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# What is Truth? - Number Two

Kí ni Òtítọ́? – Nọ́mbà Kejì

Seal not the Sayings of the Prophecy of this Book

Má ṣe Dí Àwọn Ọ̀rọ̀ Àsọtẹ́lẹ̀ Ìwé Yìí Mó́```

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.

A ti fi hàn pé ìtàn láti Oṣù Kẹjọ ọjọ́ 11, 1840 títí dé Oṣù Kẹwàá ọjọ́ 22, 1844 ni ìtàn tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ààrá méje tí a fi èdìdì pa títí díẹ̀ ṣáájú ìpipari àkókò ìdánwò. Nínú àpilẹ̀kọ yìí, èmi yóò bẹ̀rẹ̀ nípa àyẹ̀wò padà díẹ̀ nínú ohun tí a ti dá mọ̀ nípa àpẹẹrẹ ààrá méje náà. A ń lo àwọn ìlà ìtàn lórí àwọn ìlà ìtàn láti gbé àwọn òtítọ́ wọ̀nyí kalẹ̀. Àwọn àmì ọ̀nà àsọtẹ́lẹ̀ mẹ́rin wà láti Oṣù Kẹjọ ọjọ́ 11, 1840 títí dé, tí ó sì kà Oṣù Kẹwàá ọjọ́ 22, 1844 sínú; ìfúnni ní agbára sí ìráńṣẹ́ áńgẹ́lì àkọ́kọ́, ìdààmú àkọ́kọ́, Ẹkún Òru Àárín, àti Ìdààmú Nlá.

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.

Ọjọ́ kẹ́tàlá oṣù Kẹjọ, ọdún 1840 ni a fi Mósè ní igbó tí ń jó ṣàpẹẹrẹ. Ìbànújẹ àkọ́kọ́ ní ìrúwé ọdún 1844 ni a fi ìyàwó Mósè, Sípórà, ṣàpẹẹrẹ nígbà tí ó fi ìbànújẹ àti ìbẹ̀rù kọ ilé ọmọ wọn. Ẹkún Òru tí ó bẹ̀rẹ̀ nípàdé àgọ́ Exeter láti ọjọ́ 12 sí 17 oṣù Kẹjọ ni a fi dídé Mósè sí Íjíbítì àti ìkìlọ̀ àkọ́kọ́ rẹ̀ nípa ikú àwọn àkọ́bí Íjíbítì ṣàpẹẹrẹ. Ìbànújẹ Nlá ti ọjọ́ 22 oṣù Kẹwàá, ọdún 1844 ni a fi àwọn Heberu lẹ́gbẹ̀ẹ́ Òkun Pupa ṣàpẹẹrẹ.

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.

Ní àkókò Ọba Dáfídì, ọjọ́ kẹrìnlá oṣù Kẹjọ, ọdún 1840, ni a ṣàpẹẹrẹ nípa bí àwọn Filistini ṣe dá àpótí Ọlọ́run padà. Ìdààmú àkọ́kọ́ ní ìgbà ìrúwé ọdún 1844 ni a ṣàpẹẹrẹ nípa bí Ussa ṣe fọwọ́ kan àpótí Ọlọ́run. Igbe Àárín Òru tí ó bẹ̀rẹ̀ ní ìpàdé àgọ́ Exeter láti ọjọ́ 12 sí 17 oṣù Kẹjọ ni a ṣàpẹẹrẹ nípa bí Dáfídì ṣe mú àpótí náà wọ Jerúsálẹ́mù. Ìdààmú Ńlá ti ọjọ́ 22 oṣù Kẹwàá, ọdún 1844 ni a ṣàpẹẹrẹ nípa Mikali, aya Dáfídì, bí ó ti gan Dáfídì ní ti ìwọ̀nà rẹ̀ sí Jerúsálẹ́mù pẹ̀lú àpótí náà.

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.

Ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840 ni a ti fi ìrìbọmi Kristi ṣe àpẹẹrẹ rẹ̀. Ìdààmú àkọ́kọ́ ní ìgbà ìrúwé ọdún 1844 ni a ti fi ìdààmú ikú Lásárùsì ṣe àpẹẹrẹ rẹ̀. Igbe Àárín Ọ̀gànjọ́ tí ó bẹ̀rẹ̀ ní àpéjọ àgọ́ Exeter láti ọjọ́ 12 sí 17, oṣù Kẹjọ, ni a ti fi Ìwọlé Ìṣẹ́gun Kristi sí Jerúsálẹmù ṣe àpẹẹrẹ rẹ̀. Ìdààmú Ńlá ti ọjọ́ 22, oṣù Kẹwàá, ọdún 1844 ni a ti fi ìdààmú agbelebu ṣe àpẹẹrẹ rẹ̀.

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.

A ti tọ́ka sí i pé àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí dúró fún apá kan péré nínú àkópọ̀ ìlànà pípé ti gbogbo ìṣípòpadà. A ń dá àwọn àmì-ọ̀nà mẹ́rin náà mọ̀ gẹ́gẹ́ bí ẹlẹ́rìí ìtàn tí ó bẹ̀rẹ̀ ní September 11, 2001. Ọ̀kan nínú àwọn àbùdá àsọtẹ́lẹ̀ ti ọ̀kọ̀ọ̀kan àwọn ìlà mẹ́rin náà ni pé àwọn àmì-ọ̀nà inú ọ̀kọ̀ọ̀kan ìlà ní kókó-ọrọ̀ kan náà.

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.

Fún Mósè, gbogbo mẹ́rin àwọn àmì-ọ̀nà náà dojú kọ iṣẹ́ Ọlọ́run ti wíwọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn tí a yàn gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ Ábúráhámù. Nínú ìlà àtúnṣe Ọba Dáfídì, gbogbo mẹ́rin àwọn àmì-ọ̀nà náà ní ìbáṣepọ̀ pẹ̀lú àpótí májẹ̀mú Ọlọ́run. Nínú ìlà Kristi, gbogbo mẹ́rin àwọn àmì-ọ̀nà náà ní ìbáṣepọ̀ pẹ̀lú ikú àti àjíǹde.

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.

Ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840 jẹ́ ìmúdájú ìlànà ọjọ́ kan fún ọdún kan. Ìdálẹ́kùn àkọ́kọ́ ní ìgbà ìrúwé ọdún 1844 jẹ́ ìyọ̀ǹda tí ó ti àìṣiṣẹ́ ohun tí a fi ìlànà ọjọ́ kan fún ọdún kan sí. Ìránṣẹ́ Samuel Snow ti Èkún Àárín Òru jẹ́ àtúnṣe náà àti ìmúlẹ̀kùnrẹ́rẹ́ ohun tí ó ti kùnà nínú lílo ìlànà ọjọ́ kan fún ọdún kan. Ìránṣẹ́ tí a ti ṣàtúnṣe náà dá lórí ìlànà ọjọ́ kan fún ọdún kan, a sì mú un ṣẹ lórí ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844. Gbogbo àmì-ọ̀nà mẹ́rin náà ń ṣe ìfihàn ìlànà ọjọ́ kan fún ọdún kan.

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.

Arábìnrin White sọ fún wa pé ààrá méje náà dúró fún àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ ní àkókò ìhìnrere áńgẹ́lì àkọ́kọ́ àti ti kejì; ṣùgbọ́n ó tún kọ́ wa pé ààrá méje náà pẹ̀lú dúró fún “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a ó fi hàn ní ìtòlẹ́sẹẹsẹ wọn.” Ààrá méje náà dúró fún àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ mẹ́rin tí ó bẹ̀rẹ̀ ní August 11, 1840 tí ó sì parí ní October 22, 1844, àti pé àwọn àmì ọ̀nà mẹ́rin wọ̀nyí ni a ó tún ṣe ní ìtàn wa ní ìtòlẹ́sẹẹsẹ kan náà.

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.

Ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001 ni a ti ṣàpèjúwe rẹ̀ nípasẹ̀ ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840, àti pé àwọn ọjọ́ méjèèjì náà ní ìsopọ̀ pẹ̀lú Ìsílámù, báyìí ni wọ́n ṣe so ìbẹ̀rẹ̀ Adventism pọ̀ mọ́ òpin Adventism. Mejeeji ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840 àti ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001 jẹ́ ìmúdájú òfin àsọtẹ́lẹ̀ àkọ́kọ́ nínú ìtàn kálukú wọn.

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.

Ní ọjọ́ kẹrìnlá oṣù Kẹsán, ọdún 2001, áńgẹ́lì Ìfihàn mẹ́jọlá sọ̀kalẹ̀, àti ní ọjọ́ kọkànlá oṣù Kẹjọ, ọdún 1840, áńgẹ́lì Ìfihàn mẹ́wàá sọ̀kalẹ̀. Ìbànújẹ́ àkọ́kọ́ ti Future for America jẹ́ àsọtẹ́lẹ̀ tí ó kùnà nípa Ìsílámù ní ọjọ́ kẹtàdínlógún oṣù Keje, ọdún 2020. Ìránṣẹ́ tí a tú sílẹ̀, gẹ́gẹ́ bí Ẹkún Ọ̀gànjọ́ ṣe rí ní Exeter ní ìgbà ooru ọdún 1844, jẹ́ àtúnṣe àsọtẹ́lẹ̀ tí ó kùnà tí a ti fi hàn tẹ́lẹ̀. Fún àwọn Millerite, àtúnṣe náà jẹ́ ní ìbáṣepọ̀ pẹ̀lú lílo ìlànà ọjọ́ kan fún ọdún kan tí ó ti kùnà tẹ́lẹ̀, èyí tí ó ń fi ọdún 1843 hàn gẹ́gẹ́ bí àkókò ìpadàbọ̀ Olúwa. Lónìí, àtúnṣe tí a ṣojú fún nípasẹ̀ ìránṣẹ́ Ẹkún Ọ̀gànjọ́ ti àwọn Millerite gbọ́dọ̀ jẹ́ àmì ọ̀nà kan tí ó ṣàpẹẹrẹ Ìsílámù, gẹ́gẹ́ bí àwọn àmì ọ̀nà méjì tí ó ṣáájú náà ti rí. Àtúnṣe tí iṣẹ́ Samuel Snow jẹ́ àpèjúwe rẹ̀ kì í ṣe láti kọbi ara sí àsọtẹ́lẹ̀ tí ó kùnà tẹ́lẹ̀, bí kò ṣe láti tún àsọtẹ́lẹ̀ tí ó ti kùnà tẹ́lẹ̀ ṣe ní ìfarabalẹ̀ púpọ̀ síi.

> “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.

> “Àwọn tí ìrètí wọn bàjẹ́ rí nínú Ìwé Mímọ́ pé wọ́n wà ní àkókò ìdádúró, àti pé wọ́n gbọ́dọ̀ fi sùúrù dúró de ìmúṣẹ ìran náà. Ẹ̀rí kan náà tí ó mú kí wọ́n retí Olúwa wọn ní 1843, ni ó mú kí wọ́n tún retí Rẹ̀ ní 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.

Lónìí, ìránṣẹ́ tí a ṣe àfihàn rẹ̀ nípasẹ̀ ìránṣẹ́ tí ó jáde láti inú àpéjọ àgọ́ Exeter yóò jẹ́ ìmúṣẹ́ pípé ti àsọtẹ́lẹ̀ tí ó ti kùnà tẹ́lẹ̀. Ìdààmú Ńlá nínú ìtàn àwọn Millerite dúró fún ìdààmú ńlá kan tí ó ṣẹlẹ̀ ní àkókò òfin Ọjọ́ Àìkú, ṣùgbọ́n yóò wà nínú àyíká àsọtẹ́lẹ̀ kan nípa Islam. Ìránṣẹ́ Samuel Snow jẹ́ ìdánimọ̀ ọjọ́ gangan náà. Ọjọ́ náà tọ́, ṣùgbọ́n ìṣẹ̀lẹ̀ náà ni kò tọ́. Ìránṣẹ́ lónìí tí ìránṣẹ́ Snow dúró fún yóò jẹ́ ìránṣẹ́ kan nípa Islam tí ó jẹ́ ìmúṣẹ́ pípé ti ìránṣẹ́ tí ó kùnà ní ìdààmú àkọ́kọ́ ní July 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.

Kò sí àkókò tàbí ọjọ́ tí a fi ń ṣe ìṣírò mọ́ báyìí, nítorí pé láti October 22, 1844, fífi àkókò kalẹ̀ kò tún gbọdọ̀ jẹ́ apá kan nínú ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run mọ́.

> “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.

> “Oluwa ti fi hàn mí pé ìhìnrere áńgẹ́lì kẹta gbọ́dọ̀ lọ, kí a sì kéde rẹ̀ fún àwọn ọmọ Oluwa tí a ti tú ká, àti pé a kò gbọ́dọ̀ so ó mọ́ àkókò; nítorí àkókò kì yóò tún jẹ́ ìdánwò mọ́ láéláé. Mo rí i pé àwọn kan ń ní ìmúnikúnfẹ́ irọ́ tí ń dìde láti inú ìwàásù àkókò; pé ìhìnrere áńgẹ́lì kẹta lágbára ju bí àkókò ṣe lè jẹ́ lọ. Mo rí i pé ìhìnrere yìí lè dúró lórí ìpìlẹ̀ tirẹ̀, àti pé kò nílò àkókò láti fi fún un ní agbára sí i, àti pé yóò lọ nínú agbára ńlá, yóò sì ṣe iṣẹ́ rẹ̀, a ó sì gé e kúrú nínú òdodo.” 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.

Àmì kẹrin nínú ìtàn wa gbọ́dọ̀ jẹ́ òfin Ọjọ́-ìsinmi, nítorí àwọn ìtàn mímọ́ ti gbogbo àwọn ìlà àtúnṣe, tí a kó jọ lórí ìlà lórí ìlà, ní ìbámu pẹ̀lú àsọyé ìmísí lórí àwọn ìtàn wọ̀nyí nípasẹ̀ Ẹ̀mí Àsọtẹ́lẹ̀, fi ìdánilójú pípé múlẹ̀ pé òfin Ọjọ́-ìsinmi ni àmì kẹrin lẹ́yìn tí áńgẹ́lì alágbára náà sọ̀kalẹ̀ wá nínú ìtàn wa. Àmì kẹrin nínú ìtàn àwọn ààrá méje tí wọ́n jẹ́ “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò ṣípayá ní ìtòlẹ́sẹẹsẹ wọn” gbọ́dọ̀ ní ìsopọ̀ pẹ̀lú Ìsílámù, lórí ìpìlẹ̀ òtítọ́ pé kókó-ọrọ̀ kan náà máa ń wà ní gbogbo ìgbà nínú àwọn àmì mẹ́rin kan náà nínú gbogbo ìrìnàjò àtúnṣe.

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.

Ísílámù yóò jẹ́ apá kan nínú àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ ní àsìkò òfin Ọjọ́-ìsinmi fún ìdí kejì. Jésù, Kìnìún ẹ̀yà Júdà, ti mú ìtàn àwọn ìṣẹ̀lẹ̀ mẹ́rin wọ̀nyí ní pàtó, ó sì ti sọ wọ́n di àmì kan tí ó dúró fúnra rẹ̀. Àmì náà ni ààrá méje. Àwọn àmì-ọ̀nà mìíràn wà nínú gbogbo ìṣísẹ̀ àtúnṣe tí ó wà ṣáájú àti lẹ́yìn àwọn àmì-ọ̀nà mẹ́rin tí Kìnìún ẹ̀yà Júdà sọ ní pàtó gẹ́gẹ́ bí ààrá méje. Gẹ́gẹ́ bí àmì kan tí ó dúró fúnra rẹ̀, àmì-ọ̀nà àkọ́kọ́ nínú ìtàn àpẹẹrẹ tí ó ní àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí dúró fún ìkọlù tí Ísílámù ṣe sí Orílẹ̀-Èdè Amẹ́ríkà ní September 11, 2001. Òtítọ́ náà pé Alfa àti Omega ń fi òpin mọ ìbẹ̀rẹ̀, mú kí Ísílámù dúró níbi òfin Ọjọ́-ìsinmi, nítorí àmì-ọ̀nà àkọ́kọ́ nínú àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí ni ìkọlù Ísílámù ní September 11, 2001; nítorí náà, àmì-ọ̀nà kẹrin àti ìkẹyìn pẹ̀lú gbọ́dọ̀ jẹ́ ìkọlù kan láti ọwọ́ Ísílámù sí Orílẹ̀-Èdè Amẹ́ríkà.

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.

Ó ṣeé ṣe gan-an pé òfin ọjọ́ Àìkú jẹ́ ìkọlù mìíràn tí Íslámù ṣe sí Ìlú Niu Yọ́ọ̀kù, èyí sì yóò dáhùn gẹ́gẹ́ bí òpin tí ìbẹ̀rẹ̀ fi ń dá mọ̀, ṣùgbọ́n ní ó kéré tán yóò jẹ́ ìkọlù láti ọwọ́ Íslámù gẹ́gẹ́ bí àsọtẹ́lẹ̀ ọjọ́ July 18, 2020 ti sọ.

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.

A tún ti tọ́ka sí i pé Alfa àti Omega fi ìtàn kan pamọ́ sínú àwọn ìtàn mẹ́rin náà. Ní ti gidi, ìtàn inú tí a fi pamọ́ náà jẹ́ ìṣípayá àkọ́kọ́ tí a ń mú jáde ní báyìí ní ìbámu pẹ̀lú àṣẹ náà pé, “má ṣe dì èdìdì sí àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé Ìfihàn.” A mọ ìtàn inú tí a fi pamọ́ náà nígbà tí a bá rí i nínú àwọn àmì ọ̀nà mẹ́rin tí ààrá méje dúró fún, pé àkókò kan wà nínú àwọn àmì ọ̀nà mẹ́rin náà tí ó bẹ̀rẹ̀ pẹ̀lú ìdààmú-ọkàn, tí ó sì parí pẹ̀lú ìdààmú-ọkàn. Láti ìgbà tí áńgẹ́lì kejì dé títí di ìgbà tí ẹ̀kẹta dé nínú ìtàn Millerite, ìtàn pàtó kan wà tí ó dúró gẹ́gẹ́ bí àmì sí ara rẹ̀. Ó bẹ̀rẹ̀ pẹ̀lú ìránṣẹ́ áńgẹ́lì kan tí a gbọ́dọ̀ jẹ, báyìí ni ó sì fi àkókò ìdádúró àmì sílẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá. Lẹ́yìn náà, ó fi Igbe Òru Mọ́jú hàn, èyí tí ó tún jẹ́ ìránṣẹ́ tí a gbọ́dọ̀ jẹ, ó sì yọrí sí dídé ìránṣẹ́ kẹta tí a gbọ́dọ̀ jẹ.

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.”

Ìlà inú tí ó farapamọ́ nínú ìlà ààrá méje náà ni a jẹ́rìí sí ní ti wòlíì kì í ṣe nìkan nípa bí ìbẹ̀rẹ̀ ṣe ń ṣojú ìdààmú, àti dídé áńgẹ́lì kan àti ìránṣẹ́ láti jẹ, èyí tí a tún ṣe ní ìdààmú ńlá náà, ṣùgbọ́n a tún jẹ́rìí sí i nípasẹ̀ “òtítọ́.”

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.

Ọ̀rọ̀ Heberu náà, “‘ĕmeṯ,” tí a túmọ̀ sí “òtítọ́” nínú Májẹ̀mú Láéláé, ni Onímọ̀-èdè àgbàyanu náà dá sílẹ̀ nípa lílo lẹ́tà àkọ́kọ́ nínú álífábẹ́ẹ̀tì Heberu, lẹ́yìn náà lẹ́tà kẹtàlá nínú álífábẹ́ẹ̀tì náà, ó sì parí pẹ̀lú lẹ́tà ìkẹyìn nínú álífábẹ́ẹ̀tì náà, láti dá ọ̀rọ̀ tí a túmọ̀ sí òtítọ́ náà sílẹ̀. A ti fi hàn pé àwọn lẹ́tà wọ̀nyí ń ṣàpẹẹrẹ ìlànà àṣẹ ìtọ́kasí àkọ́kọ́, ìlànà náà tí ó ń dá òpin mọ̀ láti ìbẹ̀rẹ̀. Lẹ́tà àkọ́kọ́ ni lẹ́tà “alpha.” Lẹ́tà àárín ni lẹ́tà kẹtàlá nínú álífábẹ́ẹ̀tì Heberu, ó sì ń ṣàpẹẹrẹ ìṣọ̀tẹ̀. Lẹ́tà ìkẹyìn ni lẹ́tà ìkẹyìn, òpin, omega. A ti fi hàn pé àwọn lẹ́tà mẹ́ta wọ̀nyí ń ṣàpẹẹrẹ àwọn ìgbésẹ̀ mẹ́ta ti ìhìnrere àìnípẹ̀kun gẹ́gẹ́ bí a ti fi ìdí rẹ̀ múlẹ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ ìlà àsọtẹ́lẹ̀.

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.

Ìtumọ̀ àwọn lẹ́tà mẹ́ta wọ̀nyí bá ìtumọ̀ ọ̀kọ̀ọ̀kan àwọn ìrántí àwọn áńgẹ́lì mẹ́ta náà mu. Ìtumọ̀ àwọn lẹ́tà mẹ́ta wọ̀nyí bá ìlànà ìwẹ̀nùmọ́ àwọn ọlọ́gbọ́n àti àwọn ènìyàn búburú nínú Dáníẹ́lì orí kejìlá ẹsẹ̀ mẹ́wàá mu, àwọn tí a sọ di mímọ́, tí a sọ di funfun, tí a sì dán wò. Àwọn lẹ́tà Hébérù mẹ́ta tí a kó jọ láti dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀ ní ààmì Alpha àti Omega, àti àwọn ìgbésẹ̀ mẹ́ta tí wọ́n ń fi hàn nínú ìrántí áńgẹ́lì àkọ́kọ́ ni a ń pè ní ìhìnrere àìnípẹ̀kun. Àwọn ìgbésẹ̀ mẹ́ta tí àwọn lẹ́tà wọ̀nyí ṣàpẹẹrẹ tún ṣàpẹẹrẹ iṣẹ́ Ẹ̀mí Mímọ́ gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Johanu mẹ́rìndínlógún.

> 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.

> Nígbà tí òun bá sì dé, yóò fi ẹ̀sùn kàn ayé ní ti ẹ̀ṣẹ̀, àti ní ti òdodo, àti ní ti ìdájọ́: Ní ti ẹ̀ṣẹ̀, nítorí wọn kò gbà mí gbọ́; Ní ti òdodo, nítorí mo ń lọ sọ́dọ̀ Baba mi, ẹ̀yin kò sì tún rí mi mọ́; Ní ti ìdájọ́, nítorí a ti ṣe ìdájọ́ ọmọ-aládé ayé yìí. John 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.

Aṣìṣe àkọ́kọ́ ni a ṣàfihàn gẹ́gẹ́ bí ẹ̀ṣẹ̀, gẹ́gẹ́ bí a ti rí i nínú àpẹẹrẹ Mósè, Ussa, Màríà àti Mátà, àti àwọn Millerites; nítorí gẹ́gẹ́ bí Johanu mẹ́rìndínlógún ṣe ṣàpèjúwe iṣẹ́ Ẹ̀mí Mímọ́ nípa ìdálẹ́bi “ẹ̀ṣẹ̀;” ó jẹ́ nítorí “wọn kò gbàgbọ́.” Ọ̀kọ̀ọ̀kan àwọn àpẹẹrẹ tí a ṣẹ̀ṣẹ̀ tọ́ka sí wọ̀nyí ń ṣojú ìjákulẹ̀ àkọ́kọ́, àti ọ̀kọ̀ọ̀kan ìtàn wọn jẹ́rìí pé ìjákulẹ̀ náà jẹ́ ìdíjẹ́ṣẹ̀ ẹ̀ṣẹ̀ àìgbọ́gbọ́ ohun kan tí a ti ṣípayá tẹ́lẹ̀ fún wọn. Ìgbésẹ̀ àkọ́kọ́ ni ìdálẹ́bi ẹ̀ṣẹ̀. Ìgbésẹ̀ àkọ́kọ́ ni lẹ́tà àkọ́kọ́ nínú àlìfábẹ́ẹ̀tì Hébérù.

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.

Ọ̀nà-àmì kejì nínú ìtàn ìkọ̀kọ̀ ni òdodo, èyí ni ibi tí ìfarahàn agbára Ọlọ́run ti ń farahàn nínú òdodo àwọn tí ń gbé ìhìnrere Ẹkún Ọ̀ganjọ́. Wọ́n ń fi òdodo Ọlọ́run hàn ní ìparí àkókò ìdádúró, nítorí Johanu mẹ́rìndínlógún wí pé Kristi lọ sọ́dọ̀ Baba rẹ̀, wọn kò sì tún rí Kristi mọ́. Kristi ti dáduró ṣáájú ìfarahàn òdodo. Pẹ̀lú àwọn Millerite, nígbà tí Kristi yọ ọwọ́ Rẹ̀ kúrò, àṣìṣe náà ni a mọ̀. Lẹ́yìn náà, àkóónú ìhìnrere tí a ti ṣe àtúnṣe rẹ̀ mú kí ẹ̀ka méjì àwọn olùjọsìn jáde. Ẹ̀ka kan fi òdodo hàn, nítorí wọ́n ní òróró, ṣùgbọ́n ẹ̀ka kejì fi ìṣọ̀tẹ̀ hàn tí lẹ́tà kẹtàlá nínú alífábẹ́ẹ̀tì Hébérù ṣàpẹẹrẹ rẹ̀.

> “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.

> “Àwọn ẹni-ororo tí ń dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Satani nígbà kan gẹ́gẹ́ bí kérúbù alábòójútó. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí ń yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ àìdá mọ́ pẹ̀lú àwọn olùgbé ayé. Oró wúrà náà ń ṣàpẹẹrẹ oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bàa rẹ́rìn-ín kí wọ́n sì kú. Bí kì í bá ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìfẹ̀ṣẹ̀rọ̀ Ẹ̀mí Ọlọ́run, àwọn agbára ibi ì bá ní àkóso pípé lórí ènìyàn.”

> “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.

> “A ń bu Ọlọ́run ní àìbọ̀wọ̀ nígbà tí a kò bá gba àwọn ìfọ̀rọ̀rànṣẹ́ tí ó rán sí wa. Nípa bẹ́ẹ̀, a ń kọ̀ láti gba òróró wúrà náà tí yóò dà sínú ọkàn wa kí a lè fi í pín fún àwọn tí wọ́n wà nínú òkùnkùn. Nígbà tí ìkéde náà bá dé pé, ‘Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba òróró mímọ́, tí wọn kò sì ti tọ́jú oore-ọ̀fẹ́ Kristi sínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì múra tán láti pàdé Olúwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, a sì ti ba ìyè wọn jẹ́ pátápátá. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì bẹ̀bẹ̀ gẹ́gẹ́ bí Mósè ṣe bẹ̀ pé, ‘Fi ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run yóò tú ká sínú ọkàn wa. Nípasẹ̀ àwọn paipu wúrà, a ó fi òróró wúrà náà ránṣẹ́ sí wa. ‘Kì í ṣe nípa agbára, tàbí nípa ipá, bí kò ṣe nípa Ẹ̀mí mi, ni Oluwa àwọn ọmọ-ogun wí.’ Nípa gbigba àwọn ìtànṣán mímọ́lẹ̀ didán láti ọ̀dọ̀ Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” 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.

Ṣàkíyèsí pé àwọn tí ó gba ìhìnrere Ẹkún Àárín Òru ni a ti ṣàpèjúwe wọn nípasẹ̀ Mose nínú ihò Hórẹ́bù, tí ń bẹ Ọlọ́run pé kí Ó fi ògo Rẹ̀ hàn án. Àwọn ẹgbẹ́ méjèèjì wọ̀nyí ti mú ìwà wọn dé ìparí kí Ẹkún Àárín Òru tó dé, ní àsìkò ìdádúró náà.

> “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.

> “A ń gbé ní àkókò tí ó lewu jùlọ báyìí, kò sì yẹ kí ẹnì kan nínú wa máa lọ́ra ní wíwá ìmúrasílẹ̀ fún ìbọ̀ wá Kristi. Kí ẹnikẹ́ni má ṣe tẹ̀lé àpẹẹrẹ àwọn wúńdíá aṣiwèrè, kí ó sì rò pé yóò dáàbò bò ó láti dúró títí àkókò ìpọnjú yóò fi dé kí ó tó ní ìmúrasílẹ̀ ìwà láti dúró ní àkókò náà. Yóò ti pẹ́ jù láti wá òdodo Kristi nígbà tí a bá pe àwọn àlejò wọlé, tí a sì ṣàyẹ̀wò wọn. Ìsinsìnyí ni àkókò láti wọ òdodo Kristi,—aṣọ ìgbéyàwó náà tí yóò mú kí o yẹ láti wọ inú àsè alẹ́ ìgbéyàwó Ọ̀dọ́-Àgùntàn náà. Nínú òwe náà, a ṣàfihàn àwọn wúńdíá aṣiwèrè bí ẹni pé wọ́n ń bẹ̀bẹ̀ fún òróró, tí wọn kò sì rí gbà ní ìbéèrè wọn. Èyí jẹ́ àpẹẹrẹ àwọn tí kò tíì múra ara wọn sílẹ̀ nípa mímú ìwà kan dàgbà tí yóò lè dúró ní àkókò ìpọnjú.” 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.

Ní ìgbà igbe ọ̀gànjọ́, ẹ̀ka kan ní òróró tí ó yẹ, èkejì kò sì ní i. Ìgbésẹ̀ kejì ni ìfarahàn ní ìparí àkókò ìdádúró, yálà ti òdodo tàbí ti àìṣòdodo, “nítorí” ọkọ ìyàwó lọ “sí” ọ̀dọ̀ “Baba” rẹ̀, “ẹ̀yin kò sì ní rí mi mọ́.” Ìgbésẹ̀ kejì ni lẹ́tà kẹtàlá nínú alfábẹ́ẹ̀tì Hébérù. Ìgbésẹ̀ kẹta nínú ìtàn ìkọ̀kọ̀ ni ìdájọ́ àti ìbànújẹ́ ńlá náà, àti lẹ́tà ìkẹyìn nínú alfábẹ́ẹ̀tì.

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.

Ìtàn ìkọ̀kọ̀ tí ó wà nínú àwọn àrá méje ni ọ̀rọ̀ náà “òtítọ́” jẹ́rìí sí, pẹ̀lú ìbànújẹ ìbẹ̀rẹ̀ tí ń ṣe ìdánimọ̀ ìbànújẹ ìkẹyìn, pẹ̀lú áńgẹ́lì kan tí ó dé pẹ̀lú ìránṣẹ́ ní ìbẹ̀rẹ̀ àti ní òpin. Kìkì àwọn tí wọ́n ti gba àwọn òfin ìkẹ́kọ̀ọ́ Bíbélì tí a ti fi fúnni láti ọ̀dọ̀ àṣẹ tí ó ga jùlọ ni yóò mọ ìtàn ìkọ̀kọ̀ náà. Òfin Miller ní ìbẹ̀rẹ̀ àti Àwọn Kókó-ìṣíwájú Àsọtẹ́lẹ̀ ní òpin.

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.

Pẹ̀lú ìtàn ààrá méje, gẹ́gẹ́ bí a ti ṣẹ̀ṣẹ̀ gbé kalẹ̀, ìtẹnumọ́ kan wà tí ó yẹ kí a tún sọ, kí a sì rántí. Ìbànújẹ àkọ́kọ́ nínú gbogbo ìlà àtúnṣe ni àìka òtítọ́ tí a ti fi múlẹ̀ tẹ́lẹ̀. Mósè gbàgbé láti kọ ọmọ rẹ̀ ní ilà, bí ó tilẹ̀ jẹ́ pé èyí gan-an ni ààmì Májẹ̀mú tí àsọtẹ́lẹ̀ Ábúráhámù ń fi hàn. Ussa gbàgbé pé àwọn àlùfáà nìkan ni wọ́n lè fi ọwọ́ kàn àpótí náà. Màríà àti Élísábẹ́tì jẹ́rìí nínú ìtàn Lásárù pé wọ́n ti mọ̀ tẹ́lẹ̀ nípa agbára àjíǹde Kristi. Nígbà tí a ṣe àtẹ ìtàn 1843, àwọn olórí (ìkìmọ́lẹ̀ ẹlẹgbẹ́) fi tì Bàbá Mílà láti kọ ohun tí ó ti máa ń sọ nígbà gbogbo nípa ọdún 1843 sílẹ̀. Wọ́n tẹnu mọ́ ọn pé kí ó yí ẹ̀rí tí ó ti fi múlẹ̀ rẹ̀ padà, èyí tí ó fi ààyè sílẹ̀ fún ìfaradà díẹ̀ sí ọjọ́ 1843 gẹ́gẹ́ bí àsọtẹ́lẹ̀ wọn nípa ìmúṣẹ ọjọ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún náà. Ẹ̀rí Mílà fi hàn pé ìkìmọ́lẹ̀ ẹlẹgbẹ́ tí àwọn olórí mìíràn nínú ìṣipopada náà mú wá ló fà á láti fi ìdánimọ̀ rẹ̀ tí kò péye sílẹ̀ nípa ọjọ́ ìmúṣẹ àsọtẹ́lẹ̀ náà, kí ó sì sọ ní tààrà pé a óo mú un ṣẹ ní 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.

Pẹ̀lú Future for America, a mọ̀ pé kò yẹ kí ìránṣẹ́ míràn tún wà tí a “fi mọ́ àkókò.” Future for America ti kọ́ni léraléra nípa òtítọ́ náà jù gbogbo ìtàn ìṣípò yìí lọ. Ìbànújẹ àkọ́kọ́ máa ń dá lórí àìkànsí òtítọ́ ìdánwò kan tí a ti fi múlẹ̀ tẹ́lẹ̀. Àìkànsí òtítọ́ kan ní ọ̀nà ẹ̀ṣẹ̀ ni ó jẹ́, ṣùgbọ́n ohun tí ó ṣe pàtàkì jù lọ ni pé ó jẹ́ àìkànsí ẹ̀ṣẹ̀ sí òfin àkọ́kọ́ William Miller, èyí tí a ti sọ̀rọ̀ rẹ̀ ní pàtó pé ó parí ní 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.

> Àngẹli náà tí mo sì rí pé ó dúró lórí òkun àti lórí ilẹ̀ gbé ọwọ́ rẹ̀ sókè sí ọ̀run, Ó sì búra nípasẹ̀ Ẹni tí ń bẹ láàyè títí láé àti láéláé, ẹni tí ó dá ọ̀run, àti àwọn ohun tí ń bẹ nínú rẹ̀, àti ilẹ̀, àti àwọn ohun tí ń bẹ nínú rẹ̀, àti òkun, àti àwọn ohun tí ń bẹ nínú rẹ̀, pé àkókò kì yóò sí mọ́. Ifihàn 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.

Gẹ́gẹ́ bí Arábìnrin White ti sọ, angẹli náà tí ó dúró lórí ilẹ̀ àti lórí òkun “kì í ṣe ẹlòmíràn bí kò ṣe Jesu Kristi.” Ọjọ́ iwájú fún Amẹ́ríkà kọ àṣẹ tààrà láti ọ̀dọ̀ Jesu Kristi sílẹ̀! Ní ti èmi fúnra mi, mo ti ní ìbáṣepọ̀ pẹ̀lú díẹ̀ nínú àwọn ènìyàn tí mo ní àjọṣe pẹ̀lú wọn ṣáájú July 18, 2020 nìkan. Àwọn ènìyàn méjì péré nínú díẹ̀ wọ̀nyí ni mo ti bá kọ́ ẹ̀kọ́, tí mo sì ti dán ohun tí ń bọ̀ láti inú Ọ̀rọ̀ Ọlọ́run wò nípa ìrírí ọjọ́ July 18, 2020; ọ̀kan nínú àwọn méjèèjì náà sì ti sùn nínú Jesu báyìí. Ṣùgbọ́n ní ìpìlẹ̀ ìtàn àwọn Millerite, èyí tí ó jẹ́ ìbẹ̀rẹ̀ ohun tí àwa jẹ́ òpin rẹ̀, ó dá mi lójú pé àwọn kan ṣì wà tí wọ́n wà nínú ìṣísẹ̀ náà ní àkókò yẹn, tí wọ́n ṣì ń mú àwọn ìlò àsọtẹ́lẹ̀ jáde tí a “so mọ́ àkókò.” Kò sí ohun tuntun lábẹ́ oòrùn.

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.

Àkókò ti kúrú jù lọ láti máa bá irú ìfarahàn àsọtẹ́lẹ̀ bẹ́ẹ̀ lọ, ṣùgbọ́n kí olúkúlùkù ènìyàn dájú ní kíkún nínú ọkàn ara rẹ̀. Kí olúkúlùkù àwọn ọkùnrin tí ń gba ipò ní ẹ̀gbẹ́ tí ó ṣì ń ṣeré pẹ̀lú àkókò náà mọ̀ pé Future for America kọ gbogbo àwọn ìlò wọ̀nyí sílẹ̀, nítorí wọn kì í ṣe ohun mìíràn bí kò ṣe ìtànjẹ Satani.

The internal hidden prophetic line within the four waymarks that make up the seven thunders is what is now being unsealed by the Lion of the tribe of Judah. This article has simply been a review of what we have stated about the Hebrew word “‘ĕmeṯ” that is translated as truth. It did not touch all that we have previously shared but the purpose of the review is to demonstrate that John chapter sixteen verse eight absolutely agrees with the prophetic model we are proposing for the hidden internal prophetic line within the seven thunders.

Ìlà àsọtẹ́lẹ̀ inú tí ó farapamọ́ nínú àwọn àmì ọ̀nà mẹ́rin tí ó para pọ̀ jẹ́ àrá méje ni ohun tí a ń tú sílẹ̀ nísinsin yìí nípasẹ̀ Kìnnìún ẹ̀yà Júdà. Àpilẹ̀kọ yìí jẹ́ àtúnyẹ̀wò lásán ti ohun tí a ti sọ nípa ọ̀rọ̀ Hébérù náà “‘ĕmeṯ” tí a túmọ̀ sí òtítọ́. Kò kan gbogbo ohun tí a ti pín tẹ́lẹ̀, ṣùgbọ́n ète àtúnyẹ̀wò náà ni láti fi hàn pé Jòhánù orí kẹrìndínlógún ẹsẹ̀ kẹjọ fara mọ́ pátápátá àwòṣe àsọtẹ́lẹ̀ tí a ń gbé kalẹ̀ fún ìlà àsọtẹ́lẹ̀ inú tí ó farapamọ́ nínú àrá méje.

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

Àyẹ̀wò díẹ̀ síi ṣì wúlò kí a tó dé sí ìpinnu kan tí a óò gbé yọ̀ nínú àpilẹ̀kọ tó kàn.

> 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.

> Má ṣe dì ín mọ́ àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí, nítorí àkókò náà ti súnmọ́ tán: ẹni tí kò ṣe òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: ẹni tí ó sì jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: ẹni tí ó sì jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Àti pé, wò ó, mo ń bọ̀ nítòsí; èrè mi sì wà pẹ̀lú mi, láti san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀ yóò ti rí. Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, àkọ́kọ́ àti ẹni ìkẹyìn. Ìṣípayá 22:10–13.

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