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.
1856年，James 和 Ellen White 将先前处于“费城”阶段的米勒派复临运动认定为“老底嘉”。随后，James White 便通过《Review and Herald》向该运动推广老底嘉的信息。同年在同一期刊上，关于《利未记》第二十六章“七次”的更多亮光，也由 Hiram Edson 撰写成一组八篇的文章予以发表；White 夫妇对他推崇备至，甚至以他的名字为他们的长子命名。该系列以将来会完成的承诺收尾，但此后再未出现。在第一位天使的信息从“费城”转向“老底嘉”的过渡点，这一运动在《利未记》第二十六章的“七次”上绊倒了；而那“七次”正代表着上帝的天使曾引导 William Miller 认识并宣告的第一条“时间预言”。
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.
“七个时期”是米勒派圣殿根基的首要房角石。凡关于神圣根基的每一个预言性比喻，都是对基督的比喻，因为除基督以外，不能再立别的根基。
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
因为那已经立下的根基就是耶稣基督；此外，没有人能立别的根基。哥林多前书 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.
基督不只是根基，他也是那块被匠人弃绝、后来他们又在其上绊跌的根基石。他就是那块最终成为房角头石的石头。在米勒派的历史中，“七次”是那房角石的象征。
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.
基督与许多人坚立盟约，为期一周。针对以色列北国的“七次”预言的结构（海勒姆·爱德森在那八篇未完的文章中所指出的），再现了那预言性的一周的同样结构——基督正是在那一周里为应验《但以理书》第九章第二十七节而坚立盟约。基督聚集以色列的那一周，与基督分散以色列的那一周在结构上完全相同。古代以色列的分散是二千五百二十年，属灵以色列的聚集是二千五百二十天。他为要坚立盟约而聚集以色列；他也因着他约的争端而分散以色列。把“七次”认作米勒派圣殿的根基石，与把基督认作根基石完全一致。弃绝那块石头，就是弃绝基督。
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.
当基督在1856年，在基督教历史上第一次站在老底嘉的门前叩门时，他旨在使人对那块匠人正要弃之不用的绊脚石的认识得以增加。七年之后，或者可以说，象征性的二千五百二十天之后，老底嘉的复临运动把门关上了。可惜，复临运动拒绝看见这知识的增长。你绊倒的石头，是你没有看见的石头，但它仍然在那里。
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.
我的民因缺乏知识而灭亡；因为你弃绝知识，我也必弃绝你，使你不得给我作祭司。你既忘了你神的律法，我也必忘记你的儿女。何西阿书 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.
“七次”的咒诅，针对南国犹大，始于公元前677年，并于1844年10月22日结束，同时《但以理书》第八章第十四节的二千三百年也告终。“七次”正是那项被认定为复临运动“根基与中心柱石”的预言的一部分。复临主义的根基与中心柱石，是与其他数项预言在同一时间应验的。“七次”、二千三百日、《玛拉基书》第三章、《但以理书》第七章第十三节，以及《马太福音》第二十五章十童女的比喻，都在1844年10月22日应验。1844年10月22日这一日期是复临运动的奠基日期；并且与该日期相关，只被确认了一条命令。
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.
我所看见那站在海上和地上的天使向天举起手来，指着那永永远远活着、创造了天和其中的万物、地和其中的万物、海和其中的万物的那一位起誓，说：不再有时日了。启示录 10:5, 6。
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
怀特姐妹认定，启示录第十章那位站在海和陆地上的天使就是耶稣基督。
“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.
指示约翰的那位大能天使不是别人，正是耶稣基督。祂右脚踏在海上，左脚踏在旱地上，这显示祂在与撒但的大争战末后场景中所扮演的角色。这一姿态表明祂对全地拥有至高的权能与权柄。基督复临安息日会《圣经注释》，第七卷，第971页。
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.”
基督站立在海和地之上，以表明祂至高的权柄。随后祂举起手，命令说：“将不再有时间。”基督正与米勒派立约，并像祂与亚伯拉罕立约时一样给了他们一道命令。祂曾命令亚伯拉罕给男童行割礼。当祂在摩西时代与一群被拣选的子民立约时，祂颁布了许多命令，其中包括只有祭司可以触摸约柜的指示。1844年10月22日，祂举手起誓，预言的时间不再被纳入圣经的预言之中。耶稣在天使的云彩中升天时，曾论及“时候和时期”的问题，从而预表作为旌旗的两位见证人的升天。祂当时所吩咐的，正是关于“时候和时期”的事。
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.
他们聚集的时候，就问他说：“主啊，你要在这时候复兴以色列的国吗？”他对他们说：“父凭着自己的权柄所定的时候或日期，不是你们可以知道的。但圣灵降临在你们身上，你们就必得着能力；并要在耶路撒冷、犹太全地和撒马利亚，直到地极，作我的见证。”使徒行传 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.”
耶稣并没有说不存在时候和时节，因为他曾借着所罗门说话，确认了“时候和时节”的存在。
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，天下万务都有定时：传道书 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.
在圣经的记录中，有一些“时候和日期”，作了对帕耳摩尼——“奇妙的数算者”的见证；然而自1844年10月22日起，神的子民已被吩咐从此再不可发表任何以时间为基础的预言信息。耶稣在升天前对门徒的嘱咐，预表了在启示录第十一章中祂洁净的子民被高举为旌旗之前的那段历史，并且与祂在1844年10月22日所下的命令相一致。在复临运动的奠基之日，基督吩咐今后不再有任何以时间为基础的预言信息；而在祂的升天——那预表了启示录第十一章中两位见证人的升天——时，祂又重申了这一命令。
“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.
愿我们所有的弟兄姊妹都要谨慎提防那些为主成就祂关于再来的话，或为祂所作任何具有特殊意义的应许，设定日期的人。“父凭着自己的权柄所定的时候或日期，不是你们可以知道的。”假教师看起来也许对上帝的工作极为热心，甚至不惜耗费财力，将他们的理论带到世人和教会面前；但因他们把错误与真理混杂，他们的信息就是欺骗的，必使人的灵魂走上错误的道路。我们当直面并反对他们，并非因为他们是坏人，乃是因为他们是谎言的教师，正企图把谎言冠以真理之名。《给传道人的证言》，第55页。
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.
怀爱伦姐妹明确指出，我们绝不会再有以时间来界定任何具有特殊意义之事的信息，这不仅仅是指祂的再临。时间预言——米勒派运动的主题——已于1844年10月22日结束；与那个奠基性日期相关的唯一命令是：在传扬上帝的信息时，再也不可使用时间。
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.
在第一位天使运动的起始阶段，正处于从非拉铁非向老底嘉过渡的关头，米勒派运动的基础真理得到了更多的亮光。七年之后，或者象征性的二千五百二十日之后，或者说一个“旷野”之后，于1863年，“七次”的奠基石被建造者搁置不用。
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?
在第三位天使的末后运动中，恰在从老底嘉过渡到非拉铁非的那一刻，将赐下一道包含对列祖之罪的认罪的考验。列祖的根基考验是“七次”，那是他们的基石。末后运动是否会像列祖无视自己基石那样，无视那唯一与奠基日期相关的命令？
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
是的。他们的确就做了那件事。他们重复了他们父辈的罪孽。
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.
他们的父辈并未在奠基之日犯罪，因为除其他原因外，在那奠基之日他们仍然是非拉铁非人。他们的父辈是在转变成老底嘉，并拒绝了“七次”及其渐增的亮光之时，才在那奠基性的考验上失败的。
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.
他们在1863年的基础性失败之前，有七年之久，基督一直在他们那老底嘉式的心门外叩门。七年象征“七次”和“旷野”。在1856年至1863年的“旷野”之后，他们未能通过其基础性的考验。
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.
在第三位天使的运动的第一次失望中，神的子民因拒绝那条与根基日期直接相关的唯一诫命而犯罪。他们明知不该，却选择把时间的预测纳入先知性的信息之中。这样做，他们重复了摩西的罪（忽略给他的儿子行割礼），以及乌撒的罪（明知被禁止却伸手触摸约柜）。第三位天使的运动做了他们自己知道不对的事！若有人想粉饰这个事实，那就索性把剩下的一整罐油漆也用上，把这个真理也一并遮盖掉：摩西和乌撒都犯罪，并显明了对神旨意的悖逆；他们作为预表，指向所有改革路线中最后那一条改革路线的第一次失望——那条所有改革路线都指向的改革路线。改革路线中关于第一次失望的那些例证，都带有阿尔法与俄梅伽的署名；其中的记载是为着神子民的益处，即便神的子民拒绝蒙受其中的益处。
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.
第一位天使的运动被赐予一个七年的时期，这乃是“七次”旷野的象征，为要与“七次”的亮光一同接受老底嘉的信息。“七次”的咒诅，就是被主从口中吐出去的咒诅。1863年，他们重演了重建耶利哥的举动，这是一项带有“咒诅”的工作。从1856年到1863年的七年，是古代以色列先祖悖逆之罪的一个缩影；正是这罪使他们招致了“七次”的咒诅。现代以色列在1863年重犯了他们祖先的罪。
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.
第三天使的运动像摩西和乌撒一样，确实未能通过第一次失望的考验。随后他们在街上被杀，进入一个为期三天半的“旷野”时期。如今，他们正借着安慰者的声音被塑造成身体。安慰者的声音正通过“旷野”中的“声音”发出，而他们现在所面对的考验，不是设定时间的考验，而是“七次”的考验。他们已经在设定时间的考验上失败了。
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.
他们并非在接受关于他们是否相信“七次”是一项确实真理的考验，因为他们此前已经作过见证，表明他们接受“七次”为一项确实的预言。他们已承认相信那关于分散的二千五百二十年的预言。但他们可能没有意识到，关于“七次”如今有新的试验之光。他们正站在他们的先辈在1856年所站的位置上。新的亮光是：启示录第十一章的三天半并不只是指认法国大革命，而是如今成为现时真理的现实。
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?
七雷的隐秘历史被揭开，以及第七印的开启，是否其实是两个见证，表明耶稣基督的启示如今正在被解封？如果是这样，整卷《启示录》是否其实都在讲末后的日子？如果那是真的，那么三天半是否代表童女比喻中耽延的时间？如果是这样，那么“七次”的补救之道是否其实代表一项命令，必须由参与了2020年7月18日纳什维尔预言的人来履行？
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?
哇！给你一个考验！那些醒悟过来并意识到自己正处于等候时期的人，是否真的必须在三天半结束时为自己的罪以及其父亲的罪悔改？无视那条不许在预言中使用时间的命令，真的算是罪吗？
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.
对于那些认为纳什维尔那次失败的预测在某种程度上是上帝所定旨意、并且此后还试图维持那一主张的人，我要补充一点：除了在上帝的预言中设定时间的罪之外，还有别的值得注意之处。纳什维尔那次错误的预测并不仅仅是对基督在1844年所发出的命令的悖逆的表现，它还是一种行为，向复临信仰之外的人表明：在预言之灵所载的那些预言是不可靠的。这是对预言之灵著作的羞辱。它给世人提供了一个证据：怀爱伦的著作与约瑟·斯密或诺查丹玛斯的著作同等重要。怀爱伦宝贵的话语被我们悖逆的污秽言语所玷污。这不只是对基督——祂是神的道——的悖逆，同时也是对预言之灵的悖逆。约翰在那名叫拔摩的海岛上受逼迫，并不是因为他把人的意见置于圣经和预言之灵之上，而是因为他顺从了那两位见证人。
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.
我约翰，就是你们的弟兄，并在耶稣基督的患难、国度和忍耐中与你们同有分的，因着神的道和耶稣基督的见证，曾在那名叫拔摩的海岛上。启示录 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.
在我们第一次的失望时，我们重犯了先祖摩西所犯的罪，我们需要为此认罪。我们需要为此认罪，因为我们现在处在1856年。关于“七次”，如今有了新的亮光，正如当时一样。我们现在正处在从老底嘉向非拉铁非过渡的阶段，正如1856年起初的运动处在从非拉铁非向老底嘉过渡的阶段一样。1856年，我们的先辈停止了关于“七次”的知识增进的出版。我们或许无法阻止那道亮光的发表，但我们当然可以向这道亮光关闭心门。我们可以像最初的基督复临安息日会的建造者那样，假装那块石头并不在那里，并继续在其上绊倒。我们的问题在于，我们没有一个多世纪可以把头埋在沙里，因为审判已经开始了。
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.
若我们让阿尔法与欧米伽按“以一件事的开头来说明其结局”的原则来教导我们，我们就不难看出，阿尔法与欧米伽正在表明，纳什维尔的预言被我们的列祖所预表。我们承认这一真理时，就必须面对这样一个现实：自那次预言以来，一切试图用某种人的逻辑来为那次落空的预言辩护的努力，不过是遮羞的无花果叶。然后我们会看见，当我们在仇敌之地时，上帝并未与我们同行。祂在那里，但仅仅是在心门外叩门、寻求进入的意义上。若把人的逻辑这片无花果叶拿掉，我们也会看出，为了为纳什维尔的预言辩护而采取的否认，或者说那套有缺陷的人类逻辑，正是我们一直与基督背道而行的证据。
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.
1856年，复临运动由非拉铁非转变为老底嘉，他们也知道这一点。主借着女先知和她丈夫的话证实了此事。基督站在那些老底嘉人心门前，愿意进来与他们一同坐席。他所带来要与他们同享的食物，是“七次”的基石。他们却拒绝了。
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.
在2023年，末后的运动如今正从老底嘉转向非拉铁非，因为“第八个教会”是出自那“七个教会”。那阿尔法和俄梅伽的主已经借着他“真理”的话语予以印证。基督如今站在那些新近死去、如枯骨一般之人的门前，愿意进去与他们一同坐席；他愿与他们分享的那一餐，正是他在1856年曾试图与他们的父辈分享的那一餐。那并非像1856年对他们的父辈那样，只是“七次”教义的具体细节。不，这是一剂“七次”的苦药方，而这剂药所要求的，是一种人往往难以接受的谦卑。
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.
耶和华的话又临到我说：人子啊，你要对推罗王说：主耶和华如此说：因你的心高傲，你曾说：“我是神，我在海中坐神之位”；你虽然居心自比神，却不过是人，并不是神。看哪，你比但以理更有智慧；什么秘事都不能向你隐藏。以西结书 28:1-3。
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
也许我们这些参与纳什维尔预测的人比丹尼尔更明智？
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.
在他作王的第一年，我但以理从书卷上明白了年数：主借先知耶利米所说的话，关于耶路撒冷的荒凉要满七十年，他必使之成就。于是我便面向主上帝，以祷告与恳求，配以禁食、披麻、蒙灰来寻求他。我向主我的上帝祈祷，承认自己的罪，说：主啊，至大可畏的上帝，你向爱你并遵守你诫命的人守约施慈爱。我们犯罪作孽，行事邪僻，背叛你，偏离了你的训诫和典章；我们也没有听从你仆人众先知的话，他们奉你的名对我们的君王、首领、列祖以及全国百姓所说的话。主啊，公义在于你；至于我们，却满面羞惭，正如今日一样：无论是犹大人、耶路撒冷的居民，还是一切以色列人，无论近处远方，散居在你所赶他们去的各邦各国，因为他们对你犯了过犯。主啊，羞惭在于我们，在我们的君王、首领和列祖身上，因为我们得罪了你。然而，怜悯和赦免在于主我们的上帝，尽管我们违逆了他；我们没有听从主我们上帝的声音，不照他借仆人众先知摆在我们面前的律法而行。的确，全以色列都违犯了你的律法，偏离你，不肯听从你的声音；因此，咒诅和写在上帝仆人摩西律法中的誓言都倾到我们身上，因为我们得罪了他。他使自己所说的话应验在我们和审判我们的人身上，给我们招来了大灾祸；因为在天底下，从未有过像临到耶路撒冷的那样的事。
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.
照着摩西律法上所写的，这一切灾祸都临到我们；然而我们并没有在主我们的神面前祈求，使我们回转离开我们的罪孽，明白你的真理。因此，主留意这灾祸，将它带到我们身上；因为主我们的神在他一切所行的事上都是公义的，因我们没有听从他的话。现在，主我们的神啊，你曾用大能的手领你的百姓出了埃及地，并为自己得了名声，直到今日仍是如此；我们犯了罪，行了恶。主啊，求你照你一切的义，使你的怒气和烈怒转离你的城耶路撒冷，你的圣山；因为我们的罪和我们列祖的罪孽，耶路撒冷和你的百姓都成了我们四围之人的羞辱。所以，我们的神啊，求你垂听你仆人的祷告和恳求，为主的缘故，使你脸上的光照耀你那荒凉的圣所。我的神啊，求你侧耳而听；睁眼而看我们的荒凉和那称为你名下的城；因为我们在你面前陈明恳求，并不是因着我们的义，乃是因着你的大怜悯。主啊，求你垂听；主啊，求你赦免；主啊，求你应允而行；不要迟延。我的神啊，为你自己的缘故，因你的城和你的百姓都称为你的名下。 我正说话、祈祷，承认我的罪和我民以色列的罪，又为我神的圣山在主我的神面前陈明恳求的时候；我正祷告说话的时候，就是我在起初的异象中所见的那人加百列，迅速飞来，约在献晚祭的时候触摸我。他使我明白，与我谈论，说：但以理啊，现在我出来要使你有聪明和悟性。但以理书 9:2-22。