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.
Dina taun 1856, Adventisme Millerite anu baheulana kaasup Philadelphia diidéntifikasi ku James jeung Ellen White minangka Laodikea. Saterusna James White mimiti ngamajukeun amanat Laodikea ka éta gerakan ngaliwatan Review and Herald. Dina publikasi anu sarua, dina taun anu sarua, cahaya anu leuwih nambahan ngeunaan “tujuh kali” dina Imamat dua puluh genep ogé dipidangkeun dina runtuyan dalapan artikel ku Hiram Edson, anu ku kulawarga White dipihormat kacida nepi ka maranéhna méré ngaran anak lalaki kahiji maranéhna nurutkeun ngaranna. Runtuyan éta ditungtungan ku jangji yén éta bakal diréngsékeun dina mangsa nu bakal datang, tapi éta henteu kungsi mucunghul deui. Dina titik peralihan gerakan malaikat kahiji, ti Philadelphia ka Laodikea, éta gerakan kajegal ku “tujuh kali” dina Imamat dua puluh genep, anu ngalambangkeun pisan ‘nubuat waktu’ anu pangheulana, anu ku malaikat-malaikat Allah dipingpin sangkan William Miller wanoh kana éta sarta ngawartakeunana.
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.
“tujuh masa” téh batuuru juru anu utama dina pondasi bait Millerite. Unggal gambaran nubuat ngeunaan hiji pondasi suci téh mangrupa gambaran ngeunaan Kristus, sabab moal aya pondasi séjén anu bisa diteundeun iwal ti Kristus.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Sabab taya aya saurang ogé anu bisa neundeun dasar séjén lian ti dasar anu geus diteundeun, nyaéta Yesus Kristus. 1 Korinta 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.
Kristus lain ngan ukur jadi pondasi, Anjeunna ogé nya éta batu pondasi anu ku para tukang wangun dipiceun, tuluy jadi batu anu matak maranéhna titajong. Anjeunna nya éta batu anu ahirna janten batu juru anu utama. Dina sajarah Millerite, “tujuh kali” nya éta lambang tina batu juru éta.
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.
Kristus negeskeun perjangjian jeung loba jalma salila hiji minggu. Struktur nubuat “tujuh kali” ngalawan karajaan kalér Israél (anu ku Hiram Edson geus diidéntifikasi dina dalapan artikel anu tacan réngsé) ngulang deui struktur anu sarua pisan jeung minggu nubuat anu ku Kristus dipaké pikeun negeskeun perjangjian dina minuhan Daniel pasal salapan, ayat dua puluh tujuh. Minggu nalika Kristus keur ngumpulkeun Israél téh mangrupakeun struktur anu sarua pisan jeung minggu nalika Kristus nyebarkeun Israél. Panyebaran Israél baheula lumangsung salila dua rébu lima ratus dua puluh taun, jeung pangumpulan Israél rohani lumangsung salila dua rébu lima ratus dua puluh poé. Anjeunna ngumpulkeun Israél pikeun negeskeun perjangjian, jeung Anjeunna nyebarkeun Israél ku sabab pasulayan ngeunaan perjangjian-Na. Ngidéntifikasi “tujuh kali” minangka batu pondasi Bait Millerite téh saluyu sampurna jeung ngidéntifikasi Kristus minangka batu pondasi. Nolak batu éta, sarua jeung nolak Kristus.
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.
Nalika Kristus, dina taun 1856, pikeun kahiji kalina pisan dina sajarah Kristen, nangtung bari ngetok panto Laodicea, Anjeunna keur milari ngahasilkeun paningkatan pangaweruh dina batu sandungan anu ku para tukang ngadeg bakal disisihkeun. Tujuh taun saterusna, atawa bisa disebut, dua rébu lima ratus dua puluh poé simbolis saterusna, Adventisme Laodicea nutup panto éta. Kacida hanjakalna, Adventisme nolak ningali paningkatan pangaweruh éta. Batu anu matak kasandung téh nya éta batu anu henteu katingali ku anjeun, tapi éta tetep aya di dinya.
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.
Umat Kami dibinasakeun ku lantaran kurang pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami ogé bakal nampik maneh, supaya maneh ulah jadi imam pikeun Kami; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami ogé bakal mopohokeun anak-anak maneh. Hosea 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.
Kutuk “tujuh masa,” anu tumiba ka karajaan kidul Yuda, dimimitian dina taun 677 SM sarta réngsé dina 22 Oktober 1844, babarengan jeung dua rébu tilu ratus taun dina Daniel pasal dalapan, ayat opat welas. “Tujuh masa” téh mangrupa bagian tina ramalan anu sarua anu geus diidentifikasi minangka “pondasi jeung tihang puseur” gerakan Advent. Pondasi jeung tihang puseur Adventisme digenepan dina waktu anu sarua jeung sababaraha ramalan séjén. “Tujuh masa,” dua rébu tilu ratus poé, Maleakhi pasal tilu, Daniel pasal tujuh, ayat tilu welas, jeung misil Mateus dua puluh lima ngeunaan sapuluh parawan, kabéh digenepan dina 22 Oktober 1844. Tanggal 22 Oktober 1844 téh mangrupa tanggal pondasi gerakan Advent, sarta patalina jeung éta tanggal, ngan aya hiji parentah anu geus diidentifikasi.
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.
Malaikat anu ku sim kuring katingali nangtung di luhur laut jeung di luhur bumi ngangkat leungeunna ka sawarga, tuluy sumpah demi Anjeunna anu hirup salalanggengna, anu nyiptakeun sawarga jeung sagala anu aya di jerona, jeung bumi jeung sagala anu aya di jerona, jeung laut jeung sagala anu aya di jerona, yén waktu moal aya deui. Wahyu 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
Nyi White netelakeun yén malaikat dina Wahyu pasal sapuluh, anu ngadeg di luhur darat jeung laut, nyaéta Yesus Kristus.
“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.
“Malaikat anu kawasa anu ngajar ka Yohanes téh taya lian ti Yesus Kristus sorangan. Ku nempatkeun suku katuhuna dina laut, jeung suku kéncana dina darat, éta némbongkeun bagian anu keur dipigawé ku Anjeunna dina adegan-adegan panutup tina papaséa agung jeung Iblis. Ieu posisi nandakeun kakawasaan jeung wewenang-Na anu pangluhurna ka sakuliah bumi.” 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.”
Al Masih nyandak kalungguhan nangtung di luhur laut jeung darat pikeun ngagambarkeun kakawasaan-Na anu pangluhurna. Saterusna Anjeunna ngangkat panangan-Na sarta maréntah yén “waktu moal aya deui.” Al Masih keur asup kana perjangjian jeung kaum Millerite, sarta Anjeunna maparin ka maranéhna hiji parentah, sakumaha Anjeunna maparin ka Ibrahim nalika Anjeunna asup kana perjangjian jeung anjeunna. Anjeunna maréntah ka Ibrahim supaya nyunatan barudak lalaki. Nalika Anjeunna asup kana perjangjian jeung hiji umat pilihan dina sajarah Musa, Anjeunna maparin loba parentah, sarta parentah-parentah éta ngawengku parentah yén ngan para imam anu meunang nyabak Peti Perjangjian. Anjeunna ngangkat panangan-Na sarta sumpah dina 22 Oktober 1844 yén waktu nubuat moal deui diasupkeun kana nubuat-nubuat Alkitab. Isa geus ngabahas perkara “waktu-waktu jeung mangsa-mangsa” nalika Anjeunna naék ka sawarga dina hiji mega malaikat, ku kituna ngalambangkeun kenaikan dua saksi minangka panji. Anu diparéntahkeun ku Anjeunna harita nyaéta ngeunaan “waktu-waktu jeung mangsa-mangsa.”
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.
Ku sabab kitu, sanggeus maranéhna karumpul babarengan, maranéhna nanya ka Anjeunna, pokna, “Gusti, naha dina waktos ieu Gusti bade mulangkeun deui Karajaan ka Israil?” Saur Anjeunna ka maranéhna, “Éta lain bagian maranéh pikeun nyaho mangsa atawa waktu-waktuna, anu ku Rama geus ditetepkeun dina kakawasaan-Na sorangan. Tapi maranéh bakal narima kakawasaan, sanggeus Roh Suci sumping ka maranéh; sarta maranéh bakal jadi saksi-saksi pikeun Kami, boh di Yerusalem, boh di sakuliah Yudéa, jeung di Samaria, nepi ka tungtung bumi.” Rasul 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.”
Isa henteu nyarios yén euweuh mangsa jeung usum, sabab ku cara nyarios ngaliwatan Suleman Anjeunna parantos negeskeun yén aya “mangsa jeung usum.”
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Pikeun sagala rupa aya mangsana, jeung aya waktuna pikeun unggal maksud di handapeun langit: Pandita 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.
Aya “waktu-waktu jeung mangsa-mangsa” dina catetan Alkitab anu jadi kasaksian ngeunaan Palmoni, “Nu Ajaib dina Ngitung”, tapi ti mimiti 22 Oktober 1844, umat Allah geus diparéntahkeun supaya ulah deui nyangking pesen nubuat anu digantungkeun kana waktu. Piwejang Yesus ka para murid saacan Anjeunna naék ka sawarga ngagambarkeun sajarah pas saméméh umat-Na anu geus dimurnikeun diangkat jadi panji dina Wahyu pasal sabelas, sarta éta saluyu jeung parentah anu dipaparinkeun ku Anjeunna dina 22 Oktober 1844. Dina tanggal dasar Adventisme, Kristus maréntahkeun yén moal aya deui pesen-pesen nubuat anu dumasar kana waktu, jeung dina waktu kenaikan-Na anu ngalambangkeun kenaikan dua saksi dina Wahyu sabelas, Anjeunna ngulang deui éta parentah.
“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.
“Sing sakabéh dulur-dulur urang lalaki jeung awéwé kudu waspada ka saha waé anu rék netepkeun hiji waktu pikeun Gusti ngalaksanakeun pangandika-Na ngeunaan datangna-Na, atawa ngeunaan jangji séjén naon waé anu ku Anjeunna geus dipasihkeun nu miboga harti husus. ‘Teu pantes pikeun maranéh nyaho mangsa-mangsa atawa usum-usum, anu ku Rama geus ditempatkeun dina kakawasaan-Na sorangan.’ Guru-guru palsu bisa waé katingali kacida sumangetna pikeun pagawean Allah, sarta bisa ngaluarkeun sarana pikeun mawa tiori-tiorina ka hareupeun dunya jeung gareja; tapi ku sabab maranéhna nyampurkeun kasalahan jeung bebeneran, pesenna téh pesen panipuan, sarta bakal nuntun jiwa-jiwa kana jalan-jalan anu palsu. Maranéhna kudu dihadepan jeung ditentang, lain lantaran maranéhna jalma-jalma jahat, tapi lantaran maranéhna téh guru-guru kabohongan sarta keur narékahan nerapkeun cap bebeneran kana kabohongan.” 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.
Ibu White écés yén urang moal kungsi boga berita ngeunaan waktu anu ngaidentifikasi naon waé nu miboga harti husus, lain ngan saukur ngeunaan Kadatangan-Na anu Kadua. Nubuatan waktu, anu jadi téma gerakan Millerite, réngsé dina 22 Oktober 1844, sarta hiji-hijina parentah anu patali jeung tanggal dasar éta nyaéta yén waktu ulah deui dipaké dina ngedalkeun warta Allah.
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.
Dina gerakan mimiti malaikat kahiji, pas pisan dina waktu peralihan ti Filadelfia ka Laodikea, cahya anu leuwih ageung dipaparinkeun ngeunaan bebeneran dasar tina gerakan Millerite. Tujuh taun ti harita, atawa dua rébu lima ratus dua puluh poé simbolis ti harita, atawa saenggeus hiji “padang gurun,” dina taun 1863, batu pondasi tina “tujuh kali” disisihkeun ku para tukang ngawangun.
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?
Dina gerakan panungtungan malaikat katilu, pas pisan dina titik peralihan ti Laodicea ka Philadelphia, dipasihkeun hiji ujian anu ngawengku pangakuan kana dosa-dosa para karuhun. Ujian ngeunaan pondasi pikeun para karuhun téh nyaéta “tujuh kali,” anu jadi batu pondasi maranéhna. Naha gerakan panungtungan bakal ngarempak hiji-hijina parentah anu patali jeung titimangsa pondasi éta, sakumaha para karuhunna geus ngarempak batu pondasi maranéhna?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Muhun. Maranéhna enya pisan ngalakukeun éta pisan. Maranéhna ngulang deui dosa-dosa karuhunna.
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.
Karuhunna henteu ngalakukeun dosa dina tanggal dasar éta, sabab di antarana maranéhna masih kénéh Philadelphian dina tanggal dasar éta. Karuhunna gagal dina ujian dasar maranéhna nalika maranéhna robah jadi Laodicea sarta nampik “tujuh kali” babarengan jeung cahaya anu beuki nambahan.
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.
Kagagalan dasar maranéhna dina taun 1863, geus dipiheulaan ku tujuh taun Kristus ngetrok panto haté Laodikea maranéhna. Tujuh taun mangrupa lambang tina “tujuh kali” jeung tina “padang gurun.” Sanggeus mangsa “padang gurun” ti taun 1856 nepi ka 1863, maranéhna gagal dina ujian dasar maranéhna.
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.
Dina kaceuceub anu kahiji dina gerakan malaikat katilu, umat Allah geus dosa ku nolak hiji-hijina parentah anu langsung pakait jeung tanggal dasar éta. Maranéhna milih ngasupkeun ramalan waktu kana amanat nubuatan, padahal maranéhna geus terang leuwih hadé. Ku kituna, maranéhna ngulang deui dosa Musa, nyaéta ngalalaworakeun nyunatan anakna, sarta dosa Uzza ku noél Peti Perjangjian, hal anu ku anjeunna geus dipikanyaho yén éta dilarang pikeun dipigawé. Gerakan malaikat katilu ngalakukeun naon anu ku maranéhna dipikanyaho téh henteu bener! Lamun aya nu hayang nutupan kanyataan éta ku cet, mangka paké sakabéh sésa kaléng cetna pikeun nutupan bebeneran yén Musa jeung Uzza duanana geus dosa sarta nembongkeun pangrebellian ngalawan pangersa Allah, sakumaha maranéhna ngalambangkeun kaceuceub anu kahiji tina nu pangpamungkas pisan tina sakabéh garis réformasi—garis réformasi anu ku unggal garis réformasi dipandang ka hareup. Gambaran-gambaran ngeunaan kaceuceub anu kahiji dina garis-garis réformasi ngandung tanda tangan Alfa jeung Omega, sarta catetan anu aya di jerona téh pikeun mangpaat umat Allah, sanajan umat Allah nolak pikeun meunang mangpaat ku éta.
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.
Gerakan malaikat kahiji dipaparin mangsa tujuh taun, anu mangrupa lambang padang gurun tina “tujuh kali,” pikeun narima amanat Laodikea babarengan jeung cahya tina “tujuh kali.” Kutuk tina “tujuh kali” nyaéta kutuk dipiceun kaluar tina sungut Gusti. Dina taun 1863, maranéhna ngulang deui pagawean ngawangun Yerikho, hiji pagawean anu ngandung “kutuk.” Tujuh taun ti 1856 nepi ka 1863 mangrupakeun gambaran leutik tina pemberontakan dosa karuhun Israél baheula anu ngadatangkeun ka maranéhna kutuk “tujuh kali.” Israél modéren ngulang deui dosa-dosa karuhunna dina taun 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.
Gerakan malaikat katilu gagal dina ujian kuciwa anu kahiji sakumaha pastina saperti Musa jeung Uza ogé gagal. Satuluyna maranéhna dipaéhan di jalan-jalan salila mangsa “padang gurun” tilu satengah poé. Ayeuna maranéhna keur dibentuk jadi awak-awak ku sora Sang Panglipur. Sora Sang Panglipur keur dipasihkeun ngaliwatan “sora” di padang gurun, sarta ayeuna maranéhna keur disanghareupan ku ujian, lain ngeunaan netepkeun waktu, tapi ngeunaan “tujuh waktu.” Maranéhna geus kungsi gagal dina ujian netepkeun waktu.
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.
Maranéhna henteu keur diuji ngeunaan naha maranéhna percaya yén “tujuh kali” téh hiji kayaktian anu sah, sabab saméméhna maranéhna geus méré kasaksian yén maranéhna narima “tujuh kali” minangka hiji nubuat anu sah. Maranéhna geus ngaku percaya kana nubuat panyebaran salila dua rébu lima ratus dua puluh taun. Tapi bisa jadi maranéhna tacan nyaho yén aya cahaya ujian anu anyar ngeunaan “tujuh kali.” Maranéhna nangtung dina tempat karuhunna nangtung dina taun 1856. Cahaya anyar éta nyaéta yén tilu satengah poé dina Wahyu sabelas lain saukur nandakeun Revolusi Perancis, tapi ayeuna téh mangrupa hiji kanyataan bebeneran kiwari.
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?
Naha muka dibukana sajarah nu disumputkeun ngeunaan tujuh guludug, jeung dibukana meterai katujuh, sabenerna mangrupa dua saksi nu nandakeun yén Wahyu Yesus Kristus ayeuna keur dibuka meteraina? Lamun kitu, naha enya sabenerna sakabéh Kitab Wahyu nyarioskeun ngeunaan poé-poé panungtungan? Lamun éta leres, naha tilu satengah poé téh ngawakilan mangsa ngadago dina ibarat parawan? Lamun kitu, naha ubarna tina “tujuh kali” sabenerna ngawakilan hiji parentah anu kudu dicumponan ku jalma-jalma anu milu dina ramalan Nashville tanggal 18 Juli 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?
Wah! Ieu aya hiji ujian pikeun anjeun! Naha maranéhna anu hudang sarta nyadar yén maranéhna aya dina mangsa nungguan, saenyana kudu tobat tina dosa-dosana sorangan, jeung dosa-dosa karuhunna dina ahir tilu satengah poé? Naha enya-enya éta téh dosa, lamun teu ngindung kana parentah supaya ulah ngagunakeun waktu dina hiji ramalan?
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.
Pikeun maranéhna anu nyekel pamadegan yén ramalan Nashville anu gagal téh ku hiji cara mangrupa maksud anu dipikahayang ku Allah, sarta anu satuluyna geus narékahan pikeun ngajaga éta klaim, kuring rek nambihan hiji paniténan deui, salian ti dosa ngagunakeun waktu dina nubuat-nubuat Allah. Naon anu kajadian dina ramalan palsu Nashville lain saukur hiji perwujudan tina pemberontakan kana parentah Kristus dina taun 1844, tapi ogé hiji kalakuan anu nyaritakeun ka jalma-jalma di luar Adventisme yén ramalan-ramalan anu kapanggih dina Roh Nubuat téh cacad. Éta mangrupa cacad pikeun tulisan-tulisan Roh Nubuat. Éta nyadiakeun bukti pikeun jalma-jalma di dunya yén tulisan-tulisan Ellen White téh sarua pentingna jeung tulisan-tulisan Joseph Smith, atawa Nostradamus. Kecap-kecap Ellen White anu mulya geus dikotoran ku kecap-kecap hina tina pemberontakan urang. Éta lain ngan ukur pemberontakan ngalawan Kristus, anu mangrupa Firman Allah, tapi dina waktu anu sarua ogé mangrupa pemberontakan ngalawan Roh Nubuat. Yohanes keur dianiaya di pulo anu disebut Patmos, lain sabab anjeunna nempatkeun pamadegan manusa-Na di luhur Alkitab jeung Roh Nubuat, tapi sabab anjeunna nurut ka éta dua saksi.
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.
Kaula, Yohanes, anu sarua jadi dulur maraneh, jeung sasama dina kasangsaraan, dina Karajaan, jeung dina kasabaran Yesus Kristus, keur aya di pulo anu disebut Patmos, ku sabab firman Allah, jeung ku sabab kasaksian Yesus Kristus. Wahyu 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.
Urang ngulang deui dosa-dosa karuhun urang, Musa, dina kuciwa urang nu kahiji, sarta urang kudu ngaku ieu. Urang kudu ngaku ieu sabab ayeuna urang aya dina taun 1856. Ayeuna aya cahya anyar ngeunaan “tujuh kali,” sakumaha baheula ogé aya. Ayeuna urang aya dina masa peralihan ti Laodikea ka Filadelfia, sakumaha gerakan mimiti harita aya dina masa peralihan ti Filadelfia ka Laodikea dina taun 1856. Dina taun 1856, para karuhun urang ngeureunkeun panyebaran pangaweruh nu beuki nambahan ngeunaan “tujuh kali.” Urang bisa jadi moal sanggup ngeureunkeun panyebaran éta cahya, tapi tangtu pisan urang bisa nutup panto hate urang ngalawan ieu cahya. Urang bisa pura-pura, sakumaha para pangadeg Adventist Poé Katujuh nu asal baheula, yén éta batu sabenerna henteu aya di dinya, tuluy terus titajong ku éta. Masalah urang nyaéta urang henteu boga leuwih ti saabad pikeun nyumputkeun sirah dina keusik, sabab pangadilan-pangadilan geus mimiti lumangsung.
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.
Lamun urang ngantep Alpha jeung Omega ngajar urang ku prinsip yén tungtung hiji perkara digambarkeun ku awal hiji perkara, urang bisa kalayan gampil ningali yén Alpha jeung Omega keur némbongkeun yén ramalan ngeunaan Nashville geus ditipikeun ku karuhun urang. Nalika urang ngaku ieu bebeneran, mangka urang bakal dihadeupan ku kanyataan yén ti saprak ramalan éta, unggal usaha pikeun ngahasilkeun rupa-rupa logika manusa guna ngabenerkeun ramalan anu gagal téh teu leuwih ti saukur daun anjir. Tuluy urang bakal ningali yén Allah henteu keur leumpang babarengan jeung urang salila urang aya di tanah musuh. Mantenna aya di dinya, tapi ngan dina harti yén Mantenna geus ngetok panto-panto hate, néangan jalan asup. Lamun daun anjir tina logika manusa dicabut, mangka urang ogé bisa ningali yén panolakan éta, atawa logika manusa anu cacad anu geus urang pake pikeun ngabenerkeun ramalan Nashville, mangrupakeun bukti yén urang geus leumpang nentang Kristus.
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.
Dina taun 1856, Adventisme Piladélpia robah jadi Laodikia, sarta maranéhna terang kana éta. Gusti negeskeun éta ngaliwatan kecap-kecap nabi awéwé jeung salakina. Nangtung di panto-panto haté Laodikia éta, Kristus nawarkeun rék asup sarta dahar babarengan jeung maranéhna. Kadaharan anu Anjeunna bawa pikeun didahar dina éta jamuan téh nyaéta batu pondasi tina “tujuh kali.” Maranéhna nolak.
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.
Dina taun 2023, gerakan panungtung ayeuna keur ngaliwatan ti Laodikea ka Filadelfia, sabab garéja anu kadalapan téh asalna tina tujuh garéja. Gusti Alfa jeung Omega geus netepkeun hal éta ngaliwatan pangandika-Na, nyaéta “bebeneran.” Kristus ayeuna ngadeg di panto tulang-tulang garing anu kakara paéh, nawarkeun pikeun asup sarta tuang babarengan jeung maranéhna, jeung kadaharan anu dipikahayang ku Anjeunna pikeun dibagikeun ka maranéhna téh sarua pisan jeung kadaharan anu ku Anjeunna kungsi diusahakeun dibagikeun ka karuhun-karuhun maranéhna dina taun 1856. Ieu lain saukur unsur-unsur dasar tina doktrin “tujuh kali,” saperti anu kungsi jadi pikeun karuhun-karuhun maranéhna dina taun 1856. Henteu, ieu téh ubar pait tina “tujuh kali,” jeung éta ubar merlukeun rupa handap asor anu remen hésé ditarima.
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.
Pangandika PANGERAN sumping deui ka sim kuring, dawuh-Na, “Eh anak manusa, pokna ka pangeran Tirus: Kieu timbalan Gusti PANGERAN; Ku sabab haté maneh luhur ku gumedé, sarta maneh geus nyebut, ‘Kami téh Allah, kami linggih dina korsi Allah, di tengah sagara-sagara’; padahal maneh téh manusa, lain Allah, sanajan maneh nyieun haté maneh saperti haté Allah. Ieu, maneh leuwih wijaksana ti Daniel; taya rusiah anu bisa disumputkeun ti maneh.” Yehezkiel 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Meureun para nu milu dina ramalan Nashville téh leuwih wijaksana tibatan 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.
Dina taun kahiji pamaréntahanana, sim kuring Daniel ngartos tina kitab-kitab jumlah taun anu ku pangandika PANGERAN disaurkeun ka Nabi Yeremia, yen Mantenna bakal ngalengkepan tujuh puluh taun dina karuksakan Yerusalem. Tuluy sim kuring ngarahkeun raray ka Gusti Allah, pikeun neangan Mantenna ku doa jeung panyambat, bari puasa, maké lawon karung, jeung lebu. Sim kuring neneda ka PANGERAN Allah sim kuring, jeung ngedalkeun pangakuan dosa sim kuring, pokna, Ya Gusti, Allah anu agung jeung pikasieuneun, anu ngajaga perjangjian jeung welas asih ka jalma-jalma anu nyaah ka Anjeunna, jeung ka jalma-jalma anu nurut kana parentah-parentah-Na; kami geus dosa, geus ngalakonan kajahatan, geus lampah jahat, sarta geus murtad, nya eta ku nyimpang tina papakon-papakon jeung katangtuan-katangtuan Gusti. Kami oge teu ngadengekeun ka abdi-abdi Gusti, nya eta para nabi, anu nyarita dina ngaran Gusti ka raja-raja kami, ka para pangeran kami, ka karuhun-karuhun kami, jeung ka sakumna rahayat nagri. Ya Gusti, kabeneran kagungan Gusti, ari ka kami mah kagungan éra raray, saperti dina poe ieu; ka urang Yuda, ka pangeusi Yerusalem, jeung ka sakumna Israil, boh anu deukeut boh anu jauh, di sakumna nagri tempat Gusti ngusir maranehna, ku lantaran kasalahan maranehna anu geus maranehna lakukeun ka Gusti. Ya Gusti, ka kami mah kagungan éra raray, ka raja-raja kami, ka para pangeran kami, jeung ka karuhun-karuhun kami, ku sabab kami geus dosa ka Gusti. Ka Gusti Allah kami kagungan rahmat jeung panghampura, sanajan kami geus murtad ngalawan Anjeunna; sarta kami teu nurut kana sora PANGERAN Allah kami, pikeun leumpang dina hukum-hukum-Na, anu parantos diperenahkeun di hareupeun kami ku jalan abdi-abdi-Na, nya eta para nabi. Enya, sakumna Israil geus ngalanggar hukum Gusti, malah ku nyimpang supaya maranehna teu nurut kana sora Gusti; ku sabab eta kutuk geus dituangkeun ka kami, kitu deui sumpah anu kasurat dina hukum Musa, abdi Allah, ku sabab kami geus dosa ka Mantenna. Jeung Mantenna geus netepkeun pangandika-Na, anu ku Mantenna parantos diucapkeun ngalawan kami, jeung ngalawan hakim-hakim kami anu ngahakiman kami, ku ngadatangkeun musibat anu gedé ka kami; sabab di handapeun sakuliah langit teu acan kungsi kajadian saperti anu geus ditimpakeun ka Yerusalem.
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.
Sakumaha anu geus kasurat dina hukum Musa, sakabéh kajahatan ieu geus tumiba ka kami; tapi kami henteu ngadugikeun paneda ka payuneun PANGERAN Allah kami, supaya kami bisa malik tina kajahatan-kajahatan kami, sarta ngartos kana bebeneran-Mantenna. Ku sabab éta PANGERAN geus ngawas kana kajahatan éta, tuluy ngadatangkeunana ka kami; sabab PANGERAN Allah kami téh adil dina sagala padamelan anu dipidamel-Na; lantaran kami henteu nurut kana sora-Na. Jeung ayeuna, nun PANGERAN Allah kami, anu parantos ngaluarkeun umat-Mantenna ti tanah Mesir ku panangan anu kuat, sarta parantos ngararangkén nami pikeun salira-Mantenna, sapertos anu katingali nepi ka poé ieu; kami parantos dosa, kami parantos ngalampahkeun kajahatan. Nun PANGERAN, numutkeun kana sagala kaadilan-Mantenna, simkuring nyuhunkeun, mugi amarah-Mantenna jeung murka-Mantenna dipalingkeun ti kota-Mantenna, Yerusalem, gunung suci-Mantenna; sabab ku dosa-dosa kami, jeung ku kajahatan-kajahatan karuhun kami, Yerusalem jeung umat-Mantenna parantos jadi panyawad ka sakabéh anu aya di sakuriling kami. Ku kituna ayeuna, nun Allah kami, dangukeun paneda hamba-Mantenna jeung pangdu’a-pangdu’a-na, sarta mugi raray-Mantenna nyaangan ka tempat suci-Mantenna anu geus tumpur, demi Gusti. Nun Allah abdi, condongkeun ceuli-Mantenna, sarta dangukeun; buka panon-Mantenna, sarta tingali karuksakan-karuksakan kami, jeung kota anu dingaranan ku jenengan-Mantenna; sabab kami henteu ngadugikeun pangdu’a-pangdu’a kami ka payuneun Mantenna ku lantaran kabeneran-kabeneran kami, tapi ku lantaran welas asih-Mantenna anu agung. Nun PANGERAN, dangukeun; nun PANGERAN, hampura; nun PANGERAN, dengekeun sarta lakonan; ulah tunda-tunda, demi salira-Mantenna sorangan, nun Allah abdi: sabab kota-Mantenna jeung umat-Mantenna dingaranan ku jenengan-Mantenna. Jeung salila simkuring keur nyarita, jeung ngadu’a, sarta ngaku dosa simkuring jeung dosa umat simkuring Israil, sarta ngadugikeun panyuhun simkuring ka payuneun PANGERAN Allah simkuring pikeun gunung suci Allah simkuring; enya, salila simkuring keur nyarita dina doa, malaikat Jibril, anu kungsi ku simkuring katingali dina tetenjoan ti mimiti, datang ngapung kalayan gancang, tuluy nyabak ka simkuring dina mangsa kurban soré. Jeung manéhna ngawartosan ka simkuring, sarta nyarita ka simkuring, pokna, Nun Daniel, ayeuna simkuring geus datang pikeun maparin pangaweruh jeung pangarti ka anjeun. Daniel 9:2–22.