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# What is Truth? - Number Two

Amazima kye ki? - Ennamba Bbiri

Seal not the Sayings of the Prophecy of this Book

Totteekaako kibaanika ku bigambo eby’obunnabbi eby’ekitabo kino

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.

Kiragiddwa nti ebyafaayo okuva nga 11 August 1840 okutuusa ku 22 October 1844 bye byafaayo ebyayimirizibwa mu nkuba musanvu, ze zaasigirwamu okutuusa kumpi ddala nga tekunnaba kuggwaawo ekiseera ky’okugezesa. Mu kiwandiiko kino ndinatandika nga nddiramu okwekenneenya bimu ku byo twamaze okuzuula ku kifaananyi ky’enkuba musanvu. Tukozesa ennyiriri za byafaayo ku nnyiriri za byafaayo okwanjula amazima gano. Waliwo obubonero obw’obunnabbi obuna obulaga ekkubo okuva nga 11 August 1840 okutuusa ne ku 22 October 1844: okugajjibwa amaanyi kw’obubaka bwa malayika asooka, okusubwa essuubi okw’olubereberye, okuyita okw’omu ttumbi ly’ekiro, n’okusubwa essuubi okunene.

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.

Nga 11 omwezi ogw’Omunaana mu mwaka gwa 1840 kyalabibwa mu kifaananyi kya Musa ku kisaka ekyaka. Okulabirwa essuubi okwasooka mu “spring” wa 1844 kyalabibwa mu kifaananyi ky’omukyala wa Musa, Zipporah, bwe yakomola omwana waabwe nga munakuwavu era nga atidde. Enduulu eya mu ttumbi ly’ekiro eyatandikira ku lukiiko lw’ekyeyo e Exeter okuva nga 12 okutuuka nga 17 omwezi ogw’Omunaana kyalabibwa mu kifaananyi okutuuka kwa Musa mu Misiri n’okulabula kwe okwasooka ku kufa kw’abaana ab’olubereberye b’e Misiri. Okulabirwa essuubi okunene olw’ennaku ya nga 22 omwezi ogw’ekkumi mu 1844 kyalabibwa mu kifaananyi kya Abaebbulaniya ku Nnyanja Emyufu.

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 biro bya Kabaka Dawudi, olunaku lwa 11 omwezi ogw’omunaana, 1840 lwakifananyizibwa Abafirisuuti bwe baazzayo essanduuko ya Katonda. Okusoberwa okwasooka mu kasooka ka mwaka gwa 1844 kwakifananyizibwa Uzza bwe yakwatako essanduuko ya Katonda. Okukaaba kw’ettumbi ly’ekiro okw’atandikira ku lukungaana olw’omu lusiisira e Exeter okuva nga 12 okutuuka nga 17 omwezi ogw’omunaana kwakifananyizibwa Dawudi bwe yaleeta essanduuko mu Yerusaalemi. Okusoberwa Okukulu okw’ennaku 22 omwezi ogw’ekkumi, 1844 kwakifananyizibwa mukyala wa Dawudi, Mikali, bwe yanyooma Dawudi olw’okuyingira Yerusaalemi n’essanduuko.

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.

Olunaku lwa nga 11 August 1840 lwafaananyizibwa n’okubatizibwa kwa Kristo. Okusoberwa okwasooka mu ntandikwa y’omwaka gwa 1844 kwafaananyizibwa n’okusoberwa olw’okufa kwa Lazaro. Eddoboozi erya mu ttumbi eryatandika ku lukungaana olw’omu lusiisira e Exeter (okuva nga 12 okutuuka nga 17 August) lyafaananyizibwa n’Okuyingira kwa Kristo mu buwanguzi e Yerusaalemi. Okusoberwa Okukulu kwa nga 22 October 1844 kwafaananyizibwa n’okusoberwa okw’omusalaba.

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.

Twalaze nti obubonero buno obuna obulaga ekkubo biyimiririra ekitundu ekitono kyokka ku nteekateeka eyatuukiridde eya buli kibiina ky’enkyukakyuka ey’okutereeza. Obubonero buno obuna tubitwala ng’abajulizi b’ebyafaayo ebyatandika nga 11 Ssettemba 2001. Ekimu ku biranga eby’obunnabbi ebiri mu buli lunyiriri ku ennyiriri ez’ena kye kiri nti obubonero obulaga ekkubo obuli mu buli lunyiriri bulina omulamwa gumu.

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.

Eri Musa, obubonero obulaga ekkubo obuna bwonna byakwata ku mulimu gwa Katonda ogw’okuyingira mu ndagaano ne bantu be yalonda, nga kituukiriza obunnabbi bwa Ibulayimu. Mu lunyiriri lw’okutereeza lwa Kabaka Dawudi, obubonero obuna obwo byali bikwatagana n’essanduuko ya Katonda. Mu lunyiriri lwa Kristo, obubonero obuna obwo byali bikwatagana n’okufa n’okuzuukira.

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.

Ku lunaku lwa 11, Agusito 1840, kyali kukakasa ensonga y’okubala nti olunaku luyimirira omwaka. Okusuulibwaamu essuubi okwasooka mu ntandikwa ya 1844 kwava ku kukozesa engeri enkyamu ensonga y’okubala nti olunaku luyimirira omwaka. Obubaka bwa Samuel Snow obw’Okukoowoola okw’omu ttumbi lw’ekiro bwali okulongoosa era n’okutuukiriza okukozesebwa okwaleemererwa kw’ensonga y’okubala nti olunaku luyimirira omwaka. Obubaka obwalongoosebwa bwabadde bwesigamiziddwa ku nsonga y’okubala nti olunaku luyimirira omwaka, era bwatuukirizibwa nga 22 Okitoba, 1844. Obubonero ennya bwonna bulambulula ensonga y’okubala nti olunaku luyimirira omwaka.

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.

Mukyala White atutegeeza nti ebidduuma musanvu bikyimirira ebintu ebyaliwo mu kiseera ky’obubaka bw’omumalayika ogwasooka n’ogw’okubiri; naye era ayigiriza nti ebidduuma musanvu bikyimirira n’“ebintu ebirijja ebyaakubikkulibwa mu mpangirire yaabyo.” Ebidduuma musanvu bikyimirira ebintu by’obunnabbi bina ebyatandika nga August 11, 1840 ne biggwawo nga October 22, 1844, era obubonero obuna bw’ekkubo bujja okuddiddwamu mu byafaayo byaffe mu mpangirire y’emu.

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.

Ebyo ebyaliwo ku nga 11 Sebutemba 2001 byalabirizibwa ku nga 11 Agusito 1840, era ennaku zombi ezo zikwatagana n’Obusiraamu, n’olwekyo ne zigatta wamu okutandika kw’Obwadiventisiti n’enkomerero yaakwo. Nga 11 Agusito 1840 ne nga 11 Sebutemba 2001 byombi byali bukakasa etteeka erisinga obukulu ery’obunnabbi mu byafaayo bye bikwatako.

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 Septemba 11, 2001, malayika w’Okubikkulirwa 18 yava mu ggulu n’akka, era ku Agusito 11, 1840 malayika w’Okubikkulirwa 10 n’akka. Obwennyamivu obwasooka bwa Future for America bwali okutegeeza okwatatuukirira okwakwata ku Islamu ku Julayi 18, 2020. Obubaka obwagguddwawo, nga bwe kyali Midnight Cry e Exeter mu kiseera ky’omusana eky’omwaka gwa 1844, bwe kuba okulongoosa kw’okutegeeza okwatatuukirira okwali kwaweebwa dda. Eri Abamillerite, okulongoosa kwabwe kwali ku nkozesa eyali efuuse ensobi ey’omusingi ogw’okubala ‘olunaku lubeera mwaka,’ ogwalambululanga 1843 ng’ekiseera eky’okuddayo kwa Mukama. Lwaleero okulongoosa okuyimirizibwa obubaka bwa Millerite obwa Midnight Cry kuteekwa okuba akabonero k’ekkubo akulaga Islamu, nga bwe byali obubonero bubiri obwasooka. Okulongoosa okulabirwako mu mulimu gwa Samuel Snow tekwali kusuuza obutegeeza obwali butatuukirira, wabula kwali okutereeza mu ngeri entuufu obutegeeza obwo obwali butatuukirira.

> “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.

> Abaggwaamu essuubi baalaba okuva mu Byawandiikibwa nti baali mu kiseera eky’okulindirira, era nti baalina okulindirira nga bagumiikiriza okutuukirizibwa kw’olwolesebwa. Obujulizi bwe bumu obwabaleetera okulindirira Mukama waabwe mu 1843 ne bubaleetera okusuubira okujja kwe 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.

Leero, obubaka obufaananizibwa n’obwafuluma mu lukungaana lw’ekikambi e Exeter bujja kubeera okutuukirizibwa kw’obunnabbi obwalemererwa edda. Okumenyeka okunene kw’ensuubi mu byafaayo by’Abamillerite kuyimirira okumenyeka okunene okubeerawo ku tteeka lya Ssande, naye kujja kubeera mu nteekateeka y’obunnabbi obukwata ku Busiraamu. Obubaka bwa Samuel Snow bwali bwa kulambulula olunaku ddala. Bwali olunaku olutuufu, naye ekintu ekibaabaddewo kyali kikyamu. Obubaka bwa leero obufaananizibwa n’obwa Snow bujja kubeera obubaka ku Busiraamu obuli okutuukirizibwa kw’obubaka obwalemererwa mu kumenyeka kw’ensuubi okw’asooka nga 18 Julaayi 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.

Kati tewali biseera newaakubadde ennaku ebikwatibwamu, kubanga okuva nga October 22, 1844, okuteekawo ekiseera tekirina kuddamu kubeera kitundu ku bubaka bwa Katonda obw’obunnabbi.

> “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.

> “Mukama yandaze nti obubaka bwa Malaika ow’okusatu bulina okugenda, era bulangirirwe eri abaana ba Mukama abasaasaanye, era nti tekisaanidde kusibibwa ku kiseera; kubanga kiseera tekitaddenga kubeera kigezo nate. Nnalaba nti abamu baali bafunamu okusanyuka okw’obulimba okuva mu kubuulira ku biseera; nti obubaka bwa Malaika ow’okusatu bwa maanyi okusinga kiseera. Nnalaba nti obubaka buno busobola okuyimirira ku musingi gwabwo, era nti tewetaaga kiseera okukinyweza, era nti bujja kugenda mu maanyi amangi, bukole omulimu gwabwo, era bulisazibwa mu bufupi mu bwenkanya.” 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.

Akabonero akana ku kkubo mu byafaayo byaffe kiteekwa okuba etteeka erya Ssande, kubanga ebyafaayo ebitukuvu by’emirundi gyonna egy’okutereeza bwe bikuŋŋaanyiziddwa wamu, olunyiriri ku lunyiriri, nga bigattiddwa n’okunnyonnyola okwaweebwa ku ebyo okuyita mu Mwoyo ogw’Obunnabbi, biwa obujulizi obumalirivu nti etteeka erya Ssande ly’akabonero akana oluvannyuma lw’omalayika ow’amaanyi okukka mu byafaayo byaffe. Akabonero akana mu byafaayo by’ebbwatuka musanvu ebiri ‘ebintu eby’omu maaso ebirirambululwa mu ntegeka yaabyo’ kiteekwa okubeera nga kyegattiddwa ku Buyisiramu, nga kisinziira ku mazima nti omutwe gumu gubeerawo bulijjo mu kabonero ennya bimu mu buli mugendo gw’okutereeza.

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.

Obusiraamu bujja okubeerako ekitundu mu bintu eby’obunnabbi ku tteeka erya Sande, olw’ensonga ey’okubiri. Yesu, Empologoma ey’ekika kya Yuda, alondawo ddala ebyafaayo by’ebintu bino ebina n’abitegeeza ng’akabonero akabyo kennyini. Akabonero ako kye bibwatuka musanvu. Waliwo n’obubonero obulaga ekkubo obulala mu buli entambuza ey’okutereeza, obuliwo nga bukyanga ne nga bubaawo oluvannyuma lw’obubonero obuna Empologoma ey’ekika kya Yuda bye yalondoola ng’ebibwatuka musanvu. Nga kabonero akabyo kennyini, obubonero obusooka mu byafaayo eby’ekifaananyi ebirimu obubonero buno obuna bwakiikirira okulumba kwa Basiraamu ku United States nga September 11, 2001. Okuba nti Alufa n’Omega balaga enkomerero mu ngeri y’entandikwa, kiteeka Obusiraamu ku tteeka erya Sande, kubanga ekya sooka ku bubonero obuna kyali kulumba kwa Basiraamu ku September 11, 2001; n’olwekyo eky’okuna, ekisembayo, n’akyo kirina okuba kulumba kwa Basiraamu ku 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.

Kisoboka nnyo nti etteeka erya Ssande liyinza okuba okulumba okulala kw’Obusiraamu ku Kibuga kya New York, era ekyo kyandifuuka ng’omukkomerero ogumanyiddwa olw’entandikwa; naye wakiri kijja kubeera okulumba kw’Obusiraamu nga bwe kyali obunnabbi bwa July 18, 2020.

We have also pointed out that the Alpha and Omega hid a history within those four histories. In fact, that hidden internal history is a primary revelation that is now being brought out in conjunction with the command to “seal not the sayings of the prophecy of the book of Revelation.” That hidden internal history is recognized when we see within the four waymarks that are represented by the seven thunders that there is a period within the four waymarks that begins with a disappointment and ends with a disappointment. From the arrival of the second angel until the arrival of the third in Millerite history is a specific history that represents a symbol unto itself. It begins with an angel’s message that must be eaten, thus marking the tarrying time in the parable of the ten virgins. It then identifies the Midnight Cry which is also a message that must be eaten and then leads to the arrival of the third message that must be eaten.

Era twalaga nti Alufa n’Omega yakweka ekitundu ky’ebyafaayo mu ebyafaayo ebina ebyo. Mu butuufu, ekitundu ky’ebyafaayo ekyekwekebwa eky’omunda kye kubikkulirwa okusooka okuli kati nga kubikkulwa mu kuyambagana n’ekiragiro nti "tobikkakkanya ebigambo eby’obunnabbi eby’ekitabo ky’Okubikkulirwa." Ekitundu ky’ebyafaayo ekyekwekebwa eky’omunda kitegeerekeka bwe tulaba nti mu bubonero b’ekkubo ebina obuyimiririrwa okukuba kw’eggulu omusanvu mulimu ebbanga eritandika n’okwenyamirwa ne liggwawo n’okwenyamirwa. Okuva ku kutuuka kw’omumalaika ow’okubiri okutuuka ku kutuuka kw’omumalaika ow’okusatu mu byafaayo by’Abamillerite kwe ebyafaayo eby’enjawulo ebiyimirira ng’akabonero kaabyo kennyini. Bitandikira ku bubaka bwa malaika obuteekwa okulibwa, ne bulaga ekiseera eky’okukawangaala mu lugero lw’abawala abatongole ekkumi. Oluvannyuma bulaga Enduulu ey’omu ttumbi ly’ekiro, nayo nga bubaka obuteekwa okulibwa, era ne butwala okutuuka kw’obubaka obw’okusatu obuteekwa okulibwa.

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.”

Olunyiriri olw’ekyama olw’omu munda oluli mu lunyiriri lw’ebibwatuko omusanvu lukakasibwa mu bunnabbi si lwa ntandikwa yokka eraga okugwaamu essuubi, n’okutuuka kw’omulayika n’obubaka obulagira okulya, ebyo ne biddamu mu kugwaamu essuubi okunene, naye era likakasibwa n’“amazima.”

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.

Ekigambo ky’olulimi lw’Abebbulaniya “‘ĕmeṯ” ekivunulwa “amazima” mu Endagaano Enkadde kyakolebwa omukugu mu nnimi ow’ekitalo ng’akozesa ennukuta eyasooka mu alfabeeti y’Abebbulaniya, n’akikikiriza ennukuta eya kkumi n’asatu mu alfabeeti, era n’akimaliriza ku nnukuta eyasembayo mu alfabeeti okukola ekigambo ekivunulwa ng’amazima. Twalaga nti ezo nnukuta ziraga etteeka ly’okwogerwako okusooka, etteeka eriraga enkomerero okuva ku ntandikwa. Ennukuta eyasooka ye “alpha”. Ennukuta ey’akati ye eya kkumi n’asatu mu alfabeeti y’Abebbulaniya era eraga okujeemera. Ennukuta eyasembayo ye enkomerero, “omega”. Twalaga nti ezo nnukuta ssatu ziraga emitendera esatu gy’Enjiri ey’olubeerera nga kikakasiddwa mu minnyiriri mingi egy’obunnabbi.

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.

Amakulu g’ennukuta ezo ssatu gafaanagana n’amakulu g’obubaka bwa buli omu ku bamalayika abasatu. Amakulu g’ennukuta ezo ssatu gafaanagana n’enkola y’okutukuzibwa ey’ab’amagezi n’ababi ab’omu Danieri 12:10, abaatukuzibwa, ne bafuulibwa abeerere, ne bagezebwa. Ennukuta z’Olwebbulaniya ssatu ezaleetebwa wamu okutonda ekigambo ‘amazima’, zirina akabonero ka Alufa ne Omega, era emitendera esatu gye bilaga mu bubaka bw’omulayika asooka ge bayita Enjiri ey’olubeerera. Emitendera esatu egyo egyimiririddwa ennukuta ezo era giyimirira omulimu gwa Mwoyo Omutukuvu nga bwe gutekebwawo mu Yokaana 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.

> Era bw’anaajja, anenye ensi olw’ekyono, n’olw’obutuukirivu, n’olw’okusalirwa omusango: Olw’ekyono, kubanga tebakkiriza mu nze; Olw’obutuukirivu, kubanga ngenda eri Kitange, era temundaba nate; Olw’okusalirwa omusango, kubanga omulangira w’ensi eno asaliddwa omusango. Yokaana 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.

Okumenyeka kw’essuubi okwasooka kuyimiririzibwa ng’ekibi, nga bwe kirabibwa mu Musa, Uzza, Malyamu ne Maatha, era ne mu Abamillerite; kubanga nga Yokaana 16 bwe yannyonnyola omulimu gwa Mwoyo Omutukuvu ogw’okulagiriza ensi omusango olw’ekibi; kyali kubanga ‘tebaakiriza.’ Buli kimu ku bifananyi bye tumaze okwogerako kiyimirira okumenyeka kw’essuubi okwasooka, era ebyafaayo byabwe bikakasa nti okumenyeka kw’essuubi kwaleetebwa ekibi ky’obutakkiriza ekintu ekyali kibikkuliddwa gyebali edda. Ekisooka ye okulagirizibwa omusango olw’ekibi. Ekisooka kye ennukuta esooka ey’Olwebbulaniya.

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.

Akabonero ak'okubiri mu byafaayo ebikwekeddwa ke butuukirivu; era wano amaanyi ga Katonda galabikirira mu butuukirivu bw’abo abalina obubaka bw’eddoboozi erya ku ttudde ly’ekiro. Balabisa obutuukirivu bwa Katonda ku nkomerero y’ebbanga ery’okulindirira, kubanga Yokaana 16 agamba nti Kristo yagenda eri Kitaawe ne batamulaba nate. Kristo yali yalwawo nga obutuukirivu tebunnalabika. Ku bagoberezi ba Miller, bwe Kristo yaggya omukono gwe, ensobi ne yeetegerekeka. Awo ebirimu mu bubaka obutereezeddwa byazaawo ebika bibiri by’abasinza. Ekika kimu ne kalabisa obutuukirivu, kubanga baalina amafuta, ate ekirala ne kalabisa obujeemu obukiikirirwa ennukuta eya kkumi n’esatu mu nnukuta z’Olwebbulaniya.

> “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.

> Abafukibwako amafuta abayimirira ku luyi lwa Mukama ow’ensi yonna, balina ekifo ekyali kiweereddwa Setaani ng’akerubi omusaanikira. Bwe bayita mu biramu ebitukuvu ebimwetooloola entebe ye, Mukama akuumanga okunyumagana okutalekerawo n’abatuuze b’ensi. Amafuta aga zaabu galaga ekisa Katonda kye akozesa okukuuma ettala z’abakkiriza nga azijjuza amafuta, zireme okukendeka muliro ne zikazima. Singa amafuta gano amatukuvu tegafulukutirwa okuva mu ggulu mu bubaka bwa Mwoyo wa Katonda, amaanyi ag’obubi gandibadde gafuga ddala 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.

> Katonda aswazibwa bwe tutaaniriza obubaka b’atutumira. Mu ngeri eyo tugaana amafuta ag’eggolide ge yandifukamye mu meeme zaffe okutuusibwa eri abo abali mu kizikiza. Bwe kijja okukoowoola nti, ‘Laba, omugole ajja; muvemu mugende okumususinkana,’ abo abatanafuna amafuta amatukuvu, abatakuzezza ekisa kya Kristo mu mitima gyabwe, bajja kulaba, ng’abawala abasirusiru, nti tebateeseteese okususinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi okufuna amafuta ago, era obulamu bwabwe buzikiridde. Naye singa tusaba Omwoyo Omutukuvu wa Katonda, singa tusaba nga Musa bwe yasaba nti, ‘Nkolage ekitiibwa kyo,’ okwagala kwa Katonda kujja kufukiddwa mu mitima gyaffe. Okuyita mu mapaipu ag’eggolide, amafuta ag’eggolide gajja okutuusibwa gye tuli. ‘Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange,’ bw’ayogera Mukama w’eggye. Mu okwaniriza okumasamasa kw’Enjuba ey’obutuukirivu, abaana ba Katonda balisa ng’ettabaaza mu nsi. 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.

Mutegeere nti abo abafuna obubaka bw’okukaaba mu ttumbi ly’ekiro bayimiririrwa Musa ng’ali mu mpuku e Horebu, ng’ yeegayirira eri Katonda amulage ekitiibwa kye. Ebibinja by’abantu ebiri ebyo byali bimaze okunyweza obuntu bwabwe nga tekunnabaawo okukaaba mu ttumbi ly’ekiro, mu bbanga ery’okulindirira.

> “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.

> Kati tuba mu kiseera eky’obulabe ennyo, era tewali n’omu ku ffe asaanidde kulwawo mu kunoonya okutegekerwa olw’okujja kwa Kristo. Waleme okubaawo n’omu agoberera ekyokulabirako ky’abawala abasirusiru, n’alowooza nti kiba kya mirembe okulindirira okutuusa ekizibu ekinene bwe kinaaba kituuse nga tannaba kufuna okutegekerwa kw’enneyisa okumuyamba okuyimirira mu kiseera ekyo. Kinaaba kiridde nnyo okunoonya obutuukirivu bwa Kristo abaggenyi bwe banaayitibwa munda ne bakeberwa. Kati lino lwe kiseera olw’okwambala obutuukirivu bwa Kristo—olugoye lw’embaga y’obugole, olusaanyiza okuyingira mu mbaga y’obugole ey’Endiga. Mu lugero, abawala abasirusiru balagibwa nga beegaayirira amafuta, ne batakiweebwa wadde nga baakisabye. Kino kikiikirira abo abatetegeka nga tebakulaakulanya enneyisa ebayamba okuyimirira mu kiseera eky’obuzibu obw’amaanyi. Omuyigiriza w’Abavubuka, Jjanwali 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.

Ku ssaawa y'okukaaba okw'ekiro mu ttumbi ekibiina ekimu kyalina amafuta ag'etaagibwa, ate ekirala tekyalina. Ekitundu eky'okubiri kye kulabikirawo ku nkomerero y'ekiseera eky'okulindirira kwa obutuukirivu oba kwa obutali butuukirivu "kubanga" omuko yagenda "eri" "Kitaawe, era temundabenga nate." Ekitundu eky'okubiri kye ennukuta ey'ekkumi n'esatu mu nnukuta z'Olwebbulaniya. Ekitundu eky'okusatu mu byafaayo eby'ekyama kye kusalirwa omusango n'okupwamu essuubi okunene n'ennukuta ey'enkomerero mu alufaabeeti.

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.

Ebyafaayo ebyekweeke ebiri mu "ebikuba by’enkuba musanvu" bikakasibwa ekigambo "amazima," era n’okugwaamu essuubi okw’oku ntandikwa okulaga okwagwamu essuubi okwasembayo, era n’omulayika atuuka n’obubaka ku ntandikwa ne ku nkomerero. Ebyafaayo ebyekweeke bijja kumanyibwa bokka abo abakkirizza amateeka g’okuyiga Bayibuli agawereddwa obuyinza obw’oku ntikko. Amateeka ga Miller ku ntandikwa n’Ensumuluzo z’Obunnabbi ku nkomerero.

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.

Nga bwe tumaze okubyanjula ebyafaayo by’okukuba kw’enkuba musanvu, waliwo ensonga esaanidde okuddamu n’okujjukirwa. Okwenyamira okw’olubereberye mu buli linyiriri ly’okutereeza kubeera okw’obutassaamu mwoyo mazima agateekebwawo dda. Musa yeerabira okukomola omwana we w’obulenzi, newankubadde nga kye kyekifaananyi ddala ky’Endagaano kye obunnabbi bwa Ibulayimu bwali bukiraga. Uzza yeerabira nti bakabona bokka be baasobolanga okukwata essanduuko y’Endagaano. Maliyamu ne Elizabeti bawa obujulizi mu lugero lwa Lazaro nti baali bamanyi dda amaanyi g’okuzuukiza ga Kristo. Bwe baakola ekifananyi kya 1843, abakulembeze (obunyigirize bwa banne) baanyigiriza Kita Miller okuleka ebyo bye yali agamba bulijjo ku mwaka 1843. Baamunyweza akyuse obujulizi bwe obwateekebwawo, obwawanga obutakakasa obutono okutuusa ku mwaka 1843, nga bwe baali balagula nti kijja kubeera okutuukirizibwa kw’ennaku enkumi bbiri mu bikumi bisatu. Obujulizi bwa Miller bulaga nti obunyigirize obwava mu bakulembeze abalala mu kisinde kyabwe bwamuleetera okuleka engeri ey’amatamativu gye yali ayogeramu ku lunaku lw’okutuukirizibwa kw’obunnabbi, n’ategeeza mu lwatu nti kinaatuukirizibwa 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.

Wamu ne Future for America, twamanyi nti tewaalina kuddamu kubaawo obubaka bulala "obuwanikiddwa ku budde." Future for America yabadde ayigiriza emirundi emirundi ekyo mu byafaayo by’omuvumenti byonna. Okuggwaamu essuubi okw’olubereberye buli kiseera kuba kusinziddwa ku obutafaayo ku mazima agateekebwawo ag’okukezesa. Kyali obutafaayo obw’ekibi ku mazima, naye okusinga obukulu kyali obutafaayo obw’ekibi ku tteeka erikulu erya William Miller, eryaali lyalambikiddwa mu bwayivu nti limalira mu 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.

> Era malayika gwe nnalaba ng’ ayimiridde ku nnyanja ne ku nsi, n’ayimusa omukono gwe eri eggulu, n’alayira eri oyo abeerawo emirembe n’emirembe, eyatonda eggulu n’ebirimu, n’ensi n’ebirimu, n’ennyanja n’ebirimu, nti obudde tebukyalibaawo. Okubikkulirwa 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.

Malayika eyayimirira ku nsi n’ennyanja, ng’okugamba kwa Sister White, yali ‘si muntu mulala yenna wabula Yesu Kristo yennyini.’ Future for America teyagondera kiragiro ekirambikiddwa ddala okuva eri Yesu Kristo! Nze ku lwange, nnayogeraganye ne batono ddala bokka ku abo be nnali nkyetaba nabo nga 18 July 2020 tannatuuka. Mu abo abatono, babiri bokka be nnasoma nabo era ne tukebera ebyava mu Kigambo kya Katonda ebyakwata ku byatuukawo nga 18 July 2020; era omu ku babiri abo kati asinzire mu Yesu. Naye ng’okusinziira ku byafaayo bya Millerite, ebyo ebyali bitandikiro nga ffe tuli nkomerero yaabyo, nkakasa nti bakyaliwo abaali mu kibiina mu kiseera ekyo abakyaleta enkozesa z’obunnabbi ‘ezisimbiddwa ku budde.’ Tewali kipya wansi w’enjuba.

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.

Obudde butono nnyo nnyo okweyongerayo n’ekika ekyo ky’omusujja ogw’obunnabbi, naye buli omusajja akkiriziganyizibwe ddala mu magezi ge. Era buli omu ku basajja abaddira ku ludda olukyaluzannya n’obudde, bamanye nti Future for America egaana ezo nsaba zonna, kubanga si kirala wabula eby’obulimba bya Setaani.

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.

Olunyiriri lw’obunnabbi oluli munda era olwekwekebwa mu bubonero obulaga ekkubo obuna obutondawo okubwatuka kw’eggulu musanvu lwe luli kati Empologoma ey’omu kika kya Yuda gy’eggyako obuvumbo. Ekiwandiiko kino kyabadde kuddamu okwekenneenya byokka ku kye twategeeza ku kigambo ky’Olwebbulaniya “‘ĕmeṯ” ekivvuunulwa nti “amazima.” Tekyakwatako byonna bye twaba tumaze okugabana, naye ekigendererwa ky’okwekenneenya kuno kwe kulaga nti Yokaana essuula ey’ekkumi n’omukaaga, olunyiriri olw’omunaana, akkiriziganya ddala n’ekifaananyi ky’obunnabbi kye tuteekawo ku lunyiriri lw’obunnabbi oluli munda era olwekwekebwa oluli mu okubwatuka kw’eggulu musanvu.

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

Wakyaliwo obukebera obutono obwetaagibwa nga tetunnatuuka ku nkomerero gyetujja okukwataako mu kiwandiiko ekiddako.

> 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.

> Tobikka ebigambo eby’obunnabbi eby’ekitabo kino, kubanga ekiseera kiri kumpi. Oyo atali wa bwenkanya, akyeyongere okubeera atali wa bwenkanya; n’oyo omuyonoonefu, akyeyongere okuyonooneka; n’oyo omutuukirivu, akyeyongere okubeera omutuukirivu; n’oyo omutukuvu, akyeyongere okubeera omutukuvu. Era, laba, njija mangu; n’empeera yange eri nange, okuwa buli muntu ng’ekikolwa kye bwe kiri. Nze Alpha ne Omega, entandikwa n’enkomerero, asooka n’asemba. Okubikkulirwa 22:10-13.

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