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# The Revelation of Jesus Christ - Number Eighteen

Wahayin Yesu Almasihu — Lamba Sha Takwas

The Sins of the Fathers

Zunuban Uba-Uba

Author

Jeff Pippenger

Published

November 19, 2023

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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.

A shekara ta 1856, James da Ellen White sun bayyana Adventism na Millerite, wanda a dā na Filadelfiya ne, a matsayin na Laodicea. Sai James White ya fara yaɗa saƙon Laodicea ga wannan motsi ta wajen Review and Herald. A wannan wallafar kuma, a cikin wannan shekarar, an kuma gabatar da ƙarin haske game da “lokuta bakwai” na Littafin Lawiyawa sura ta ashirin da shida a cikin jerin talifofi takwas da Hiram Edson ya rubuta, wanda Whites suka girmama sosai har suka sa wa ɗansu na fari sunansa. Jerin ya ƙare da alkawarin cewa za a kammala shi a nan gaba, amma bai ƙara fitowa ba. A wajen canjin mataki na motsin mala’ika na fari, daga Filadelfiya zuwa Laodicea, motsin ya yi tuntuɓe a kan “lokuta bakwai” na Littafin Lawiyawa sura ta ashirin da shida, wanda ke wakiltar ainihin annabcin “lokaci” na farko ƙwarai da mala’ikun Allah suka bishe William Miller ya gane kuma ya shelanta.

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.

“Lokuta bakwai” shi ne babban dutsen kusurwa na tushen haikalin Milleriyawa. Kowace kwatancin annabci na tsattsarkan tushe, kwatanci ne na Almasihu, gama ba a iya kafa wani tushe dabam face Almasihu.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Gama ba mai iya kafa wani tushe dabam face wanda aka riga aka kafa, wato Yesu Almasihu. 1 Korintiyawa 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.

Ba Almasihu kaɗai ne tushen ba, amma shi ne kuma dutsen harsashi wanda magina suka ƙi, daga bisani kuma suka yi tuntuɓe a kansa. Shi ne dutsen da a ƙarshe ya zama babban dutsen kusurwa. A tarihin Millerite, “sau bakwai” ne alamar wannan dutsen kusurwa.

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.

Almasihu ya tabbatar da alkawari da mutane da yawa har sati guda. Tsarin annabcin “sau bakwai” a kan masarautar arewacin Isra’ila (wanda Hiram Edson ya gano a cikin kasidu takwas da ba a kammala ba) ya maimaita daidai wannan tsarin na satin annabci wanda Almasihu ya tabbatar da alkawarin a cikar Daniel sura tara, aya ta ashirin da bakwai. Satin da Almasihu yake tattara Isra’ila shi ne daidai wannan tsarin na satin da Almasihu ya warwatsa Isra’ila. Warwatsuwar Isra’ila ta dā shekaru dubu biyu da ɗari biyar da ashirin ce, kuma tattara Isra’ila ta ruhaniya kwanaki dubu biyu da ɗari biyar da ashirin ne. Ya tattara Isra’ila domin ya tabbatar da alkawarin, kuma Ya warwatsa Isra’ila saboda husumar alkawarinsa. A gane “sau bakwai” a matsayin dutsen ginshiƙi na haikalin Millerite ya yi daidai ƙwarai da gane Almasihu a matsayin dutsen ginshiƙi. A ƙi wannan dutse, shi ne a ƙi Almasihu.

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.

Lokacin da Almasihu, a shekara ta 1856, a karon farko ƙwarai cikin tarihin Kiristanci, ya tsaya yana ƙwanƙwasa a ƙofar Laodikiya, yana neman ya haifar da ƙaruwa ta ilimi a kan dutsen tuntuɓe wanda magina suke gab da yi watsi da shi. Shekaru bakwai bayan haka, ko kuma kana iya cewa, kwanaki dubu biyu da ɗari biyar da ashirin na alama bayan haka, Adventism na Laodikiya ya rufe ƙofar. Abin baƙin ciki, Adventism ya ƙi ganin ƙaruwa ta ilimin. Dutsen da kake tuntuɓe a kansa dutse ne da ba ka gani, amma har yanzu yana nan.

> 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.

> Mutanena suna hallaka saboda rashin sani; domin ka ƙi ilimi, ni ma zan ƙi ka, har ba za ka ƙara zama firist a gare ni ba. Da yake ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. Hosea 4:6.

The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.

La’anar “sau bakwai” a kan masarautar kudu ta Yahuda ta fara a shekara ta 677 K.H., kuma ta ƙare a ranar 22 ga Oktoba, 1844, tare da shekaru dubu biyu da ɗari uku na Daniyel sura ta takwas, aya ta goma sha huɗu. “Sau bakwai” wani ɓangare ne na ainihin annabcin da aka bayyana a matsayin “tushe da ginshiƙi na tsakiya” na motsin Advent. Tushen da ginshiƙin tsakiya na Adventism sun cika a daidai wannan lokaci tare da wasu annabce-annabce da dama. “Sau bakwai,” kwanaki dubu biyu da ɗari uku, Malakai sura ta uku, Daniyel sura ta bakwai, aya ta goma sha uku, da kuma misalin budurwai goma na Matiyu 25, dukkansu sun cika a ranar 22 ga Oktoba, 1844. Ranar 22 ga Oktoba, 1844, ita ce ranar tushe ta motsin Advent, kuma dangane da wannan ranar, umarni guda ɗaya ne kaɗai aka bayyana.

> 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.

> Sai mala’ikan nan da na ga yana tsaye a kan teku da kuma a kan ƙasa ya ɗaga hannunsa zuwa sama, Ya kuwa rantse da wanda yake raye har abada abadin, wanda ya halicci sama, da abubuwan da suke cikinta, da ƙasa, da abubuwan da suke cikinta, da teku, da abubuwan da suke cikinsa, cewa lokaci ba zai ƙara kasancewa ba. Ru’ya ta Yohanna 10:5, 6.

Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.

’Yar’uwa White ta bayyana mala’ikan Wahayi sura ta goma, wanda ya tsaya a kan ƙasa da teku, a matsayin Yesu Almasihu.

> “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.

> “Mala’ikan nan mai ƙarfi wanda ya yi wa Yohanna umarni ba wani ƙasa da Yesu Almasihu ba ne. Sanya ƙafarsa ta dama a kan teku, da ta hagunsa a kan busasshiyar ƙasa, yana nuna ɓangaren da Yake takawa a cikin al’amuran ƙarshe na babban rikici da Shaiɗan. Wannan matsayi yana nuna madaukakiyar ikonsa da mulkinsa a kan dukan duniya.” The Seventh-day Adventist Bible Commentary, juzu’i na 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.”

Almasihu ya ɗauki matsayi na tsayawa a kan teku da ƙasa domin ya wakilci madaukakin ikonSa. Sa’an nan ya ɗaga hannunsa ya yi umarni cewa “lokaci kada ya ƙara kasancewa.” Almasihu yana shiga cikin alkawari tare da ’yan Miller, kuma ya ba su umarni guda ɗaya, kamar yadda ya ba Ibrahim sa’ad da ya shiga alkawari da shi. Ya umurci Ibrahim ya yi wa ’ya’yan maza kaciya. Sa’ad da ya shiga alkawari da zaɓaɓɓen jama’a a tarihin Musa, ya ba da umarni da yawa, kuma waɗannan umarnai sun haɗa da umarnin cewa firistoci kaɗai ne za su iya taɓa akwatin alkawari. Ya ɗaga hannunsa ya rantse a ranar 22 ga Oktoba, 1844, cewa lokacin annabci ba za a ƙara haɗa shi cikin annabce-annabcen Littafi Mai Tsarki ba. Yesu ya riga ya yi magana a kan batun “lokuta da zamani” sa’ad da ya hau zuwa sama cikin gajimaren mala’iku, ta haka yana misalta hawan shaidu biyu a matsayin tuta. Abin da ya umarta a lokacin kuwa game da “lokuta da zamani” ne.

> 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.

> Da suka taru tare, sai suka tambaye shi, suna cewa, Ya Ubangiji, a wannan lokaci ne za ka sāke maido da mulki ga Isra’ila? Sai ya ce musu, Ba naku ba ne ku san zamani ko lokatai waɗanda Uba ya sa a ƙarƙashin ikonsa. Amma za ku karɓi iko, sa’ad da Ruhu Mai Tsarki ya sauko muku; kuma za ku zama shaiduna a Urushalima, da cikin dukan Yahudiya, da Samariya, har zuwa iyakar duniya. Ayyukan Manzanni 1:6–8.

Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”

Yesu bai ce babu lokuta da zamani ba, gama da yake magana ta bakin Sulemanu ya tabbatar da cewa akwai “lokuta da zamani.”

> To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.

> Ga kowane abu akwai lokaci, kuma akwai lokaci ga kowace manufa a ƙarƙashin sama: Mai-Wa’azi 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.

A cikin rubutaccen tarihin Littafi Mai Tsarki akwai “lokuta da zamani” waɗanda suke zama shaidu ga Palmoni, “Mai Ƙidaya Mai Banmamaki”, amma tun daga Oktoba 22, 1844, an umarci mutanen Allah kada su ƙara gabatar da saƙon annabci da aka rataya a kan lokaci. Shawarar da Yesu ya ba almajiran kafin ya hau sama tana wakiltar tarihin da ke gaba kaɗan da lokacin da za a ɗaga mutanensa tsarkakakku su zama tuta a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, kuma tana daidaita da umarnin da ya ba su a ranar 22 ga Oktoba, 1844. A ranar tushe ta Adventism, Almasihu ya umarta cewa kada a ƙara samun saƙonnin annabci da suka dogara a kan lokaci, kuma a lokacin hawansa zuwa sama, wanda ya kasance alama ta hawan shaidu biyun a Ru’ya ta Yohanna sura ta goma sha ɗaya, ya maimaita wannan umarni.

> “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.

> “Bari dukan ’yan’uwanmu maza da mata su yi hattara da kowa wanda zai saita wani lokaci domin Ubangiji ya cika maganarsa game da zuwansa, ko kuma game da wata alkawari dabam da ya yi mai muhimmanci na musamman. ‘Ba naku ba ne ku san lokatai ko zamani, waɗanda Uba ya sa a cikin ikon kansa.’ Malaman ƙarya na iya bayyana kamar suna da ƙwazo sosai ga aikin Allah, kuma suna iya kashe dukiya domin su gabatar da ka’idojinsu a gaban duniya da ikilisiya; amma da yake suna gauraya kuskure da gaskiya, saƙonsu saƙo ne na ruɗi, kuma zai kai rayuka zuwa hanyoyin ƙarya. Dole ne a fuskance su kuma a yi hamayya da su, ba domin mugayen mutane ne ba, amma domin su malamai ne na ƙarya kuma suna ƙoƙarin ɗora wa ƙarya hatimin gaskiya.” 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.

’Yar’uwa White ta bayyana a sarari cewa ba za mu taɓa samun saƙon lokaci da yake tantance wani abu mai muhimmanci na musamman ba, ba zuwansa na biyu kaɗai ba. Annabcin lokaci, wanda shi ne jigon motsin Millerite, ya ƙare a ranar 22 ga Oktoba, 1844, kuma umarni guda ɗaya kaɗai da aka haɗa da wannan ranar tushe shi ne cewa kada a ƙara amfani da lokaci a cikin gabatar da saƙon Allah har abada.

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.

A farkon motsin mala’ika na fari, a daidai lokacin sauyawa daga Filadelfiya zuwa Lawudikiya, an ba da ƙarin haske game da ainihin gaskiyar motsin Milleriyawa. Shekaru bakwai bayan haka, ko kuma kwanaki dubu biyu da ɗari biyar da ashirin na alama bayan haka, ko kuma “jeji” guda bayan haka, a shekarar 1863, masu gini suka ajiye dutsen tushe na “sau bakwai” a gefe.

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?

A cikin motsin ƙarshe na mala’ika na uku, a daidai wajen sauyawa daga Laodicea zuwa Filadelfiya, an bayar da gwaji wanda ya ƙunshi furcin zunuban kakanni. Gwajin tushen da aka ba kakannin shi ne “sau bakwai,” wanda shi ne dutsen ginshikinsu. Shin motsin ƙarshe zai yi watsi da umarni kaɗai da yake da alaƙa da ranar tushe, kamar yadda kakanninsu suka yi watsi da dutsen ginshikinsu?

Yes. They most certainly did that very thing. They repeated the sins of their fathers.

I, hakika sun aikata daidai wannan abu. Sun maimaita zunuban ubanninsu.

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.

Ubanninsu ba su yi zunubi a ranar kafuwa ba, domin a cikin wasu abubuwa har yanzu su Filadelfiyawa ne a waccan ranar kafuwa. Ubanninsu sun kasa a gwajin kafuwarsu lokacin da suka rikide zuwa Laodikiya kuma suka ƙi “sau bakwai” tare da ƙarin haskensa.

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.

Gazawarsu ta asali a shekara ta 1863, ta zo ne bayan shekaru bakwai da Almasihu ya yi yana ƙwanƙwasa ƙofar zukatansu na Laodiceya. Shekaru bakwai alama ce ta “lokuta bakwai” da kuma ta “jejin daji.” Bayan “jejin daji” daga 1856 zuwa 1863, sun faɗi jarabawarsu ta asali.

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.

A farkon rashin cikar tsammani na motsin mala’ika na uku, mutanen Allah sun yi zunubi, ta wurin ƙin karɓar umarni guda ɗaya tilo da yake da alaƙa kai tsaye da ranar tushe. Sun zaɓi su haɗa annabcin lokaci cikin saƙon annabci, alhali kuwa sun san abin da ya fi haka. Da yin haka suka maimaita zunubin Musa, na sakaci da kaciya ga ɗansa, da kuma zunubin Uzza, na taɓa akwatin alkawari, abin da ya san an hana shi yi. Motsin mala’ika na uku ya aikata abin da ya san ba daidai ba ne! Idan wani yana so ya shafe wannan gaskiya da fenti, to, sai ya yi amfani da ragowar fentin dukan, domin ya rufe gaskiyar cewa Musa da Uzza dukansu sun yi zunubi kuma suka nuna tawaye ga nufin Allah, yayin da suke zama misali na farkon rashin cikar tsammani na ƙarshe-ƙarshen dukan layukan gyara—layin gyaran da kowane layin gyara ya yi nuni zuwa gare shi tun da farko. Misalan farkon rashin cikar tsammani a cikin layukan gyara suna ɗauke da sa hannun Alfa da Omega, kuma rubutun da yake a cikinsu domin amfanin mutanen Allah ne, ko da mutanen Allah sun ƙi amfana da shi.

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.

An ba wa motsin mala’ika na fari tsawon shekaru bakwai, waɗanda suke alamar jeji na “sau bakwai,” domin a karɓi saƙon Laodicea tare da hasken “sau bakwai.” La’anar “sau bakwai” ita ce la’anar yin aman da mutum daga bakin Ubangiji. A shekara ta 1863, suka maimaita aikin sake gina Yeriko, aikin da ya ƙunsa “la’ana.” Shekaru bakwai daga 1856 zuwa 1863 ƙaramin misali ne da ke nuna tawayar zunubin kakannin Isra’ila ta dā, wadda ta jawo musu la’anar “sau bakwai.” Isra’ila ta zamani ta maimaita zunuban kakanninta a shekara ta 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.

Motsin mala’ika na uku ya kasa gwajin rashin cikar bege na farko, kamar yadda Musa da Uzza suka kasa tabbatacce. A sa’an nan aka kashe su a cikin tituna domin wani lokaci na “jeji” na kwana uku da rabi. Yanzu ana siffanta su su zama jikkuna ta wurin sautin Mai Ta’aziya. Ana ba da sautin Mai Ta’aziya ta wurin “murya” a cikin jeji, kuma yanzu ana fuskantar da su da gwaji, ba na ƙayyade lokaci ba, sai dai na “lokuta bakwai.” Sun riga sun kasa gwajin ƙayyade lokaci.

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.

Ba a gwada su ba domin a gani ko sun gaskata cewa “lokuta bakwai” ingantacciyar gaskiya ce, domin tuni sun ba da shaida cewa sun yarda da “lokuta bakwai” a matsayin ingantacciyar annabci. Sun furta cewa sun gaskata annabcin shekaru dubu biyu da ɗari biyar da ashirin na watsewa. Amma wataƙila ba su san cewa akwai sabon haske na gwaji game da “lokuta bakwai” ba. Suna tsaye a inda ubanninsu suka tsaya a 1856. Sabon hasken shi ne cewa kwanaki uku da rabi na Ru’ya ta Yohanna sura ta goma sha ɗaya ba kawai suna bayyana Juyin Juya Halin Faransa ba ne, amma yanzu gaskiya ce ta yanzu.

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?

Shin buɗe ɓoyayyen tarihin tsãwa bakwai, da kuma buɗe hatimi na bakwai, a zahiri shaidu biyu ne da suke tabbatar da cewa yanzu ana warware Wahayin Yesu Almasihu? In haka ne, shin da gaske ne cewa dukan littafin Ru’ya ta Yohanna yana magana ne game da kwanakin ƙarshe? Idan haka gaskiya ne, to kwanaki uku da rabi suna wakiltar lokacin jinkiri a misalin budurwai ne? Idan kuwa haka ne, to maganin “sau bakwai” a zahiri yana wakiltar umarni ne da dole waɗanda suka shiga cikin annabcin Nashville na 18 ga Yuli, 2020 su cika?

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?

Kai! Akwai gwaji a gare ku! Shin waɗanda suka farka suka gane cewa suna cikin lokacin jinkiri, lalle ne su tuba daga zunubansu, da kuma zunuban ubanninsu a ƙarshen kwanaki uku da rabi? Shin da gaske zunubi ne a yi watsi da umurnin da ya hana amfani da lokaci a cikin annabci?

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.

Ga waɗanda suka ɗauki matsayi cewa annabcin ƙarya na Nashville da ya faskara ko ta yaya shi ne nufin da Allah ya ƙudura, kuma waɗanda daga baya suka yi ƙoƙarin tabbatar da wannan iƙirarin, zan ƙara wata lura kuma, ban da zunubin amfani da lokaci a cikin annabce-annabcen Allah. Abin da ya faru tare da annabcin ƙarya na Nashville ba kawai bayyanuwar tawaye ga umarnin Almasihu a cikin 1844 ba ne, ya kuma kasance aiki ne da ya gaya wa waɗanda suke wajen Adventism cewa annabce-annabcen da ake samu a cikin Ruhun Annabci masu kuskure ne. Ya kasance abin zargi a kan rubuce-rubucen Ruhun Annabci. Yana ba da hujja ga waɗanda suke cikin duniya cewa rubuce-rubucen Ellen White suna da muhimmanci iri ɗaya da rubuce-rubucen Joseph Smith, ko na Nostradamus. Kalmomin Ellen White masu daraja an gurɓata su da mugayen kalmomin tawayenmu. Ba tawaye ga Almasihu kaɗai ba ne, wanda shi ne Kalmar Allah, a lokaci guda kuma tawaye ne ga Ruhun Annabci. Ana tsananta wa Yohanna a tsibirin da ake kira Patmos, ba domin ya ɗaukaka ra’ayinsa na ɗan adam a kan Littafi Mai Tsarki da Ruhun Annabci ba, sai domin ya yi biyayya ga waɗannan shaidu biyu.

> 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.

> Ni Yohanna, ɗan’uwanku kuma abokin tarayya a cikin wahala, da cikin mulki, da haƙurin Yesu Almasihu, ina a tsibirin da ake kira Patmos saboda maganar Allah, da kuma saboda shaidar Yesu Almasihu. Ru’ya ta Yohanna 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.

Mun maimaita zunuban ubanmu Musa a farkon ɓacin ranmu, kuma muna bukatar mu furta wannan. Muna bukatar mu furta wannan domin yanzu muna a 1856. Yanzu akwai sabon haske game da “lokuta bakwai,” kamar yadda ya kasance a wancan lokacin. Yanzu muna a canjin daga Laodicea zuwa Philadelphia kamar yadda motsin farko ya kasance a canjin daga Philadelphia zuwa Laodicea a 1856. A 1856, ubanninmu sun dakatar da wallafa ƙarin sani game da “lokuta bakwai.” Wataƙila ba za mu iya dakatar da wallafa wannan haske ba, amma tabbatacce ne za mu iya rufe ƙofofin zukatanmu ga wannan haske. Za mu iya yin kamar, yadda magina na asali na Adventist masu kiyaye Asabar ta bakwai suka yi, cewa lallai dutsen bai kasance a wurin ba, mu ci gaba da tuntuɓe a kansa. Matsalarmu ita ce ba mu da fiye da ƙarni guda da za mu binne kawunanmu cikin yashi, domin tuni shari’o’in Allah sun fara.

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.

Idan muka bar Alfa da Omega su koya mana da ƙa’idar cewa ana nuna ƙarshen abu ta wurin farkon abu, za mu iya gani da sauƙi cewa Alfa da Omega suna nuna cewa kakanninmu ne suka kasance misalin annabcin Nashville. Sa’ad da muka amince da wannan gaskiya, sai mu fuskanci haƙiƙanin cewa tun daga wannan annabci, duk wani ƙoƙari na ƙirƙirar wani irin tunanin ɗan’adam domin ba da hujjar annabcin da ya gaza bai zama kome ba face ganyen ɓaure. Sa’an nan kuma za mu ga cewa Allah bai kasance yana tafiya tare da mu ba yayin da muke cikin ƙasar maƙiyi. Ya kasance a can, amma a ma’anar cewa yana ƙwanƙwasa ƙofofin zukata ne kawai, yana neman a ba shi hanyar shiga. Idan aka cire ganyen ɓauren tunanin ɗan’adam, to, wataƙila mu ma za mu iya gani cewa musun gaskiyar, ko kuma karkataccen tunanin ɗan’adam da muka yi amfani da shi wajen ba da hujjar annabcin Nashville, shaida ce cewa muna tafiya ne a saɓanin Almasihu.

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.

A cikin 1856, Adventism na Filadelfiya ya rikide ya zama Laodiceya, kuma sun san haka. Ubangiji ya tabbatar da hakan ta bakin kalaman annabiyar da mijinta. Tsaye a ƙofofin waɗannan zukatan Laodiceya, Almasihu ya miƙa tayin ya shiga ya ci abinci tare da su. Abincin da Ya kawo domin a ci a wajen wannan liyafa shi ne dutsen ginshiƙi na “lokuta bakwai.” Suka ƙi.

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.

A shekarar 2023, motsi na ƙarshe yanzu yana ƙetarewa daga Laodicea zuwa Filadelfiya, gama coci ta takwas tana daga cikin coci bakwai ɗin. Ubangiji Alpha da Omega ya tabbatar da hakan ta wurin kalmarsa ta “gaskiya.” Almasihu yanzu yana tsaye a ƙofa na waɗanda ƙasusuwansu busassu, waɗanda kwanan nan suka mutu, yana miƙa tayin ya shiga ya ci abinci tare da su, kuma abincin da yake nufin rabawa da su shi ne daidai wannan abincin da ya yi ƙoƙarin rabawa da ubanninsu a shekara ta 1856. Ba wai kawai ginshiƙai da ƙananan sassa na koyarwar “lokuta bakwai” ba ne, kamar yadda ya kasance ga ubanninsu a shekara ta 1856. A’a, magani ne mai ɗaci na “lokuta bakwai,” kuma wannan magani yana buƙatar irin tawali’un nan da sau da yawa yake da wuya a haɗiye.

> 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.

> Maganar Ubangiji ta sāke zo mini, tana cewa, Ɗan mutum, ka faɗa wa sarkin Tyrus, Ga abin da Ubangiji Allah yana cewa; Domin zuciyarka ta ɗaukaka, ka kuma ce, Ni allah ne, ina zaune a kujerar Allah, a tsakiyar tekuna; duk da haka kai mutum ne, ba Allah ba, ko da yake ka sa zuciyarka kamar zuciyar Allah. Ga shi, ka fi Daniyel hikima; babu wani asiri da za su iya ɓoyewa daga gare ka. Ezekiyel 28:1–3.

Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?

Ko watakila mu waɗanda muka shiga cikin annabcin Nashville mun fi Daniyel hikima?

> 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.

> A cikin shekara ta fari ta mulkinsa, ni Daniyel na gane ta wurin littattafai yawan shekarun da maganar Ubangiji ta zo wa annabi Irmiya a kansu, cewa zai cika shekaru saba’in a cikin kufaitar Urushalima. Sai na mai da fuskata ga Ubangiji Allah, domin in neme shi ta wurin addu’a da roƙe-roƙe, tare da azumi, da tsummoki, da toka. Na yi addu’a ga Ubangiji Allahna, na kuma yi furci, na ce, Ya Ubangiji, Allah mai girma mai ban tsoro, mai kiyaye alkawari da jinƙai ga masu ƙaunarsa da kuma ga masu kiyaye dokokinsa; mun yi zunubi, mun aikata mugunta, mun aikata abin da yake mugu, mun yi tawaye ma, ta wurin kaucewa daga ƙa’idodinka da kuma shari’o’inka. Ba mu kuwa saurari bayinka annabawa ba, waɗanda suka yi magana da sunanka ga sarakunammu, da shugabanninmu, da kakanninmu, da dukan mutanen ƙasar. Ya Ubangiji, adalci naka ne, amma gare mu akwai kunyatar fuska, kamar yadda yake a yau; ga mutanen Yahuza, da mazaunan Urushalima, da dukan Isra’ila, waɗanda suke kusa da waɗanda suke nesa, a cikin dukan ƙasashen da ka kore su zuwa can, saboda laifinsu da suka yi maka. Ya Ubangiji, gare mu ne kunyatar fuska, ga sarakunammu, ga shugabanninmu, da ga kakanninmu, domin mun yi maka zunubi. Ga Ubangiji Allahnmu ne jinƙai da gafarori, ko da yake mun yi masa tawaye. Ba mu kuma yi biyayya ga muryar Ubangiji Allahnmu ba, domin mu yi tafiya cikin dokokinsa waɗanda ya sa a gabanmu ta wurin bayinsa annabawa. Hakika, dukan Isra’ila sun ƙetare dokarka, har ma da kaucewa domin kada su yi biyayya ga muryarka; saboda haka la’ana ta zubo a kanmu, da rantsuwar da aka rubuta cikin dokar Musa bawan Allah, domin mun yi masa zunubi. Ya kuma tabbatar da maganganunsa da ya faɗa a kanmu, da a kan alƙalanmu waɗanda suka yi mana shari’a, ta wurin kawo mana babban masifa; gama a ƙarƙashin dukan sararin sama ba a taɓa yin irin abin da aka yi wa Urushalima ba.

> 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.

> Kamar yadda yake a rubuce cikin dokar Musa, dukan wannan masifa ta zo a kanmu; duk da haka ba mu roƙi Ubangiji Allahnmu ba, domin mu juya daga mugayen ayyukanmu, mu kuma fahimci gaskiyarka. Saboda haka Ubangiji ya tsare wannan masifa, ya kuma kawo ta a kanmu; gama Ubangiji Allahnmu mai adalci ne cikin dukan ayyukansa da yake yi; gama ba mu yi biyayya ga muryarsa ba. Yanzu kuwa, ya Ubangiji Allahnmu, wanda ka fito da mutanenka daga ƙasar Masar da hannu mai ƙarfi, ka kuwa sami suna, kamar yadda yake a yau; mun yi zunubi, mun aikata mugunta. Ya Ubangiji, bisa ga dukan adalcinka, ina roƙonka, ka sa fushinka da hasalarka su juya daga birninka Urushalima, dutsenka mai tsarki: domin saboda zunubanmu, da mugayen ayyukan kakanninmu, Urushalima da mutanenka sun zama abin zargi ga dukan waɗanda suke kewaye da mu. Saboda haka yanzu, ya Allahnmu, ka ji addu’ar bawanka, da roƙe-roƙensa, ka sa fuskarka ta haskaka a kan Wurinka Mai Tsarki wanda ya zama kufai, saboda Ubangiji. Ya Allahna, ka karkatar da kunnuwanka, ka ji; ka buɗe idanunka, ka dubi kufaice-kufaicenmu, da birnin da ake kira da sunanka: gama ba domin adalcinmu muke gabatar da roƙe-roƙenmu a gabanka ba, sai dai domin manyan jinƙanka. Ya Ubangiji, ka ji; ya Ubangiji, ka gafarta; ya Ubangiji, ka saurara, ka aikata; kada ka yi jinkiri, saboda kanka, ya Allahna: gama birninka da mutanenka ana kiran su da sunanka. Kuma sa’ad da nake magana, ina addu’a, ina furta zunubina da zunubin mutanena Isra’ila, ina kuma gabatar da roƙona a gaban Ubangiji Allahna saboda dutsen mai tsarki na Allahna; hakika, sa’ad da nake magana cikin addu’a, sai mutumin nan Jibra’ilu, wanda na gani a cikin wahayin farko, aka sa ya zo da gaggawa cikin tashi, ya taɓa ni kusan lokacin hadayar yamma. Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito domin in ba ka hikima da fahimta. Daniyel 9:2–22.

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