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.
Ngo-1856, ubu-Adventism bukaMiller obabuyizwa ngaphambili ngokuthi baseFiladelefiya bachazwa nguJames no-Ellen White njengobaseLawodikeya. UJames White wabe eseqala ukukhuthaza umlayezo waseLawodikeya enhlanganweni ngokusebenzisa i-Review and Herald. Kuleyo ncwadi efanayo, ngawo lowo nyaka, kwaphinde kwethulwa ukukhanya okwengeziwe mayelana “nezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha ochungechungeni lwezihloko eziyisishiyagalombili olwalulotshwe nguHiram Edson, lowo abakwaWhite ababembheka ngokuhlonipheka okukhulu kangangokuba baqamba indodana yabo yokuqala ngaye. Lolo chungechunge lwaphetha ngesithembiso sokuthi luyoqedwa esikhathini esizayo, kodwa aluphindanga lwavela. Endaweni yokuguquka yenhlangano yengelosi yokuqala, isuka eFiladelefiya iya eLawodikeya, le nhlangano yakhubeka phezu “kwezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, ezimelela impela isiprofetho sokuqala ngqa ‘sesikhathi’ izingelosi zikaNkulunkulu ezahola uWilliam Miller ukuba asiqaphele futhi asimemezele.
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.
“Izikhathi eziyisikhombisa” zaziyitshe legumbi eliyinhloko lesisekelo sethempeli lamaMillerite. Wonke umfanekiso wesiprofetho wesisekelo esingcwele ungumfanekiso kaKristu, ngoba akukho esinye isisekelo esingabekwa ngaphandle kukaKristu.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Ngokuba akakho umuntu ongabeka esinye isisekelo ngaphandle kwaleso esesibekiwe, okunguJesu 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 akayena nje kuphela isisekelo, kodwa futhi uyitshe lesisekelo abakhi abalilahla base bekhubeka kulo. Uyilo itshe ekugcineni eliba yinhloko yegumbi. Emlandweni wamaMillerite “izikhathi eziyisikhombisa” zaziyisifanekiselo salelo tshe legumbi.
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 isivumelwano nabaningi isonto elilodwa. Isakhiwo sesiprofetho “sezikhathi eziyisikhombisa” esimelene nombuso wasenyakatho wakwa-Israyeli (uHiram Edson ayesikhombile ezihlokweni eziyisishiyagalombili ezingaqediwe) saphinda sakhiqiza isakhiwo esifanayo ncamashí sesonto lesiprofetho uKristu aqinisa kuso isivumelwano ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalolunye, nevesi lamashumi amabili nesikhombisa. Isonto uKristu ayebutha ngalo u-Israyeli liyisakhiwo esifanayo ncamashí nesonto uKristu ahlakaza ngalo u-Israyeli. Ukuhlakazwa kuka-Israyeli wasendulo kwakuyiminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi ukubuthwa kuka-Israyeli womoya kwakuyizinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili. Wabutha u-Israyeli ukuze aqinise isivumelwano, futhi wahlakaza u-Israyeli ngenxa yengxabano yesivumelwano saKhe. Ukukhomba “izikhathi eziyisikhombisa” njengetshe lesisekelo lethempeli lamaMillerite kuvumelana ngokuphelele nokukhomba uKristu njengetshe lesisekelo. Ukwenqaba lelo tshe, kuwukwenqaba 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.
Ngenkathi uKristu, ngo-1856, okokuqala ngqa emlandweni wobuKristu, emi engqongqoza emnyango waseLawodikeya, wayefuna ukuveza ukwanda kolwazi phezu kwetshe lesikhubekiso abakhi ababese bezolilahla. Eminyakeni eyisikhombisa kamuva, noma ungasho ukuthi, ezinsukwini ezingokomfanekiso eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili kamuva, ubu-Adventist baseLawodikeya bavala umnyango. Ngokudabukisayo, ubu-Adventist benqaba ukubona ukwanda kolwazi. Itshe okhubeka kulo yitshe ongaliboni, 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 bami bayabhujiswa ngenxa yokuswela ulwazi; ngoba wena ululahlile ulwazi, nami ngiyakukulahla, ukuze ungabi ngumpristi kimi; njengoba usukhohliwe umthetho kaNkulunkulu wakho, nami ngiyakukhohlwa abantwana bakho. Hoseya 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 se-“zikhathi eziyisikhombisa,” esamelana nombuso waseningizimu wakwaJuda, saqala ngo-677 BC saphela ngo-Okthoba 22, 1844, kanye neminyaka eyizinkulungwane ezimbili namakhulu amathathu kaDaniyeli isahluko sesishiyagalombili, ivesi leshumi nane. Lezi “zikhathi eziyisikhombisa” ziyingxenye yona kanye yesiprofetho esiye saqashelwa njenge “sisekelo nensika emaphakathi” yenhlangano yama-Advent. Isisekelo nensika emaphakathi yobu-Adventism yagcwaliseka ngesikhathi esifanayo nezinye iziprofetho eziningana. “Izikhathi eziyisikhombisa,” izinsuku eziyizinkulungwane ezimbili namakhulu amathathu, uMalaki isahluko sesithathu, uDaniyeli isahluko sesikhombisa, ivesi leshumi nantathu, kanye nomfanekiso kaMathewu 25 wezintombi eziyishumi, konke kwagcwaliseka ngo-Okthoba 22, 1844. Usuku luka-Okthoba 22, 1844, luwusuku oluyisisekelo lwenhlangano yama-Advent, futhi oluxhumene nalolo suku, kwakhonjwa umyalo owodwa kuphela.
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.
Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisela isandla sayo ezulwini, yafunga ngaye ophilayo kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi isikhathi asisayikuba khona. IsAmbulo 10:5, 6.
Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.
USister White uchaza ingelosi yesAmbulo isahluko seshumi, eyayimi phezu komhlaba nolwandle, njengoJesu 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 eyafundisa uJohane yayingeyena omunye ngaphandle kukaJesu Kristu. Ukubeka unyawo Lwakhe lwesokunene phezu kolwandle, nolwesobunxele phezu komhlabathi owomile, kukhombisa ingxenye Ayenzayo ezigcawini zokugcina zempikiswano enkulu noSathane. Lesi simo sibonisa amandla Akhe aphakeme 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 wathatha isikhundla sokuma phezu kolwandle nomhlaba ukuze amele ubukhosi baKhe obuphakeme kakhulu. Wase ephakamisa isandla saKhe wayala ukuthi “kungabe kusaba khona isikhathi.” UKristu wayengena esivumelwaneni namaMillerite, futhi wawanika umyalo owodwa, njengoba nje anika u-Abrahama lapho engena esivumelwaneni naye. Wamyala u-Abrahama ukuba asoke abantwana besilisa. Ngenkathi engena esivumelwaneni nesizwe esikhethiweyo emlandweni kaMose, wanika imiyalo eminingi, futhi leyo miyalo yayihlanganisa umyalelo wokuthi umphongolo wawungathintwa ngabapristi kuphela. Waphakamisa isandla saKhe wafunga ngo-October 22, 1844, ukuthi isikhathi sesiprofetho sasingasayikufakwa futhi eziprofethweni zeBhayibheli. UJesu wayekhulume ngendaba “yezikhathi nezinkathi” ngesikhathi enyukela ezulwini ngefu lezingelosi, ngaleyo ndlela emele kusengaphambili ukwenyuka kofakazi ababili njengophawu. Lokho akuyala ngaleso sikhathi kwakumayelana “nezikhathi nezinkathi.”
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.
Ngakho-ke, lapho sebehlangene, bambuza, bathi, Nkosi, ngalesi sikhathi uzawubuyisela futhi na umbuso ku-Israyeli na? Wayesethi kubo, Akusikho okwenu ukwazi izikhathi noma imikhawulo yezikhathi, uBaba ayibekile ngaphansi kwamandla akhe uqobo. Kodwa niyakwamukela amandla, nxa uMoya oNgcwele esefikile phezu kwenu; futhi niyakuba ngofakazi bami eJerusalema, naseJudiya yonke, naseSamariya, kuze kube semkhawulweni womhlaba. 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.”
UJesu akashongo ukuthi azikho izikhathi nezinkathi, ngokuba ekhuluma ngoSolomoni wayeseqinisekisile ukuthi kukhona “izikhathi nezinkathi.”
To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.
Konke kunesikhathi sakho, futhi yonke injongo ngaphansi kwezulu inesikhathi sayo: UmShumayeli 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.
Kukhona “izikhathi nezinkathi” embhalweni weBhayibheli eziwubufakazi ngoPalmoni, “UMbali Wezinombolo Omangalisayo”, kodwa kusukela ngomhlaka 22 Okthoba 1844, abantu bakaNkulunkulu bayalwe ukuba bangabe besaphinde bethule umlayezo wesiprofetho oncike esikhathini. Iseluleko sikaJesu kubafundi ngaphambi nje kokuba enyukele ezulwini simelela umlando ongaphambi nje kokuba abantu baKhe abahlanziwe baphakanyiswe njengesibonakaliso encwadini yeSambulo isahluko seshumi nanye, futhi siyavumelana nomyalo abanika wona ngomhlaka 22 Okthoba 1844. Ngosuku oluyisisekelo lwe-Adventismu, uKristu wayala ukuthi akusafanele kube khona eminye imilayezo yesiprofetho esekelwe esikhathini, futhi ekwenyukeni kwaKhe ezulwini, okwakuwumfanekiso wokwenyuka kofakazi ababili kuSambulo isahluko seshumi nanye, wawuphinda lowo myalo.
“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 abafowethu nodadewethu mabaqaphele noma ubani ongabeka isikhathi sokuba iNkosi igcwalise izwi laYo maqondana nokubuya kwaYo, noma maqondana nanoma yisiphi esinye isithembiso esenze esibaluleke ngokukhethekile. ‘Akusikho okwenu ukwazi izikhathi noma iminyaka, uBaba azibeke ngaphansi kwamandla aKhe.’ Abafundisi bamanga bangabonakala benentshiseko enkulu ngomsebenzi kaNkulunkulu, futhi bangachitha izimali ukuze balethe imibono yabo phambi kwezwe nebandla; kodwa njengoba bexuba amanga neqiniso, umlayezo wabo ungowenkohliso, futhi uyoholela imiphefumulo ezindleleni zamanga. Kumelwe babhekwe bamelane nabo, hhayi ngoba bengabantu ababi, kodwa ngoba bengabafundisi bamanga futhi bezama ukubeka phezu kwamanga uphawu lweqiniso.” 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.
UDade White wakubeka kwacaca ukuthi asisoze saba nomlayezo wesikhathi okhomba noma yini enokubaluleka okukhethekile, hhayi ukuBuya Kwakhe Kwesibili kuphela. Isiprofetho sesikhathi, esasiyindikimba yenhlangano yamaMillerite, saphela ngo-Okthoba 22, 1844, futhi umyalo okuwukuphela kwawo owahlanganiswa nalolo suku oluyisisekelo wawungowokuthi isikhathi akusafanele siphinde sisetshenziswe ekwethulweni komlayezo kaNkulunkulu.
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.
Ekuqaleni kokunyakaza kwengelosi yokuqala, kanye kanye ngesikhathi soguquko olusuka eFiladelfiya luye eLawodikeya, kwanikezwa ukukhanya okwengeziwe phezu kweqiniso eliyisisekelo lenhlangano kaMiller. Eminyakeni eyisikhombisa kamuva, noma ezinsukwini ezingokomfanekiso eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili kamuva, noma “ihlane” elilodwa kamuva, ngo-1863, itshe lesisekelo le-“zikhathi eziyisikhombisa” labekwa eceleni 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?
Enyakazweni yokugcina yengelosi yesithathu, khona kanye esigabeni sokuguquka ukusuka eLawodikeya kuya eFiladelifiya, kunikezwa uvivinyo oluhlanganisa ukuvuma izono zawoyise. Uvivinyo lwesisekelo koyise lwaluyile “zikhathi eziyisikhombisa,” okuyiyona eyayiyitshe labo lesisekelo. Ingabe inyakazo yokugcina yayizoyidelela umyalo okuwukuphela kwawo ohlobene nosuku oluyisisekelo, njengoba oyise badelela itshe labo lesisekelo?
Yes. They most certainly did that very thing. They repeated the sins of their fathers.
Yebo. Impela benza yona kanye leyo nto. Baphinda izono zawoyise 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.
Oyise babo abazange bone ngosuku oluyisisekelo, ngoba, phakathi kwezinye izinto, babesengamaFiladelfiya ngalolo suku oluyisisekelo. Oyise babo behluleka esivivinyweni sabo esiyisisekelo lapho beguquka baba yiLawodikeya futhi benqaba “izikhathi eziyisikhombisa” kanye nokukhanya kwazo 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.
Ukwehluleka kwabo okuyisisekelo ngo-1863, kwandulelwa yiminyaka eyisikhombisa uKristu engqongqotha emnyango wezinhliziyo zabo zaseLawodikeya. Iminyaka eyisikhombisa iwuphawu “lwezikhathi eziyisikhombisa” kanye “nelasehlane.” Emva “kwelasehlane” kusukela ku-1856 kuya ku-1863, bahluleka esivivinyweni sabo esiyisisekelo.
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.
Ekudumazekeni kokuqala kokunyakaza kwengelosi yesithathu abantu bakaNkulunkulu bonile, ngokwenqaba umyalo okuwukuphela kwawo ohlotshaniswa ngokuqondile nosuku oluyisisekelo. Bakhetha ukufaka ukubikezela kwesikhathi emlayezweni wesiprofetho, lapho babekwazi kangcono. Ngokwenza kanjalo baphinda isono sikaMose, sokunganqobi indodana yakhe, kanye nesono sika-Uzza sokuthinta umphongolo, okuyinto ayeyazi ukuthi wayenqatshelwe ukuyenza. Ukunyakaza kwengelosi yesithathu kwenza lokho ababekwazi ukuthi akulungile! Uma kukhona othanda ukupenda phezu kwalelo qiniso, makasebenzise insalela yethini lopende, ukuze amboze iqiniso lokuthi uMose no-Uzza bobabili bonile futhi babonakalisa ukuhlubuka ngokumelene nentando kaNkulunkulu njengoba babemelela ngokwesifaniso ukudumazeka kokuqala komugqa wokugcina kunayo yonke wemigqa yezinguquko—umugqa wezinguquko yonke imigqa yezinguquko eyayibhekisa kuwo ngaphambili. Izibonelo zokudumazeka kokuqala emigqeni yezinguquko ziphethe uphawu luka-Alfa no-Omega, futhi umlando okuzo ungowenzuzo yabantu bakaNkulunkulu, noma ngabe abantu bakaNkulunkulu benqaba ukuzuzwa yikho.
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.
Ukusebenza kwengelosi yokuqala kwanikezwa isikhathi seminyaka eyisikhombisa, okuyisibonakaliso sehlane se-“zikhathi eziyisikhombisa,” ukuze kwamukelwe umlayezo waseLawodisiya kanye nokukhanya kwe-“zikhathi eziyisikhombisa.” Isiqalekiso se-“zikhathi eziyisikhombisa” siyisiqalekiso sokuhlanjululwa emlonyeni weNkosi. Ngo-1863, baphinda umsebenzi wokwakha kabusha iJeriko, umsebenzi owawuphethe “isiqalekiso.” Iminyaka eyisikhombisa kusukela ku-1856 kuya ku-1863 iyisibonelo esincane sokuhlubuka kwezono zawobaba bakwa-Israyeli wasendulo okwalethe phezu kwabo isiqalekiso se-“zikhathi eziyisikhombisa.” U-Israyeli wanamuhla waphinda izono zawoyise 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.
Ukuhamba kwengelosi yesithathu kwehluleka uvivinyo lokudumala kokuqala ngokuqinisekileyo njengalokhu kwenza uMose no-Uza. Base bebulawa ezitaladini isikhathi “sehlane” sezinsuku ezintathu nengxenye. Manje sebekhiwa babe yimizimba ngomsindo woMduduzi. Umsindo woMduduzi unikezwa nge“phimbo” ehlane, futhi manje sebebhekene novivinyo, kungesilo olokubeka izikhathi, kodwa olwe“zikhathi eziyisikhombisa.” Sebevele behlulekile uvivinyo lokubeka izikhathi.
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.
Abavivinywa mayelana nokuthi bakholelwa yini ukuthi “izikhathi eziyisikhombisa” ziyiqiniso elisemthethweni, ngokuba sebekade benikeza ubufakazi bokuthi bayazamukela “izikhathi eziyisikhombisa” njengesiprofetho esisemthethweni. Bavumile ukuthi bakholelwa esiprofethweni seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili sokuhlakazwa. Kodwa kungenzeka bangabi nakwazi ukuthi kukhona ukukhanya okusha okuvivinyayo kwe“zikhathi eziyisikhombisa.” Bemi lapho oyise babo bema khona ngo-1856. Ukukhanya okusha yilokhu, ukuthi izinsuku ezintathu nesigamu zesAmbulo 11 azigcini nje ngokukhomba iNguquko yaseFrance, kodwa manje ziyiqiniso lamanje.
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?
Ingabe ukuvulwa komlando ofihlekile wezulu lokuduma okuyisikhombisa, kanye nokuvulwa kophawu lwesikhombisa, empeleni kungofakazi ababili ababonisa ukuthi iSambulo sikaJesu Kristu manje sesikhululwa izimpawu? Uma kunjalo, ingabe kuyiqiniso ngempela ukuthi yonke incwadi yesAmbulo ikhuluma ngezinsuku zokugcina na? Uma lokho kuyiqiniso, pho lezo zinsuku ezintathu nengxenye zimelela yini isikhathi sokulinda emzekelisweni wezintombi na? Uma kunjalo, pho ingabe ikhambi “lezikhathi eziyisikhombisa” empeleni limelela umyalo okumelwe ugcwaliswe yilabo ababambe iqhaza ekubikezelweni kwaseNashville sangoJulayi 18, 2020 na?
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?
Hawu! Nasi isivivinyo kini! Ingabe labo abavukayo baqonde ukuthi basesikhathini sokulinda ngempela kumelwe baphenduke ezonweni zabo nasezonweni zawoyise ekupheleni kwezinsuku ezintathu nesigamu? Ingabe kwakuyisono ngempela ukungawunaki umyalo wokungasebenzisi isikhathi esiprofethweni?
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.
Kulabo abamukela isikhundla sokuthi isiprofetho esehluleka saseNashville ngandlela-thile sasiyinjongo kaNkulunkulu ayeyihlosile, futhi ngemva kwalokho bazama ukusekela leso simangalo, nginganezela okunye ukuqaphela, ngaphandle kwesono sokusebenzisa isikhathi eziprofethweni zikaNkulunkulu. Okwenzeka ngesiprofetho samanga saseNashville kwakungekhona nje ukubonakaliswa kokuhlubuka emyalweni kaKristu ngo-1844, kwakuyisenzo esatshela labo abangaphandle kobu-Adventist ukuthi iziprofetho ezitholakala eMoyeni Wesiprofetho zinephutha. Kwakuyihlazo phezu kwemibhalo yoMoya Wesiprofetho. Kunikeza ubufakazi kulabo abasezweni ukuthi imibhalo ka-Ellen White ibaluleke njengemibhalo kaJoseph Smith, noma kaNostradamus. Amazwi ayigugu ka-Ellen White angcoliswa ngamazwi ethu ayihlazo okuhlubuka kwethu. Kwakungekhona kuphela ukuhlubuka kuKristu, onguLizwi likaNkulunkulu, kwakuyisikhathi esifanayo ukuhlubuka kuMoya Wesiprofetho. UJohane wayeshushiswa esiqhingini esibizwa ngokuthi iPhatmose, hhayi ngoba wabeka umbono wakhe wobuntu ngaphezu kweBhayibheli noMoya Wesiprofetho, kodwa ngoba walalela labo bofakazi ababili.
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.
Mina Johane, engingumfowenu naye, nomhlanganyeli ekuhluphekeni, nasebukhosini nasekubekezeleni kukaJesu Kristu, ngangisesiqhingini esibizwa ngokuthi iPhatmose ngenxa yezwi likaNkulunkulu, nangenxa yobufakazi bukaJesu Kristu. IsAmbulo 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.
Saphinda izono zikababa wethu uMose ekudumazekeni kwethu kokuqala, futhi kudingeka sivume lokhu. Kudingeka sivume lokhu ngoba manje sesiku-1856. Manje sekukhona ukukhanya okusha mayelana “nezikhathi eziyisikhombisa,” njengoba kwakunjalo ngaleso sikhathi. Manje sesisesigabeni sokudlula sisuka eLawodikeya siya eFiladelfiya, njengoba ukunyakaza kokuqala kwakusesigabeni sokudlula sisuka eFiladelfiya siya eLawodikeya ngo-1856. Ngo-1856, obaba bethu bayimisa incwadi yokushicilela yokwanda kolwazi mayelana “nezikhathi eziyisikhombisa.” Singase singakwazi ukumisa ukushicilelwa kwalokho kukhanya, kodwa ngokuqinisekile singavala iminyango yezinhliziyo zethu kulo kukhanya. Singazenza sengathi, njengoba abakhi bokuqala bama-Adventist bosuku lwesikhombisa benza, itshe lalingekho ngempela lapho, siqhubeke sikhubeka phezu kwalo. Inkinga yethu iwukuthi asinakho ngaphezu kwekhulu leminyaka lokufihla amakhanda ethu esihlabathini, ngoba izahlulelo sezivele ziqala.
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.
Uma sivumela u-Alfa no-Omega ukuba asifundise ngesimiso sokuthi ukuphela kwento kuboniswa ngokuqala kwento, singabona kalula ukuthi u-Alfa no-Omega ubonisa ukuthi isibikezelo saseNashville sasifanekiselwa ngobaba bethu. Lapho sivuma leli qiniso, siyobe sesibhekene neqiniso lokuthi kusukela kuleso sibikezelo yonke imizamo yokukhiqiza uhlobo oluthile lomqondo wobuntu ukuze kulungisiswe isibikezelo esehlulekile ibingeyona into engaphezu kweqabunga lomkhiwane. Khona-ke siyobona ukuthi uNkulunkulu ubengakahambi nathi ngesikhathi sisezweni lesitha. Ubekhona lapho, kodwa kuphela ngomqondo wokuthi ubengqongqoza eminyango yezinhliziyo, efuna ukungena. Uma iqabunga lomkhiwane lomqondo wobuntu lisuswa, khona-ke singase futhi sibone ukuthi ukuphika, noma umqondo wobuntu onephutha esiwusebenzisile ukuze kulungisiswe isibikezelo saseNashville, kuwubufakazi bokuthi besihamba ngokuphambana 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 baphenduka iLawodikeya, futhi babekwazi lokho. INkosi yakufakazela lokho ngamazwi omprofethikazi nomyeni wakhe. Emi eminyango yalezo zinhliziyo zaseLawodikeya, uKristu wanikela ukungena nokudla nabo. Ukudla ayekulethile ukuze badle ngakho kwakuyitshe legumbi lesisekelo le-“zikhathi eziyisikhombisa.” Benqaba.
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.
Ngo-2023, ukunyakaza kokugcina manje kudlulela kusuka eLaodicea kuya eFiladelfiya, ngokuba ibandla lesishiyagalombili lingelamabandla ayisikhombisa. INkosi, u-Alfa no-Omega, ikuqinisekisile lokhu ngezwi laYo “leqiniso.” UKristu manje umi emnyango walawo mathambo omile asanda kufa, enikela ukungena nokudla nawo, futhi isidlo afisa ukuhlanganyela nawo sona yileso sidlo esifanayo azama ukusabelana naso noyise bawo ngo-1856. Akusikho nje kuphela ukwakheka okuyisisekelo kwemfundiso “yezikhathi eziyisikhombisa,” njengalokhu kwakunjalo koyise bawo ngo-1856. Qhabo, kuyikhambi elibabayo “lezikhathi eziyisikhombisa,” futhi lelo khambi lidinga uhlobo lokuzithoba okuvame ukuba lukhuni ukulugwinya.
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.
Izwi leNkosi lafika kimi futhi, lathi: Ndodana yomuntu, yisho enkosini yaseTire ukuthi: Isho kanje iNkosi uJehova: Ngokuba inhliziyo yakho iziphakamisile, wathi: NginguNkulunkulu, ngihlezi esihlalweni sikaNkulunkulu phakathi kwezilwandle; nokho ungumuntu, awunguNkulunkulu, nakuba ubeka inhliziyo yakho ibe njengenhliziyo kaNkulunkulu. Bheka, uhlakaniphile kunoDaniyeli; akukho mfihlakalo abangakufihlela yona. Hezekeli 28:1–3.
Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?
Mhlawumbe thina esahlanganyela esibikezelweni saseNashville sihlakaniphe ukwedlula uDaniyeli?
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 wokubusa kwakhe, mina Daniyeli ngaqonda ngezincwadi inani leminyaka, okwakufike ngalo izwi likaJehova kuJeremiya umprofethi, lokuthi wayeyogcwalisa iminyaka engamashumi ayisikhombisa ekuchithekeni kweJerusalema. Ngase ngibhekisa ubuso bami eNkosini uNkulunkulu, ukuba ngifune ngomkhuleko nangokunxusa, ngokuzila ukudla, nangendwangu yamasaka, nangomlotha. Ngakhuleka kuJehova uNkulunkulu wami, ngavuma izono zami, ngathi: O Nkosi, Nkulunkulu omkhulu nowesabekayo, ogcina isivumelwano nomusa kulabo abamthandayo, nakulabo abagcina imiyalo yakhe; sonile, senza ububi, senze okubi, sihlubukile, yebo, saphambuka emithethweni yakho nasezahlulelweni zakho. Asibalalelanga futhi izinceku zakho abaprofethi, abakhuluma egameni lakho emakhosini ethu, naseziphakamisini zethu, nakoyise bethu, nakubo bonke abantu bezwe. O Nkosi, ukulunga kungokwakho, kepha kithina kungokokudideka kobuso, njengalokhu kunjalo namuhla; emadodeni akwaJuda, nakwabakhileyo eJerusalema, naku-Israyeli wonke, abaseduze nabakude, kuwo wonke amazwe obaxoshele kuwo, ngenxa yesiphambeko sabo abasona kuwe. O Nkosi, kithina kungokokudideka kobuso, emakhosini ethu, naseziphakamisini zethu, nakoyise bethu, ngoba sonile kuwe. ENkosini uNkulunkulu wethu kukhona izihe nokuthethelela, nakuba sihlubukile kuye; futhi asililalelanga izwi likaJehova uNkulunkulu wethu, ukuba sihambe ngemithetho yakhe, ayibeka phambi kwethu ngezinceku zakhe abaprofethi. Yebo, u-Israyeli wonke weqe umthetho wakho, waphambuka ukuze angalilaleli izwi lakho; ngalokho isiqalekiso sithelwe phezu kwethu, nesifungo esilotshwe emthethweni kaMose inceku kaNkulunkulu, ngoba sonile kuye. Uwaqinisile amazwi akhe awakhuluma ngathi, nangabahluleli bethu ababesahlulela, ngokuletha phezu kwethu okubi okukhulu; ngokuba phansi kwezulu lonke akwenzekanga njengalokho okwenzekileyo eJerusalema.
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.
Njengoba kulotshiwe emthethweni kaMose, bonke lobu bubi busehlele; nokho asenzanga umkhuleko wethu phambi kweNkosi uNkulunkulu wethu, ukuze siphenduke ebubini bethu, siqonde iqiniso lakho. Ngakho-ke iNkosi ikuqaphile lokho kubi, yase ikwehlisela phezu kwethu; ngokuba iNkosi uNkulunkulu wethu ilungile kuyo yonke imisebenzi yayo eyenzayo, kepha thina asizange silalele izwi layo. Manje-ke, O Nkosi Nkulunkulu wethu, wena owakhipha abantu bakho ezweni laseGibhithe ngesandla esinamandla, wazenzela udumo, njengalokhu kunjalo nanamuhla; sonile, senzile okubi. O Nkosi, ngokuvumelana nakho konke ukulunga kwakho, ngiyakuncenga, makusuke ulaka lwakho nokufutheka kwakho emzini wakho iJerusalema, intaba yakho engcwele; ngokuba ngenxa yezono zethu nangenxa yobubi bobaba bethu, iJerusalema nabantu bakho sebeyihlazo kubo bonke abasizungezileyo. Ngakho-ke manje, O Nkulunkulu wethu, yizwa umkhuleko wenceku yakho nokunxusa kwayo, wenze ubuso bakho bukhanye phezu kwendlu yakho engcwele eyincithakalo, ngenxa yeNkosi. O Nkulunkulu wami, thobisa indlebe yakho, uzwe; vula amehlo akho, ubone izincithakalo zethu, nomuzi obizwa ngegama lakho; ngokuba asethuli ukunxusa kwethu phambi kwakho ngenxa yokulunga kwethu, kodwa ngenxa yezihawu zakho ezinkulu. O Nkosi, yizwa; O Nkosi, thethelela; O Nkosi, lalela wenze; ungalibali, ngenxa yakho uqobo, O Nkulunkulu wami; ngokuba umuzi wakho nabantu bakho babizwa ngegama lakho. Kuthe ngisakhuluma, ngikhuleka, ngivuma isono sami nesono sabantu bakithi u-Israyeli, ngiletha ukunxusa kwami phambi kweNkosi uNkulunkulu wami ngenxa yentaba engcwele kaNkulunkulu wami; yebo, ngisakhuluma emkhulekweni, kwafika indoda uGabriyeli, engangiyibonile embonweni ekuqaleni, indiza ngokushesha, yangithinta ngesikhathi somnikelo wakusihlwa. Yangifundisa, yakhuluma nami, yathi: O Daniyeli, manje sengiphumile ukuze ngikunike ukuqonda nokuqondisisa. Daniyeli 9:2–22.