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.
Ngowe-1856, ubuMillerite Adventism obabubizwa ngaphambili ngokuba bobaseFiladelfiya bachongwa nguJames noEllen White njengobaseLawodike. Emva koko uJames White waqalisa ukukhuthaza umyalezo waseLawodike kulo mbutho esebenzisa iReview and Herald. Kolu papasho lunye, kwakuloo nyaka mnye, ukukhanya okwandisiweyo ngokuphathelele “amaxesha asixhenxe” akuLevitikus amashumi amabini anesithandathu nako kwanikelwa kuthotho lwamanqaku asibhozo nguHiram Edson, lowo abakwaWhite babemjonga ngentlonelo ephezulu kangangokuba bathiya unyana wabo wokuqala ngaye. Olu thotho lwaphela ngesithembiso sokuba luya kugqitywa kwixesha elizayo, kodwa aluzange luphinde luvele kwakhona. Kwindawo yotshintsho lombutho wengelosi yokuqala, ukusuka eFiladelfiya ukuya eLawodike, lo mbutho wakhubeka phezu “kwamaxesha asixhenxe” akuLevitikus amashumi amabini anesithandathu, emela kanye esona ‘siprofeto sexesha’ sokuqala izingelosi zikaThixo ezazikhokele uWilliam Miller ukuba asiqonde aze asivakalise.
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.
“Amaxesha asixhenxe” ayelilitye lembombo eliyintloko lesiseko setempile yamaMillerite. Wonke umzekeliso wesiprofeto wesiseko esingcwele ungumzekeliso kaKristu, kuba akukho sisiseko sinokubekwa ngaphandle kukaKristu.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Kuba akukho namnye umntu unokubeka esinye isiseko ngaphandle kweso sele sibekwe, esinguYesu Kristu. 1 Korinte 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.
UKristu akangomzekelo nje isiseko kuphela, ukwanguloo litye lesiseko abalakhi balilahla baza emva koko bakhubeka ngalo. Ulilitye elo ekugqibeleni eliba yintloko yekona. Kwimbali yamaMillerite “amaxesha asixhenxe” ayengumfuziselo walo litye lekona.
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.
UKristu waqinisa umnqophiso nabaninzi iveki enye. Ulwakhiwo lwesiprofeto “samaxesha asixhenxe” nxamnye nobukumkani basentla bukaSirayeli (awayewuchongile uHiram Edson kula manqaku asibhozo angagqitywanga) lwaphinda lwavelisa ulwakhiwo olufanayo kanye lweveki yesiprofeto apho uKristu waqinisa khona umnqophiso ekuzalisekiseni kukaDaniyeli isahluko sesithoba, nendinyana yamashumi amabini anesixhenxe. Iveki apho uKristu wayebutha uSirayeli lulona lwakhiwo lufanayo kanye neveki apho uKristu wamchithachitha uSirayeli. Ukuchithachithwa kukaSirayeli wamandulo kwakuyiminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini, yaye ukubuthwa kukaSirayeli ongowomoya kwakuyimihla engamawaka amabini anamakhulu amahlanu anamashumi amabini. Wabutha uSirayeli ukuze aqinise umnqophiso, yaye wamchithachitha uSirayeli ngenxa yengxabano yomnqophiso waKhe. Ukuchonga “amaxesha asixhenxe” njengelitye lesiseko letempile yabaMillerite kuhambelana ngokugqibeleleyo nokuchonga uKristu njengelitye lesiseko. Ukulikhaba elo litye kukumkhaba uKristu.
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.
Xa uKristu, ngowe-1856, okokuqala ngqa kwimbali yobuKristu, wema enkqonkqoza emnyango waseLawodike, wayefuna ukuvelisa ukwanda kolwazi phezu kwelitye lesikhubekiso ababumbi ababeza kulilahla. Kwiminyaka esixhenxe kamva, okanye ungathi, kwiintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini ezingokomfuziselo kamva, ubuAdventi baseLawodike bawuvala umnyango. Okubuhlungu kukuba, ubuAdventi bala ukubona ukwanda kolwazi. Ilitye okhubeka kulo lilitye ongaliboniyo, kodwa lisekhona.
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.
Abantu bam bayatshabalala ngenxa yokuswela ulwazi; ngenxa yokuba wena uluchithile ulwazi, nam ndiya kukuchitha, ukuze ungabi ngumfundisi kum; njengoko uwulibele umthetho kaThixo wakho, nam ndiya kubalibala abantwana bakho. 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.
Isiqalekiso “samaxesha asixhenxe,” esichasene nobukumkani basemazantsi bakwaYuda, saqala ngo-677 BC saza saphela ngomhla wama-22 Oktobha 1844, kunye neminyaka engamawaka amabini anamakhulu amathathu kaDaniyeli isahluko sesibhozo, indima yeshumi elinesine. “Amaxesha asixhenxe” ayinxalenye yesona siprofeto ngokwaso esachongwa njenge “siseko nentsika engundoqo” yombutho wama-Advent. Isiseko nentsika engundoqo yobu-Advent yazaliseka kanye ngelo xesha linye nezinye iziprofeto ezininzi. “Amaxesha asixhenxe,” iintsuku ezingamawaka amabini anamakhulu amathathu, uMalaki isahluko sesithathu, uDaniyeli isahluko sesixhenxe, indima yeshumi elinesithathu, kwakunye nomzekeliso kaMateyu wamashumi amabini anesihlanu weentombi ezilishumi, zonke zazaliseka ngomhla wama-22 Oktobha 1844. Umhla wama-22 Oktobha 1844 ngumhla osisiseko wombutho wama-Advent, yaye unxulunyaniswe nalo mhla, mnye kuphela umyalelo owachongwa.
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.
Yaye ingelosi endayibonayo imi phezu kolwandle naphezu komhlaba yaphakamisela isandla sayo ezulwini, yaza yafunga ngaye ophilayo ngonaphakade kanaphakade, owadala izulu nezinto ezikulo, nomhlaba nezinto ezikuwona, nolwandle nezinto ezikulo, ukuba akusayi kubakho xesha libe khona. ISityhilelo 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
USista White uchaza ingelosi yeSityhilelo isahluko seshumi, eyema phezu komhlaba nolwandle, njengoYesu Kristu.
“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.
“Ingelosi enamandla eyayiyalela uYohane yayingengomnye ongaphantsi kuYesu Kristu ngokwakhe. Ukubeka kwayo unyawo lwayo lokunene phezu kolwandle, nolwasekhohlo phezu komhlaba owomileyo, kubonisa indima Ayenzayo kwiziganeko zokugqibela zembambano enkulu noSathana. Esi sikhundla sibonakalisa amandla Akhe aphezulu negunya Lakhe phezu komhlaba wonke.” 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.”
UKristu wathabatha isikhundla sokuma phezu kolwandle naphezu komhlaba ukuze abonakalise igunya laKhe elongamileyo. Emva koko wasiphakamisa isandla saKhe waza wayalela ukuba “kungabi sabakho xesha.” UKristu wayengena emnqophisweni namaMillerite, yaye wabanika umyalelo omnye, kanye njengoko wanika uAbraham xa wangena emnqophisweni naye. Wamyalela uAbraham ukuba aluse amadodana angamaduna. Xa wangena emnqophisweni nabantu abanyuliweyo kwimbali kaMoses, wanika imiyalelo emininzi, yaye loo miyalelo yayiquka ummiselo wokuba ababingeleli kuphela abanokulichukumisa ityeya. Wasiphakamisa isandla saKhe waza wafunga ngomhla wama-22 kuOktobha, 1844, ukuba ixesha lesiprofeto alisayi kuphinda lifakwe kwiziprofeto zeBhayibhile. UYesu wayethethe ngomxholo “wamaxesha namathuba” xa wayenyukela ezulwini esefini yezithunywa zezulu, ngaloo ndlela efuzisela ukunyuka kwamangqina amabini njengomqondiso. Oko wakuyalelayo ngoko kwakungokuphathelele “amaxesha namathuba.”
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.
Ngoko ke, bakuba behlanganisene, bambuza, besithi, Nkosi, uya kubuyisela na ngeli xesha ubukumkani kuSirayeli? Wathi kubo, Asikokwenu ukwazi amaxesha namathuba, awamiselwa nguYise phantsi kwamandla akhe. Kodwa niya kwamkela amandla, xa uMoya oyiNgcwele ethe wehlela phezu kwenu; nize nibe ngamangqina am eYerusalem, nakulo lonke elakwaYuda, naseSamariya, kude kuse ekupheleni kwehlabathi. IZenzo 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.”
UYesu akazange athi azikho iixesha namaxesha amisiweyo, kuba ethetha ngoSolomon wayekuqinisekisile ukuba zikho “iixesha namaxesha amisiweyo.”
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Yonke into inexesha layo, nantoni na inethuba layo phantsi kwezulu: INtshumayeli 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.
Kukho “amaxesha namathuba” ngaphakathi kwengxelo yeBhayibhile angamangqina kuPalmoni, “uMbalisi Omangalisayo”, kodwa ukusukela ngomhla wama-22 ku-Oktobha, 1844, abantu bakaThixo baye bayalelwa ukuba bangaze baphinde banikele umyalezo wesiprofeto oxhonywe phezu kwexesha. Isiluleko sikaYesu kubafundi kanye phambi kokuba enyuke simele imbali kanye phambi kokuba abantu baKhe abahlanjululweyo baphakanyiswe njengomqondiso kwiSityhilelo isahluko seshumi elinanye, yaye siyavumelana nomyalelo awawunika ngomhla wama-22 ku-Oktobha, 1844. Ngomhla osisiseko wobu-Adventist, uKristu wayalela ukuba kungabi saba kho eminye imiyalezo yesiprofeto esekelwe kwixesha, yaye ekunyukeni kwaKhe, okwakufuzisela ukunyuka kwamangqina amabini kwiSityhilelo ishumi elinanye, wawuphinda loo myalelo.
“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.
“Bonke abazalwana noodade bethu mababalumkele nabani na oza kumisela ixesha lokuba iNkosi izalise ilizwi layo ngokubhekisele ekufikeni kwayo, okanye ngokubhekisele kuso nasiphi na esinye isithembiso esenzileyo esinentsingiselo ekhethekileyo. ‘Asikokwenu ukwazi amaxesha nezikhawu, awabeke uYise egunyeni lakhe siqu.’ Abafundisi bobuxoki banokubonakala benenzondelelo enkulu ngomsebenzi kaThixo, yaye banokusebenzisa iindlela neempahla ukuze bazise iingcamango zabo phambi kwehlabathi nebandla; kodwa njengoko bexuba impazamo nenyaniso, isigidimi sabo sesokulahlekisa, yaye siya kukhokelela imiphefumlo ezindleleni zobuxoki. Bafanele ukuhlangatyezwana nabo, bachaswe, kungekhona ngenxa yokuba bengamadoda amabi, kodwa ngenxa yokuba bengabafundisi bobuxoki yaye bazama ukubeka phezu kobuxoki uphawu lwenyaniso.” 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.
USista White wayecacile ukuba asiyi kuze sibe nomyalezo wexesha ochaza nantoni na enokubaluleka okukhethekileyo, kungekhona ukuBuya kwaKhe kweSibini kuphela. Isiprofeto sexesha, esasingumxholo wentshukumo yamaMillerite, saphela ngo-Oktobha 22, 1844, yaye umyalelo okuphela kwawo owawunxulumene nalo mhla osisiseko yayikukuba ixesha alisayi kuphinda lisetyenziswe ekwazisweni komyalezo kaThixo.
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.
Kwintshukumo yokuqala yengelosi yokuqala, kanye kanye kwindawo yenguquko ukusuka eFiladelfiya ukuya eLawodike, kwanikelwa ukukhanya okwandisiweyo ngaphezu kwenyaniso esisiseko yentshukumo yamaMillerite. Kwiminyaka esixhenxe kamva, okanye kwiintsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini ezomfuziselo kamva, okanye “entlango” kamva, ngowe-1863, ilitye lesiseko le “zihlandlo ezisixhenxe” labekwa ecaleni ngabakhi.
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?
Kwintshukumo yokugqibela yengelosi yesithathu, kanye kanye kwinqanaba lotshintsho olusuka eLawodike lusiya eFiladelfiya, kunikelwa uvavanyo oluquka ukuvuma izono zoobawo. Uvavanyo lwesiseko koobawo lwalulolo “amaxesha asixhenxe,” olwalulilitye lesiseko sabo. Ingaba intshukumo yokugqibela yayiya kuwutyeshela na owona myalelo kuphela onxulumene nomhla osisiseko, njengoko ooyise babo bawutyeshelayo ilitye labo lesiseko?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Ewe. Ngokuqinisekileyo bayenza kanye loo nto. Baziphinda izono zooyise babo.
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.
Ooyise babo abazange bone ngomhla osisiseko, kuba phakathi kwezinye izinto babesengamaFiladelfiya ngaloo mhla osisiseko. Ooyise babo basilela kuvavanyo lwabo olusisiseko xa baguqukayo baba yiLawodikea baza bayala “amaxesha asixhenxe” kunye nokukhanya kwawo okwandayo.
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.
Ukusilela kwabo okusisiseko ngo-1863, kwandulelwa yiminyaka esixhenxe uKristu enkqonkqoza emnyango weentliziyo zabo zaseLawodike. Iminyaka esixhenxe iluphawu lwe-“zihlandlo ezisixhenxe” nelwe-“ntlango.” Emva kwe-“ntlango” ukusukela ngo-1856 ukuya ku-1863, basilela kuvavanyo lwabo olusisiseko.
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.
Ekudanisweni kokuqala kwentshukumo yesithunywa sesithathu abantu bakaThixo bonayo, ngokwala owona myalelo mnye kuphela unxulunyaniswe ngokuthe ngqo nomhla osisiseko. Bakhetha ukufaka ukuqikelelwa kwexesha kwisigidimi sesiprofeto, nangona babesazi ngcono. Ngokwenjenjalo baphinda isono sikaMoses, sokungasoki unyana wakhe, nesono sika-Uzza sokuchukumisa ityeya, nto leyo awayesazi ukuba wayengavumelekanga ukuyenza. Intshukumo yesithunywa sesithathu yenza into ababeyazi ukuba ayilunganga! Ukuba nabani na unqwenela ukugquma loo nyaniso ngepeyinti, makasebenzise intsalela yenkonkxa yepeyinti, ukugubungela inyaniso yokuba bobabini uMoses no-Uzza bonayo baza babonakalisa uvukelo ngokuchasene nentando kaThixo njengoko babengumfuziselo wokudana kokuqala kowokugqibela kakhulu kuyo yonke imigca yohlaziyo—umgca wohlaziyo yonke imigca yohlaziyo eyayisalatha phambili kuwo. Imizekeliso yokudana kokuqala kwimigca yohlaziyo ithwele utyikityo lwe-Alpha ne-Omega, yaye ingxelo ekuyo yeyenzelwe ukunceda abantu bakaThixo, nokuba abantu bakaThixo bayala na ukuncedwa yiyo.
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.
Ukuhamba kwengelosi yokuqala kwanikelwa ixesha leminyaka esixhenxe, elingumqondiso wentlango ye-“seven times,” ukuze kwamkelwe umyalezo waseLawodike kunye nokukhanya kwe-“seven times.” Isiqalekiso se-“seven times” sisisiqalekiso sokuphalazwa emlonyeni weNkosi. Ngo-1863, bawuphinda umsebenzi wokwakha kwakhona iYeriko, umsebenzi owawuphethe “isiqalekiso.” Iminyaka esixhenxe ukusuka ku-1856 ukuya ku-1863, ingumzekeliso omncinane wemvukelo yezono zooyise bakwaSirayeli wamandulo eyabazisela isiqalekiso se-“seven times.” USirayeli wanamhlanje waziphinda izono zooyise ngo-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.
Intshukumo yengelosi yesithathu yasilela uvavanyo lokudana kokuqala, kanye njengoko kwenzekayo kuMoses no-Uza. Emva koko babulawa ezitratweni kangangexesha “lasentlango” leentsuku ezintathu nesiqingatha. Ngoku bayabunjwa babe yimizimba ngesandi soMthuthuzeli. Isandi soMthuthuzeli sinikwa ngalo “ilizwi” entlango, yaye ngoku bajamelene novavanyo, hayi olokumisela ixesha, koko olo “lwamaxesha asixhenxe.” Sele balusilela uvavanyo lokumisela ixesha.
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.
Abavavanywa ngokubhekisele ekubeni bayakholelwa kusini na ukuba “amaxesha asixhenxe” ayinyaniso esebenzayo, kuba ngaphambili sele banike ubungqina bokuba bayayamkela “amaxesha asixhenxe” njengesiprofeto esisemthethweni. Bavumile ukuba bayakholelwa kwisiprofeto seminyaka engamawaka amabini anamakhulu amahlanu anamashumi amabini yokuchithachithwa. Kodwa kusenokwenzeka ukuba abaqondi ukuba kukho ukukhanya okutsha kovavanyo ngokuphathelele “amaxesha asixhenxe.” Bemi apho oobawo babo babema khona ngowe-1856. Ukukhanya okutsha kukuba iintsuku ezintathu ezinesiqingatha zeSityhilelo seshumi elinanye azichazi nje kuphela uVukelo lwaseFransi, kodwa ngoku ziyinyaniso yangoku.
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?
Ngaba ukuvulwa kwembali efihlakeleyo yeendudumo ezisixhenxe, nokuvulwa kwetywina lesixhenxe, ngokwenene kungamangqina amabini abonakalisa ukuba iSityhilelo sikaYesu Kristu ngoku siyatyhilwa? Ukuba kunjalo, ngaba kuyinyaniso ngokwenene ukuba yonke incwadi yeSityhilelo ithetha ngemihla yokugqibela? Ukuba oko kuyinyaniso, ngoko ke ingaba iintsuku ezintathu nesiqingatha zimele ixesha lokulibala emzekelisweni weentombi? Ukuba kunjalo, ngoko ke ingaba iyeza “lamaxesha asixhenxe” ngokwenene limele umyalelo ekufuneka uzalisekiswe ngabo bathabatha inxaxheba kuqikelelo lwaseNashville lukaJulayi 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?
Yhu! Nalu uvavanyo lwakho! Ngaba abo bavukayo baqonde ukuba bakwixesha lokulibala, eneneni kufuneka baguquke ezonweni zabo, nasezonweni zooyise babo ekupheleni kweentsuku ezintathu nesiqingatha? Ngaba ngenene kwakusisono ukungawuthobeli umyalelo wokungasebenzisi ixesha ekwenzeni uqikelelo?
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.
Kwabo bathabatha isikhundla sokuba isiprofeto esasilelayo saseNashville sasingandlela ithile siyinjongo kaThixo eyayimiselwe, baza emva koko bazama ukuxhasa elo bango, ndingongeza olunye uqwalaselo, ngaphandle kwesono sokusebenzisa ixesha kwiziprofeto zikaThixo. Okwenzeka ngesiprofeto sobuxoki saseNashville kwakungekho nje ukubonakaliswa kwemvukelo kumyalelo kaKristu ngowe-1844, kwakusisenzo esaxelela abo bangaphandle kwe-Adventism ukuba iziprofeto ezifumaneka kuMoya weSiprofeto zinesiphako. Kwakulihlazo phezu kwemibhalo yoMoya weSiprofeto. Kubonelela ngobungqina kwabo basehlabathini bokuba imibhalo ka-Ellen White ibaluleke kanye njengemibhalo kaJoseph Smith, okanye kaNostradamus. Amazwi axabisekileyo ka-Ellen White onakaliswa ngamazwi angcolileyo emvukelo yethu. Yayingengombandela wemvukelo kuKristu kuphela, yena oLiLizwi likaThixo, kodwa ngaxeshanye yayiyimvukelo kuMoya weSiprofeto. UYohane wayetshutshiswa kwisiqithi ekuthiwa yiPatmos, kungekhona ngenxa yokuba wayebeke uluvo lwakhe lobuntu ngaphezu kweBhayibhile noMoya weSiprofeto, kodwa ngenxa yokuba wayebathobele abo mangqina mabini.
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.
Mna Yohane, ongumzalwana wenu kananjalo, neqabane lenu embandezelweni, nasebukumkanini, nasekunyamezeleni kukaYesu Kristu, ndandikwisiqithi ekuthiwa yiPatmos, ngenxa yelizwi likaThixo, nangenxa yobungqina bukaYesu Kristu. ISityhilelo 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.
Saziphinda izono zikabawo wethu uMoses ekudanisekeni kwethu kokuqala, yaye kufuneka sikuvume oku. Kufuneka sikuvume oku kuba ngoku sikwango-1856. Ngoku kukho ukukhanya okutsha ngokuphathelele “izihlandlo ezisixhenxe,” kanye njengokuba kwakunjalo ngoko. Ngoku sikwisigaba sotshintsho ukusuka eLawodike ukuya eFiladelfiya, njengokuba intshukumo yokuqala yayikwisigaba sotshintsho ukusuka eFiladelfiya ukuya eLawodike ngowe-1856. Ngowe-1856, oobawo bethu bayimisa impapasho yokwanda kolwazi ngokuphathelele “izihlandlo ezisixhenxe.” Sisenokungakwazi ukumisa impapasho yoko kukhanya, kodwa ngokuqinisekileyo sinokuyivala iingcango zeentliziyo zethu nxamnye noku kukhanya. Sinokwenza ngathi, njengokuba abakhi bokuqala bama-Adventist eSabatha benza, ilitye belingekho ngenene apho, size siqhubeke sikhubeka phezu kwalo. Ingxaki yethu kukuba asinayo ngaphezu kwenkulungwane yokufihla iintloko zethu esantini, kuba izigwebo sele ziqalisa.
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.
Ukuba sivumela uAlfa no-Omega ukuba asifundise ngomgaqo wokuba isiphelo sento sibonakaliswa ngesiqalo sento, sinokubona ngokulula ukuba uAlfa no-Omega ubonakalisa ukuba ukuqikelelwa kweNashville kwakufanekisiwe ngoobawo bethu. Xa siyamkela le nyaniso, siya kuthi ke sijamelane nenyaniso yokuba, ukususela kolo qikelelo, wonke umzamo wokubumba uhlobo oluthile lwengqiqo yobuntu ukuze kugwetyelwe ukuqikelelwa okungaphumelelanga, wawungeyonto ngaphandle kwegqabi lomkhiwane. Siya kuthi ke sibone ukuba uThixo ebengengahambi nathi ngoxa besisekwilizwe lotshaba. Ebekhona apho, kodwa kuphela ngengqiqo yokuba ebebetha eminyango yeentliziyo, efuna ukungena. Ukuba igqabi lomkhiwane lengqiqo yobuntu liyasuswa, ngoko sinokuthi kwakhona sibone ukuba ukuphika, okanye ingqiqo yobuntu enesiphene esiyisebenzisileyo ukugwetyela ukuqikelelwa kweNashville, bubungqina bokuba besihamba ngokuchasene noKristu.
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.
Ngo-1856, ubu-Adventism baseFiladelfiya baguqulwa baba yiLawodike, yaye bakwazi oko. INkosi yakuqinisekisa oko ngamazwi omprofetikazi nendoda yakhe. Emi eminyango yezo ntliziyo zaseLawodike, uKristu wanikela ukungena aze adle nabo. Ukutya awazisa ukuze batye kuko kwakulilitye lesiseko le-“maxesha asixhenxe.” Basala.
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.
Ngowama-2023, intshukumo yokugqibela ngoku iyawela isuka eLawodike iye eFiladelfiya, kuba ibandla lesibhozo livela kumabandla asixhenxe. INkosi, uAlfa no-Omega, ikuqinisekisile oku ngelizwi laYo “lenyaniso.” UKristu ngoku umi emnyango wala mathambo omileyo asandul’ ukufa, enikela ukungena aze adle kunye nawo; yaye isidlo afuna ukwabelana ngaso nawo seso kanye sidlo awazama ukwabelana ngaso nooyise bawo ngowe-1856. Asingomcimbi nje kuphela wezona zinto zisisiseko zemfundiso “yamaxesha asixhenxe,” njengoko kwakunjalo kooyise bawo ngowe-1856. Hayi, sisiyobisi esikrakra “samaxesha asixhenxe,” yaye eso siyobisi sifuna olo hlobo lokuthobeka oluhlala kunzima ukuluginya.
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.
Ilizwi leNkosi lafika kum kwakhona, lisithi, Nyana womntu, yithi kwinkosana yaseTire, Itsho iNkosi uYehova ukuthi; Ngenxa yokuba intliziyo yakho iphakanyisiwe, waza wathi, NdinguThixo, ndihleli esihlalweni sikaThixo, embindini wolwandle; kanti wena ungumntu, akunguye uThixo, nangona uyimisile intliziyo yakho yaba njengentliziyo kaThixo. Yabona, usisilumko kunoDaniyeli; akukho mfihlelo banokuyifihla kuwe. Hezekile 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Mhlawumbi thina baye bathabatha inxaxheba kolo qikelelo lwaseNashville silumke ngakumbi kunoDaniyeli?
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.
Ngomnyaka wokuqala wobukumkani bakhe, mna Daniyeli ndaqonda ngeencwadi inani leminyaka ekwathethwa ngalo ilizwi likaYehova kuYeremiya umprofeti, ukuba uya kuyizalisa iminyaka emashumi asixhenxe ekubhangisweni kweYerusalem. Ndabubhekisa ubuso bam eNkosini uThixo, ukuba ndifune ngako ukuthandaza nangezibongozo, ngokuzila ukudla, nangesaka, nangothuthu. Ndathandaza kuYehova uThixo wam, ndenza uvumo lwam, ndathi, Owu Nkosi, Thixo omkhulu nowoyikekayo, ogcina umnqophiso nenceba kwabo bamthandayo nakwabo bayigcinayo imithetho yakhe; sonile, senze ubugwenxa, senze okungendawo, savukela, sade saphambuka emithethweni yakho nasemigwebeni yakho. Kanjalo asibaphulaphulanga abakhonzi bakho abaprofeti, ababethetha egameni lakho kookumkani bethu, nakubathetheli bethu, nakooobawo bethu, nakubo bonke abantu belizwe. Owu Nkosi, ubulungisa bobakho, ke thina sinehlazo ebusweni, njengokuba kunjalo namhla; kumadoda akwaYuda, nakubemi baseYerusalem, nakumaSirayeli onke, abakufuphi nabakude, kuwo onke amazwe obabagxothe kuwo, ngenxa yokungathembeki kwabo abakungathembekanga kuwe. Owu Nkosi, thina sinehlazo ebusweni, ookumkani bethu, nabathetheli bethu, nooobawo bethu, ngokuba sonile kuwe. INkosi uThixo wethu inenceba neentethelelo, nangona simvukele; kananjalo asilizange siliphulaphule izwi likaYehova uThixo wethu, ukuba sihambe ngemithetho yakhe, awayibeka phambi kwethu ngabakhonzi bakhe abaprofeti. Ewe, onke amaSirayeli awugqithile umthetho wakho, ade aphambuka, ukuze angalithobeli ilizwi lakho; ngenxa yoko isiqalekiso sithululwe phezu kwethu, nesifungo esibhaliweyo emthethweni kaMoses, umkhonzi kaThixo, ngokuba sonile kuye. Ulikhuthazile ilizwi lakhe awalithethayo ngathi nangabagwebi bethu abasigwebayo, ngokusizisela ububi obukhulu; kuba phantsi kwezulu lonke akuzange kwenziwe okunje ngoko kwenziweyo eYerusalem.
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.
Njengoko kubhaliwe emthethweni kaMoses, bonke obu bubi busifikile; kanti asizange senze umthandazo phambi koYehova uThixo wethu, ukuze sibuye ezonweni zethu, size siqonde inyaniso yakho. Ngenxa yoko uYehova ubulindile obu bubi, waza wabuzisa phezu kwethu; kuba uYehova uThixo wethu ulilungisa kuyo yonke imisebenzi yakhe ayenzayo; kuba asizange silithobele ilizwi lakhe. Kwaye ngoku, Yehova Thixo wethu, owabakhupha abantu bakho ezweni laseYiputa ngesandla esinamandla, wazenzela udumo, njengoko kunjalo nanamhlanje; sonile, senze okungendawo. Yehova, ngokwako konke ukulunga kwakho, ndiyakubongoza, makusuke ingqumbo yakho nomsindo wakho esixekweni sakho iYerusalem, intaba yakho engcwele; kuba ngenxa yezono zethu, nangenxa yobugwenxa boothixo bethu, iYerusalem nabantu bakho baba sisigculelo kubo bonke abasingqongileyo. Ngoko ke ngoku, Thixo wethu, yiva umthandazo womkhonzi wakho nezibongozo zakhe, ubukhanyisele ubuso bakho phezu kwengcwele yakho eshiyekileyo, ngenxa yeNkosi. Thixo wam, thoba indlebe yakho uve; vula amehlo akho, ukhangele iintshabalalo zethu, nesixeko esibizwa ngegama lakho; kuba asizisi izibongozo zethu phambi kwakho ngenxa yobulungisa bethu, kodwa ngenxa yeenceba zakho ezinkulu. Yehova, yiva; Yehova, xolela; Yehova, phulaphula, wenze; musa ukulibazisa, ngenxa yakho ngokwakho, Thixo wam; kuba isixeko sakho nabantu bakho babizwa ngegama lakho. Kwaye ndakuba ndisathetha, ndithandaza, ndivuma isono sam nesono sabantu bam amaSirayeli, ndibeka isibongozo sam phambi koYehova uThixo wam ngenxa yentaba engcwele kaThixo wam; ewe, ndakuba ndisathetha emthandazweni, indoda leyo enguGabriyeli, endandiyibonile embonweni ekuqaleni, ibhabha ngokukhawuleza, yandichukumisa malunga nexesha lombingelelo wangokuhlwa. Yandazisa, yathetha nam, yathi, Daniyeli, ngoku ndiphumile ukuze ndikunike ukuqonda nengqiqo. Daniyeli 9:2–22.