gatatu y’inyuguti z’Igiheburayo. Intambwe ya gatatu mu mateka ahishwe ni urubanza n’ugutenguha gukomeye n’inyuguti ya nyuma y’inyuguti zose.

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.

Amateka ahishwe ari mu nkuba ndwi ahamishwa n’ijambo “ukuri,” no gutenguhwa ko mu itangiriro kugaragaza gutenguhwa kwa nyuma, ndetse n’umumarayika uza azanye ubutumwa mu itangiriro no ku iherezo. Ayo mateka ahishwe azamenywa gusa n’abemeye amahame yo kwiga Bibiliya bahawe n’ubutware busumba ubundi bwose. Amategeko ya Miller mu itangiriro, na Prophetic Keys ku iherezo.

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.

Mu mateka y’inkuba zirindwi, nk’uko tumaze kubigaragaza, harimo gutsindagirizwa gukwiriye kongera kuvugwa no kwibukwa. Ugucika intege kwa mbere muri buri murongo w’ivugurura ni ukwirengagiza ukuri kwari kwaramaze gushyirwaho. Mose yibagiwe gukeba umuhungu we, nubwo byari cyo kimenyetso nyir’izina cy’Isezerano ubuhanuzi bwa Aburahamu bwerekanaga. Uzza yibagiwe ko ubutambyi bwonyine ari bwo bwashoboraga gukora ku isanduku. Mariya na Elizabeti batanga ubuhamya, mu nkuru ya Lazaro, ko bari basanzwe bazi imbaraga za Kristo zo kuzuka. Igihe imbonerahamwe ya 1843 yakorwaga, abayobozi (igitutu cy’abo bangana) batsikamiye Padiri Miller kugira ngo yirengagize ibyo yahoraga avuga ku byerekeye umwaka wa 1843. Bamushimangiye guhindura ubuhamya bwe bwari busanzwe bwarashyizweho, bwatangaga icyuho gito ku birebana n’itariki ya 1843 nk’uko ari bwo buhanuzi bwabo ku isohozwa ry’iminsi ibihumbi bibiri na magana atatu. Ubuhamya bwa Miller bugaragaza ko igitutu cy’abo bangana yazaniwe n’abandi bayobozi bo muri uwo mutwe cyatumye areka imvugo ye itaziguye neza yerekeye itariki y’isohozwa ry’ubuhanuzi, maze atangaza yeruye ko bwari kuzasohozwa mu 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.

Hamwe na Future for America, twari tuzi ko hatazagira ukundi butumwa na rimwe “bushingiye ku gihe.” Future for America yari yarigishije uwo kuri kenshi na kenshi mu mateka yose y’uwo murimo. Gucika intege kwa mbere buri gihe gushingira ku kwirengagiza ukuri k’igerageza kwari kwarashyizweho. Kwari ukwanga mu buryo bw’icyaha ukuri runaka, ariko icy’ingenzi kurushaho, kwari ukwanga mu buryo bw’icyaha itegeko ry’ibanze rya William Miller, ryari ryaragaragajwe by’umwihariko ko rirangirira mu mwaka wa 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.

> Nuko marayika nabonye ahagaze ku nyanja no ku butaka azamura ukuboko kwe yerekeye mu ijuru, arahira Uhoraho uhoraho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, ko igihe kitazaba kigihari ukundi. Ibyahishuwe 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.

Marayika wahagaze ku butaka no ku nyanja, nk’uko Mushiki wa White yabivuze, yari “nta wundi muntu uruta Yesu Kristo ubwe.” Future for America yirengagije itegeko ritaziguye ryatanzwe na Yesu Kristo! Jye ubwanjye, nakomeje kugirana imikoranire n’abantu bake cyane gusa mu bo twari dufitanye isano mbere ya tariki ya 18 Nyakanga 2020. Muri abo bantu bake, babiri gusa, kandi umwe muri abo babiri ubu aryamanye muri Yesu, ni bo twiganye kandi tugasuzumana ibyavaga mu Ijambo ry’Imana ku birebana n’ibyabaye ku wa 18 Nyakanga 2020. Ariko, dushingiye ku mateka y’Abamillerite, ari yo ntangiriro y’icyo twe turi iherezo ryacyo, mfite icyizere ko hakiriho bamwe mu bari muri uwo murimo icyo gihe, bagikora ibisobanuro by’ubuhanuzi “bishingiye ku gihe.” Nta gishya kiri munsi y’izuba.

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.

Igihe ni gito cyane ku buryo tutakomeza muri ubwo bwoko bw’akanyamuneza k’ubuhanuzi, ariko buri muntu wese ajye anyurwa rwose mu bitekerezo bye bwite. Kandi buri wese mu bagabo bafata icyerekezo ku ruhande rugikina n’igihe, ibyo Future for America ikaba ihakana byose uko bishyirwa mu bikorwa, amenye yuko nta kindi ari cyo keretse ibishukisho bya Satani.

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.

Umurongo w’ubuhanuzi w’imbere, uhishemo, uri mu bimenyetso bine bigize inkuba ndwi, ni wo ubu urimo gukurwaho ikimenyetso n’Intare yo mu muryango wa Yuda. Iyi nyandiko yabaye gusa isubiramo ry’ibyo twavuze ku ijambo ry’Igiheburayo “‘ĕmeṯ” risobanurwa ngo ukuri. Ntiyakoze ku byo twasangiye mbere byose, ariko intego y’iri subiramo ni ukwerekana ko Yohana igice cya cumi na gatandatu umurongo wa munani ihuye rwose n’icyitegererezo cy’ubuhanuzi dutanga ku murongo w’ubuhanuzi w’imbere, uhishemo, uri mu nkuba ndwi.

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

Haracyakenewe gusubiramo bikeho gato mbere y’uko tugera ku mwanzuro tuzasesengura mu nyandiko ikurikira.

> 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.

> Ntugafunge amagambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi: Ukiranirwa nareke akiranirwe jyejye; kandi uwanduye nareke akomeze kwandura; kandi umukiranutsi nareke akomeze gukiranuka; kandi uwera nareke akomeze kwezwa. Kandi dore, ndaza vuba; kandi ingororano yanjye iri kumwe nanjye, kugira ngo ngororere umuntu wese ibihwanye n’ibyo yakoze. Ndi Alufa na Omega, intangiriro n’iherezo, uwa mbere n’uwa nyuma. Ibyahishuwe 22:10–13.

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