Article

# What is Truth? - Number Two

ಸತ್ಯವೇನು? - ಸಂಖ್ಯೆ ಎರಡು

Seal not the Sayings of the Prophecy of this Book

Usatifungie Maneno ya Unabii wa Kitabu Hiki

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.

Zvaoneswa kuti nhoroondo kubva musi wa11 Nyamavhuvhu, 1840 kusvikira musi wa22 Gumiguru, 1844 ndiyo nhoroondo inomiririrwa nokutinhira kunomwe kwakaiswa chisimbiso kusvikira nguva isati yasvika kuvharwa kwemukana wenyasha. Muchinyorwa chino ndichatanga nokuongorora zvakare zvimwe zvatakatozivisa pamusoro pechiratidzo chokutinhira kunomwe. Tiri kushandisa mitsara yenhoroondo pamusoro pemitsara yenhoroondo pakuburitsa zvokwadi idzi. Kune zviratidzo zvina zvechiporofita kubva musi wa11 Nyamavhuvhu, 1840 kusvikira uye zvichisanganisira musi wa22 Gumiguru, 1844; kusimbiswa kweshoko romutumwa wokutanga, kuora mwoyo kwokutanga, Kuchema Kwousiku Hwapakati, uye Kuora Mwoyo Kukuru.

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.

Nyamavhuvhu 11, 1840 wakafananidzirwa naMozisi pagwenzi raibvira moto. Kuodzwa mwoyo kwekutanga muchirimo cha1844 kwakafananidzirwa nomukadzi waMozisi, Zipora, paakacheka mwanakomana wavo ganda repamberi neshungu nokutya. Kudanidzira kwePakati Pousiku kwakatanga pamusangano wemusasa weExeter kubva Nyamavhuvhu 12–17 kwakafananidzirwa nokusvika kwaMozisi muIjipiti uye yambiro yake yokutanga pamusoro porufu rwamatangwe eIjipiti. Kuodzwa Mwoyo Kukuru kwaGumiguru 22, 1844 kwakafananidzirwa navaHebheru paGungwa Dzvuku.

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.

Munguva ya Mambo Dhavhidha, Nyamavhuvhu 11, 1840, yakafananidzirwa neVaFiristia kudzosa areka yaMwari. Kuodzwa mwoyo kwekutanga muchirimo cha1844 kwakafananidzirwa naUzha paakabata areka yaMwari. Kuchema kwaPakati pousiku kwakatanga pamusangano wemisasa weExeter kubva Nyamavhuvhu 12–17 kwakafananidzirwa naDhavhidha kuunza areka muJerusarema. Kuodzwa mwoyo Kukuru kwaGumiguru 22, 1844 kwakafananidzirwa naMikari, mudzimai waDhavhidha, sezvaakashora Dhavhidha nokuda kwokupinda muJerusarema ane areka.

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.

ថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ ត្រូវបានតំណាងជានិមិត្តរូបដោយពិធីបុណ្យជ្រមុជទឹករបស់ព្រះគ្រីស្ទ។ ការខកចិត្តលើកដំបូងនៅនិទាឃរដូវ ឆ្នាំ ១៨៤៤ ត្រូវបានតំណាងជានិមិត្តរូបដោយការខកចិត្តនៃការស្លាប់របស់ឡាសារ។ សម្រែកពាក់កណ្តាលអធ្រាត្រ ដែលបានចាប់ផ្តើមនៅកិច្ចប្រជុំជំរុំ Exeter ចាប់ពីថ្ងៃទី ១២–១៧ ខែសីហា ត្រូវបានតំណាងជានិមិត្តរូបដោយការយាងចូលក្រុងយេរូសាឡឹមដោយជ័យជម្នះរបស់ព្រះគ្រីស្ទ។ ការខកចិត្តដ៏ធំនៅថ្ងៃទី ២២ ខែតុលា ឆ្នាំ ១៨៤៤ ត្រូវបានតំណាងជានិមិត្តរូបដោយការខកចិត្តនៃឈើឆ្កាង។

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.

Takaratidza kuti zviratidzo zvina izvi zvinongomirira chete chikamu chisina kukwana chechimiro chizere chemufambiro wese weruvandudzo. Tiri kuzivisa zviratidzo zvina izvi sezvapupu zvenhoroondo yakatanga musi waGunyana 11, 2001. Chimwe chezvimiro zvechiporofita zvemitsara mina iyi ndechekuti zviratidzo zviri mumutsara mumwe nomumwe zvine dingindira rimwe chete.

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.

Kuna Musa, alama zote nne za njiani zilihusu kazi ya Mungu ya kuingia katika agano na watu wateule, kwa utimilifu wa unabii wa Ibrahimu. Katika mstari wa matengenezo wa Mfalme Daudi, alama zote nne za njiani zilihusishwa na sanduku la Mungu. Katika mstari wa Kristo, alama zote nne za njiani zilihusishwa na kifo na ufufuo.

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.

August 11, 1840, raiva kusimbiswa kwenheyo yokuti zuva rimwe rinomirira gore rimwe. Kuodzwa mwoyo kwokutanga muchirimo cha1844 kwakakonzerwa nokushandiswa kwakakundikana kwenheyo yokuti zuva rimwe rinomirira gore rimwe. Shoko raSamuel Snow reKuchema Kwousiku Hwomukati ndirwo rwakanga ruri kugadziriswa nokukwanisidzwa kwokushandiswa kwakakundikana kwenheyo yokuti zuva rimwe rinomirira gore rimwe. Shoko rakagadziridzwa rakanga rakavakirwa panheyo yokuti zuva rimwe rinomirira gore rimwe uye rakazadzikiswa musi waOctober 22, 1844. Zviratidzo zvose zvina zviri kuratidza nheyo yokuti zuva rimwe rinomirira gore rimwe.

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.

Sister White anotizivisa kuti ngurumo nomwe dzinomirira zviitiko zvakaitika munguva yemashoko engirozi yokutanga neyechipiri; asi anodzidzisawo kuti ngurumo nomwe dzinomirirawo “zviitiko zvichauya zvichaziviswa mukurongeka kwazvo.” Ngurumo nomwe dzinomirira zviitiko zvina zvechiporofita zvakatanga musi wa11 Nyamavhuvhu, 1840, zvikaguma musi wa22 Gumiguru, 1844, uye zviratidzo zvina izvozvo zvichadzokororwa munhoroondo yedu mukurongeka kumwe chete.

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.

ඉස්ලාමය සමඟ සම්බන්ධ වූ 1840 අගෝස්තු 11 සහ 2001 සැප්තැම්බර් 11 යන දින දෙකම එකිනෙක සංකේතවත් කරමින්, අද්වෙන්තිසම්හි ආරම්භයත් අද්වෙන්තිසම්හි අවසානයත් එකට බැඳ දමයි. 1840 අගෝස්තු 11 ද 2001 සැප්තැම්බර් 11 ද යන දින දෙකම, තම තමන්ට අදාළ ඉතිහාසයන්හි ප්‍රධාන අනාවැකි නියමය තහවුරු කිරීමක් විය.

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.

Pa September 11, 2001, mutumwa weChizaruro gumi nesere akaburuka, uye pa August 11, 1840 mutumwa weChizaruro gumi akaburuka. Kuodzwa mwoyo kwekutanga kweFuture for America kwaiva kufanotaura kwakakundikana pamusoro peIslam pa July 18, 2020. Shoko rinovhurwa chisimbiso, sezvakanga kwakaita Kuchema kwePakati peusiku paExeter muzhizha ra1844, igadziriso yekufanotaura kwakakundikana kwakanga kwambopiwa. KuvaMillerite, kugadziriswa kwacho kwaiva maererano nekushandiswa kwakanga kwakundikana kare kwenheyo yezuva richimirira gore mukuratidza 1843 senguva yekudzoka kwaIshe. Nhasi, kugadziriswa uko kunomiririrwa neshoko reKuchema kwePakati peusiku revaMillerite kunofanira kuva chiratidzo chenzira chinomiririra Islam, sezvakanga zvakaita zvimwe zviratidzo zviviri zvakapfuura. Kugadziriswa kwakaratidzirwa nebasa raSamuel Snow kwakanga kusiri kwekuregeredza kufanotaura kwakanga kwambokundikana, asi kwekunyatsoruramisa kufanotaura kwakanga kwambokundikana kare.

> “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.

> “Avo vakanga va swilelo va vona hi le Matsralweni leswaku a va ri enkarhini wa ku hlwela, naswona a va fanele ku rindza hi ku lehisa mbilu ku hetiseka ka xivono. Vumbhoni byebyo lebyi fanaka lebyi va rhangeke ku langutela Hosi ya vona hi 1843, byi va kombe ku langutela Yena hi 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.

Lero uthenga typified ngomyalezo owaphuma emhlanganweni wekamu lase-Exeter luzoba ukupheleliswa kokubikezela okwabe kwehluleka ngaphambili. Ukudumala Okukhulu emlandweni wamaMillerite kumele ukudumala okukhulu okwenzeka ngesikhathi somthetho weSonto, kodwa kuyoba kungaphakathi komongo wokubikezela okuphathelene ne-Islam. Umlayezo kaSamuel Snow wawuwukuhlonza usuku oluqondile ngqo. Kwakuyisuku esifanele, kodwa umcimbi ongafanele. Umlayezo wanamuhla omelelwa umlayezo kaSnow uyoba ngumlayezo we-Islam oyikupheleliswa komlayezo owahluleka ekudumaleni kokuqala kwangoJulayi 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.

Kusukela mhlazana wa-22 Mfumfu 1844, akusekho zikhathi loba izinsuku ezibekiweyo manje; ngokuba ukumiswa kwesikhathi akusafanelanga ukuba yingxenye yombiko kaNkulunkulu wesiprofetho.

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48, 49.

> “Bwana amenionyesha ya kwamba ujumbe wa malaika wa tatu ni lazima uende, na utangazwe kwa watoto wa Bwana waliotawanyika, na kwamba haupaswi kutegemezwa juu ya wakati; kwa maana wakati hautakuja tena kuwa jaribio. Nikaona ya kwamba wengine walikuwa wakipata msisimko wa uongo utokanao na kuhubiri kuhusu wakati; ya kwamba ujumbe wa malaika wa tatu ulikuwa wenye nguvu kuliko vile wakati unavyoweza kuwa. Nikaona ya kwamba ujumbe huu waweza kusimama juu ya msingi wake wenyewe, na kwamba hauhitaji wakati ili kuutiwa nguvu, na kwamba utaenda kwa nguvu nyingi, na kutimiza kazi yake, na utakamilishwa kwa haki.” 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.

नाम्रो इतिहासको चौथो मार्गचिन्ह आइतबारको व्यवस्था नै हुनुपर्छ, किनकि सबै सुधार-रेखाहरूका पवित्र इतिहासहरूलाई “line upon line” एकसाथ राख्दा, र ती इतिहासहरूमाथि भविष्यवाणीको आत्माद्वारा दिइएको प्रेरित टिप्पणीको संयोजनमा, हाम्रो इतिहासमा शक्तिशाली स्वर्गदूत अवतरित भएपछि आइतबारको व्यवस्था नै चौथो मार्गचिन्ह हो भन्ने कुरा निश्चयात्मक रूपमा स्थापित हुन्छ। “आफ्नो क्रमअनुसार प्रकट गरिने भविष्यका घटनाहरू” भएका सात गर्जनहरूको इतिहासमा रहेको चौथो मार्गचिन्ह इस्लामसँग सम्बन्धित हुनुपर्छ, किनकि प्रत्येक सुधार आन्दोलनमा उही विषयवस्तु सधैं उही चार मार्गचिन्हहरूमा विद्यमान रहन्छ।

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.

Islam i ta stap olsem wanpela hap bilong ol tok profet bai kamap long taim bilong loa bilong Sande long namba tu risen. Jisas, Lain bilong lain Juda, em yet i bin kisim histri bilong dispela foa-pela hevi na makim ol stret olsem wanpela mak bilong ol yet. Dispela mak em i ol seven thunders. Long olgeta wok bilong senisim lotu i gat sampela narapela weimak i stap, na ol i stap tu bipo na bihain long dispela foa-pela weimak we Lain bilong lain Juda i tok stret olsem ol seven thunders. Taim dispela i stap olsem wanpela mak bilong ol yet, namba wan weimak bilong dispela mak-histri i gat dispela foa-pela weimak insait long en i makim pait we Islam i bin mekim long Yunaitet Stets long Septemba 11, 2001. Dispela tru olsem Alpha na Omega i save soim pinis olsem pinis i save makim kirap, em i putim Islam long loa bilong Sande, long wanem, namba wan bilong dispela foa-pela weimak em i bin pait bilong Islam long Septemba 11, 2001; olsem na namba foa na las weimak tu i mas stap olsem wanpela pait bilong Islam long Yunaitet Stets.

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.

Zvinogona zvikuru kunge mutemo weSvondo uri kumwe kurwisa kweIslam paGuta reNew York, uye izvo zvingapindura semagumo anozivikanwa nokutanga, asi kanenge zvishoma zvacho zvichava kurwisa kunoitwa neIslam, sezvakanga zvataurwa mukufanotaura kwa18 Chikunguru 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.

Hatiheza kwamba Alfa na Omega walificha historia ndani ya zile historia nne. Kwa kweli, historia hiyo ya ndani iliyofichika ni ufunuo wa msingi ambao sasa unawekwa wazi pamoja na amri ya “kuyatia muhuri maneno ya unabii wa kitabu cha Ufunuo.” Historia hiyo ya ndani iliyofichika hutambuliwa tunapoona ndani ya alama nne za njia zinazowakilishwa na ngurumo saba kwamba kuna kipindi ndani ya hizo alama nne za njia kinachoanza kwa kukatishwa tamaa na kuishia kwa kukatishwa tamaa. Tangu kuwasili kwa malaika wa pili hadi kuwasili kwa wa tatu katika historia ya Wamileriti ni historia mahsusi ambayo inawakilisha ishara iliyo kamili yenyewe. Huanza kwa ujumbe wa malaika unaopaswa kuliwa, hivyo kuashiria wakati wa kukawia katika mfano wa mabikira kumi. Kisha hutambulisha Kilio cha Usiku wa Manane, ambacho nacho pia ni ujumbe unaopaswa kuliwa, na kisha huongoza hadi kuwasili kwa ujumbe wa tatu unaopaswa kuliwa.

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.”

Mutsara wakavanzika wemukati uri mukati memutsara wemabhanan’ana manomwe unosimbiswa chiporofita kwete chete nokuti kutanga kunomirira kuora mwoyo, uye nokusvika kwengirozi neshoko rokuti adye, iro rinobva radzokororwa pakukuvara kukuru kwetariro, asiwo unosimbiswawo ne“chokwadi.”

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.

Izwi rechiHebheru rokuti “‘ĕmeṯ,” rinoshandurwa richinzi “chokwadi” muTestamende Yekare, rakaumbwa neMunyori wemutauro anoshamisa achishandisa tsamba yokutanga yealfabheti yechiHebheru, ichiteverwa netsamba yegumi nenhatu yealfabheti, vozopedzisa netsamba yokupedzisira yealfabheti kuti vaumbe izwi rinoshandurwa richinzi chokwadi. Takaratidza kuti tsamba idzodzo dzinomirira musimboti womurayiro wokutanga kutaurwa, iwo musimboti unozivisa kuguma kubva pakutanga. Tsamba yokutanga ndiyo tsamba “alpha”. Tsamba iri pakati ndiyo tsamba yegumi nenhatu yealfabheti yechiHebheru, uye inomirira kupanduka. Tsamba yokupedzisira ndiyo yokupedzisira, kuguma, omega. Takaratidza kuti tsamba nhatu idzi dzinomirira nhanho nhatu dzevhangeri risingaperi sezvinosimbiswa nemitsara yakati wandei yechiporofita.

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.

Zvinorehwa netsamba nhatu idzodzo zvinopindirana nezvinorehwa neshoko rimwe nerimwe remashoko engirozi nhatu. Zvinorehwa netsamba nhatu idzodzo zvinopindiranawo nemaitiro ekunatswa kwevakachenjera nevakaipa muna Danieri 12:10, vanonatswa, vochenerutswa, uye voiedzwa. Tsamba nhatu dzechiHebheru dzakaunganidzwa pamwe chete kuti dziumbe shoko rokuti “chokwadi,” dzine mucherechedzo waArfa naOmega; uye nhanho nhatu dzadzinoratidza mushoko rengirozi yokutanga dzinonzi vhangeri risingaperi. Nhanho nhatu dzinomirirwawo netsamba idzodzo dzinomiririrawo basa roMweya Mutsvene sezvarakaiswa pachena muna Johani 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.

> Uye kana auya, achapwisa nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa: pamusoro pechivi, nokuti havatendi kwandiri; pamusoro pokururama, nokuti ndinoenda kuna Baba vangu, uye hamuchazondioni; pamusoro pokutongwa, nokuti muchinda wenyika ino watongwa. Johani 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.

ការខកចិត្តលើកទីមួយ ត្រូវបានតំណាងថាជាអំពើបាប ដូចដែលបានបង្ហាញដោយលោកម៉ូសេ អ៊ូសា ម៉ារា និងម៉ាថា និងពួកមីឡេរីត ដ្បិតដូចដែល យ៉ូហាន ជំពូក 16 ពិពណ៌នាអំពីកិច្ចការរបស់ព្រះវិញ្ញាណបរិសុទ្ធ ក្នុងការបញ្ចុះបញ្ចូលអំពី «អំពើបាប» នោះ គឺដោយព្រោះ «ពួកគេមិនជឿ»។ និមិត្តសញ្ញានីមួយៗដែលយើងទើបនឹងលើកឡើង សុទ្ធតែតំណាងឲ្យការខកចិត្តលើកទីមួយ ហើយប្រវត្តិនៃពួកគេនីមួយៗ ធ្វើបន្ទាល់ថា ការខកចិត្តនោះបានកើតឡើងដោយសារអំពើបាបនៃការមិនជឿអ្វីមួយ ដែលបានត្រូវបើកសម្ដែងដល់ពួកគេជាមុនរួចហើយ។ ជំហានទីមួយ គឺការបញ្ចុះបញ្ចូលអំពីអំពើបាប។ ជំហានទីមួយ គឺអក្សរទីមួយនៃអក្ខរក្រមហេប្រឺ។

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.

Chiratidzo chechipiri chenhoroondo yakavanzika kururama, uko kuratidzwa kwesimba raMwari kunoratidzwa mukururama kweavo vanotakura shoko reKudanidzira kwePakati peUsiku. Vanoratidza kururama kwaMwari pakuguma kwenguva yokunonoka, nokuti Johane 16 inoti Kristu akaenda kuna Baba vake, uye havana kuzomuona Kristu zvakare. Kristu akanga ambononoka kusati kwaratidzwa kururama. Kuna vaMillerite, Kristu paakabvisa ruoko rwake, kukanganisa kwakazivikanwa. Ipapo zviri mushoko rakagadziridzwa zvakabudisa mapoka maviri avanamati. Rimwe boka rakaratidza kururama, nokuti rakanga rine mafuta, uye rimwe boka rakaratidza kupanduka kunomiririrwa netsamba yegumi netatu yealfabheti yechiHebheru.

> “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.

> “Vakadzozwi vakazodzwa, vanomira parutivi rwaIshe wenyika yose, ndivo vane nzvimbo yakambopiwa Satani sechikerubhi chinofukidza. Kubudikidza nezvisikwa zvitsvene zvakakomberedza chigaro chake choushe, Ishe vanochengeta kutaurirana kusingaperi nevagari venyika. Mafuta endarama anomirira nyasha idzo Mwari vanochengeta nadzo mwenje yavatendi yakagoverwa, kuti irege kupfupfudzika nokudzima. Dai zvisiri kuti mafuta aya matsvene anodururwa kubva kudenga mumashoko oMweya waMwari, masimba ezvakaipa aizova nokutonga kwakazara pamusoro pavanhu.”

> “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.

> “Mwari vanokudzwa zvishoma kana tisingagamuchiri mashoko avanotitumira. Nokudaro tinoramba mafuta endarama avanoda kudururira mumweya yedu kuti agozoparidzirwa kune vari murima. Kana kudanwa kukasvika kuchinzi, ‘Tarirai, chikomba chauya; budai mumuchingamuchira,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengetedza nyasha dzaKristu mumwoyo yavo, vachawana, semhandara dzakapusa, kuti havana kugadzirira kusangana naShe wavo. Havana, mukati mavo, simba rokuwana mafuta acho, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikateterera, sezvakaita Mosesi, tichiti, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Nemumapombi endarama, mafuta endarama achasvitswa kwatiri. ‘Kwete nesimba, kana noukuru, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi inopenya yeZuva Rokururama, vana vaMwari vanopenya sezviedza panyika.” 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.

Tarisa kuti avo vanogamuchira shoko reKuchema kwePakati pousiku vakafananidzirwa naMozisi mubako reHorebhi, vachikumbira kuti Mwari vamuonesere kubwinya kwavo. Mapoka iwayo maviri akanga apedzisa unhu hwawo kuumbwa Kuchema kwePakati pousiku kusati kwasvika, panguva yokunonoka.

> “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.

> “Tino tava kurarama munguva ine njodzi huru kwazvo, uye hakuna kana mumwe wedu anofanira kunonoka kutsvaka kugadzirira kuuya kwaKristu. Ngakurege kuva nomunhu anotevera muenzaniso wemhandara dzakapusa, achifunga kuti zvichava zvakachengeteka kumirira kusvikira dambudziko rasvika asati awana kugadzirira kwehunhu hunomugonesa kumira panguva iyoyo. Zvichange zvanonoka kwazvo kutsvaka kururama kwaKristu apo vakokwa vachadanwa vapinzwe voongororwa. Ino ndiyo nguva yokupfeka kururama kwaKristu,—nguvo yomuchato ichakukodzerai kupinda muchirayiro chomuchato cheGwayana. Mumufananidzo uyu, mhandara dzakapusa dzinoratidzwa dzichikumbira mafuta, asi dzikatadza kuagamuchira panguva yokukumbira kwadzo. Izvi zvinomirira avo vasina kuzvigadzirira pachavo nokuvandudza hunhu hunogona kumira panguva yedambudziko.” 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.

Pa kulira kwa pakati pa usiku, gulu limodzi linali ndi mafuta ofunikira, ndipo lina linalibe. Gawo lachiwiri ndi kuwonekera, pa mapeto a nthawi ya kuchedwa, kwa chilungamo kapena kusalungama, “chifukwa” Mkwati anapita “kwa” “Atate” ake, ndipo “simudzandionanso.” Gawo lachiwiri ndi chilembo cha khumi ndi chitatu cha alifabeti ya Chihebri. Gawo lachitatu m’mbiri yobisika ndi chiweruzo ndi kukhumudwa kwakukulu ndi chilembo chomaliza cha alifabeti.

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.

Imbiri yakavanzika iri mukati memabhanan’ana manomwe inopupurirwa neshoko rokuti “chokwadi,” nokuvhiringidzika kwokutanga kunozivisa kuvhiringidzika kwokupedzisira, uye nengirozi inosvika neshoko pakutanga nepamagumo. Imbiri yakavanzika iyi ichazivikanwa chete navaya vakagamuchira mitemo yokudzidza Bhaibheri yakapiwa nesimba repamusoro-soro. Mitemo yaMiller pakutanga, uye Prophetic Keys pamagumo.

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.

Pahistoria ya ngurumo saba, kama tulivyokwisha kuiweka wazi, kuna msisitizo unaopaswa kurudiwa na kukumbukwa. Kukatishwa tamaa kwa kwanza katika kila mstari wa matengenezo ni kuipuuzia kweli iliyokuwa imekwisha kuthibitishwa hapo awali. Musa alisahau kumtahiri mwanawe, ingawa hilo lilikuwa ndiyo ishara yenyewe ya Agano ambalo unabii wa Ibrahimu ulikuwa unatambulisha. Uza alisahau kwamba ukuhani pekee ndio ulioweza kuligusa sanduku. Mariamu na Elizabeti wanatoa ushuhuda katika kisa cha Lazaro kwamba hapo awali walikuwa wamejua juu ya uweza wa ufufuo wa Kristo. Chati ya 1843 ilipotolewa, viongozi (shinikizo la wenzao) walimwelemea Baba Miller ili apuuze yale ambayo alikuwa amesema daima kuhusu mwaka wa 1843. Walisisitiza kwamba abadili ushuhuda wake uliokuwa umeimarishwa, ulioruhusu nafasi ya kubadilika kuhusiana na tarehe ya 1843 kama utabiri wao wa kutimizwa kwa zile siku elfu mbili na mia tatu. Ushuhuda wa Miller unaonyesha kwamba shinikizo la wenzao lililoletwa na viongozi wengine katika vuguvugu hilo lilimwongoza aache utambulisho wake usio bainifu wa tarehe ya kutimizwa kwa unabii na kusema waziwazi kwamba ungetimizwa mwaka wa 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.

Na Future for America, taiziva kuti paisafanira kuzombozovapo rimwe shoko zvakare “rakaturikwa panguva.” Future for America yakanga yadzidzisa chokwadi ichocho kakawanda munhoroondo yose yesangano iri. Kuodzwa mwoyo kwekutanga kunogara kwakavakirwa pakusaremekedza chokwadi chakaumbwa chokuedza. Kwaiva kusaremekedza kwechivi kwechokwadi, asi chinonyanya kukosha ndechekuti kwaiva kusaremekedza kwechivi kwemutemo mukuru waWilliam Miller, uyo wakanga waratidzwa pachena kuti waiguma muna 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.

> Uye mutumwa wandakaona amire pagungwa nepanyika akasimudzira ruoko rwake kudenga, akapika naIye anorarama nokusingaperi-peri, akasika denga nezviri mariri, nenyika nezviri pairi, negungwa nezviri mariri, kuti nguva haichazovipo. Zvakazarurwa 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.

Mutumwa akanga amire pamusoro penyika nepamusoro pegungwa, maererano naSista White, akanga “asiri mumwe munhu ari pasi paJesu Kristu.” Remangwana reAmerica rakaramba murayiro wakajeka wakabva kuna Jesu Kristu! Pachangu, ndakangoita kudyidzana nevanhu vashoma chete vandakambobatana navo pamberi paChikunguru 18, 2020. Pavanhu vashoma ivavo, vaviri chete—uye mumwe wavaviri ivavo zvino arere muna Jesu—ndivo vandakadzidza navo uye ndikayedza izvo zvaibva muShoko raMwari pamusoro pechiitiko chaChikunguru 18, 2020. Asi zvichibva panhoroondo yevaMillerite, iyo iri mavambo ayo isu tiri magumo awo, ndine chokwadi chokuti kuchine vaya vakanga vari musangano panguva iyoyo vachiri kuburitsa mashandisirwo echiporofita “akasungirirwa panguva.” Hakuna chinhu chitsva pasi pezuva.

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.

সময় এতই সংক্ষিপ্ত যে ঐ ধরনের ভবিষ্যদ্বাণীমূলক উত্তেজনা নিয়ে আর চলতে থাকা একেবারেই সম্ভব নয়; তবে প্রত্যেক ব্যক্তি যেন নিজের মনে সম্পূর্ণরূপে নিশ্চিত থাকে। আর যারা এখনো সময় নিয়ে খেলছে—যে পক্ষের অবস্থান ফিউচার ফর আমেরিকা প্রত্যাখ্যান করে—সেই পক্ষ অবলম্বনকারী প্রত্যেক ব্যক্তি যেন ঐ সকল প্রয়োগ সম্পূর্ণরূপে বর্জন করে; কারণ সেগুলি শয়তানীয় ভ্রান্তি ছাড়া আর কিছুই নয়।

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.

Mstari wa ndani wa kinabii uliofichika ndani ya alama nne za njia zinazounda ngurumo saba ndio unaofunuliwa sasa na Simba wa kabila la Yuda. Makala hii imekuwa tu mapitio ya yale tuliyosema kuhusu neno la Kiebrania “‘ĕmeṯ” linalotafsiriwa kuwa kweli. Haikugusia yote tuliyokwisha kushiriki hapo awali, bali kusudi la mapitio hayo ni kuonyesha kwamba Yohana sura ya kumi na sita mstari wa nane unakubaliana kabisa na mfano wa kinabii tunaoupendekeza kuhusu mstari wa ndani wa kinabii uliofichika ndani ya ngurumo saba.

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

ប៉ុន្តែ​នៅ​មាន​ការ​ពិនិត្យ​ឡើង​វិញ​បន្តិច​ទៀត​ដែល​ចាំបាច់ មុន​នឹង​យើង​ឈាន​ដល់​សេចក្តី​សន្និដ្ឋាន​មួយ ដែល​យើង​នឹង​លើក​យក​មក​ពិភាក្សា​នៅ​ក្នុង​អត្ថបទ​បន្ទាប់។

> 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.

> Usatiise mashoko ouporofita hwebhuku iri, nokuti nguva yava pedyo: asina kururama, ngaarambe asina kururama; uye akasviba, ngaarambe akasviba; uye akarurama, ngaarambe akarurama; uye mutsvene, ngaarambe ari mutsvene. Uye, tarirai, ndinouya nokukurumidza; uye mubayiro wangu uneni, kuti ndipe munhu mumwe nomumwe sezvichava zvakaita basa rake. Ndini Arfa naOmega, wokutanga nowokupedzisira, mavambo nomugumo. Zvakazarurwa 22:10–13.

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