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# What is Truth? - Number Two

Ukweli ni nini? - Nambari Mbili

Seal not the Sayings of the Prophecy of this Book

Usitie muhuri 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.

Imeonyeshwa kwamba historia ya Agosti 11, 1840 hadi Oktoba 22, 1844 ndiyo historia iliyowakilishwa na ngurumo saba ambazo zilipigwa muhuri hadi muda mfupi kabla ya kufungwa kwa muda wa rehema. Katika makala hii nitaanza kwa kupitia baadhi ya yale tuliyotambua kuhusu uashiriaji wa ngurumo saba. Tunatumia mistari ya kihistoria juu ya mistari ya kihistoria kuwasilisha kweli hizi. Kuna alama nne za njia za kinabii kuanzia Agosti 11, 1840 hadi na kujumuisha Oktoba 22, 1844; kutiwa nguvu kwa ujumbe wa malaika wa kwanza, Sikitiko la kwanza, Kilio cha Usiku wa Manane na Sikitiko Kuu.

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.

Tarehe 11 Agosti 1840 ilionyeshwa kwa mfano na tukio la Musa kwenye kichaka kilichowaka moto. Kuvunjika moyo wa kwanza katika majira ya kuchipua ya 1844 kulionyeshwa kwa mfano na mke wa Musa, Zipporah, alipomtahiri mwana wao kwa huzuni na kwa woga. Mwito wa Usiku wa Manane ulioanza katika mkutano wa kambi wa Exeter kuanzia tarehe 12 hadi 17 Agosti ulionyeshwa kwa mfano na kuwasili kwa Musa nchini Misri na onyo lake la awali kuhusu kifo cha wazaliwa wa kwanza wa Misri. Kuvunjika Moyo Mkuu wa tarehe 22 Oktoba 1844 kulionyeshwa kwa mfano na Waebrania kwenye Bahari Nyekundu.

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.

Katika nyakati za Mfalme Daudi, tarehe 11 Agosti 1840 ilionyeshwa kwa mfano na Wafilisti walipolirudisha sanduku la Mungu. Kukatishwa tamaa la kwanza katika masika ya 1844 kulionyeshwa kwa mfano na Uza alipoligusa sanduku la Mungu. Mwito wa Usiku wa Manane uliyoanza katika mkutano wa kambi wa Exeter kuanzia Agosti 12–17 ulionyeshwa kwa mfano na Daudi kulileta sanduku la Mungu katika Yerusalemu. Kukatishwa Tamaa Kubwa ya Oktoba 22, 1844 kulionyeshwa kwa mfano na mke wa Daudi, Mikali, alipomdharau Daudi kwa kuingia Yerusalemu pamoja na sanduku hilo.

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.

Tarehe 11 Agosti, 1840 iliwakilishwa kwa mfano na ubatizo wa Kristo. Kukatishwa tamaa la kwanza katika majira ya kuchipua ya 1844 kuliwakilishwa kwa mfano na kukatishwa tamaa kwa sababu ya kifo cha Lazaro. Kilio cha Usiku wa Manane kilichoanza katika mkutano wa kambi wa Exeter kuanzia tarehe 12–17 Agosti kiliwakilishwa kwa mfano na Kuingia kwa Ushindi kwa Kristo Yerusalemu. Kukatishwa Tamaa Kubwa la tarehe 22 Oktoba, 1844 kuliwakilishwa kwa mfano na kukatishwa tamaa kwa msalaba.

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.

Tumebainisha kwamba hizi alama za njia nne zinawakilisha sehemu ndogo tu ya muundo kamili wa kila harakati ya mageuzi. Tunazitambua alama za njia nne kama mashahidi wa historia iliyoanza Septemba 11, 2001. Moja ya sifa za kinabii katika kila mojawapo ya mistari hiyo minne ni kwamba alama za njia katika kila mstari zina mada ileile.

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.

Kwa Musa, alama zote nne za njia zilihusu kazi ya Mungu ya kuingia katika agano na watu waliochaguliwa, kwa kutimiza unabii wa Ibrahimu. Katika mstari wa matengenezo wa Mfalme Daudi, alama zote nne za njia zilihusishwa na sanduku la Mungu. Katika mstari wa Kristo, alama zote nne za njia 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.

Tarehe 11 Agosti 1840 ilikuwa uthibitisho wa kanuni ya siku kwa mwaka. Kuvunjika kwa matumaini kwa mara ya kwanza katika majira ya kuchipua ya mwaka 1844 kulisababishwa na matumizi yaliyoshindikana ya kanuni ya siku kwa mwaka. Ujumbe wa Samuel Snow wa Kilio cha Usiku wa Manane ulikuwa marekebisho na ukamilifu wa matumizi yaliyoshindikana ya kanuni ya siku kwa mwaka. Ujumbe uliorekebishwa uliegemea kanuni ya siku kwa mwaka na ulitimia tarehe 22 Oktoba 1844. Alama zote nne za njia zinatambulisha kanuni ya siku kwa mwaka.

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.

Dada White anatueleza kwamba ngurumo saba zinawakilisha matukio yaliyotokea wakati wa ujumbe wa malaika wa kwanza na wa pili; lakini anafundisha kwamba ngurumo saba pia zinawakilisha "matukio ya wakati ujao ambayo yatafunuliwa kwa mpangilio wao." Ngurumo saba zinawakilisha matukio manne ya kinabii ambayo yalianza tarehe 11 Agosti 1840 na yakamalizika tarehe 22 Oktoba 1844, na zile alama nne za njia zitarudiwa katika historia yetu kwa mpangilio ule ule.

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.

11 Septemba 2001 ilidhihirishwa kwa mfano na 11 Agosti 1840 na tarehe hizo zote mbili zina uhusiano na Uislamu, hivyo zikaunganisha mwanzo wa Uadventista na mwisho wa Uadventista. Zote mbili, 11 Agosti 1840 na 11 Septemba 2001, zilikuwa uthibitisho wa kanuni kuu ya kinabii ya historia zao husika.

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.

Tarehe 11 Septemba 2001, malaika wa Ufunuo kumi na nane alishuka, na tarehe 11 Agosti 1840 malaika wa Ufunuo kumi alishuka. Kukatishwa tamaa kwa kwanza kwa Future for America kulikuwa ni utabiri ulioshindikana kuhusu Uislamu tarehe 18 Julai 2020. Ujumbe unaofunuliwa, kama vile Kilio cha Usiku wa Manane huko Exeter katika majira ya kiangazi ya mwaka 1844, ni marekebisho ya utabiri ulioshindikana uliokuwa umepewa hapo awali. Kwa Wamileraiti, marekebisho hayo yalihusiana na matumizi yaliyoshindikana hapo kabla ya kanuni ya siku kwa mwaka yaliyotambua mwaka 1843 kuwa wakati wa kurudi kwa Bwana. Leo hii, marekebisho yanayowakilishwa na ujumbe wa Kilio cha Usiku wa Manane cha Wamileraiti lazima yawe alama ya njia inayowakilisha Uislamu, kama vile alama mbili za njia zilizotangulia zilivyokuwa. Marekebisho yanayoakisiwa na kazi ya Samuel Snow hayakuwa ya kupuuza utabiri ulioshindikana hapo awali, bali ya kuurekebisha kwa makini utabiri uliokuwa umeshindikana hapo kabla.

> “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.

> Wale waliokatishwa tamaa waliona kutoka katika Maandiko kwamba walikuwa katika wakati wa kungoja, na kwamba walipaswa kusubiri kwa uvumilivu kutimia kwa maono. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843, uliwaongoza kumtarajia mwaka 1844. Maandishi ya Mapema, 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.

Leo ujumbe unaofananishwa na ujumbe uliotoka kwenye mkutano wa kambi wa Exeter utakuwa ukamilifu wa utabiri uliokosa kutimia hapo awali. Kukatishwa Tamaa Kuu katika historia ya Wamilerite kunawakilisha tukio la kukatishwa tamaa kubwa linalotokea wakati wa sheria ya Jumapili, lakini kukatishwa tamaa huko kutakuwa katika muktadha wa utabiri kuhusu Uislamu. Ujumbe wa Samuel Snow ulikuwa utambuzi wa tarehe sahihi. Ilikuwa tarehe sahihi, lakini tukio lilikuwa si sahihi. Ujumbe wa leo unaowakilishwa na ujumbe wa Snow utakuwa ujumbe kuhusu Uislamu ambao ni ukamilifu wa ujumbe uliokosa kutimia katika tukio la kwanza la kukatishwa tamaa la tarehe 18 Julai 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.

Kwa sasa hakuna nyakati wala tarehe zinazohusika, kwa maana tangu tarehe 22 Oktoba 1844, kuweka wakati si tena sehemu ya ujumbe wa kinabii wa Mungu.

> “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 kwamba ujumbe wa malaika wa tatu lazima uende, na utangazwe kwa watoto wa Bwana waliotawanyika, na kwamba usifunganishwe na wakati; kwa maana wakati kamwe hautakuwa tena mtihani. Niliona kwamba baadhi walikuwa wanapata msisimko wa uwongo unaotokana na kuhubiri wakati; kwamba ujumbe wa malaika wa tatu ulikuwa wenye nguvu kuliko wakati unavyoweza kuwa. Niliona kwamba ujumbe huu unaweza kusimama juu ya msingi wake wenyewe, na kwamba hauhitaji wakati kuutia nguvu, na kwamba utaenda kwa nguvu kuu, na kutenda kazi yake, na utakatizwa kwa haki.” Uzoefu na Maono, 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.

Alama ya nne ya njia katika historia yetu lazima iwe sheria ya Jumapili, kwa kuwa historia takatifu za mistari yote ya matengenezo, zilizojumlishwa pamoja—mstari juu ya mstari—pamoja na ufafanuzi uliovuviwa wa historia hizo kupitia Roho ya Unabii, zinathibitisha pasipo shaka kwamba sheria ya Jumapili ndiyo alama ya nne ya njia baada ya malaika mwenye nguvu kushuka katika historia yetu. Alama ya nne ya njia katika historia ya ngurumo saba ambazo ni "matukio ya wakati ujao yatakayofunuliwa kwa mpangilio wao" lazima ihusishwe na Uislamu, kwa msingi wa ukweli kwamba mada ile ile huwapo daima katika alama zile zile nne za njia katika kila harakati ya matengenezo.

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.

Uislamu utakuwa sehemu ya matukio ya kinabii wakati wa sheria ya Jumapili kwa sababu ya pili. Yesu, Simba wa kabila la Yuda, ameichukua kwa makusudi historia ya matukio haya manne na kuyaainisha kama ishara inayojitegemea. Ishara hiyo ni ngurumo saba. Kuna alama nyingine za njia katika kila harakati ya urekebisho ambazo zipo kabla na baada ya zile alama nne za njia ambazo Simba wa kabila la Yuda anazitaja kuwa ndizo ngurumo saba. Kama ishara inayojitegemea, alama ya kwanza ya njia ya historia ya mfano inayojumuisha alama hizi nne iliwakilisha shambulio la Uislamu dhidi ya Marekani tarehe 11 Septemba 2001. Ukweli kwamba Alfa na Omega wanauhusisha mwisho na mwanzo unaweka Uislamu katika sheria ya Jumapili, kwa kuwa alama ya kwanza kati ya hizo nne ilikuwa shambulio la Uislamu tarehe 11 Septemba 2001; hivyo, alama ya nne na ya mwisho pia lazima iwe shambulio la Uislamu dhidi ya Marekani.

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.

Inawezekana kabisa kwamba sheria ya Jumapili ni shambulio jingine la Uislamu dhidi ya Jiji la New York, na hilo lingeendana na mwisho unaotambuliwa na mwanzo, lakini angalau itakuwa shambulio la Uislamu kama ilivyotabiriwa tarehe 18 Julai 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.

Tumebainisha pia kwamba Alfa na Omega alificha historia ndani ya zile historia nne. Kwa kweli, historia hiyo ya ndani iliyo fichwa ni ufunuo wa msingi ambao sasa unaletwa hadharani sambamba na amri ya 'usitie muhuri maneno ya unabii wa kitabu cha Ufunuo.' Historia hiyo ya ndani iliyo fichwa inatambuliwa tunapoona kwamba ndani ya zile alama nne za njia zinazowakilishwa na ngurumo saba kuna kipindi ndani ya hizo alama nne za njia kinachoanza kwa kukatishwa tamaa na kuishia kwa kukatishwa tamaa. Kuanzia ujio wa malaika wa pili hadi ujio wa malaika wa tatu katika historia ya Wamileraiti ni historia mahsusi inayojidhihirisha kama ishara yenyewe. Inaanza na ujumbe wa malaika unaopaswa kuliwa, na hivyo kutia alama wakati wa kusubiri katika mfano wa wanawali kumi. Kisha inatambulisha Kilio cha Usiku wa Manane ambacho pia ni ujumbe unaopaswa kuliwa, na kisha inaongoza hadi ujio wa 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.”

Mstari wa ndani uliofichwa ndani ya mstari wa ngurumo saba unathibitishwa kinabii si tu na mwanzo unaowakilisha kukatishwa tamaa, na kuwasili kwa malaika na ujumbe wa kula, mambo yanayorudiwa tena katika kukatishwa tamaa kuu, bali pia unathibitishwa na "kweli".

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.

Neno la Kiebrania "'ĕmeṯ" linalotafsiriwa kuwa "ukweli" katika Agano la Kale liliundwa na mwanaisimu mahiri kwa kutumia herufi ya kwanza ya alfabeti ya Kiebrania, ikifuatiwa na herufi ya kumi na tatu ya alfabeti, kisha kuhitimishwa na herufi ya mwisho ya alfabeti ili kuunda neno linalotafsiriwa kama ukweli. Tumeonyesha kwamba herufi hizo zinawakilisha kanuni ya sheria ya kutajwa kwa mara ya kwanza, kanuni inayotambua mwisho tangu mwanzo. Herufi ya kwanza ni herufi "alfa". Herufi ya katikati ni herufi ya kumi na tatu ya alfabeti ya Kiebrania na inawakilisha uasi. Herufi ya mwisho ni ya mwisho, ni tamati, ni "omega". Tumeonyesha kwamba herufi hizi tatu zinawakilisha hatua tatu za injili ya milele kama ilivyothibitishwa na mistari kadhaa ya kinabii.

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.

Maana za zile herufi tatu zinaendana na maana ya kila mmoja wa ujumbe tatu wa malaika. Maana za zile herufi tatu zinaendana na mchakato wa utakaso wa wenye hekima na waovu katika Danieli kumi na mbili aya ya kumi, ambao hutakaswa, hufanywa weupe na hujaribiwa. Herufi tatu za Kiebrania zilizojumuishwa kuunda neno 'ukweli' zinabeba saini ya Alfa na Omega, na hatua tatu ambazo herufi hizo zinazitambulisha katika ujumbe wa malaika wa kwanza huitwa Injili ya Milele. Hatua tatu zinazoonyeshwa na hizo herufi pia zinawakilisha kazi ya Roho Mtakatifu kama ilivyoelezwa katika Yohana kumi na sita.

> 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.

> Naye atakapokuja, atauonyesha ulimwengu hatia kuhusu dhambi, na kuhusu haki, na kuhusu hukumu: Kuhusu dhambi, kwa sababu hawaniamini mimi; Kuhusu haki, kwa sababu mimi namwendea Baba, wala hamtaniona tena; Kuhusu hukumu, kwa sababu mkuu wa ulimwengu huu amekwisha kuhukumiwa. 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.

Kukatishwa tamaa ya kwanza kunaonyeshwa kama dhambi, kama kunavyoonyeshwa na Musa, Uza, Mariamu na Martha, na Wamillerite; maana kama Yohana kumi na sita inavyoeleza kazi ya Roho Mtakatifu ya kuonyesha hatia ya “dhambi,” ilikuwa kwa sababu “hawaamini.” Kila moja ya ishara tulizotaja inawakilisha kukatishwa tamaa ya kwanza, na kila moja ya historia zao hushuhudia kwamba kukatishwa tamaa huko kulitokana na dhambi ya kutokuamini jambo ambalo lilikuwa limefunuliwa kwao hapo awali. Hatua ya kwanza ni kutambua hatia ya dhambi. Hatua ya kwanza ni herufi ya kwanza ya alfabeti ya Kiebrania.

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.

Alama ya pili ya njia ya historia iliyofichika ni haki, ambapo udhihirisho wa nguvu za Mungu unaonekana katika haki ya wale wanaobeba ujumbe wa Kilio cha Usiku wa Manane. Wanaidhihirisha haki ya Mungu mwishoni mwa wakati wa kungojea, kwa maana Yohana kumi na sita inasema Kristo alimwendea Baba yake, nao hawakumwona tena Kristo. Kristo alikuwa amekawia kabla ya udhihirisho wa haki. Kwa Wamileriti, Kristo alipoondoa mkono Wake, kosa lilitambuliwa. Kisha yaliyomo katika ujumbe uliosahihishwa yalizalisha makundi mawili ya waabudu. Kundi moja lilidhihirisha haki, kwa kuwa walikuwa na mafuta, na kundi lingine lilidhihirisha uasi unaowakilishwa na herufi ya kumi na tatu ya alfabeti ya Kiebrania.

> “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.

> Waliopakwa mafuta wanaosimama karibu na Bwana wa dunia yote wana nafasi ambayo zamani ilipewa Shetani kama kerubi wa kufunika. Kupitia viumbe watakatifu wanaouzunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya kudumu na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwayo Mungu huendelea kuzijaza taa za waumini, ili zisififie wala kuzimika. Lau si kwamba mafuta haya matakatifu humiminwa kutoka mbinguni kupitia ujumbe wa Roho wa Mungu, mawakala wa uovu wangekuwa na udhibiti kamili juu ya wanadamu.

> “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.

> Mungu hatukuzwi tunapokosa kupokea ujumbe anaotutumia. Kwa kufanya hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walioko gizani. Mwito utakapokuja, ‘Tazama, bwana arusi anakuja; tokeni kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wale wanawali wapumbavu, kwamba hawako tayari kumlaki Bwana wao. Hawana ndani yao wenyewe uwezo wa kupata yale mafuta, na maisha yao yameharibiwa. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, tukisihi, kama alivyofanya Musa, ‘Nionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia mirija ya dhahabu, mafuta ya dhahabu yatawasilishwa kwetu. ‘Si kwa nguvu, wala si kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi.’ Kwa kupokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama nuru katika ulimwengu. Review and Herald, Julai 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.

Tilia maanani kwamba wale wanaopokea ujumbe wa Mwito wa Usiku wa Manane wamefananishwa na Musa aliyekuwa katika pango la Horebu, akimsihi Mungu amwonyeshe utukufu Wake. Makundi yale mawili yalikuwa yamekamilisha tabia zao kabla ya Mwito wa Usiku wa Manane, katika kipindi cha kukawia.

> “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.

> Sasa tunaishi katika wakati wa hatari sana, na hakuna hata mmoja wetu anayepaswa kuchelewa katika kutafuta maandalizi ya kuja kwa Kristo. Mtu yeyote asifuate mfano wa wanawali wapumbavu, akidhani kwamba itakuwa salama kusubiri hadi krisi itakapokuja kabla ya kuandaa tabia itakayokuwezesha kusimama wakati huo. Itakuwa kuchelewa mno kutafuta haki ya Kristo wakati wageni watakapoitwa ndani na kuchunguzwa. Sasa ndio wakati wa kuvaa haki ya Kristo—vazi la arusi litakalokufaa kuingia katika karamu ya ndoa ya Mwanakondoo. Katika mfano huo, wanawali wapumbavu wanaonyeshwa wakiomba mafuta, lakini hawakuyapata walipoomba. Hii inaashiria wale ambao hawajajiandaa kwa kujenga tabia ya kusimama wakati wa krisi. The Youth's Instructor, Januari 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.

Katika mwito wa usiku wa manane kundi moja lilikuwa na mafuta yaliyohitajika, na kundi lingine halikuwa nayo. Hatua ya pili ni udhihirisho wa ama haki au uovu mwishoni mwa kipindi cha kusubiri "kwa sababu" bwana arusi alienda "kwa" "Baba yake, na ninyi hamtaniona tena." Hatua ya pili ni herufi ya kumi na tatu ya alfabeti ya Kiebrania. Hatua ya tatu katika historia iliyofichika ni hukumu na kukatishwa tamaa kuu na herufi ya mwisho ya alfabeti.

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.

Historia iliyofichwa ndani ya ngurumo saba inashuhudiwa na neno "kweli," na kukatishwa tamaa la kwanza linalobainisha kukatishwa tamaa la mwisho, na malaika anayewasili na ujumbe mwanzoni na mwishoni. Historia iliyofichwa itatambuliwa tu na wale waliokubali kanuni za kujifunza Biblia ambazo zimetolewa na mamlaka ya juu kabisa. Kanuni za Miller mwanzoni na Vifunguo vya Kinabii mwishoni.

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.

Kwa historia ya ngurumo saba, kama tulivyoieleza hivi punde, kuna msisitizo unaopaswa kurudiwa na kukumbukwa. Kukatishwa tamaa kwa kwanza katika kila mstari wa mageuzi ni kupuuza ukweli uliokwisha thibitishwa awali. Musa alisahau kumtahiri mwanawe, ijapokuwa hilo ndilo ishara yenyewe ya Agano ambayo unabii wa Abrahamu ulikuwa ukiainisha. Uzzah alisahau kwamba ni ukuhani tu ulioweza kugusa sanduku. Mariamu na Elizabeti wanatoa ushuhuda katika simulizi la Lazaro kwamba hapo kabla walijua kuhusu nguvu ya ufufuo ya Kristo. Chati ya 1843 ilipotolewa, viongozi (shinikizo la wenzao) walimwekea shinikizo Baba Miller ili apuuze yale aliyokuwa akisema daima kuhusu mwaka 1843. Walisisitiza abadilishe ushuhuda wake uliokuwa umeimarishwa, ambao uliacha mwanya hadi mwaka 1843 kama utabiri wao wa utimilifu wa siku elfu mbili mia tatu. Ushuhuda wa Miller unaonyesha kwamba shinikizo la wenzao lililoletwa na viongozi wengine wa harakati lilimfanya aache utambulisho wake usio wazi wa tarehe ya kutimia kwa unabii na atamke moja kwa moja kwamba ungetimia mwaka 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.

Katika Future for America, tulijua kwamba kamwe hakutakuwepo tena ujumbe mwingine “uliotundikwa juu ya wakati.” Future for America ilikuwa imefundisha mara kwa mara ukweli huo katika historia yote ya harakati hiyo. Kukatishwa tamaa la kwanza daima hujengwa juu ya kupuuza ukweli wa kujaribu uliothibitishwa. Ilikuwa ni dhambi ya kupuuza ukweli, lakini muhimu zaidi ilikuwa ni dhambi ya kupuuza kanuni ya msingi ya William Miller, ambayo ilikuwa imeainishwa mahsusi kuwa iliisha mwaka 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.

> Naye yule malaika niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake mbinguni; akaapa kwa yeye aliye hai hata milele na milele, aliyeumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hakutakuwako tena wakati. Ufunuo 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.

Malaika aliyesimama juu ya nchi na bahari, kulingana na Dada White, alikuwa “si mtu mwingine ila Yesu Kristo.” Future for America ilipuuza amri ya moja kwa moja kutoka kwa Yesu Kristo! Binafsi, nimewasiliana tu na watu wachache niliokuwa nikihusiana nao kabla ya 18 Julai 2020. Ni wawili tu kati ya hao wachache—na mmoja wa hao wawili sasa amelala katika Yesu—ndiyo ambao nimejifunza nao na kupima kile kilichokuwa kikitoka katika Neno la Mungu kuhusu tukio la 18 Julai 2020. Lakini kwa msingi wa historia ya Wamileriti, ambayo ni mwanzo na sisi ndiyo mwisho wake, nina hakika kwamba bado wapo waliokuwa katika harakati wakati huo ambao bado wanatoa tafsiri za unabii zinazofungamanishwa na wakati. Hakuna jipya chini ya jua.

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.

Wakati ni mfupi mno kuendelea na msisimko wa kinabii wa aina hiyo, lakini kila mtu na awe ameshawishika kikamilifu katika akili yake mwenyewe. Na kila mmoja wa wanaume anayechukua msimamo upande ambao bado unachezea wakati, ajue kwamba Future for America inakataa matumizi hayo yote, kwa kuwa hayo si lolote ila madanganyo ya kishetani.

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 kinabii wa ndani uliofichika ndani ya alama nne za njia zinazounda ngurumo saba ndicho kinachofunuliwa sasa na Simba wa kabila la Yuda. Makala hii imekuwa tu mapitio ya yale tuliyoyasema kuhusu neno la Kiebrania “‘ĕmeṯ” linalotafsiriwa kama “kweli.” Haikugusia yote tuliyoshiriki hapo awali, lakini kusudi la mapitio haya ni kuonyesha kwamba Yohana sura ya kumi na sita, aya ya nane, inakubaliana kikamilifu na mfano wa kinabii tunaopendekeza kwa ajili ya mstari wa kinabii wa ndani 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.

Bado kunahitajika mapitio kidogo zaidi kabla ya kufikia hitimisho ambalo tutalijadili katika makala ijayo.

> 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.

> Usizitie muhuri maneno ya unabii wa kitabu hiki, kwa maana wakati umekaribia. Yeye aliye dhalimu, na aendelee kuwa dhalimu; na yeye aliye mchafu, na aendelee kuwa mchafu; na yeye aliye mwenye haki, na aendelee kufanya haki; na yeye aliye mtakatifu, na aendelee kuwa mtakatifu. Na tazama, naja upesi; na ujira wangu upo nami, ili nimpe kila mtu kulingana na matendo yake. Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Ufunuo 22:10-13.

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