In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.
En 1856, l’adventisme millérite anciennement philadelphien fut identifié par James et Ellen White comme laodicéen. James White commença alors à promouvoir auprès du mouvement le message de Laodicée par le moyen de la Review and Herald. Dans cette même publication, au cours de la même année, une lumière accrue concernant les « sept temps » de Lévitique vingt-six fut également présentée dans une série de huit articles de Hiram Edson, que les White estimaient si hautement qu’ils donnèrent son nom à leur premier fils. La série se termina sur la promesse qu’elle serait achevée ultérieurement, mais elle ne reparut jamais. Au point de transition du mouvement du premier ange, de Philadelphie à Laodicée, le mouvement trébucha sur les « sept temps » de Lévitique vingt-six, représentant la toute première « prophétie de temps » que les anges de Dieu avaient conduisit William Miller à reconnaître et à proclamer.
The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.
Le « sept temps » était la principale pierre angulaire du fondement du temple millérite. Toute illustration prophétique d’un fondement sacré est une illustration du Christ, car nul autre fondement ne peut être posé que le Christ.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Car nul homme ne peut poser un autre fondement que celui qui a été posé, savoir Jésus-Christ. 1 Corinthiens 3:11.
Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.
Non seulement Christ est le fondement, mais il est aussi la pierre de fondation que les bâtisseurs ont rejetée et sur laquelle ils ont ensuite trébuché. Il est la pierre qui devient finalement la pierre angulaire. Dans l’histoire millérite, les « sept temps » étaient le symbole de cette pierre angulaire.
Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.
Christ a confirmé l’alliance avec plusieurs pour une semaine. La structure de la prophétie des « sept temps » contre le royaume du nord d’Israël (qu’Hiram Edson avait identifiée dans les huit articles inachevés) reproduisait la structure identique de la semaine prophétique au cours de laquelle Christ confirma l’alliance, en accomplissement de Daniel, chapitre neuf, verset vingt-sept. La semaine pendant laquelle Christ rassemblait Israël est la structure identique de la semaine pendant laquelle Christ dispersait Israël. La dispersion de l’Israël ancien fut de deux mille cinq cent vingt ans, et le rassemblement de l’Israël spirituel fut de deux mille cinq cent vingt jours. Il rassembla Israël pour confirmer l’alliance, et Il dispersa Israël à cause de la querelle de Son alliance. Identifier les « sept temps » comme la pierre de fondement du temple millérite est en parfait accord avec l’identification de Christ comme la pierre de fondement. Rejeter cette pierre, c’est rejeter Christ.
When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.
Lorsque le Christ, en 1856, pour la toute première fois dans l’histoire chrétienne, se tint à frapper à la porte de Laodicée, Il cherchait à produire un accroissement de connaissance au sujet de la pierre d’achoppement que les bâtisseurs étaient sur le point de rejeter. Sept ans plus tard, ou, si vous préférez, deux mille cinq cent vingt jours symboliques plus tard, l’adventisme laodicéen ferma la porte. Hélas, l’adventisme refusa de voir l’accroissement de connaissance. Une pierre sur laquelle on trébuche est une pierre que l’on ne voit pas, mais elle est néanmoins là.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Mon peuple est détruit faute de connaissance; parce que tu as rejeté la connaissance, je te rejetterai aussi, afin que tu ne sois plus mon sacrificateur; puisque tu as oublié la loi de ton Dieu, j’oublierai aussi tes enfants. Osée 4:6.
The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.
र यहूदा के दक्षिणी राज्य के विरुद्ध “सात काल” का शाप 677 ईसा-पूर्व में आरम्भ हुआ और दानिय्येल अध्याय आठ, पद चौदह के तेईस सौ वर्षों के साथ 22 अक्तूबर, 1844 को समाप्त हुआ। “सात काल” उसी भविष्यद्वाणी का भाग है जिसे एडवेंट आंदोलन की “नींव और केंद्रीय स्तंभ” के रूप में पहचाना गया है। एडवेंटवाद की नींव और केंद्रीय स्तंभ ठीक उसी समय पूर्ण हुए जिस समय कई अन्य भविष्यद्वाणियाँ भी पूर्ण हुईं। “सात काल,” तेईस सौ दिन, मलाकी अध्याय तीन, दानिय्येल अध्याय सात, पद तेरह, और मत्ती पच्चीस में दस कुँवारियों का दृष्टान्त—ये सब 22 अक्तूबर, 1844 को पूर्ण हुए। 22 अक्तूबर, 1844 की तिथि एडवेंट आंदोलन की आधारभूत तिथि है, और उस तिथि से संबंधित केवल एक ही आज्ञा की पहचान की गई थी।
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.
Et l’ange que je vis se tenir sur la mer et sur la terre leva sa main vers le ciel, et jura par celui qui vit aux siècles des siècles, qui a créé le ciel et les choses qui y sont, la terre et les choses qui y sont, et la mer et les choses qui y sont, qu’il n’y aurait plus de temps. Apocalypse 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
ស៊ីស្ទើរ វ៉ៃត៍ កំណត់អត្តសញ្ញាណទេវតានៅក្នុង វិវរណៈ ជំពូក ១០ ដែលឈរលើដី និងសមុទ្រ ថាជាព្រះយេស៊ូវគ្រីស្ទ។
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Այն հզոր հրեշտակը, որ խրատեց Հովհաննեսին, ոչ պակաս անձնավորություն էր, քան Հիսուս Քրիստոսը։ Իր աջ ոտքը ծովի վրա, և ձախը՝ ցամաքի վրա դնելը ցույց է տալիս այն դերը, որ Նա կատարում է Սատանայի հետ մեծ պայքարի եզրափակիչ տեսարաններում։ Այս դիրքը նշանավորում է Նրա գերագույն զորությունն ու իշխանությունը ամբողջ երկրի վրա»։ The Seventh-day Adventist Bible Commentary, volume 7, 971.
Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”
Քրիստոսը ծովի և երկրի վրա կանգնելու դիրք ընդունեց՝ ներկայացնելու Իր գերագույն իշխանությունը։ Այնուհետև Նա բարձրացրեց Իր ձեռքը և հրամայեց, որ «ժամանակ այլևս չլինի»։ Քրիստոսը ուխտի մեջ էր մտնում միլլերիտների հետ, և Նա նրանց տվեց մեկ պատվիրան, ճիշտ ինչպես տվեց Աբրահամին, երբ նրա հետ ուխտի մեջ մտավ։ Նա հրամայեց Աբրահամին թլփատել արու զավակներին։ Երբ Նա Մովսեսի պատմության ընթացքում ընտրված ժողովրդի հետ ուխտի մեջ մտավ, տվեց բազմաթիվ պատվիրաններ, և այդ պատվիրանների մեջ մտնում էր նաև այն կարգադրությունը, որ միայն քահանաները կարող էին դիպչել տապանակին։ 1844 թվականի հոկտեմբերի 22-ին Նա բարձրացրեց Իր ձեռքը և երդվեց, որ մարգարեական ժամանակն այլևս չպետք է ներառվի աստվածաշնչյան մարգարեությունների մեջ։ Հիսուսը «ժամանակների և եղանակների» թեմային անդրադարձել էր, երբ հրեշտակների ամպի մեջ երկինք համբարձվեց՝ այդպիսով որպես դրոշմակ ներկայացնելով երկու վկաների համբարձումը։ Այն, ինչ Նա այն ժամանակ պատվիրեց, վերաբերում էր «ժամանակներին և եղանակներին»։
When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.
अतः जब वे एकत्र हुए, तो उन्होंने उससे पूछा, “हे प्रभु, क्या तू इसी समय इस्राएल को राज्य फिर से बहाल करेगा?” उसने उनसे कहा, “समयों या अवधियों का जानना तुम्हारे लिए नहीं, जिन्हें पिता ने अपने ही अधिकार में रखा है। परन्तु जब पवित्र आत्मा तुम पर आएगा, तब तुम सामर्थ पाओगे; और यरूशलेम में, और सारे यहूदिया में, और सामरिया में, और पृथ्वी की छोर तक तुम मेरे गवाह होगे।” प्रेरितों के काम 1:6–8।
Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”
Jésus n’a pas dit qu’il n’y avait ni temps ni saisons, car, parlant par Salomon, il avait confirmé qu’il y a des « temps et des saisons ».
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Для всего есть своё время, и свой срок — для всякого дела под небом: Екклесиаст 3:1.
There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.
Bibelns geschiedenis bevat “tijden en gelegenheden” die getuigenissen zijn van Palmoni, de “Wonderbare Teller”, maar sinds 22 oktober 1844 is Gods volk bevolen nooit meer een profetische boodschap te verkondigen die aan tijd is opgehangen. De raad van Jezus aan de discipelen vlak voordat Hij opvoer, vertegenwoordigt de geschiedenis vlak voordat Zijn gereinigde volk als een banier wordt verheven in Openbaring hoofdstuk elf, en zij stemt overeen met het bevel dat Hij op 22 oktober 1844 gaf. Op de grondleggende datum van het adventisme gebood Christus dat er geen profetische boodschappen meer op tijd gebaseerd mochten zijn, en bij Zijn hemelvaart, die de hemelvaart van de twee getuigen in Openbaring elf voorafschaduwde, herhaalde Hij dat bevel.
“Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.
“Que todos os nossos irmãos e irmãs se acautelem de qualquer pessoa que queira marcar um tempo para o Senhor cumprir a Sua palavra com respeito à Sua vinda, ou com respeito a qualquer outra promessa que Ele tenha feito de especial significado. ‘Não vos pertence saber os tempos ou as estações que o Pai estabeleceu pelo Seu próprio poder.’ Falsos mestres podem parecer muito zelosos pela obra de Deus e podem despender recursos para levar suas teorias perante o mundo e a igreja; mas, ao misturarem o erro com a verdade, sua mensagem é de engano e conduzirá almas por caminhos falsos. Devem ser enfrentados e combatidos, não porque sejam homens maus, mas porque são mestres da falsidade e estão procurando impor à falsidade o selo da verdade.” Testemunhos para Ministros, 55.
Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.
Kunwarqaq White ersarippoq, piffissamik nalunaarut, immikkut pingaaruteqartumik arlaannik aalajangersaalluni saqqummiussaq, qaqugulluunniit pigissanngikkipput—taanna tassaavoq pinnani kisimik Tikeqqinnissaa. Piffissamik siulittuineq, Millerikkunni peqatigiinnermut sammisaasoq, 22. oktober 1844-mi naavoq, ullorlu tunngaviusoq taanna pillugu peqqussutaasoq kisiartaavoq, piffik Guutip nalunaarutaanik saqqummiussinermi kingorna qaquguluunniit atorneqaqqissanngitsoq.
In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.
Mwanzoni mwa harakati ya malaika wa kwanza, hasa katika hatua ya mpito kutoka Filadelfia kwenda Laodikia, nuru iliyoongezeka ilitolewa juu ya kweli ya msingi ya harakati ya Wamilleri. Miaka saba baadaye, au siku elfu mbili mia tano na ishirini za kiishara baadaye, au “jangwa” moja baadaye, katika mwaka wa 1863, jiwe la msingi la “nyakati saba” liliwekwa kando na wajenzi.
In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?
Dat seevte Boodskup bi dat afslutende Beweging vun de darde Engel, jüst bi dat Obergahn vun Laodicea na Philadelphia, warrt en Prööv geven, de ok en Bekenntnis vun de Sünnen vun de Vaders in sik slut. De Prööv vun de Grundlaag för de Vaders weer de „seven times“, wat ehr Grundsteen weer. Warrt de afslutende Beweging dat eenzige Gebott, dat mit dat grundleggenden Datum verbunnen is, missachten, so as ehr Vaders ehr Grundsteen missacht hebbt?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Oui. Ils ont très certainement fait cela même. Ils ont répété les péchés de leurs pères.
Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.
Leurs pères n’ont pas péché à la date fondatrice, car, entre autres choses, ils étaient encore Philadelphiens à cette date fondatrice. Leurs pères ont échoué à leur épreuve fondatrice lorsqu’ils se sont transformés en Laodicée et ont rejeté les « sept temps » ainsi que la lumière croissante qui les accompagnait.
Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.
1863 সালে তাদের ভিত্তিমূলক ব্যর্থতার পূর্বে খ্রীষ্ট সাত বছর ধরে তাদের লাওদিকেয়ীয় হৃদয়ের দ্বারে করাঘাত করেছিলেন। সাত বছর “সাত কাল”-এর এবং “প্রান্তর”-এর প্রতীক। 1856 থেকে 1863 পর্যন্ত সেই “প্রান্তর”-পর্বের পর তারা তাদের ভিত্তিমূলক পরীক্ষায় ব্যর্থ হয়েছিল।
In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.
在第三位天使运动的第一次失望之中，上帝的子民犯了罪；他们拒绝了那唯一与根基性的日期直接相关联的命令。他们明知不当，却仍选择将时间预言纳入这先知性的信息之中。如此行，他们便重演了摩西的罪——忽略给他的儿子行割礼——以及乌撒触摸约柜的罪；他原知道自己被禁止如此行。第三位天使的运动行了他们明知不对的事！若有人想要涂抹这一事实，那么就把其余的油漆也一并用上，好遮盖这样一个真理：摩西和乌撒二人都犯了罪，并显明了对上帝旨意的悖逆；而他们正是预表那一切改革路线中最后之最后者的第一次失望——那一条一切改革路线都指向其前方的改革路线。改革路线中第一次失望的这些例证，带有阿尔法与欧米伽的印记；其中所留下的记录，乃是为上帝子民的益处，即便上帝的子民拒绝因此得益。
The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.
An ti pirsong anghel ket naited iti maysa a panawen a pito a tawen, a simbolo ti let-ang dagiti “pito a panawen,” tapno awatenna ti mensahe ti Laodicea a kaduana ti silaw dagiti “pito a panawen.” Ti lunod dagiti “pito a panawen” ket isu ti lunod ti pannakaitudok manipud iti ngiwat ti Apo. Idi 1863, inulitda ti aramid ti panangipatakder-manen iti Jerico, maysa nga aramid a naglaon iti maysa a “lunod.” Dagiti pito a tawen manipud 1856 agingga iti 1863 ket bassit a pagiladawan ti panagrebeldi dagiti ammada iti basol ti nagkauna nga Israel, a nangyeg kadakuada iti lunod dagiti “pito a panawen.” Inulit ti moderna nga Israel dagiti basol dagiti ammada idi 1863.
The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.
การเคลื่อนไหวของทูตสวรรค์องค์ที่สามได้ล้มเหลวต่อบททดสอบแห่งความผิดหวังครั้งแรก อย่างแน่นอนเช่นเดียวกับโมเสสและอุสซาห์ จากนั้นพวกเขาถูกประหารในถนนทั้งหลายตลอดช่วงเวลา “ถิ่นทุรกันดาร” เป็นเวลาสามวันครึ่ง บัดนี้พวกเขากำลังถูกก่อรูปให้เป็นร่างกายต่าง ๆ โดยเสียงแห่งพระผู้ปลอบประโลม เสียงแห่งพระผู้ปลอบประโลมกำลังถูกส่งผ่านทาง “เสียง” ในถิ่นทุรกันดาร และบัดนี้พวกเขากำลังเผชิญกับบททดสอบ มิใช่เรื่องการกำหนดเวลา แต่เป็นเรื่องของ “เจ็ดเวลา” พวกเขาได้ล้มเหลวต่อบททดสอบเรื่องการกำหนดเวลาไปแล้ว.
They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.
انهها آزموده نمیشوند که آیا «هفت زمان» را حقیقتی معتبر باور دارند یا نه، زیرا ایشان پیشتر شهادت دادهاند که «هفت زمان» را نبوتی معتبر میپذیرند. آنان اقرار کردهاند که به نبوتِ دو هزار و پانصد و بیست سالِ پراکندگی ایمان دارند. اما ممکن است آگاه نباشند که دربارهٔ «هفت زمان» نوری تازه و آزمونکننده وجود دارد. ایشان در همان جایگاهی ایستادهاند که پدرانشان در سال 1856 ایستاده بودند. نور تازه این است که سه روز و نیمِ مکاشفهٔ یازده، صرفاً معرفِ انقلاب فرانسه نیست، بلکه اکنون حقیقتی حاضرالزمان نیز هست.
Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?
Je, kufunguliwa kwa historia iliyofichika ya ngurumo saba, na kufunguliwa kwa muhuri wa saba, kwa kweli ni mashahidi wawili wanaotambulisha kwamba Ufunuo wa Yesu Kristo sasa unafunguliwa? Ikiwa ndivyo, je, ni kweli kwamba kitabu kizima cha Ufunuo kinanena juu ya siku za mwisho? Ikiwa hilo ni kweli, basi hizo siku tatu na nusu zinawakilisha wakati wa kukawia katika mfano wa wanawali? Ikiwa ndivyo, basi je, dawa ya “nyakati saba” kwa kweli inawakilisha amri ambayo lazima itimizwe na wale walioshiriki katika unabii wa Nashville wa Julai 18, 2020?
Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?
Waow! Hili ni jaribio kwako! Je, wale wanaoamka na kutambua kwamba wako katika wakati wa kukawia, kwa kweli wanapaswa kutubu kwa dhambi zao, na dhambi za baba zao mwishoni mwa zile siku tatu na nusu? Je, kweli ilikuwa dhambi kupuuza amri ya kutotumia wakati katika unabii?
For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.
برای کسانی که این موضع را اختیار کردند که پیشگوییِ نافرجامِ نشویل بهنحوی مقصودِ ارادیِ خدا بوده است، و پس از آن کوشیدهاند آن ادعا را استوار نگه دارند، افزون بر گناهِ بهکار بردنِ زمان در نبوتهای خدا، ملاحظهای دیگر نیز میافزایم. آنچه در پیشگوییِ کاذبِ نشویل رخ داد، صرفاً ظهوری از سرکشی در برابر فرمانِ مسیح در سال 1844 نبود، بلکه عملی بود که به کسانی بیرون از ادونتیسم اعلام میکرد که پیشگوییهای موجود در روح نبوت معیوباند. این مایهٔ ننگی بر نوشتههای روح نبوت بود. این امر برای اهل جهان گواهی فراهم میآورد که نوشتههای الن وایت به همان اندازه اهمیت دارند که نوشتههای جوزف اسمیت یا نوستراداموس. سخنان گرانبهای الن وایت با سخنان پلیدِ سرکشیِ ما فاسد گردید. این تنها سرکشی بر ضد مسیح، که کلمهٔ خداست، نبود، بلکه همزمان سرکشی بر ضد روح نبوت نیز بود. یوحنا در جزیرهای که پطمس نامیده میشود تحت آزار بود، نه از آن رو که رأی انسانیِ خود را برتر از کتابمقدس و روح نبوت نهاده بود، بلکه از آن رو که از آن دو شاهد اطاعت کرده بود.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
我约翰就是你们的弟兄，和你们在耶稣基督的患难、国度、忍耐里一同有分；我因神的道，并为耶稣基督的见证，曾在那名叫拔摩的海岛上。启示录 1:9
We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.
Awa yɛasan ayɛ bɔne a yɛn agya Mose yɛe wɔ yɛn abasamtu a edi kan no mu, na ɛsɛ sɛ yɛka eyi to yɛn ho. Ɛsɛ sɛ yɛka eyi to yɛn ho, efisɛ afei de yɛadu 1856. Afei hann foforo wɔ hɔ fa “mmere ason” no ho, sɛnea na ɛte saa bere no ara pɛ. Afei yɛwɔ nsakrae no mu fi Laodikea rekɔ Filadelfia, sɛnea ahyɛase kuw no nso na ɛwɔ nsakrae no mu fi Filadelfia rekɔ Laodikea wɔ 1856 mu no. Wɔ 1856 mu no, yɛn agyanom gyinaa nimdeɛ nkɔanim a wɔretintim fa “mmere ason” no ho no ano. Ebia yɛrentumi nsiw hann no tintim ano, nanso nokwarem no yebetumi ato yɛn koma apon mu agu saa hann yi anim. Yebetumi ayɛ no sɛnea Seventh-day Adventist adansifo a edi kan no yɛe no, de, yɛbɛyɛ sɛ ɔbo no nna hɔ ankasa, na yɛakɔ so ahintiw wɔ so. Yɛn haw ne sɛ, yenni bɛboro mfeha biako sɛ yɛde yɛn ti bɛkɔ nwea mu, efisɛ atemmu no afi ase dedaw.
If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.
Jekk inħallu lill-Alfa u l-Omega jgħallimna bil-prinċipju li t-tmiem ta’ ħaġa jiġi muri permezz tal-bidu ta’ ħaġa, nistgħu naraw faċilment li l-Alfa u l-Omega qed juri li t-tbassir ta’ Nashville kien ittippifikat minn missirijietna. Meta nagħrfu din il-verità, imbagħad inkunu kkonfrontati bir-realtà li, sa mit-tbassir, kull sforz biex tiġi prodotta xi xorta ta’ loġika umana sabiex jiġi ġġustifikat it-tbassir fallut ma kien xejn ħlief werqa tat-tin. Imbagħad naraw li Alla ma kienx miexi magħna waqt li konna fl-art tal-għadu. Huwa kien hemm, iżda biss fis-sens li kien qed iħabbat fuq il-bibien tal-qlub, ifittex id-dħul. Jekk titneħħa l-werqa tat-tin tal-loġika umana, imbagħad nistgħu wkoll naraw li ċ-ċaħda, jew il-loġika umana difettuża li użajna biex niġġustifikaw it-tbassir ta’ Nashville, hija evidenza li konna mexjin kontra Kristu.
In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.
En 1856, l’adventisme philadelphien se transforma en Laodicée, et ils le savaient. Le Seigneur le confirma par les paroles de la prophétesse et de son mari. Se tenant à la porte de ces cœurs laodicéens, le Christ leur offrit d’entrer et de souper avec eux. La nourriture qu’Il apportait pour ce repas était la pierre angulaire des « sept temps ». Ils refusèrent.
In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.
ក្នុងឆ្នាំ 2023 ចលនាចុងក្រោយកំពុងឆ្លងផុតពីឡាវឌីសេ ទៅកាន់ភីឡាដែលភា ពីព្រោះក្រុមជំនុំទីប្រាំបី គឺស្ថិតក្នុងចំណោមក្រុមជំនុំទាំងប្រាំពីរ។ ព្រះអម្ចាស់ អាល់ផា និង អូមេហ្គា បានបញ្ជាក់ការនេះតាមរយៈព្រះបន្ទូលនៃ «សេចក្តីពិត» របស់ទ្រង់។ ឥឡូវនេះ ព្រះគ្រីស្ទកំពុងឈរនៅមាត់ទ្វាររបស់ឆ្អឹងស្ងួតដែលទើបតែស្លាប់ទាំងនោះ ដោយផ្តល់អញ្ជើញឲ្យទ្រង់ចូលទៅ និងទទួលទានជាមួយពួកគេ ហើយអាហារដែលទ្រង់ប្រាថ្នាចង់ចែករំលែកជាមួយពួកគេ គឺជាអាហារដដែលបេះបិទនឹងអាហារដែលទ្រង់បានព្យាយាមចែករំលែកជាមួយបុព្វបុរសរបស់ពួកគេនៅឆ្នាំ 1856។ វាមិនមែនគ្រាន់តែជាគ្រឿងស្នូលនៃគោលលទ្ធិអំពី «ប្រាំពីរដង» ប៉ុណ្ណោះទេ ដូចដែលវាជាសម្រាប់បុព្វបុរសរបស់ពួកគេនៅឆ្នាំ 1856។ ទេ វាគឺជាឱសថល្វីងនៃ «ប្រាំពីរដង» ហើយឱសថនោះទាមទារការបន្ទាបខ្លួនប្រភេទមួយ ដែលជាញឹកញាប់ពិបាកលេបយក។
The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.
Dan mir kam firman TUHAN, demikian: “Hai anak manusia, katakanlah kepada raja Tirus: Beginilah firman Tuhan ALLAH: Oleh karena hatimu menjadi tinggi, dan engkau berkata: Aku adalah Allah, aku duduk di takhta Allah, di tengah-tengah lautan; padahal engkau adalah manusia dan bukan Allah, walaupun engkau menaruh hatimu sama seperti hati Allah. Sesungguhnya, engkau lebih berhikmat daripada Daniel; tidak ada rahasia yang tersembunyi bagimu.” Yehezkiel 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Kanske är vi som deltog i förutsägelsen om Nashville visare än Daniel?
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.
מִתְּחִלַּת שְׁנַת מַלְכוּתוֹ אֲנִי דָּנִיֵּאל הֲבִינוֹתִי בַּסְּפָרִים אֶת־מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְּבַר־יְהוָה אֶל־יִרְמְיָה הַנָּבִיא עֲלֵיהֶן, לְמַלֹּאת שִׁבְעִים שָׁנָה לְחָרְבוֹת יְרוּשָׁלִָם. וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר. וָאֶתְפַּלְלָה אֶל־יְהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה, אָנָּא אֲדֹנָי, הָאֵל הַגָּדוֹל וְהַנּוֹרָא, שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו. חָטָאנוּ וְעָוִינוּ וְהִרְשַׁעְנוּ וּמָרָדְנוּ, וְסוּר מִמִּצְוֺתֶיךָ וּמִמִּשְׁפָּטֶיךָ. וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בִשְׁמֶךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל־כָּל־עַם הָאָרֶץ. לְךָ אֲדֹנָי הַצְּדָקָה, וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה, לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל, הַקְּרֹבִים וְהָרְחֹקִים, בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם, בְּמַעֲלָם אֲשֶׁר מָעֲלוּ בָךְ. יְהוָה, לָנוּ בֹּשֶׁת הַפָּנִים, לִמְלָכֵינוּ לְשָׂרֵינוּ וְלַאֲבֹתֵינוּ, כִּי חָטָאנוּ לָךְ. לַאדֹנָי אֱלֹהֵינוּ הָרַחֲמִים וְהַסְּלִחוֹת, כִּי מָרַדְנוּ בוֹ. וְלֹא שָׁמַעְנוּ בְּקוֹל יְהוָה אֱלֹהֵינוּ לָלֶכֶת בְּתוֹרֹתָיו אֲשֶׁר נָתַן לְפָנֵינוּ בְּיַד עֲבָדָיו הַנְּבִיאִים. וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ, וְסוֹר לְבִלְתִּי שְׁמֹעַ בְּקוֹלֶךָ; וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד הָאֱלֹהִים, כִּי חָטָאנוּ לוֹ. וַיָּקֶם אֶת־דְּבָרָיו אֲשֶׁר דִּבֶּר עָלֵינוּ וְעַל שֹׁפְטֵינוּ אֲשֶׁר שְׁפָטוּנוּ, לְהָבִיא עָלֵינוּ רָעָה גְדֹלָה; אֲשֶׁר לֹא־נֶעֶשְׂתָה תַחַת כָּל־הַשָּׁמַיִם כַּאֲשֶׁר נֶעֶשְׂתָה בִּירוּשָׁלִָם.
As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.
Comme il est écrit dans la loi de Moïse, tout ce mal est venu sur nous; et nous n’avons pas imploré l’Éternel, notre Dieu, afin de nous détourner de nos iniquités et de comprendre ta vérité. C’est pourquoi l’Éternel a veillé sur ce malheur et l’a fait venir sur nous; car l’Éternel, notre Dieu, est juste dans toutes les œuvres qu’il accomplit, et nous n’avons pas obéi à sa voix. Et maintenant, Seigneur, notre Dieu, toi qui as fait sortir ton peuple du pays d’Égypte par une main puissante, et qui t’es acquis un renom tel qu’il subsiste aujourd’hui, nous avons péché, nous avons commis l’iniquité. Seigneur, selon toute ta justice, je t’en supplie, que ta colère et ta fureur se détournent de ta ville, Jérusalem, de ta montagne sainte; car à cause de nos péchés et des iniquités de nos pères, Jérusalem et ton peuple sont devenus un objet d’opprobre pour tous ceux qui nous entourent. Maintenant donc, ô notre Dieu, écoute la prière de ton serviteur et ses supplications, et fais luire ta face sur ton sanctuaire dévasté, à cause du Seigneur. Mon Dieu, prête l’oreille et écoute; ouvre les yeux et regarde nos désolations, et la ville qui est appelée de ton nom; car ce n’est pas en raison de nos justices que nous déposons devant toi nos supplications, mais à cause de tes grandes compassions. Seigneur, écoute; Seigneur, pardonne; Seigneur, sois attentif et agis; ne tarde pas, par égard pour toi-même, ô mon Dieu; car ta ville et ton peuple sont appelés de ton nom. Comme je parlais encore, priant et confessant mon péché et le péché de mon peuple d’Israël, et présentant ma supplication devant l’Éternel, mon Dieu, pour la sainte montagne de mon Dieu; oui, comme je parlais encore dans ma prière, l’homme Gabriel, que j’avais vu auparavant dans la vision, s’approcha de moi d’un vol rapide, vers le temps de l’oblation du soir. Il m’instruisit, s’entretint avec moi, et dit: Daniel, je suis maintenant sorti pour t’ouvrir l’intelligence et te donner la compréhension. Daniel 9:2–22.