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.
喺1856年，詹姆斯·懷特同愛倫·懷特將原本屬於非拉鐵非嘅米勒派復臨運動界定為老底嘉。其後，詹姆斯·懷特便透過《Review and Herald》向呢場運動推廣老底嘉嘅信息。喺同一份刊物之中、同一年裏，關於利未記二十六章「七次」嘅更大亮光，亦由海勒姆·艾德生以八篇文章嘅系列刊載出嚟；懷特夫婦對佢極為推重，甚至以佢嘅名字為佢哋嘅長子命名。呢個系列以將來會繼續完成嘅應許作結，但此後再冇出現過。喺第一位天使運動由非拉鐵非轉向老底嘉嘅轉捩點上，呢場運動喺利未記二十六章嘅「七次」上跌倒；而呢「七次」正代表住上帝嘅使者曾引導威廉·米勒辨認並宣講嘅第一個「時間預言」。
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.
「七個時期」乃係米勒派聖殿根基之首要房角石。凡一切關於神聖根基之先知性表徵，皆係表徵基督，因為除了基督以外，並無別的根基可以立。
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
因為那已經立好嘅根基，除此以外，冇有人能立別嘅根基；呢根基就係耶穌基督。哥林多前書 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.
基督唔單止係根基，佢亦都係匠人所棄嘅根基石，後來又成為佢哋所絆跌嘅石頭。佢就係最終成為房角石嘅嗰塊石頭。喺米勒派嘅歷史入面，「七期」就係嗰塊房角石嘅象徵。
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.
基督與許多人堅立盟約一七之久。對北方以色列國所發出之「七倍」預言的結構（乃希蘭・艾德森在那八篇未完成的文章中所辨識者），重現了基督為應驗但以理書第九章二十七節而堅立盟約之那一個預言之七的完全相同結構。基督聚集以色列的那一週，與基督分散以色列的那一週，乃是完全相同的結構。古代以色列被分散，共二千五百二十年；屬靈以色列被聚集，則為二千五百二十日。祂聚集以色列，為要堅立盟約；祂分散以色列，乃因祂盟約的爭端。將「七倍」辨識為米勒派聖殿的房角石，與辨識基督為房角石，乃是完全一致的。拒絕那石頭，就是拒絕基督。
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.
當基督於1856年——在基督教歷史上破天荒第一次——站喺老底嘉嘅門外叩門之時，祂所尋求要成就嘅，乃係喺建造的人將要棄置嘅絆腳石之上，帶來知識嘅增長。七年之後，或者你亦可以話，二千五百二十個象徵性日子之後，老底嘉嘅復臨信仰就把門關上。可悲嘅係，復臨信仰拒絕看見呢個知識嘅增長。你所絆倒嘅石頭，乃係你所睇唔見嘅石頭，但佢仍然喺嗰度。
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.
我嘅民因無知識而滅亡：因你棄掉知識，我亦必棄掉你，使你唔再作我嘅祭司；因你忘記咗你神嘅律法，我亦必忘記你嘅兒女。何西阿書 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.
向猶大南國所發之「七倍」咒詛，始於公元前677年，並於1844年10月22日終止，與但以理書第八章第十四節之二千三百年同時結束。「七倍」乃屬於那一則已被指明為復臨運動之「根基和中心柱石」的預言本身之一部分。復臨信仰的根基和中心柱石，正與幾個其他預言在同一時刻應驗。「七倍」、二千三百日、瑪拉基書第三章、但以理書第七章第十三節，以及馬太福音第二十五章十個童女的比喻，皆於1844年10月22日應驗。1844年10月22日這日期，乃復臨運動的根基性日期；而與這日期相連的，只曾有一條命令被指明出來。
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.
我所看見嗰位企喺海上同地上嘅天使，向天舉起手來，指着嗰位活到永永遠遠、創造天和天上之物、地和地上之物、海和海中之物者起誓，話：不再有時日了。啟示錄 10:5, 6
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
懷愛倫姊妹指出，《啟示錄》第十章那位站在海上和地上的天使，就是耶穌基督。
“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.
「那位指示約翰的大力天使，並非別人，正是耶穌基督。祂右腳踏海，左腳踏旱地，表明祂在與撒但之大爭戰的最後場景中所擔當的角色。這個姿態顯示祂對全地所擁有至高的權能與權柄。」《基督復臨安息日會聖經註釋》，第7卷，971頁。
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.”
基督取了站在海同地上嘅位置，以表明祂至高無上嘅權柄。然後祂舉起手，命令話：「不再有時日了。」基督正與米勒派立約，並且只畀咗佢哋一條命令，正如祂與阿伯拉罕立約嗰陣所作嘅一樣。祂命令阿伯拉罕要為男孩子行割禮。當祂喺摩西歷史之中與一個蒙揀選嘅民族立約嘅時候，祂頒下咗許多命令，而嗰啲命令包括指示只有祭司先可以觸摸約櫃。喺1844年10月22日，祂舉手起誓，表明預言時間唔應再被納入聖經預言之中。當耶穌乘着天使雲彩升天嘅時候，祂曾論到「日期同時候」呢個題目，從而預表兩個見證人作為旗號嘅升天。祂當時所命令嘅，就係關乎「日期同時候」。
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.
因此，佢哋聚集嘅時候，就問祂話：「主啊，你喺呢個時候要復興以色列國嗎？」祂對佢哋話：「父憑着自己嘅權柄所定嘅時候同日期，唔係你哋可以知道嘅。但聖靈降臨喺你哋身上之後，你哋就必得着能力；並要喺耶路撒冷、猶太全地、撒馬利亞，直到地極，作我嘅見證。」使徒行傳 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.”
耶穌並無說過不存在日期和時節；因祂曾藉所羅門說話，確認確有「日期和時節」。
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
凡事都有定期，天下萬務都有定時：傳道書 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.
喺聖經嘅記錄之中，確實有「時候同節令」，作為指向 Palmoni——「奇妙數算者」——嘅見證；但自 1844 年 10 月 22 日起，上帝嘅子民已蒙吩咐，永不可再傳講任何懸繫於時間之上嘅預言信息。耶穌喺升天之前對門徒所賜嘅勸勉，表徵住喺《啟示錄》第十一章之中，祂潔淨嘅子民被高舉為旗幟之前嘅歷史，並且同祂於 1844 年 10 月 22 日所發出嘅命令彼此一致。喺復臨運動嘅根基日期，基督曾吩咐此後不可再有根據時間而立嘅預言信息；而喺祂升天之時——此事乃預表《啟示錄》第十一章兩個見證人嘅升天——祂又再重申呢一項命令。
“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.
「願我哋所有弟兄姊妹都要提防任何人，若有人要為主成就祂關於祂降臨嘅話語，或者關於祂所作任何其他具有特別意義之應許，指定一個時間，就當謹慎防備。『父憑着自己嘅權柄所定嘅時候、日期，不是你哋可以知道的。』假教師可能表面上對上帝嘅工作非常熱心，亦可能耗費資財，將佢哋嘅理論呈示於世人同教會面前；但因為佢哋將錯誤同真理混雜，佢哋所傳嘅信息就係迷惑人嘅，並且會引導人走上錯誤嘅道路。對於佢哋，應當加以迎擊同反對；並唔係因為佢哋係壞人，而係因為佢哋係傳講虛謊嘅教師，並且企圖將真理嘅印記加蓋喺虛謊之上。」《給傳道人的證言》，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.
懷愛倫姊妹清楚指出，我們永遠都唔會再有一個關乎時間嘅信息，用以指出任何具有特別意義嘅事情，唔單止係指祂第二次降臨。作為米勒派運動主題嘅時間預言，已經喺1844年10月22日終結；而同呢個根基性日期有關嘅唯一命令，就係時間永遠都唔可以再被用喺上帝信息嘅傳講之中。
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.
喺第一位天使信息起始運動之中，正正喺由非拉鐵非過渡到老底嘉嘅轉捩點上，關於米勒派運動之根基真理，有更增嘅亮光賜下。七年之後，亦即二千五百二十個象徵性日子之後，或者話，一個「曠野」之後，喺1863年，「七次」呢塊根基石就畀建造的人棄置咗。
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?
喺第三位天使最後嘅運動之中，就喺由老底嘉過渡到非拉鐵非嘅關鍵時刻，賜下咗一個考驗；呢個考驗包括承認列祖之罪。對列祖根基嘅考驗，乃係「七次」，呢個就係佢哋嘅根基石。最後嘅運動，會唔會忽視嗰唯一一條同根基日期相關聯嘅命令，正如佢哋嘅列祖忽視咗佢哋嘅根基石一樣呢？
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
係。佢哋的確就係作咗呢一件事。佢哋重複咗佢哋列祖嘅罪。
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.
佢哋嘅列祖並冇喺嗰個根基性嘅日期犯罪，因為除咗其他原因之外，喺嗰個根基性嘅日期，佢哋嘅列祖仍然係非拉鐵非人。當佢哋轉變成為老底嘉，並且拒絕「七次」及其愈益增長嘅亮光之時，佢哋嘅列祖就喺佢哋根基性嘅考驗上失敗咗。
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.
佢哋喺1863年嘅根基性失敗，之前有七年之久，基督一直叩佢哋老底嘉之心嘅門。七年象徵「七次」同埋「曠野」。喺1856年至1863年呢段「曠野」之後，佢哋喺其根基性考驗上失敗咗。
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.
喺第三位天使運動嘅第一次失望當中，上帝嘅子民犯咗罪，因為佢哋拒絕咗唯一一條同根基日期有直接關聯嘅命令。佢哋明知不當，卻仍然選擇將時間預測納入先知信息之中。佢哋咁樣行，就重複咗摩西嘅罪——忽略為自己嘅兒子行割禮——以及烏撒觸摸約櫃嘅罪；呢件事佢明知係被禁止嘅。第三位天使嘅運動行咗佢哋明知唔正確嘅事！若有人想掩蓋呢一個事實，噉就請用埋罐裏面其餘嘅油漆，去遮蓋呢個真相：摩西同烏撒都犯咗罪，並且顯明咗對上帝旨意嘅悖逆；而佢哋正正預表咗一切改革路線中最末後嗰一條改革路線——即係所有改革路線都指向前方嘅嗰條改革路線——嘅第一次失望。改革路線中第一次失望嘅各種例證，都帶有阿拉法同俄梅戛嘅印記，而其中所記錄嘅，乃係為咗使上帝嘅子民得益，即使上帝嘅子民拒絕因此得益亦然。
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.
第一位天使嘅運動被賜予七年嘅時期，呢個象徵住「七次」曠野嘅時期，去接受老底嘉嘅信息，同埋「七次」嘅亮光。「七次」嘅咒詛，就係從主口中被吐出去嘅咒詛。喺1863年，佢哋重演咗重建耶利哥嘅工作，呢項工作本身帶有「咒詛」。由1856年至1863年嘅七年，乃係古代以色列之父輩背叛之罪嘅縮影說明；正係呢罪使佢哋招致「七次」嘅咒詛。現代以色列喺1863年重複咗佢哋列祖嘅罪。
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.
第三位天使嘅運動喺第一次失望嘅考驗中失敗咗，正如摩西同烏撒一樣確實失敗。其後，佢哋喺街上被殺，經歷咗一段為期三日半嘅「曠野」時期。如今，佢哋正藉着保惠師嘅聲音被塑造成身體。保惠師嘅聲音，係藉着曠野中嘅「聲音」傳達出嚟，而家佢哋正面對嘅考驗，唔係定時間嘅考驗，而係「七次」嘅考驗。佢哋已經喺定時間嘅考驗上失敗過。
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.
對佢哋嘅考驗，並唔係要測試佢哋是否相信「七次」乃係有效嘅真理，因為佢哋先前已經作過見證，承認接受「七次」為有效嘅預言。佢哋已經承認相信二千五百二十年分散嘅預言。但佢哋或者未曾察覺，「七次」有一道新嘅試驗之光。佢哋正站喺佢哋列祖喺1856年所站嘅位置。呢道新光就係：啟示錄第十一章嘅三日半，並唔單止係指認法國大革命，而家更加係一個現今真理嘅實況。
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?
七雷隱藏歷史嘅展開，同埋第七印嘅揭開，係咪其實係兩個見證，表明《耶穌基督嘅啟示》而家正被開啟呢？如果係，咁《啟示錄》全卷係咪其實都係講緊末後嘅日子呢？如果呢個係真嘅，咁三日半係咪就代表童女比喻入面嗰段等候嘅時間呢？如果係，咁「七次」嘅補救方法係咪其實代表一項命令，而凡參與咗2020年7月18日納什維爾預言嘅人都必須符合呢？
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?
嘩！有一個考驗畀你！嗰啲醒覺過來、並意識到自己正處於遲延時期的人，喺三日半結束之時，係咪實在必須為自己嘅罪，同埋佢哋父親嘅罪悔改呢？無視那不可在預言中運用時間嘅命令，究竟真係一項罪嗎？
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.
對於嗰啲採取立場，認為納舒維爾嗰次落空咗嘅預測，某程度上竟然係上帝原定旨意，並且其後又試圖維持呢一主張嘅人，除咗喺上帝嘅預言當中運用時間呢一項罪之外，我仲要加上一個觀察。納舒維爾嗰個錯誤預測所發生嘅事，並唔單止係對基督於1844年所發命令之悖逆嘅表現；佢亦係一種行動，向復臨信仰之外嘅人傳達咗一個信息，就係先知之靈中所見嘅預言係有錯失嘅。呢件事係對先知之靈著作嘅羞辱。佢為世人提供咗證據，叫佢哋以為懷愛倫嘅著作，與約瑟·斯密或者諾查丹瑪斯嘅著作同樣重要。懷愛倫寶貴嘅言辭，被我哋悖逆中卑污嘅言辭所玷污。呢唔單止係對基督——即上帝之道——嘅悖逆；同時亦係對先知之靈嘅悖逆。約翰喺名叫拔摩嘅海島上受逼迫，並唔係因為佢將自己屬人嘅意見置於《聖經》同先知之靈之上，而係因為佢順從呢兩個見證人。
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
我約翰，就是你們的弟兄，並在耶穌基督的患難、國度、忍耐裏一同有分的，為了神的道，並為了耶穌基督的見證，曾在那名叫拔摩的海島上。啟示錄 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.
喺我哋第一次失望嘅時候，我哋重複咗我哋祖宗摩西嘅罪，呢一點我哋需要承認。我哋需要承認呢一點，因為我哋而家已經到咗1856年。現今關於「七次」有新亮光，正如當時一樣。如今我哋正處於由老底嘉轉向非拉鐵非嘅過渡時期，正如起初嘅運動喺1856年乃係處於由非拉鐵非轉向老底嘉嘅過渡時期一樣。喺1856年，我哋嘅先祖停止咗刊行關於「七次」所帶來知識增長嘅出版工作。我哋或者未必能夠阻止嗰亮光嘅出版，但我哋當然可以向呢亮光關閉我哋心靈嘅門。我哋可以假裝，正如原初嘅安息日會建造者所做嘅一樣，嗰塊石頭其實並唔存在，並且繼續喺其上絆跌。我哋嘅問題在於，我哋並冇超過一個世紀嘅時間可以把頭埋喺沙裏，因為審判已經開始。
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.
如果我哋容讓阿拉法同俄梅加，以「一件事嘅結局，乃由其起頭所表明」呢個原則嚟教導我哋，我哋就可以清楚看見，阿拉法同俄梅加正顯明：納什維爾嘅預言，乃係由我哋列祖所預表嘅。當我哋承認呢個真理之時，我哋隨即就要面對一個現實：自從嗰個預言之後，一切企圖以某種屬人嘅邏輯，去為嗰個落空咗嘅預言辯解嘅努力，實在都不過係一塊無花果葉。到時我哋就會看見，當我哋身處仇敵之地嘅時候，神並冇與我哋同行。祂固然喺嗰度，但只係喺呢個意義上：祂一直喺人心嘅門外叩門，尋求進入。若果屬人邏輯呢塊無花果葉被挪開，咁我哋或者亦會看見，嗰種否認，或者我哋用嚟為納什維爾預言辯解嘅有缺陷嘅屬人邏輯，正係我哋一直與基督相違而行嘅證據。
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.
到咗1856年，非拉鐵非安息日復臨運動轉變成為老底嘉，而佢哋自己亦知道。主藉着嗰位女先知同佢丈夫嘅話證實咗呢一點。基督站喺嗰啲老底嘉人心門之外，提出要進去，與佢哋一同坐席。祂帶來要擺上席間嘅食物，正係「七次」嘅根基石。但係佢哋拒絕咗。
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.
到咗2023年，最後嘅運動而家正由老底嘉超越而進入非拉鐵非，因為第八個教會乃係出於七個教會。主阿拉法同俄梅嘎已經藉着祂「真理」嘅話證實咗呢件事。基督而家正站喺嗰啲最近死咗嘅枯乾骸骨門外，提出要進去同佢哋一同坐席；而祂願意同佢哋分享嘅呢一餐，正正就係祂喺1856年曾經嘗試同佢哋列祖分享嘅同一餐。呢唔單止係「七次」教義嘅枝節細則，好似1856年佢哋列祖所面對嘅一樣。唔，呢乃係「七次」苦澀嘅補救之方，而呢個補救之方所要求嘅，乃係一種往往令人難以下嚥嘅謙卑。
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.
耶和華嘅話又臨到我，說：人子啊，你要對推羅嘅君王說，主耶和華如此說：因你心裏高傲，並且說：我是神；我在海中之處，坐在神嘅位上；其實你不過係人，並唔係神，雖然你使自己嘅心如同神嘅心。看哪，你比但以理更有智慧；沒有一件隱秘事能向你隱藏。以西結書 28:1–3。
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
或者，我哋呢啲參與咗納什維爾預言嘅人，比但以理更有智慧？
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.
在他登基第一年，我但以理從書卷中明白耶和華嘅話臨到先知耶利米，論到耶路撒冷荒涼嘅年數，話要滿了七十年。我便定意向主神祈求，用禱告、懇求，並禁食、披麻蒙灰尋求祂。我向耶和華我嘅神祈禱，承認我哋嘅罪，話：「主啊，大而可畏嘅神，向愛祂、守祂誡命嘅人守約施慈愛；我哋犯咗罪，行咗奸惡，作惡叛逆，偏離咗你嘅誡命典章；也沒有聽從你僕人眾先知奉你名向我哋嘅君王、首領、列祖，並國中眾民所說嘅話。主啊，公義屬於你；至於我哋，面帶羞愧，正如今日一樣；就是猶大人、耶路撒冷嘅居民，和以色列眾人，無論近處遠處，在你因他們向你所犯嘅罪而趕逐他們所到嘅各國中，都係如此。主啊，我哋和我哋嘅君王、首領、列祖都面帶羞愧，因為我哋得罪咗你。憐憫同赦免都屬於主我哋嘅神，雖然我哋曾悖逆祂；也沒有聽從耶和華我哋神嘅話，遵行祂藉著僕人眾先知擺喺我哋面前嘅律法。以色列全家都犯咗你嘅律法，偏行，不肯聽從你嘅話；所以你僕人摩西律法上所寫嘅咒詛和誓言，都傾倒喺我哋身上，因為我哋得罪咗祂。祂使向我哋和審判我哋嘅官長所說嘅話得以堅立，降大災禍喺我哋身上；因為普天之下，未曾行過像行在耶路撒冷嘅事。」
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.
正如摩西律法上所寫的，這一切災禍都臨到我們身上；我們卻沒有在耶和華我們的神面前懇求，使我們離開自己的罪孽，明白你的真理。所以，耶和華留意這災禍，使之臨到我們；因為耶和華我們的神在他所行的一切事上都是公義的；只是我們沒有聽從他的聲音。現在，主我們的神啊，你曾用大能的手領你的子民出埃及地，使自己得了名聲，正如今日一樣；我們犯了罪，我們行了惡。主啊，求你按你一切的公義，使你的怒氣和忿怒轉離你的城耶路撒冷，你的聖山；因我們的罪和我們列祖的罪孽，耶路撒冷和你的子民成了四圍眾人的羞辱。現在，求我們的神垂聽你僕人的禱告和懇求，為主的緣故，使你的臉光照你荒涼的聖所。我的神啊，求你側耳而聽；開眼而看我們的荒涼，和那稱為你名下的城；因我們在你面前懇求，並不是靠自己的義，乃是靠你豐盛的憐憫。主啊，求你垂聽；主啊，求你赦免；主啊，求你留心而行；我的神啊，求你為自己的緣故，不要遲延；因你的城和你的民都是稱為你名下的。我說話、禱告、承認我的罪和我本國以色列民的罪，並為我神的聖山，在耶和華我神面前獻上懇求的時候；我正禱告說話的時候，我先前在異象中所見的那位加百列，奉命迅速飛來，大約在獻晚祭的時候，摸了我。他指教我，與我說話，說：但以理啊，現在我出來，要使你有智慧，有聰明。Daniel 9:2–22.