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# What is Truth? - Number Two

Yintoni Inyaniso? - Inani Lesibini

Seal not the Sayings of the Prophecy of this Book

Musa ukuwatywina amazwi esiprofeto sale Ncwadi

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.

Kuye kwaboniswa ukuba imbali yomhla we-11 Agasti 1840 kude kube ngu-22 Oktobha 1844 yiyo imbali emelwe ziindudumo ezisixhenxe ezatywinwayo kwada kwaba kanye phambi kokuvalwa kwexesha lovavanyo. Kule nqaku ndiya kuqalisa ngokuhlola kwakhona inxalenye yoko esele sikuchongile ngophawu lwezi ndudumo zisixhenxe. Sisebenzisa imigca yembali phezu kwemigca yembali ukubonisa ezi nyaniso. Kukho iimpawu ezine zesiprofeto ukusuka ngomhla we-11 Agasti 1840 kude kube, kuquka, ngu-22 Oktobha 1844; ukuxhotyiswa ngamandla komyalezo wengelosi yokuqala, ukudana kokuqala, iSikhalo saphakathi kobusuku, nokudana okukhulu.

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.

Umhla we-11 kuAgasti, 1840, wafanekiselwa nguMoses etyholweni elitshayo. Ukudana kokuqala ngentwasahlobo ka-1844 kwafaniselwa ngumfazi kaMoses, uZipora, xa walusa ngentlungu nangoloyiko unyana wabo. Isikhalo saphakathi kobusuku esaqala kwintlanganiso yenkampu yaseExeter ukususela ngowe-12–17 kuAgasti safanekiselwa kukufika kukaMoses eYiputa nesilumkiso sakhe sokuqala ngokufa kwamazibulo aseYiputa. Ukudana Okukhulu kwango-22 Oktobha 1844 kwafaniselwa ngamaHebhere kuLwandle oluBomvu.

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.

Ngexesha likaKumkani uDavide, uAgasti 11, 1840 wafanekiswa ngamaFilisti ebuyisa ityeya kaThixo. Ukudana kokuqala entwasahlobo ka-1844 kwafaniswa noUza echukumisa ityeya kaThixo. Isikhalo Saphakathi Kobusuku, esaqala kwintlanganiso yenkampu yase-Exeter ukususela ngoAgasti 12–17, safanekiswa nguDavide ezisa ityeya eYerusalem. Ukudana Okukhulu kwango-Oktobha 22, 1844 kwafaniswa ngumfazi kaDavide, uMikali, njengoko wamdelela uDavide ngenxa yokungena kwakhe eYerusalem kunye netyeya.

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.

Umhla we-11 Agasti 1840 wawufuziselwa lubhaptizo lukaKristu. Ukudana kokuqala entwasahlobo ka-1844 kwakufuziselwa kukudana kokufa kukaLazaro. Isikhalo Sasezinzulwini Zobusuku esaqalisa kwintlanganiso yenkampu yase-Exeter ukusukela ngomhla we-12 ukuya kowe-17 Agasti sasifuziselwa kukuNgena KukaKristu Ngokoyisa eYerusalem. Ukudana Okukhulu komhla wama-22 Oktobha 1844 kwakufuziselwa kukudana komnqamlezo.

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.

Sibonisile ukuba ezi mpawu zine zendlela zimela kuphela isiqendu esingaphelelanga sesakhiwo esipheleleyo sayo yonke intshukumo yohlaziyo. Sichonga ezi mpawu zine zendlela njengamangqina embali eyaqala ngomhla we-11 kuSeptemba, 2001. Enye yeempawu zesiprofeto zomgca ngamnye kule mine kukuba iimpawu zendlela kumgca ngamnye zithwele umxholo omnye.

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.

KuMoses, zonke ezine iziphawuli zendlela zazijolise emsebenzini kaThixo wokungena emnqophisweni nabantu abanyuliweyo, ekuzalisekiseni isiprofeto sika-Abraham. Kumgca wohlaziyo kaKumkani uDavide, zonke ezine iziphawuli zendlela zazinxulunyaniswa netyeya kaThixo. Kumgca kaKristu, zonke ezine iziphawuli zendlela zazinxulunyaniswa nokufa nokuvuka.

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.

Umhla we-11 Agasti, 1840, waba kukuqinisekiswa komgaqo wosuku olunye lube ngunyaka. Ukudana kokuqala entwasahlobo ka-1844 kwabangelwa kukusetyenziswa okungaphumelelanga komgaqo wosuku olunye lube ngunyaka. Umyalezo kaSamuel Snow woSikhalo saphakathi kobusuku waba lulungiso kwanokupheleliswa kokusetyenziswa okungaphumelelanga komgaqo wosuku olunye lube ngunyaka. Umyalezo olungisiweyo wawusekelwe phezu komgaqo wosuku olunye lube ngunyaka, waza wazaliseka ngomhla wama-22 Oktobha, 1844. Zonke iimpawu ezine zendlela zichonga umgaqo wosuku olunye lube ngunyaka.

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.

UDade White uyasazisa ukuba iindudumo ezisixhenxe zimela iziganeko ezathi zenzeka ngexesha lomyalezo wengelosi yokuqala nowesibini; kodwa ukwafundisa ukuba iindudumo ezisixhenxe zikwamela “iziganeko zexesha elizayo eziya kutyhilwa ngokolandelelwano lwazo.” Iindudumo ezisixhenxe zimela iziganeko ezine zesiprofeto ezaqala ngomhla we-11 Agasti 1840 zaza zaphela ngomhla wama-22 Oktobha 1844, yaye ezo mpawu zine zendlela ziya kuphindwa kwimbali yethu ngolo landelelwano lunye.

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.

Umhla we-11 kuSeptemba, 2001 wafanekiselwa ngumhla we-11 kuAgasti, 1840, yaye yomibini loo mihla inxulumene neSilamsi, ngaloo ndlela idibanisa ukuqala kobuAdventist kunye nesiphelo sobuAdventist. Bobabini umhla we-11 kuAgasti, 1840 nomhla we-11 kuSeptemba, 2001 baba sisiqinisekiso somthetho oyintloko wesiprofeto kwiimbali zabo ngokwahlukeneyo.

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.

Ngomhla we-11 kuSeptemba, 2001, ingelosi yeSityhilelo ishumi elinesibhozo yehla, yaye ngomhla we-11 kuAgasti, 1840, ingelosi yeSityhilelo ishumi yehla. Ukudana kokuqala kweFuture for America kwakululindelo olungaphumelelanga ngokuphathelele ubuSilamsi ngomhla we-18 kuJulayi, 2020. Isigidimi esityhilwayo, njengoko kwakunjalo ngeSikhalo Sasezinzulwini Zobusuku e-Exeter ehlotyeni lika-1844, sisilungiso solindelo olungaphumelelanga olwalunikelwe ngaphambili. KumaMillerite, eso silungiso sasinxulumene nokusetyenziswa okwakungaphumelelanga ngaphambili komgaqo wosuku lube ngumnyaka, owawuchaza u-1843 njengexesha lokubuya kweNkosi. Namhlanje eso silungiso simelwe sisigidimi seSikhalo Sasezinzulwini Zobusuku samaMillerite, simele ukuba sisalathisi sendlela esimela ubuSilamsi, njengoko kwakunjalo kwizalathisi ezibini zangaphambili. Isilungiso esifanekiselwa ngumsebenzi kaSamuel Snow sasingekokungayinanzi into yokuba ulindelo lwangaphambili aluphumelelanga, koko yayikukulungisa ngokuchaneka ngakumbi olo lindelo lwalungaphumelelanga ngaphambili.

> “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.

> “Abo baphoxekileyo babona eZibhalweni ukuba babekwithuba lokulibazisa, nokuba kwakufuneka balinde ngomonde ukuzaliseka kombono. Obu bungqina bunye obabakhokelela ekubeni balindele iNkosi yabo ngo-1843, babakhokelela ekubeni bayilindele ngo-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.

Namhlanje umyalezo ofuziselwa ngumyalezo owaphuma kwintlanganiso yenkampu yase-Exeter uya kuba kukugqityezelwa koqikelelo olwalukhe lwasilela ngaphambili. Ukudana Okukhulu kwimbali yamaMillerite kumela ukudana okukhulu okwenzeka ngexesha lomthetho weCawa, kodwa kuya kuba kumxholo woqikelelo olungamaSilamsi. Umyalezo kaSamuel Snow wawukukuchongwa komhla ochanekileyo kanye. Yayilumhla ochanekileyo, kodwa isiganeko sasiphosakele. Umyalezo wanamhlanje omelwa ngumyalezo kaSnow uya kuba ngumyalezo ongamaSilamsi oyikugqityezelwa komyalezo owasilelayo ekudanisweni 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.

Akusekho maxesha okanye mihla ibandakanyekayo ngoku, kuba ukususela ku-Oktobha 22, 1844 ukumiselwa kwamaxesha akusayi kuba yinxalenye yomyalezo kaThixo wesiprofeto.

> “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.

> “INkosi indibonisile ukuba isigidimi sengelosi yesithathu sifanele sihambe, sivakaliswe kubantwana beNkosi abathe saa, nokuba asifanele sixhonywe kwixesha; kuba ixesha alisayi kuphinda libe luvavanyo. Ndabona ukuba abanye babefumana uchulumanco olungelulo oluvela ekushumayeleni ixesha; nokuba isigidimi sengelosi yesithathu sasinamandla ngakumbi kunokuba ixesha linako. Ndabona ukuba esi sigidimi sinokuma phezu kwesiseko saso, kwaye asidingi xesha ukuze sisomelezwe, nokuba siya kuhamba ngamandla amakhulu, senze umsebenzi waso, yaye siya kugqitywa ngokobulungisa.” 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.

Uphawu lwesine lwembali yethu lumele ukuba ngumthetho weCawa, kuba iimbali ezingcwele zayo yonke imigca yohlaziyo, xa zidityanisiwe umgca phezu komgca, kunye nenkcazo ephefumlelweyo yezo mbali ngoMoya wesiProfeto, zingqina ngokungagungqiyo ukuba umthetho weCawa ngowesine uphawu lwendlela emva kokuba ingelosi enamandla ihlile kwimbali yethu. Uphawu lwesine lwendlela kwimbali yeendudumo ezisixhenxe, ezi “ziziganeko zexesha elizayo eziya kutyhilwa ngokulandelelana kwazo,” lumele ukuba lunxulunyaniswe neSilamsi, ngokusekelwe kwinyaniso yokuba umxholo omnye usoloko ukho kwakwawona maphawu mane afanayo kuzo zonke iintshukumo zohlaziyo.

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.

UbuSilamsi buya kuba yinxalenye yeziganeko zesiprofeto emthethweni weCawe ngeCawa ngesizathu sesibini. UYesu, iNgonyama yesizwe sakwaYuda, uyithabathile ngokukhethekileyo imbali yezi ziganeko zine, wayichaza njengophawu oluzimeleyo ngokwalo. Olo phawu luyindudumo ezisixhenxe. Kukho nezinye izalathimkhondo kuyo yonke intshukumo yohlaziyo ezikhoyo zombini ngaphambi nasemva kwezo zalathimkhondo zine ezathi iNgonyama yesizwe sakwaYuda yazichaza njengeendudumo ezisixhenxe. Njengophawu oluzimeleyo ngokwalo, isalathimkhondo sokuqala sembali engumfuziselo equlethe ezi zalathimkhondo zine sasimele uhlaselo lobuSilamsi phezu kwe-United States ngoSeptemba 11, 2001. Inyaniso yokuba iAlfa ne-Omega zichonga isiphelo ngesiqalo, imisela ubuSilamsi emthethweni weCawe ngeCawa; kuba esokuqala kwezo zalathimkhondo zine sasisiluhlaselo lobuSilamsi ngoSeptemba 11, 2001, ngoko ke esesine nesokugqibela isalathimkhondo kufuneka sibe luhlaselo lobuSilamsi nxamnye ne-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.

Kusenokuba njalo ukuba umthetho weCawa ungolunye uhlaselo lweSilamsi kwisixeko saseNew York, yaye oko kungangqinelana nesiphelo esichongwe sisiqalo, kodwa ubuncinane kuya kuba luhlaselo lweSilamsi, njengoko kwakunjalo ukuqikelela kwangoJulayi 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.

Sikwabonisile kananjalo ukuba uAlfa noOmega wafihla imbali phakathi kwezo mbali zine. Enyanisweni, loo mbali yangaphakathi ifihlakeleyo sisityhilelo esiyintloko ngoku esikhutshwa ngokunxulumene nomyalelo othi “ungawatywini amazwi esiprofeto sencwadi yeSityhilelo.” Loo mbali yangaphakathi ifihlakeleyo iyabonakala xa sibona, phakathi kweempawu zendlela ezine ezimelwe ziindudumo ezisixhenxe, ukuba kukho ixesha phakathi kwezo mpawu zendlela zine eliqala ngokudana liphele ngokudana. Ukususela ekufikeni kwengelosi yesibini de kube sekufikeni kweyesithathu kwimbali yamaMillerite kukho imbali ethile emele umfuziselo ozimeleyo ngokwawo. Iqala ngomyalezo wengelosi omele utyiwe, ngaloo ndlela iphawule ixesha lokulibaziseka kumzekeliso weentombi ezilishumi. Emva koko ichaza iSikhalo Sasezinzulwini Zobusuku, nalo olungumyalezo omele utyiwe, ize ikhokelele ekufikeni komyalezo wesithathu omele utyiwe.

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.”

Umgca wangaphakathi ofihlakeleyo ngaphakathi komgca weendudumo ezisixhenxe uqinisekiswa ngokwesiprofeto kungekuphela nje kukuqala okumela ukuphoxeka, nokufika kwengelosi nomyalezo wokuba kudliwe, nto leyo ephinda yenzeke ekuphoxekeni okukhulu, kodwa uqinisekiswa nangokuthi “inyaniso.”

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.

Igama lesiHebhere elithi “‘ĕmeṯ” eliguqulelwa ngokuthi “inyaniso” kwiTestamente eNdala, ladalwa ngooLwimi abamangalisayo ngokusebenzisa unobumba wokuqala wealfabhethi yesiHebhere, kulandelwe ngunobumba weshumi elinesithathu wale alfabhethi, kwandule ke kugqitywe ngonobumba wokugqibela wale alfabhethi ukuze kuqulunqwe igama eliguqulelwa ngokuthi yinyaniso. Siye sabonisa ukuba abo nobumba bamele umgaqo wolawulo lokukhankanywa kokuqala, umgaqo ochaza isiphelo kwasekuqaleni. Unobumba wokuqala ngunobumba “alpha”. Unobumba ophakathi ngunobumba weshumi elinesithathu wealfabhethi yesiHebhere, yaye umele imvukelo. Unobumba wokugqibela ngowokugqibela, isiphelo, iomega. Siye sabonisa ukuba aba nobumba bathathu bamele amanyathelo amathathu eendaba ezilungileyo ezingunaphakade njengoko kungqinwa yimigca emininzi yesiprofeto.

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.

Iintsingiselo zezo nobumba zintathu zihambelana nentsingiselo yesigidimi ngasinye kwezo zigidimi zeengelosi zintathu. Iintsingiselo zezo nobumba zintathu zihambelana nenkqubo yokuhlanjululwa kwabaziingqondi nabangendawo kuDaniyeli ishumi elinesibini indima yeshumi, apho behlanjululwa, benziwa mhlophe, baze bavavanywe. Oonobumba abathathu bamaHebhere abahlanganiswayo ukwenza igama elithi “inyaniso,” banophawu luka-Alfa no-Omega, yaye amanyathelo amathathu abawachazayo kwisigidimi sengelosi yokuqala abizwa ngokuba ziindaba ezilungileyo ezingunaphakade. Amanyathelo amathathu amelwe ngabo nobumba akwamela nomsebenzi woMoya oyiNgcwele njengoko ubekwe kuYohane ishumi elinesithandathu.

> 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.

> Kananjalo, xa athe wafika, uya kulohlwaya ihlabathi ngasono, nangobulungisa, nangomgwebo: Ngesono, ngokuba bengakholwa kum; Ngobulungisa, ngokuba ndiya kuBawo, yaye anisayi kuphinda nindibone; Ngomgwebo, ngokuba umphathi weli hlabathi ugwetyiwe. Yohane 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.

Ukuphoxeka kokuqala kumelwe njengesono, njengoko kubonisiwe ngoMoses, u-Uza, uMariya noMarta, kwanangoMillerites, kuba uYohane ishumi elinesithandathu uchaza umsebenzi woMoya oyiNgcwele ekugwebeleni “isono;” kwaba kungenxa yokuba “abangakholwayo.” Ngamnye wemifuziselo esandul’ ukuyikhankanya umele ukuphoxeka kokuqala, yaye ngamnye kwimbali yabo unika ubungqina bokuba ukuphoxeka kwabangelwa sisono sokungakholwa into eyayisele ityhilwe kubo ngaphambili. Inyathelo lokuqala kukugwetywa kwesono. Inyathelo lokuqala luyileta yokuqala yoonobumba besiHebhere.

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.

Uphawu lwesibini lwembali efihlakeleyo bubulungisa, apho ukubonakaliswa kwamandla kaThixo kubonakaliswa ebulungiseni babo bathwele umyalezo weSikhalo Sasezinzulwini Zobusuku. Babonakalisa ubulungisa bukaThixo ekupheleni kwexesha lokulibaziseka, kuba uYohane ishumi elinesithandathu uthi uKristu waya kuYise, baza abaphindi bambona uKristu. UKristu wayelibazisekile ngaphambi kokubonakaliswa kobulungisa. KumaMillerite, xa uKristu wasisusa isandla saKhe, impazamo yaqondwa. Emva koko umxholo womyalezo owawulungisiwe wavelisa iindidi ezimbini zabakhonzi. Enye indidi yabonakalisa ubulungisa, kuba yayineoli, yaye enye indidi yabonakalisa imvukelo emelwe ngunobumba weshumi elinesithathu wealfabhethi yesiHebhere.

> “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.

> “Abo bathanjisiweyo abemi ngaseNkosini yomhlaba wonke, banesikhundla esakha sanikwa uSathana njengokerubhi ogqumayo. Ngezidalwa ezingcwele ezisingqongileyo itrone yakhe, iNkosi igcina unxibelelwano olungapheliyo nabemi bomhlaba. Ioli yegolide imele ubabalo uThixo agcina ngalo izibane zamakholwa zondliwa, ukuze zingadanyazeli zize zicime. Ukuba bekungengakuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.

> “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.

> “UThixo uyahlaziswa xa singazamkeli izaziso asithumela zona. Ngaloo ndlela siyala ioli yegolide angathanda ukuyigalela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa kuya kuza ubizo oluthi, ‘Yabonani, umyeni uyeza; phumani niye kumkhawulela,’ abo bangayamkelanga ioli engcwele, abo bangalondolokanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi ezizizidenge, ukuba abakakulungeli ukuhlangabeza iNkosi yabo. Abanawo, kubo ngokwabo, amandla okufumana ioli, yaye ubomi babo buyonakala. Kodwa ke ukuba uMoya oyiNgcwele kaThixo ucelwa, ukuba sicenga, njengoko wenzayo uMoses, sisithi, ‘Ndibonise uzuko lwakho,’ uthando lukaThixo luya kuthululwa ngokubanzi ezintliziyweni zethu. Ngemibhobho yegolide, ioli yegolide iya kudluliselwa kuthi. ‘Akungamandla, kungengagunya, kodwa kungoMoya wam, utsho uYehova wemikhosi.’ Ngokwamkela imitha eqaqambileyo yeLanga lobuLungisa, abantwana bakaThixo bakhanya njengezikhanyiso ehlabathini.” Review and Herald, Julayi 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.

Qaphelani ukuba abo bamkelayo umyalezo weSikhalo Sasezinzulwini Zobusuku baye bafanekiselwa nguMoses emqolombeni waseHorebhe, ecela kuThixo ukuba ambonise uzuko lwaKhe. Ezo ziqela zibini zazisele ziwugqibile umlinganiswa wazo ngaphambi kweSikhalo Sasezinzulwini Zobusuku, ngexesha lokulibaziseka.

> “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.

> “Ngoku siphila kwixesha eliyingozi kakhulu, yaye akukho namnye kuthi omele acothe ekufuneni ukulungiselelwa ukuza kukaKristu. Makungabikho namnye olandela umzekelo weentombi ezizizidenge, acinge ukuba kuya kukhuseleka ukulinda de kufike intlekele ngaphambi kokuba azuze ukulungiselelwa kwesimilo ukuze ame ngelo xesha. Kuya kuba sekwedlule ixesha ukufuna ubulungisa bukaKristu xa iindwendwe zibizelwa ngaphakathi zize zihlolwe. Ngoku lixesha lokwambatha ubulungisa bukaKristu,—ingubo yomtshato eya kukulungisela ukungena kwisidlo somtshato seMvana. Kulo mzekeliso, iintombi ezizizidenge zimelwe njengabacela ioli, zize zingayifumani xa ziyicela. Oku kufuzisela abo bangazilungisanga ngokuphuhlisa isimilo esiya kubenza bakwazi ukuma ngexesha lentlekele.” 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.

Ekukhaleni kobusuku olunzulu elinye iqela lalinayo ioli eyayiyimfuneko, kanti elinye lalingenayo. Inyathelo lesibini kukubonakaliswa ekupheleni kwexesha lokulibaziseka kobulungisa okanye kokungabi nabulungisa “ngokuba” umyeni womtshato waya “ku”Yise, “kananjalo anisandiboni.” Inyathelo lesibini yileta yeshumi elinesithathu yealfabhethi yesiHebhere. Inyathelo lesithathu kwimbali efihlakeleyo ngumgwebo nokudana okukhulu, kunye neleta yokugqibela yealfabhethi.

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.

Imbali efihlakeleyo engaphakathi kwiindudumo ezisixhenxe iyangqinwa ligama elithi “inyaniso,” kukudana kwasekuqaleni okuchonga ukudana kokugqibela, nangengelosi efika nomyalezo ekuqaleni nasekupheleni. Loo mbali ifihlakeleyo iya kuqondwa kuphela ngabo bamkele imithetho yokufunda iBhayibhile enikwe ligunya eliphezulu kunawo onke. Imithetho kaMiller ekuqaleni, neProphetic Keys ekupheleni.

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.

Ngembali yeendudumo ezisixhenxe, njengoko sisandul’ ukuyibeka, kukho ugxininiso olufanele ukuphindwa nokukhunjulwa. Ukudana kokuqala kuwo wonke umgca wenguquko kukungahoyi inyaniso eyayisele imiselwe ngaphambili. UMoses walibala ukolusa unyana wakhe, nangona yayiyeyona mfuziselo yoMnqophiso kanye eyayichongwa sisiprofeto sika-Abraham. UUza walibala ukuba ngababingeleli kuphela ababenokuvumelekile ukuchukumisa ityeya. UMariya noElizabhete banika ubungqina kwibali likaLazaro bokuba babesazi kwangaphambili ngamandla ovuko lukaKristu. Xa itshathi ka-1843 yaveliswayo iinkokeli (uxinzelelo loontanga) zaxhomekeka kuTata uMiller ukuba angayihoyi into awayesoloko eyitsho ngonyaka ka-1843. Zanyanzelisa ukuba atshintshe ubungqina bakhe obumisiweyo obabunika indawo yokungqengqa ukuya kumhla ka-1843 njengoko yayisisiprofeto sabo sokuzaliseka kweentsuku ezingamawaka amabini anamakhulu amathathu. Ubungqina bukaMiller buchaza ukuba uxinzelelo loontanga olwaluziswe zezinye iinkokeli kuloo ntshukumo lwamkhokelela ekubeni alahle ukuchongwa kwakhe okungacacanga komhla wokuzaliseka kwesiprofeto aze athethe ngokuthe ngqo ukuba sasiya kuzaliseka ngo-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.

Ngokuphathelele i-Future for America, sasiyazi ukuba kwakungasoze kubekho omnye umyalezo “oxhonywe phezu kwexesha.” I-Future for America yayiphindaphinde ifundisa loo nyaniso kuyo yonke imbali yalo mbutho. Ukuphoxeka kokuqala kusoloko kusekelwe ekungahoyweni kwenyaniso esele imiselwe yokuvavanywa. Kwakukukungahoyi okuyisono kwenyaniso, kodwa okubaluleke ngakumbi yayikukungahoyi okuyisono komgaqo oyintloko kaWilliam Miller, owawuchongwe ngokukodwa njengophela ngowe-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.

> Yaye ingelosi endayibonayo imi phezu kolwandle naphezu komhlaba yaphakamisa isandla sayo ezulwini, Yafunga lowo uphilayo ngonaphakade kanaphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi ixesha alisayi kuba sabakho. IsiTyhilelo 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.

Ingelosi eyema phezu komhlaba nolwandle ngokukaDade White “yayingengomnye umntu ngaphandle kukaYesu Kristu.” I-Future for America ayiwuthobelanga umyalelo othe ngqo ovela kuYesu Kristu! Mna ngokwam, ndidibene nabantu abambalwa kuphela endandinxulumene nabo ngaphambi koJulayi 18, 2020. Ngabantu ababini kuphela phakathi kwabo bambalwa, yaye omnye kwabo babini ngoku ulele kuYesu, endiye ndafunda nabo ndaza ndavavanya oko kwakusiza kuvela eLizwini likaThixo ngokuphathelele kumava kaJulayi 18, 2020. Kodwa ngokusekelwe kwimbali yamaMillerite, engukuqala kwento esisiphelo sayo thina, ndiqinisekile ukuba kusekho abo babekulo mbutho ngelo xesha, abasavelisa ukusetyenziswa kwesiprofeto “okuxhonywe phezu kwexesha.” Akukho nto intsha phantsi kwelanga.

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.

Ixesha lincinci kakhulu ukuba kuqhutyekwe nolo hlobo lochulumanco lwesiprofeto, kodwa elowo makaqiniseke ngokupheleleyo engqondweni yakhe. Kwaye ngamnye kumadoda athabatha indawo kwicala elisadlala ngexesha—loo Future for America iyakugatya konke oko kusetyenziswa, kuba azinto zingaphantsi kokulahlekiswa kukaSathana.

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.

Umgca wangaphakathi ofihlakeleyo wesiprofeto phakathi kweempawu zendlela ezine ezenza iindudumo ezisixhenxe yiyo ngoku etyhilwayo yiNgonyama yesizwe sakwaYuda. Eli nqaku libe nje luphengululo lwento esiyithethileyo malunga negama lesiHebhere elithi “‘ĕmeṯ” eliguqulelwa ngokuthi yinyaniso. Alikhange lichukumise konke esakhe sabelana ngako ngaphambili, kodwa injongo yolu phengululo kukubonisa ukuba uYohane isahluko seshumi elinesithandathu indinyana yesibhozo uyavumelana ngokupheleleyo nomzekelo wesiprofeto esiwuphakamisayo ngomgca wangaphakathi ofihlakeleyo wesiprofeto phakathi kweendudumo ezisixhenxe.

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

Kusekho ukuhlola okuncinane okusemfuneko okusaseleyo ngaphambi kokuba sifikelele kwisigqibo esiya kusisingatha kwinqaku elilandelayo.

> 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.

> Musa ukuwatywina amazwi esiprofeto sale ncwadi, kuba ixesha likufuphi; lowo ungongendawo, makabe ngongendawo kuse; nalowo ungcolileyo, makabe ngongcolileyo kuse; nalowo ulilungisa, makabe lilungisa kuse; nalowo ungcwele, makabe ngcwele kuse. Yaye, yabona, ndiza kamsinya; nomvuzo wam unam, ukuba ndibuyisele wonke umntu ngokomsebenzi wakhe. NdinguAlfa noOmega, isiqalo nesiphelo, owokuqala nowokugqibela. ISityhilelo 22:10–13.

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