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.
An 1856, ansyen mileris Advantis Filadèlfi a te idantifye pa James ak Ellen White kòm Laodise. Apre sa, James White te kòmanse pwomouvwa mesaj Laodise a bay mouvman an atravè Review and Herald. Nan menm piblikasyon sa a, nan menm ane a, yo te prezante tou yon pi gwo limyè konsènan “sèt fwa” Levitik vennsis nan yon seri uit atik pa Hiram Edson, yon nonm Blan yo te konsidere ak anpil konsiderasyon, tèlman yo te rele premye pitit gason yo dapre li. Seri a te fini avèk pwomès ke li t ap konplete alavni, men li pa t janm parèt ankò. Nan pwen tranzisyon mouvman premye zanj lan, soti Filadèlfi pou rive Laodise, mouvman an te bite sou “sèt fwa” Levitik vennsis la, ki te reprezante premye ‘pwofesi tan’ menm nan tout sa zanj Bondye yo te mennen William Miller pou l rekonèt epi pwoklame.
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.
“setan fwa” a te wòch angilè prensipal nan fondasyon tanp Millerit la. Chak ilistrasyon pwofetik sou yon fondasyon sakre se yon ilistrasyon Kris la, paske okenn lòt fondasyon pa ka poze pase Kris la.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Paske okenn lòt fondasyon pèsonn pa ka poze pase sa ki deja poze a, ki se Jezi Kris la. 1 Korentyen 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.
Se pa sèlman Kris la ki se fondasyon an; li se tou wòch fondasyon an ke mason yo te rejte, epi apre sa yo te bite sou li. Li se wòch ki finalman vin tounen tèt kwen an. Nan listwa Millerit la, “sèt fwa yo” te senbòl wòch kwen sa a.
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.
Kris te konfime alyans lan avèk anpil moun pandan yon semèn. Estrikti pwofesi «sèt tan yo» kont wayòm nò Izrayèl la (ke Hiram Edson te idantifye nan uit atik ki pa t fini yo) te repwodui menm estrikti egzak semèn pwofetik kote Kris te konfime alyans lan, nan akonplisman Danyèl chapit nèf, vèsè venndisèt. Semèn kote Kris t ap rasanble Izrayèl la se menm estrikti egzak ak semèn kote Kris te gaye Izrayèl la. Gaye ansyen Izrayèl la te dire de mil senksan ven ane, epi rasanbleman Izrayèl espirityèl la te dire de mil senksan ven jou. Li te rasanble Izrayèl pou konfime alyans lan, epi Li te gaye Izrayèl poutèt kontestasyon alyans Li a. Idantifye «sèt tan yo» kòm wòch fondasyon tanp Millerit la ann amoni pafè avèk idantifye Kris kòm wòch fondasyon an. Rejte wòch sa a, se rejte Kris.
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.
Lè Kris, an 1856, pou premye fwa menm nan istwa kretyen an, te kanpe ap frape nan pòt Lawodise a, Li t ap chèche pwodui yon ogmantasyon konesans sou wòch bite a ke bòs mason yo te prèt pou mete sou kote. Sèt ane apre, oswa ou ta ka di, de mil senksan ven jou senbolik apre, Advantis Lawodiseyen an fèmen pòt la. Malerezman, Advantis la te refize wè ogmantasyon konesans lan. Yon wòch ou bite sou li se yon wòch ou pa wè, men li toujou la.
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.
Pèp mwen an ap peri akoz mank konesans; paske ou rejte konesans, mwen menm tou, m ap rejte ou, pou ou pa sèvi m ankò kòm prèt; dèske ou bliye lalwa Bondye ou a, mwen menm tou, m ap bliye pitit ou yo. Oze 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.
Madichon “sèt fwa” a, kont wayòm sid Jida a, te kòmanse an 677 anvan Jezikri e li te fini 22 oktòb 1844, ansanm ak de mil twasan ane yo nan Danyèl chapit uit, vèsè katòz. “Sèt fwa” yo fè pati menm pwofesi sa a ki te idantifye kòm “fondasyon ak poto santral” mouvman Advantis la. Fondasyon ak poto santral Advantis la te akonpli egzakteman nan menm moman ak plizyè lòt pwofesi. “Sèt fwa” yo, de mil twasan jou yo, Malachi chapit twa, Danyèl chapit sèt, vèsè trèz, ansanm ak parabòl dis vyèj yo nan Matye vennsenk, tout te akonpli 22 oktòb 1844. Dat 22 oktòb 1844 la se dat fondamantal mouvman Advantis la, epi anrapò ak dat sa a, te gen yon sèl kòmandman ki te idantifye.
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.
Zanj ki m te wè kanpe sou lanmè a ak sou tè a leve men l anlè nan syèl la, epi li fè sèman pa sila a ki viv pou tout tan tout tan, ki te kreye syèl la ak bagay ki ladan l yo, tè a ak bagay ki ladan l yo, ak lanmè a ak bagay ki ladan l yo, ke pa t ap gen tan ankò. Revelasyon 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
Sè White idantifye zanj ki nan Revelasyon chapit dis la, ki te kanpe sou tè a ak sou lanmè a, kòm Jezikri.
“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.
“Anj pwisan ki te bay Jan enstriksyon an pa t mwens pase Jezikri li menm. Lefèt ke Li te mete pye dwat Li sou lanmè a, epi pye gòch Li sou tè sèk la, montre wòl Li ap jwe nan dènye sèn gwo konfli a ak Satan. Pozisyon sa a endike pouvwa siprèm Li ak otorite Li sou tout tè a.” 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.”
Kris te pran pozisyon pou l te kanpe sou lanmè a ak sou tè a pou reprezante otorite siprèm li. Apre sa, li leve men li epi li bay lòd pou “pa t dwe gen tan ankò.” Kris t ap antre nan alyans ak Millerit yo, e li te ba yo yon sèl lòd, menm jan li te bay Abraram lè li te antre nan alyans avè l. Li te bay Abraram lòd pou l sikonsi pitit gason yo. Lè li te antre nan alyans ak yon pèp chwazi nan istwa Moyiz la, li te bay anpil lòd, e pami lòd sa yo te gen enstriksyon ki te di se sèlman prèt yo ki te ka manyen lach la. Li leve men li epi li fè sèman, nan dat 22 oktòb 1844, ke tan pwofetik pa t dwe ankò entegre nan pwofesi biblik yo. Jezi te deja pale sou sijè “tan ak sezon” lè li te monte nan syèl la nan yon nyaj zanj, konsa li t ap tipifye asansyon de temwen yo kòm drapo a. Sa li te bay lòd lè sa a te konsènan “tan ak sezon.”
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.
Se poutèt sa, lè yo te reyini ansanm, yo te mande li, yo di: Seyè, èske se nan tan sa a ou pral retabli wayòm nan bay Izrayèl ankò? Epi li di yo: Sa pa pou nou konnen tan yo oswa sezon yo, ke Papa a mete anba pwòp otorite pa li. Men nou pral resevwa puisans, lè Sentespri a va vini sou nou; epi nou pral temwen mwen ni nan Jerizalèm, ni nan tout Jide, ni nan Samari, e jouk nan dènye bout tè a. Travay 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.”
Jezi pa t di pa t gen tan ak sezon; paske, lè li t ap pale pa mwayen Salomon, li te konfime ke gen “tan ak sezon.”
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Pou tout bagay gen yon sezon, e gen yon tan pou tout objektif anba syèl la: Eklezyas 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.
Genyen “tan ak sezon” nan dosye biblik la ki se temwayaj pou Palmoni, “Bèl Moun ki Konte a”, men depi 22 oktòb 1844, pèp Bondye a resevwa lòd pou yo pa janm prezante ankò yon mesaj pwofetik ki pandye sou tan. Konsèy Jezi te bay disip yo jis anvan Li te monte nan syèl la reprezante istwa ki vini jis anvan pèp pirifye Li a leve kòm yon drapo nan Revelasyon chapit onz, epi li dakò ak lòd Li te bay nan 22 oktòb 1844 la. Nan dat fondamantal Advantis la, Kris te bay lòd pou pa t gen ankò okenn mesaj pwofetik ki baze sou tan, epi lè Li te monte nan syèl la, sa ki te sèvi kòm tip monte de temwen yo nan Revelasyon onz la, Li te repete lòd sa a.
“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.
“Se pou tout frè ak sè nou yo pran prekosyon kont nenpòt moun ki ta vle fikse yon tan pou Seyè a akonpli pawòl Li konsènan vini Li, oswa konsènan nenpòt lòt pwomès Li te fè ki gen yon enpòtans espesyal. ‘Se pa pou nou konnen tan yo oswa sezon yo, ke Papa a mete nan pwòp pouvwa pa Li.’ Fo anseyan yo ka parèt kòm moun ki gen anpil zèl pou travay Bondye a, epi yo ka depanse mwayen pou mete teyori yo devan mond lan ak legliz la; men, pandan y ap melanje erè ak verite, mesaj yo se yon mesaj twonpri, e li pral mennen nanm yo nan fo chemen. Fòk yo jwenn opozisyon epi yo dwe konbat yo, pa paske yo se move moun, men paske yo se anseyan fo doktrin e yo ap chache mete sou manti a so verite a.” Testimonies to Ministers, 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.
Sè White te klè lè l te di nou pap janm gen yon mesaj sou tan k ap idantifye okenn bagay ki gen yon siyifikasyon espesyal, pa sèlman Dezyèm Vini Li a. Pwofesi sou tan, ki te tèm mouvman Millerit la, te fini 22 oktòb 1844, e sèl kòmandman ki te asosye ak dat fondamantal sa a se te ke tan pa ta dwe janm itilize ankò nan prezantasyon mesaj Bondye a.
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.
Nan kòmansman mouvman premye zanj lan, egzakteman nan pwen tranzisyon an soti nan Filadèlfi pou rive nan Laodise, yo te bay plis limyè sou verite fondamantal mouvman Millerit la. Sèt ane apre, oswa de mil senksan venn jou senbolik apre, oswa yon “dezè” apre, an 1863, mason yo te mete wòch fondamantal “sèt fwa” a sou kote.
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?
Nan mouvman final twazyèm zanj lan, jis nan pwen tranzisyon ant Laodise ak Filadèlfi, yo bay yon tès ki gen ladan l yon konfesyon peche zansèt yo. Tès fondasyon pou zansèt yo se te “sèt fwa yo,” ki te wòch fondasyon yo. Èske mouvman final la t ap neglije sèl kòmandman ki asosye ak dat fondasyon an, menm jan zansèt yo te neglije wòch fondasyon pa yo?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Wi. Yo te fè egzakteman sa menm. Yo te repete peche zansèt yo yo.
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.
Papa yo pa t peche nan dat fondamantal la, paske pami lòt bagay yo te toujou Filadèlfyen nan dat fondamantal sa a. Papa yo te echwe tès fondamantal yo lè yo te transfòme an Lawodise epi yo te rejte “sèt fwa” yo ansanm ak limyè li a k ap ogmante.
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.
Echèk fondamantal yo an 1863 te vin apre sèt ane pandan Kris t ap frape nan pòt kè Laodiseyen yo. Sèt ane se yon senbòl “sèt fwa” yo ak “dezè” a. Apre “dezè” a soti 1856 rive 1863, yo te echwe nan tès fondamantal yo.
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.
Nan premye desepsyon mouvman twazyèm zanj lan, pèp Bondye a te peche, lè yo te rejte sèl kòmandman ki te dirèkteman asosye ak dat fondasyon an. Yo te chwazi entegre prediksyon tan nan mesaj pwofetik la, alòske yo te konnen miyò. Lè yo te fè sa, yo te repete peche Moyiz, ki te neglije sikonsi pitit gason l lan, ansanm ak peche Ouza, lè li te manyen lach la, sa li te konnen li te entèdi pou l fè. Mouvman twazyèm zanj lan te fè sa yo te konnen ki pa t dwat! Si yon moun ta vle pase penti sou reyalite sa a, lè sa a se pou li sèvi ak rès bwat penti a pou kouvri verite ki di Moyiz ak Ouza toude te peche e yo te manifeste rebelyon kont volonte Bondye, pandan yo t ap sèvi kòm tip premye desepsyon an nan dènye pami tout liy refòm yo menm—liy refòm tout lòt liy refòm yo t ap lonje dwèt sou li davans lan. Ilistrasyon premye desepsyon an nan liy refòm yo pote siyati Alfa ak Omega, epi sa ki ekri ladan yo la pou byenfè pèp Bondye a, menm si pèp Bondye a refize resevwa byenfè sa a.
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.
Mouvman premye zanj lan te resevwa yon peryòd sèt ane, ki se yon senbòl dezè “sèt fwa” yo, pou aksepte mesaj Laodise a ansanm ak limyè “sèt fwa” yo. Madichon “sèt fwa” yo se madichon pou yo vomi sòti nan bouch Senyè a. An 1863, yo te repete travay rebati Jeriko a, yon travay ki te gen ladan l yon “madichon.” Sèt ane ki soti 1856 rive 1863 yo se yon ilistrasyon an ti echèl rebelyon peche zansèt ansyen Izrayèl yo, peche ki te fè madichon “sèt fwa” a tonbe sou yo. Izrayèl modèn te repete peche zansèt yo an 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.
Mouvman twazyèm zanj lan te echwe tès premye desepsyon an menm jan ak Moyiz ak Ouza. Lè sa a, yo te touye yo nan lari yo pandan yon peryòd “dezè” twa jou edmi. Kounye a, yo ap fòme an kò pa son Konsolatè a. Son Konsolatè a ap bay atravè “vwa” ki nan dezè a, e kounye a yo ap konfwonte ak tès la, pa tès fikse tan an, men tès “sèt tan” yo. Yo te deja echwe tès fikse tan an.
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.
Yo pa ap sibi yon tès pou wè si yo kwè “sèt tan” yo se yon verite valab, paske yo te deja bay temwayaj yo ke yo aksepte “sèt tan” yo kòm yon pwofesi valab. Yo te deklare yo kwè pwofesi de mil senk san ven ane dispèsyon an. Men, yo ka pa okouran ke genyen yon nouvo limyè ki mete “sèt tan” yo anba tès. Yo kanpe kote zansèt yo te kanpe an 1856. Nouvo limyè a se ke twa jou edmi yo nan Revelasyon onz la pa senpleman idantifye Revolisyon fransè a, men kounye a li se yon reyalite verite prezan.
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?
Èske ouvèti istwa kache sèt loraj yo, ansanm ak ouvèti setyèm so a, se an reyalite de temwen ki idantifye ke Revelasyon Jezikri a kounye a ap devwale? Si se sa, èske li vrèman vre ke tout liv Revelasyon an ap pale konsènan dènye jou yo? Si sa vre, alò èske twa jou edmi yo reprezante tan reta ki nan parabòl vyèj yo? Si se sa, alò èske remèd “sèt fwa” a vrèman reprezante yon kòmandman ki dwe akonpli pa moun ki te patisipe nan prediksyon Nashville la nan dat 18 jiyè 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?
Ala yon eprèv pou ou! Èske moun ki leve epi ki rann yo kont yo nan tan reta a, vrèman oblije repanti pou peche pa yo, ak peche papa yo, nan fen twa jou edmi yo? Èske se te vrèman yon peche pou yo te meprize kòmandman ki entèdi sèvi ak tan nan yon prediksyon?
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.
Pou moun ki te pran pozisyon ke prediksyon Nashville la ki te echwe a te yon jan kanmenm objektif Bondye te gen entansyon, epi ki apre sa te eseye soutni reklamasyon sa a, mwen ta ajoute yon lòt obsèvasyon, anplis peche ki genyen nan sèvi ak tan nan pwofesi Bondye yo. Sa ki te rive ak fo prediksyon Nashville la pa t senpleman yon manifestasyon rebelyon kont kòmandman Kris la an 1844; se te yon aksyon ki te di moun ki andeyò Advantis la ke prediksyon yo jwenn nan Lespri Pwofesi a gen defo. Se te yon wont sou ekriti Lespri Pwofesi a. Li bay moun nan mond lan prèv ke ekriti Ellen White yo gen menm enpòtans ak ekriti Joseph Smith yo, oswa ak sa Nostradamus yo. Pawòl presye Ellen White yo te kòwonpi ak pawòl sal rebelyon nou yo. Sa pa t sèlman yon rebelyon kont Kris la, ki se Pawòl Bondye a; an menm tan an, se te yon rebelyon kont Lespri Pwofesi a. Yo t ap pèsekite Jan sou zile yo rele Patmos la, pa paske li te mete opinyon imen pa li pi wo pase Bib la ak Lespri Pwofesi a, men paske li te obeyi de temwen sa yo.
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.
Mwen menm Jan, ki se frè nou tou, e konpayon nou nan tribilasyon, nan wayòm nan, ak nan pasyans Jezikri, mwen te sou zile yo rele Patmos la, poutèt pawòl Bondye a, ak poutèt temwayaj Jezikri a. Revelasyon 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.
Nou te repete peche papa nou Moyiz yo nan premye desepsyon nou an, e nou bezwen konfese sa. Nou bezwen konfese sa, paske nou kounye a nan 1856. Kounye a gen nouvo limyè konsènan “sèt fwa yo,” menm jan te genyen lè sa a. Kounye a nou nan tranzisyon soti Laodise pou rive Filadèlfi, menm jan mouvman kòmansman an te nan tranzisyon soti Filadèlfi pou rive Laodise an 1856. An 1856, papa nou yo te sispann piblikasyon ogmantasyon konesans konsènan “sèt fwa yo.” Petèt nou pa kapab sispann piblikasyon limyè sa a, men nou sètènman kapab fèmen pòt kè nou kont limyè sa a. Nou kapab pretann, menm jan premye konstriktè Advantis setyèm jou yo te fè a, ke wòch la pa t vrèman la, epi kontinye bite sou li. Pwoblèm nou an se ke nou pa gen plis pase yon syèk pou n mete tèt nou nan sab la, paske jijman yo deja ap kòmanse.
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.
Si nous permettons à l’Alpha et à l’Oméga de nous instruire selon le principe que la fin d’une chose est illustrée par le commencement d’une chose, nous pouvons aisément voir que l’Alpha et l’Oméga démontrent que la prédiction de Nashville a été typifiée par nos pères. Lorsque nous reconnaissons cette vérité, nous sommes alors confrontés à la réalité que, depuis cette prédiction, tout effort visant à produire une forme de logique humaine pour justifier la prédiction manquée n’a été rien de plus qu’une feuille de figuier. Alors nous verrons que Dieu n’a pas marché avec nous pendant que nous étions dans le pays de l’ennemi. Il y a bien été, mais seulement en ce sens qu’Il a frappé aux portes des cœurs, cherchant à y entrer. Si la feuille de figuier de la logique humaine est ôtée, alors nous pourrions aussi voir que le déni, ou la logique humaine défectueuse que nous avons employée pour justifier la prédiction de Nashville, constitue la preuve que nous avons marché à l’encontre du Christ.
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.
An 1856, Advantis Filadèlfi a te transfòme an Lawodise, e yo te konnen sa. Senyè a te konfime sa atravè pawòl pwofètès la ak mari li. Kanpe devan pòt kè Lawodiseyen sa yo, Kris la te ofri pou antre epi soupe avèk yo. Manje Li te pote pou yo manje a se te wòch fondasyon “sèt fwa” yo. Yo te refize.
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.
Nan lane 2023, dènye mouvman an ap depase kounye a soti nan Laodise pou rive nan Filadèlfi, paske wityèm legliz la sòti nan sèt legliz yo. Senyè a, Alfa ak Omega, konfime sa pa mwayen pawòl Li ki se “verite.” Kris la kounye a kanpe devan pòt moun sa yo ki fèk tounen zo sèch, tankou mò, ap ofri pou antre vin manje avèk yo; epi repa Li vle pataje avèk yo a se menm repa a Li te eseye pataje avèk zansèt yo an 1856. Se pa sèlman detay teknik doktrin “sèt fwa yo,” jan sa te ye pou zansèt yo an 1856. Non, se remèd anmè “sèt fwa yo,” e remèd sa a mande kalite imilite ki souvan difisil pou vale.
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.
Pawòl Seyè a vin jwenn mwen ankò, li di: Pitit lòm, pale ak prens Tir la: Men sa Senyè Bondye a di: Paske kè ou leve anlè, epi ou di: Mwen se yon bondye, mwen chita sou chèz Bondye, nan mitan lanmè yo; men ou se yon moun, e non pa Bondye, byenke ou mete kè ou tankou kè Bondye. Gade, ou gen plis sajès pase Danyèl; pa gen okenn sekrè yo ka kache pou ou. Ezekyèl 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Petèt nou menm ki te patisipe nan prediksyon Nashville la, nou pi saj pase Dànyèl?
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.
Nan premye lanne rèy li a, mwen menm Danyèl, mwen te konprann dapre liv yo kantite lanne yo, konsènan pawòl Seyè a ki te vini bay pwofèt Jeremi an, ke li t ap akonpli swasanndis lanne nan dezolasyon Jerizalèm yo. Epi mwen vire figi m bay Senyè Bondye a, pou m chèche li nan lapriyè ak siplikasyon, avèk jèn, sak, ak sann. Mwen lapriyè Senyè a, Bondye mwen an, mwen fè konfesyon mwen, epi mwen di: O Senyè, Bondye gran e terib la, ki kenbe alyans ak mizèrikòd pou moun ki renmen li, e pou moun ki obeyi kòmandman li yo; nou peche, nou komèt inikite, nou fè mechanste, nou revòlte, nou menm nou vire do bay lòd ou yo ak jijman ou yo. Nou pa t koute sèvitè ou yo, pwofèt yo, ki te pale nan non ou bay wa nou yo, chèf nou yo, zansèt nou yo, ak tout pèp peyi a. O Senyè, jistis se pou ou; men pou nou, se konfizyon sou figi nou, tankou sa ye jòdi a, pou moun Jida yo, pou moun ki rete lavil Jerizalèm yo, ak pou tout Izrayèl, sa ki toupre yo ak sa ki lwen yo, nan tout peyi kote ou te gaye yo, poutèt transgresyon yo te fè kont ou. O Senyè, se pou nou konfizyon sou figi nou, pou wa nou yo, pou chèf nou yo, ak pou zansèt nou yo, paske nou peche kont ou. Se pou Senyè Bondye nou an mizèrikòd ak padon, menm si nou revòlte kont li. Nou pa t obeyi vwa Senyè Bondye nou an, pou nou mache nan lwa li yo, lwa li te mete devan nou pa mwayen sèvitè li yo, pwofèt yo. Wi, tout Izrayèl transgrese lalwa ou a, yo vire do, pou yo pa t obeyi vwa ou; se poutèt sa madichon an vide sou nou, ansanm ak sèman ki ekri nan lalwa Moyiz, sèvitè Bondye a, paske nou peche kont li. Li konfime pawòl li yo, pawòl li te pale kont nou, ak kont jij nou yo ki t ap jije nou, lè li fè yon gwo malè tonbe sou nou; paske anba tout syèl la, pa janm fèt sa ki te fèt sou Jerizalèm.
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.
Jan sa ki ekri nan lwa Moyiz la, tout malè sa a rive sou nou; men nou pa t fè lapriyè nou devan Seyè a, Bondye nou an, pou nou te ka vire do bay inikite nou yo, epi konprann verite ou. Se poutèt sa Seyè a te veye sou malè a, epi li fè l rive sou nou; paske Seyè a, Bondye nou an, jis nan tout zèv li fè yo, paske nou pa t obeyi vwa li. Epi kounye a, O Seyè, Bondye nou an, ou menm ki te fè pèp ou a soti nan peyi Lejip avèk yon men pwisan, e ki te fè yon non pou tèt ou, jan sa ye jounen jodi a; nou peche, nou fè mechanste. O Seyè, dapre tout jistis ou, m ap sipliye ou, kite kòlè ou ak raj ou detounen lwen lavil ou a, Jerizalèm, mòn sen ou a; paske poutèt peche nou yo, ak poutèt inikite zansèt nou yo, Jerizalèm ak pèp ou a vin tounen yon repwòch pou tout moun ki bò kote nou yo. Koulye a, donk, O Bondye nou an, tande lapriyè sèvitè ou a, ak siplikasyon li yo, epi fè figi ou klere sou sanktyè ou a ki devaste, poutèt Seyè a. O Bondye mwen an, panche zòrèy ou, epi tande; louvri je ou, epi gade dezolasyon nou yo, ak lavil la ki rele pa non ou a; paske nou pa prezante siplikasyon nou yo devan ou poutèt pwòp jistis pa nou, men poutèt gwo mizèrikòd ou yo. O Seyè, tande; O Seyè, padonnen; O Seyè, koute epi aji; pa pran reta, poutèt tèt pa ou, O Bondye mwen an; paske lavil ou a ak pèp ou a rele pa non ou. Epi pandan m t ap pale, e m t ap priye, e m t ap konfese peche pa m ak peche pèp mwen an, Izrayèl, epi m t ap prezante siplikasyon mwen devan Seyè a, Bondye mwen an, pou mòn sen Bondye mwen an; wi, pandan m t ap pale nan lapriyè, nonm Gabriyèl la menm, moun mwen te wè nan vizyon an okòmansman an, yo te fè vole avèk vitès, touche m bò lè ofrann aswè a. Epi li fè m konprann, epi li pale avè m, li di: O Danyèl, mwen soti kounye a pou m ba ou ladrès ak entèlijans. Danyèl 9:2–22.