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.
Mnamo 1856, Uadventista wa Wamileraiti uliokuwa wa Filadelfia hapo awali ulitambuliwa na James na Ellen White kuwa wa Laodikia. Kisha James White akaanza kutangaza ujumbe wa Laodikia kwa harakati hiyo kupitia Review and Herald. Katika chapisho hilo hilo, mwaka huohuo, nuru iliyoongezeka kuhusu "mara saba" za Walawi 26 pia iliwasilishwa katika mfululizo wa makala nane na Hiram Edson, ambaye James na Ellen White walimheshimu sana kiasi kwamba walimwita mtoto wao wa kwanza kwa jina lake. Mfululizo huo uliishia kwa ahadi kwamba ungekamilishwa baadaye, lakini haukujitokeza tena kamwe. Katika hatua ya mpito ya harakati ya malaika wa kwanza, kutoka Filadelfia hadi Laodikia, harakati hiyo ilijikwaa juu ya "mara saba" za Walawi 26, zikiwakilisha 'unabii wa wakati' wa kwanza kabisa ambao malaika wa Mungu walikuwa wamemwongoza William Miller kuutambua na kuutangaza.
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.
“mara saba” ilikuwa jiwe kuu la pembeni la msingi wa hekalu la Wamileraiti. Kila mfano wa kinabii wa msingi mtakatifu ni mfano wa Kristo, kwa maana hakuna msingi mwingine unaoweza kuwekwa ila Kristo.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Maana hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa, ambao ni Yesu Kristo. 1 Wakorintho 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.
Si tu kwamba Kristo ndiye msingi, bali pia ni jiwe la msingi ambalo waashi walilikataa kisha wakajikwaa nalo. Yeye ndilo jiwe ambalo hatimaye linakuwa jiwe kuu la pembeni. Katika historia ya Wamillerite, "mara saba" ilikuwa ishara ya jiwe hilo la pembeni.
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.
Kristo alithibitisha agano na wengi kwa juma moja. Muundo wa unabii wa “mara saba” dhidi ya ufalme wa kaskazini wa Israeli (ambao Hiram Edson alikuwa ametambua katika makala nane zisizokamilika) uliakisi muundo uleule wa juma la kinabii ambalo Kristo alithibitisha agano kwa utimilifu wa Danieli sura ya tisa, aya ya ishirini na saba. Juma ambalo Kristo alikuwa akikusanya Israeli ni muundo uleule wa juma ambalo Kristo aliitawanya Israeli. Kutawanywa kwa Israeli ya kale kulikuwa miaka elfu mbili na mia tano ishirini, na kukusanywa kwa Israeli ya kiroho kulikuwa siku elfu mbili na mia tano ishirini. Aliikusanya Israeli ili kuthibitisha agano na aliitawanya Israeli, kwa sababu ya ugomvi wa agano lake. Kutambua “mara saba” kama jiwe la msingi la hekalu la Wamileraiti kunakubaliana kikamilifu na kumtambua Kristo kama jiwe la msingi. Kulikataa jiwe hilo ni kumkataa Kristo.
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.
Kristo, mwaka 1856, kwa mara ya kwanza kabisa katika historia ya Ukristo, aliposimama akibisha hodi mlangoni mwa Laodikia, alikuwa akitafuta kuleta ongezeko la maarifa juu ya jiwe la kujikwaza ambalo waashi walikuwa karibu kuliweka kando. Miaka saba baadaye, au unaweza kusema, siku za mfano elfu mbili mia tano na ishirini baadaye, Uadventista wa Laodikia ulifunga mlango. Kwa masikitiko, Uadventista ulikataa kuona ongezeko la maarifa. Jiwe ambalo unajikwaa nalo ni jiwe usiloliona, lakini bado lipo.
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.
Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa umeyakataa maarifa, mimi nami nitakukataa, hutakuwa kuhani wangu; kwa kuwa umesahau sheria ya Mungu wako, mimi nami nitawasahau watoto wako. 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.
Laana ya "mara saba," dhidi ya ufalme wa kusini wa Yuda ilianza mwaka 677 K.K. na ikaisha tarehe 22 Oktoba 1844, pamoja na miaka elfu mbili mia tatu ya Danieli sura ya nane, aya ya kumi na nne. "Mara saba" ni sehemu ya unabii uleule ambao umetambuliwa kama "msingi na nguzo kuu" ya harakati ya Adventi. Msingi na nguzo kuu za Uadventista zilitimia wakati huohuo pamoja na unabii mwingine kadhaa. "Mara saba," siku elfu mbili mia tatu, Malaki sura ya tatu, Danieli sura ya saba, aya ya kumi na tatu, na mfano wa Mathayo sura ya ishirini na tano wa wanawali kumi vyote vilitimia tarehe 22 Oktoba 1844. Tarehe 22 Oktoba 1844 ndiyo tarehe ya msingi ya harakati ya Adventi, na kuhusiana na tarehe hiyo, kuna amri moja tu iliyotambuliwa.
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.
Naye yule malaika niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake mbinguni; akaapa kwa yeye aliye hai hata milele na milele, aliyeumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hakutakuwako tena wakati. Ufunuo 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
Dada White anamtambua malaika wa Ufunuo sura ya kumi, aliyekuwa amesimama juu ya nchi na bahari, kuwa Yesu Kristo.
“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.
"Malaika mwenye nguvu aliyempa Yohana maagizo hakuwa mwingine ila Yesu Kristo. Kuweka mguu Wake wa kulia juu ya bahari, na wa kushoto juu ya nchi kavu, kunaonyesha nafasi anayochukua katika matukio ya mwisho ya pambano kuu na Shetani. Msimamo huu unaonyesha nguvu Zake kuu na mamlaka Yake juu ya dunia yote." Maoni ya Biblia ya Waadventista Wasabato, juzuu ya 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.”
Kristo alichukua nafasi ya kusimama juu ya bahari na nchi ili kuwakilisha mamlaka yake ya juu kabisa. Kisha akaunyanyua mkono wake na akaamuru kwamba "kusiwepo tena muda." Kristo alikuwa anaingia katika agano na Wamileraiti, naye akawapa amri moja, kama vile alivyompa Abrahamu alipofanya agano naye. Alimuamuru Abrahamu kuwatahiri watoto wa kiume. Alipoingia katika agano na watu wateule katika historia ya Musa, alitoa amri nyingi, na amri hizo zilijumuisha maelekezo kwamba ni makuhani tu ndio wangeweza kugusa Sanduku la Agano. Akaunyanyua mkono wake na akaapa tarehe 22 Oktoba, 1844, kwamba muda wa kinabii usingeendelea kuingizwa katika unabii wa Kibiblia. Yesu alikuwa amezungumzia suala la "nyakati na majira" alipopaa mbinguni katika wingu la malaika, hivyo akiashiria kupaa kwa mashahidi wawili kama bendera. Alichoamuru wakati huo kilihusu "nyakati na majira."
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.
Basi walipokusanyika, wakamuuliza, wakisema, Bwana, je, wakati huu utalirejesha tena ufalme kwa Israeli? Akawaambia, Si juu yenu kujua nyakati wala majira, ambayo Baba ameyaweka katika mamlaka yake mwenyewe. Lakini mtapokea nguvu, Roho Mtakatifu atakapokuja juu yenu; nanyi mtakuwa mashahidi wangu katika Yerusalemu, na katika Uyahudi wote, na Samaria, na hata miisho ya nchi. Matendo ya Mitume 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.”
Yesu hakusema kwamba hakukuwa na nyakati na majira, maana aliponena kupitia Sulemani alikuwa amethibitisha kwamba zipo "nyakati na majira."
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Kwa kila jambo kuna majira yake, na wakati kwa kila kusudi chini ya mbingu: Mhubiri 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.
Kuna "nyakati na majira" ndani ya kumbukumbu za kibiblia ambazo zinamshuhudia Palmoni, "Mwenye Kuhesabu wa Ajabu", lakini kuanzia Oktoba 22, 1844, watu wa Mungu wameamriwa wasitoe tena ujumbe wa kinabii unaotegemea wakati. Ushauri wa Yesu kwa wanafunzi kabla tu ya kupaa kwake unawakilisha historia kabla tu ya watu wake waliotakaswa kuinuliwa kama bendera katika Ufunuo sura ya kumi na moja, nao unakubaliana na amri aliyotoa Oktoba 22, 1844. Katika tarehe ya kuanzishwa kwa Uadventista, Kristo aliagiza kwamba kusiwe tena na ujumbe wa kinabii uliotegemea wakati, na katika kupaa kwake, kulikokuwa mfano wa kupaa kwa mashahidi wawili katika Ufunuo sura ya kumi na moja, alirudia amri hiyo.
“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.
"Ndugu na dada zetu wote wawe waangalifu dhidi ya yeyote atakayeweka muda kwa Bwana kutimiza neno Lake kuhusiana na kuja Kwake, au kuhusiana na ahadi nyingine yoyote aliyotoa yenye umuhimu maalum. 'Si juu yenu kujua nyakati wala majira, ambayo Baba ameweka katika mamlaka Yake mwenyewe.' Walimu wa uongo wanaweza kuonekana kuwa wenye shauku kubwa kwa kazi ya Mungu, na wanaweza kutumia rasilimali kuleta nadharia zao mbele ya ulimwengu na kanisa; lakini kwa kuwa wanachanganya kosa na kweli, ujumbe wao ni wa udanganyifu, nao utaziongoza nafsi katika njia potofu. Wanapaswa kukabiliwa na kupingwa, si kwa sababu wao ni watu wabaya, bali kwa sababu ni walimu wa uongo na wanajitahidi kuweka juu ya uongo mhuri wa kweli." 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.
Dada White alikuwa wazi kwamba hatutakuwa kamwe na ujumbe wa wakati unaobainisha lolote lenye umuhimu wa pekee, wala si hata kuhusu Ujio Wake wa Pili. Unabii wa wakati, ambao ulikuwa mada kuu ya harakati ya Wamillerite, uliishia tarehe 22 Oktoba, 1844, na amri pekee iliyoambatanishwa na tarehe hiyo ya msingi ilikuwa kwamba wakati usitumike tena katika kuwasilisha ujumbe wa Mungu.
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.
Katika mwanzo wa harakati ya malaika wa kwanza, katika wakati hasa wa mpito kutoka Filadelfia hadi Laodikia, nuru zaidi ilitolewa juu ya kweli ya msingi ya harakati ya Wamillerite. Miaka saba baadaye, au siku elfu mbili mia tano na ishirini za mfano baadaye, au baada ya "jangwa", mnamo 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?
Katika harakati ya mwisho ya malaika wa tatu, katika wakati hasa wa mpito kutoka Laodikia hadi Filadelfia, jaribio linalojumuisha kukiri dhambi za mababu linatolewa. Jaribio la msingi kwa ajili ya mababu lilikuwa "mara saba," ambalo lilikuwa jiwe lao la msingi. Je, harakati ya mwisho ingetupilia mbali amri ya pekee inayohusishwa na tarehe ya msingi, kama vile mababu wao walivyopuuzia jiwe lao la msingi?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Ndiyo. Bila shaka kabisa walifanya jambo hilo hilo. Walirudia dhambi za baba zao.
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.
Baba zao hawakutenda dhambi katika tarehe ya kuanzishwa, maana, miongoni mwa mambo mengine, bado walikuwa Wafiladelfia katika tarehe hiyo ya kuanzishwa. Baba zao walishindwa jaribio lao la msingi walipogeuka kuwa Laodikia na kukataa “mara saba” pamoja na nuru yake inayoongezeka.
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.
Kushindwa kwao kwa msingi mnamo 1863 kulitanguliwa na miaka saba ya Kristo akigonga mlango wa mioyo yao ya Laodikia. Miaka saba ni ishara ya "mara saba" na ya "jangwa." Baada ya "jangwa" kuanzia 1856 hadi 1863, walishindwa mtihani wao wa msingi.
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.
Katika masikitiko ya kwanza ya harakati ya malaika wa tatu, watu wa Mungu walitenda dhambi kwa kukataa amri ya pekee iliyohusishwa moja kwa moja na tarehe ya msingi. Walichagua kuingiza utabiri wa wakati katika ujumbe wa kinabii, ingawa walijua vyema. Kwa kufanya hivyo walirudia dhambi ya Musa, aliyepuuza kumtahiri mwanawe, na dhambi ya Uza ya kugusa Sanduku la Agano, ambalo alijua amekatazwa kuligusa. Harakati ya malaika wa tatu ilifanya kile walichojua kuwa si sahihi! Ikiwa mtu yeyote anataka kupaka rangi juu ya ukweli huo, basi atumie kilichosalia kwenye kopo la rangi kufunika ukweli kwamba Musa na Uza wote wawili walitenda dhambi na kuonyesha uasi dhidi ya mapenzi ya Mungu walipokuwa kielelezo cha masikitiko ya kwanza ya ule mstari wa mwisho kabisa wa mageuzi kati ya yote—mstari wa mageuzi ambao kila mstari wa mageuzi uliuelekeza mbele. Mifano ya masikitiko ya kwanza katika mistari ya mageuzi hubeba alama ya Alfa na Omega, na kumbukumbu iliyo humo ni kwa faida ya watu wa Mungu, hata kama watu wa Mungu wanakataa kufaidika nayo.
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.
Harakati ya malaika wa kwanza ilipewa kipindi cha miaka saba, ambacho ni ishara ya jangwa la "mara saba," ili kupokea ujumbe wa Laodikia pamoja na nuru ya "mara saba." Laana ya "mara saba" ni laana ya kutapikwa nje ya kinywa cha Bwana. Mwaka 1863, walirudia kazi ya kuijenga upya Yeriko, kazi iliyokuwa na "laana." Miaka saba kuanzia 1856 hadi 1863 ni mfano mdogo wa uasi wa mababu wa Israeli wa kale, dhambi iliyowaletea laana ya "mara saba." Israeli wa kisasa walirudia dhambi za mababu zao mwaka 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.
Harakati ya malaika wa tatu ilishindwa katika jaribio la sikitiko la kwanza kwa hakika kama vile Musa na Uza walivyoshindwa. Kisha waliuawa mitaani kwa kipindi cha "jangwa" cha siku tatu na nusu. Sasa wanaundwa kuwa miili kupitia sauti ya Mfariji. Sauti ya Mfariji inatolewa kupitia "sauti" katika jangwa, na sasa wanakabiliwa na jaribio, si la kuweka wakati, bali la "mara saba". Tayari walishindwa jaribio la kuweka wakati.
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.
Hawajaribiwa kuhusu iwapo wanaamini kwamba “nyakati saba” ni kweli sahihi, kwa kuwa tayari wametoa ushuhuda kwamba wanakubali “nyakati saba” kama unabii sahihi. Wamekiri kuamini unabii wa miaka elfu mbili mia tano na ishirini ya kutawanywa. Lakini huenda hawatambui kwamba kuna nuru mpya ya mtihani kuhusu “nyakati saba.” Wamesimama pale baba zao waliposimama mwaka 1856. Nuru hiyo mpya ni kwamba siku tatu na nusu za Ufunuo kumi na moja hazitambulishi tu Mapinduzi ya Ufaransa, bali sasa ni uhalisia wa kweli ya wakati huu.
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, kufunuliwa kwa historia iliyofichwa ya ngurumo saba, na kufunguliwa kwa muhuri wa saba, ni mashahidi wawili wanaoonyesha kwamba Ufunuo wa Yesu Kristo sasa unafunuliwa? Kama ndivyo, je, ni kweli kwamba kitabu chote cha Ufunuo kinazungumzia siku za mwisho? Kama hilo ni kweli, basi je, zile siku tatu na nusu zinawakilisha muda wa kukawia katika mfano wa wanawali? Ikiwa ndivyo, basi je, suluhisho la “mara saba” kweli linawakilisha amri ambayo lazima itimizwe na wale walioshiriki katika utabiri 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?
Aisee! Kuna mtihani kwako! Je, wale wanaoamka na kutambua kwamba wapo katika kipindi cha kusubiri, kweli wanalazimika kutubu dhambi zao, na dhambi za baba zao, mwishoni mwa siku tatu na nusu? Je, ilikuwa kweli dhambi kupuuza amri ya kutokutumia muda katika utabiri?
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.
Kwa wale waliochukua msimamo kwamba utabiri uliokosa kutimia kuhusu Nashville ulikuwa kwa namna fulani kusudi la Mungu, na ambao baadaye wamejaribu kutetea dai hilo, ningeongeza hoja nyingine, zaidi ya dhambi ya kuweka wakati katika unabii wa Mungu. Kilichotokea katika utabiri wa uongo kuhusu Nashville hakikuwa tu dhihirisho la uasi dhidi ya amri ya Kristo mnamo 1844, bali kilikuwa kitendo kilichowaambia wale walio nje ya Uadventista kwamba utabiri unaopatikana katika Roho ya Unabii una kasoro. Ilileta lawama juu ya maandiko ya Roho ya Unabii. Hilo linatoa ushahidi kwa wale walioko ulimwenguni kwamba maandiko ya Ellen White yana umuhimu uleule kama maandiko ya Joseph Smith, au ya Nostradamus. Maneno ya thamani ya Ellen White yalichafuliwa na maneno maovu ya uasi wetu. Haikuwa tu uasi dhidi ya Kristo, ambaye ni Neno la Mungu, bali wakati huohuo ulikuwa uasi dhidi ya Roho ya Unabii. Yohana alikuwa akiteswa katika kisiwa kiitwacho Patmo, si kwa sababu aliweka maoni yake ya kibinadamu juu ya Biblia na Roho ya Unabii, bali kwa sababu alitii mashahidi hao wawili.
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.
Mimi Yohana, ambaye pia ni ndugu yenu, na mshirika katika dhiki, na katika ufalme na uvumilivu wa Yesu Kristo, nilikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Ufunuo 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.
Tulirudia dhambi za baba yetu Musa katika kukatishwa tamaa kwetu kwa mara ya kwanza, na tunahitaji kukiri hili. Tunahitaji kukiri hili kwa sababu sasa tuko katika mwaka wa 1856. Sasa kuna nuru mpya kuhusu “mara saba,” kama ilivyokuwapo wakati huo. Tupo sasa katika mpito kutoka Laodikia hadi Filadelfia kama vile harakati ya mwanzo ilivyokuwa katika mpito kutoka Filadelfia hadi Laodikia mnamo 1856. Mwaka 1856, baba zetu walisitisha uchapishaji wa maendeleo ya maarifa kuhusu “mara saba.” Huenda tusiweze kusimamisha uchapishaji wa nuru hiyo, lakini bila shaka tunaweza kufunga milango ya mioyo yetu dhidi ya nuru hii. Tunaweza kujifanya, kama waanzilishi wa Waadventista Wasabato walivyofanya, kwamba jiwe hilo halikuwepo kweli, na kuendelea kujikwaa nalo. Tatizo letu ni kwamba hatuna zaidi ya karne moja ya kuficha vichwa vyetu mchangani, kwa kuwa hukumu tayari zinaanza.
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.
Iwapo tutamruhusu Alfa na Omega kutufundisha kwa kanuni kwamba mwisho wa jambo huakisiwa na mwanzo wa jambo hilo, twaweza kuona kwa urahisi kwamba Alfa na Omega anaonyesha kwamba utabiri wa Nashville ulitanguliwa kwa mfano na baba zetu. Tunapokubali ukweli huu, tutakabiliwa na uhalisia kwamba tangu ule utabiri, kila juhudi ya kuunda aina fulani ya mantiki ya kibinadamu ili kuhalalisha utabiri uliokosa kutimia haikuwa kitu kingine ila jani la mtini. Kisha tutaona kwamba Mungu hakuwa akitembea pamoja nasi wakati tumekuwa katika nchi ya adui. Amekuwepo huko, lakini tu katika maana kwamba amekuwa akibisha hodi katika milango ya mioyo, akitafuta kuingia. Ikiwa jani la mtini la mantiki ya kibinadamu litaondolewa, basi tunaweza pia kuona kwamba kukana, au mantiki potovu ya kibinadamu tuliyoitumia kuhalalisha utabiri wa Nashville, ni ushahidi kwamba tumekuwa tukitembea kinyume na Kristo.
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.
Mnamo 1856, Uadventista wa Filadelfia uligeuka kuwa Laodikia, nao walijua hivyo. Bwana alithibitisha hilo kupitia maneno ya nabii mwanamke na mumewe. Akiwa amesimama kwenye milango ya mioyo ile ya Walaodikia, Kristo alitoa mwaliko wa kuingia na kula pamoja nao. Chakula alichokuja nacho ili wakile kilikuwa jiwe la msingi la "mara saba." Walikataa.
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.
Mwaka 2023, harakati ya mwisho sasa inapita kutoka Laodikia hadi Filadelfia, kwa kuwa kanisa la nane limo katika yale makanisa saba. Bwana Alfa na Omega amethibitisha hilo kupitia neno Lake la "kweli." Kristo sasa amesimama mlangoni pa wale waliokufa hivi karibuni, walio kama mifupa mikavu, akiomba kuingia na kula pamoja nao, na mlo anaotaka kushiriki nao ni uleule alioujaribu kushiriki na baba zao mwaka 1856. Si tu vipengele vya msingi vya fundisho la "nyakati saba," kama ilivyokuwa kwa baba zao mwaka 1856. La, ni dawa chungu ya "nyakati saba," na dawa hiyo inahitaji aina ya unyenyekevu ambao mara nyingi ni mgumu kumeza.
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.
Neno la Bwana likanijia tena, kusema, Mwana wa binadamu, mwambie mkuu wa Tiro, Hivi ndivyo asemavyo Bwana Mungu; kwa kuwa moyo wako umeinuka, nawe umesema, Mimi ni Mungu, naketi katika kiti cha Mungu, katikati ya bahari; ilhali wewe ni mwanadamu, wala si Mungu, ingawa umeweka moyo wako kama moyo wa Mungu. Tazama, wewe u mwenye hekima kuliko Danieli; hakuna siri iwezayo kufichwa mbele zako. Ezekieli 28:1-3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Labda sisi tulioshiriki katika utabiri wa Nashville tuna hekima zaidi kuliko 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.
Katika mwaka wa kwanza wa kutawala kwake, mimi Danieli, kwa vitabu nilifahamu hesabu ya miaka ile ambayo neno la Bwana lilimjia nabii Yeremia, ya kwamba maangamizi ya Yerusalemu yatakamilika miaka sabini. Nami nikamwelekeza uso wangu kwa Bwana Mungu, ili kumtafuta kwa maombi na dua, kwa kufunga, kwa kuvaa gunia, na kwa majivu; Nami nikamwomba Bwana Mungu wangu, nikatoa ungamo langu, nikasema, Ee Bwana, Mungu mkuu, wa kuogofya, ashikaye agano na rehema kwa wale wampendao na wanaozishika amri zake; Tumefanya dhambi, tumetenda uovu, tumefanya maovu, nasi tumeasi, hata kwa kugeuka mbali na maagizo yako na hukumu zako; Wala hatukuisikiliza sauti ya watumishi wako manabii, walionena kwa jina lako na kwa wafalme wetu, na kwa wakuu wetu, na kwa baba zetu, na kwa watu wote wa nchi. Ee Bwana, haki ni yako; bali kwetu ni haya ya uso, kama ilivyo leo; kwa watu wa Yuda, na wenyeji wa Yerusalemu, na Israeli wote, walio karibu na walio mbali, kote katika nchi zote ulikowatawanya, kwa sababu ya kosa walilokukosa. Ee Bwana, kwetu ni haya ya uso, kwa wafalme wetu, na wakuu wetu, na baba zetu, kwa kuwa tumekutenda dhambi. Kwa Bwana Mungu wetu zimo rehema na msamaha, ingawa tumemwasi; Wala hatukuitii sauti ya Bwana Mungu wetu, ili kutembea katika sheria zake, alizotuwekea mbele kwa mkono wa watumishi wake manabii. Naam, Israeli wote wameivunja sheria yako, kwa kugeuka kando, wasiitii sauti yako; kwa hiyo laana imemwagwa juu yetu, na kiapo kilichoandikwa katika torati ya Musa mtumishi wa Mungu, kwa sababu tumetenda dhambi dhidi yake. Naye ameyathibitisha maneno yake, aliyoyanena juu yetu, na juu ya waamuzi wetu waliotuhukumu, kwa kutuletea uovu mkubwa; maana chini ya mbingu zote hapajafanywa kama ilivyofanywa juu ya Yerusalemu.
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.
Kama ilivyoandikwa katika sheria ya Musa, maovu haya yote yametupata; lakini hatukuomba mbele za Bwana Mungu wetu ili tugeuke kutoka katika maasi yetu na tuelewe kweli yako. Kwa hiyo Bwana ameliangalia hilo baya na kulileta juu yetu; kwa maana Bwana Mungu wetu ni mwenye haki katika kazi zake zote azitendazo; kwa kuwa hatukuitii sauti yake. Na sasa, Ee Bwana Mungu wetu, uliyewatoa watu wako kutoka katika nchi ya Misri kwa mkono hodari, nawe ukajipatia sifa, kama ilivyo leo; tumetenda dhambi, tumetenda uovu. Ee Bwana, sawasawa na haki zako zote, nakuomba, hasira yako na ghadhabu yako zigeuzwe mbali na mji wako Yerusalemu, mlima wako mtakatifu; kwa sababu ya dhambi zetu, na kwa maasi ya baba zetu, Yerusalemu na watu wako wamekuwa tukano kwa wote wanaotuzunguka. Sasa basi, Ee Mungu wetu, usikie sala ya mtumishi wako na dua zake, na uangaze uso wako juu ya patakatifu pako palipo ukiwa, kwa ajili ya Bwana. Ee Mungu wangu, utege sikio lako, usikie; ufungue macho yako, uone ukiwa wetu, na mji uitwao kwa jina lako; kwa maana hatuwasilishi dua zetu mbele zako kwa sababu ya haki zetu, bali kwa ajili ya rehema zako kuu. Ee Bwana, usikie; Ee Bwana, usamehe; Ee Bwana, sikiliza na utende; usikawie, kwa ajili yako mwenyewe, Ee Mungu wangu; kwa kuwa mji wako na watu wako wanaitwa kwa jina lako. Na nilipokuwa nikisema, na nikiomba, na kukiri dhambi yangu na dhambi ya watu wangu Israeli, na kuiwasilisha dua yangu mbele za Bwana Mungu wangu kwa ajili ya mlima mtakatifu wa Mungu wangu; Naam, nilipokuwa nikisema katika sala, yule mtu Gabrieli, niliyemwona katika maono hapo mwanzo, akiwa akiruka kwa kasi, akanigusa karibu na wakati wa sadaka ya jioni. Akanifahamisha, akanena nami, akasema, Ee Danieli, sasa nimetoka ili kukupa akili na ufahamu. Danieli 9:2-22.