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# The Revelation of Jesus Christ - Number Eighteen

Wahyu babagan Gusti Yesus Kristus - Nomer Wolulas

The Sins of the Fathers

Dosa-dosaning para bapa

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.

Ing taun 1856, Adventisme Millerit kang sadurunge kalebu Philadelphia diidentifikasi déning James lan Ellen White minangka Laodikia. Sawisé iku James White wiwit nglantaraké piweling Laodikia marang gerakan mau lumantar Review and Herald. Ing terbitan sing padha, ing taun sing padha, pepadhang kang saya tambah ngenani “pitu mangsa” ing Imamat rolikur uga katampilaké sajroning runtutan wolung artikel déning Hiram Edson, kang déning kulawarga White diajeni banget nganti putra kapisané dijenengi manut asmané. Runtutan iku dipungkasi kanthi janji yèn bakal dirampungaké ing tembé, nanging sawisé iku ora tau muncul manèh. Ing titik transisi sajroning gerakané malaékat kapisan, saka Philadelphia menyang Laodikia, gerakan mau kesandhung déning “pitu mangsa” ing Imamat rolikur, kang makili “ramalan wektu” kang kapisan piyambak, sing malaékat-malaékaté Allah wis nuntun William Miller supaya nyumurupi lan martakaké.

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.

“pitung wekdal” iku minangka watu pojok utama saka dhasaring padalemané golongan Millerit. Saben pralambang kenabian ngenani dhasar suci iku minangka pralambang bab Kristus, awit ora ana dhasar liyané kang bisa dilebokaké saliyané Kristus.

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

> Amarga ora ana wong siji waé bisa masang dhasar liya kajaba dhasar kang wis kaedegake, yaiku Yesus Kristus. 1 Korinta 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.

Kristus ora mung dadi landhesan, Panjenengané uga watu landhesan kang ditampik déning para tukang yasa lan sawisé iku dadi watu sing marakake wong-wong padha kesandhung. Panjenengané iku watu kang ing pungkasané dadi watu pucuking pojok. Ing sajarah Millerit, “pitung kaping” iku minangka pralambang saka watu pojok mau.

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.

Kristus netepakaké prajanjian karo wong akèh sajroning sewulan pitung dina. Strukturing ramalan “pitung wekdal” marang karajan lor Israèl (kang wis dipunidèntifikasi déning Hiram Edson ing wolung artikel ingkang dereng rampung) ngasilaké struktur ingkang sami persis kaliyan minggu ramalan ingkang lumantar punika Kristus netepakaké prajanjian minangka panggeneping Daniel bab sanga, ayat selikur pitu. Minggu nalika Kristus nglumpukaké Israèl punika sami persis strukturipun kaliyan minggu nalika Kristus nyebaraken Israèl. Panyebaran Israèl kuna punika kalih èwu gangsal atus kalih dasa taun, lan panglumpukan Israèl rohani punika kalih èwu gangsal atus kalih dasa dinten. Panjenenganipun nglumpukaké Israèl supados netepakaké prajanjian, lan Panjenenganipun nyebaraken Israèl amarga pasulayaning prajanjianipun. Ngenali “pitung wekdal” minangka watu dhasar candhi Millerit punika salaras sampurna kaliyan ngenali Kristus minangka watu dhasar. Nolak watu punika tegesipun nolak Kristus.

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.

Nalika Kristus, ing taun 1856, kaping pisanan sajroning sajarah Kristen, jumeneng lan ngethok lawang Laodikia, Panjenengané ngudi ngasilaké panambahan kawruh tumrap watu sandhungan kang para tukang bangunan wus arep nyingkiraké. Pitung taun sawisé iku, utawa manawa panjenengan kersa ngandika mangkono, rong ewu limang atus rong puluh dina simbolis sawisé iku, Adventisme Laodikia nutup lawang iku. Kanthi susah, Adventisme nolak ndeleng panambahan kawruh mau. Watu kang ndadèkaké kowé kesandhung iku yaiku watu kang ora kokdeleng, nanging watu iku tetep ana ing kono.

> 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.

> Umat-Ku padha katumpes amarga kurang kawruh; marga sira wis nampik kawruh, Aku uga bakal nampik sira, supaya sira ora dadi imam-Ku maneh; awit sira wis lali marang angger-anggering Allahira, Aku uga bakal nglalèkaké anak-anakira. 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.

Paukuman “pitung wektu” tumrap karajan kidul, yaiku Yehuda, kawiwitan ing taun 677 SM lan rampung ing tanggal 22 Oktober 1844, bebarengan karo rong éwu telung atus taun ing Daniel pasal wolu, ayat patbelas. “Pitung wektu” iku minangka bagéan saka ramalan iku dhéwé sing wis diidhèntifikasi minangka “dhasar lan cagak utama” gerakan Advent. Dhasar lan cagak utama Adventisme kawujud ing wektu sing pas padha karo sawatara ramalan liyané. “Pitung wektu,” rong éwu telung atus dina, Maleakhi pasal telu, Daniel pasal pitu, ayat telulas, lan pasemon ing Matius rong puluh lima bab sepuluh prawan, kabèh padha kawujud ing tanggal 22 Oktober 1844. Tanggal 22 Oktober 1844 iku tanggal dhasar gerakan Advent, lan gegandhèngan karo tanggal iku, mung ana siji pepakon sing tau diidhèntifikasi.

> 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.

> Malaékat kang dakdeleng ngadeg ing sandhuwuring segara lan ing sandhuwuring bumi iku ngangkat tangané marang langit, banjur sumpah demi Panjenengané kang gesang ing salawas-lawasé, kang nitahaké langit lan samubarang kang ana ing njeroné, lan bumi lan samubarang kang ana ing njeroné, lan segara lan samubarang kang ana ing njeroné, yèn wektu ora bakal ana manèh. Wahyu 10:5, 6.

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

Sadhèrèk White ngenali malaékat ing Wahyu pasal sepuluh, sing ngadeg ana ing dharatan lan segara, minangka Gusti Yésus Kristus.

> “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.

> “Malaékat kang gagah prakosa sing maringi piwulang marang Yohanes iku ora liya tinimbang Yesus Kristus piyambak. Nalika Panjenengané nancepaké sikil tengené ing sagara, lan sikil kiwa-Né ing dharatan, iku nuduhaké pérangan kang lagi ditindakaké déning Panjenengané ing adegan-adegan pungkasan saka pasulayan agung karo Iblis. Kalenggahan iki mratandhakaké kakuwasan lan wewenang-Né kang paling luhur tumrap saklumahing bumi.” 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.”

Kristus njupuk kalenggahan ngadeg ing sadhuwuring segara lan bumi kanggo makili wewenang-Nya kang paling luhur. Panjenengane banjur ngangkat astanipun lan dhawuh bilih “wektu ora bakal ana manèh.” Kristus lagi mlebet ing prajanjian karo para Millerit lan Panjenengane maringi dhawuh siji marang wong-wong mau, kaya dene Panjenengane maringi dhawuh marang Abraham nalika Panjenengane mlebet ing prajanjian karo dheweke. Panjenengane dhawuh marang Abraham supaya nyunati anak-anak lanang. Nalika Panjenengane mlebet ing prajanjian karo umat pilihan ing sajarahé Musa, Panjenengane maringi akèh dhawuh, lan dhawuh-dhawuh mau kalebu pituduh bilih mung para imam kang kena ndemèk pethi prejanjian. Panjenengane ngangkat astanipun lan supaos ing tanggal 22 Oktober 1844, bilih wektu kenabian ora kena maneh dilebokaké ing wangsit-wangsit Kitab Suci. Gusti Yesus sampun nyariosaken prakara “wektu-wektu lan mangsa-mangsa” nalika Panjenengane minggah menyang swarga ing méga para malaikat, mangkono iku dados pralambang minggahé saksi loro minangka panji. Apa kang didhawuhaké Panjenengane nalika iku ana gegayutané karo “wektu-wektu lan mangsa-mangsa.”

> 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.

> Nalika wong-wong mau wis padha nglumpuk bebarengan, padha takon marang Panjenengane, mangkene: Gusti, punapa ing wekdal punika Paduka badhe mulihaken malih karajan dhateng Israèl? Panjenengane banjur ngandika marang wong-wong mau: Dudu wewenangmu kanggo mangerteni wekdal utawa mangsa, kang wus katetepake dening Sang Rama ana ing pangwasanipun piyambak. Nanging kowé bakal nampani kakuwatan, sawisé Roh Suci rawuh marang kowé; lan kowé bakal dadi seksi-seksiku ana ing Yérusalèm, lan ing saindenging Yudéa, lan ing Samaria, nganti tekan pucuking bumi. Para Rasul 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.”

Gusti Yésus ora ngandika manawa ora ana wektu lan mangsa, awit lumantar Suléman Panjenengané wus netepaké yèn ana “wektu lan mangsa.”

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

> Kanggo samubarang prekara ana mangsané, lan ana wektuné kanggo saben ancas ing sangisoré langit: Pangandharing Preacher 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.

Ana “wektu lan mangsa” ing sajroning cathetan Kitab Suci kang dadi paseksi tumrap Palmoni, Sang “Pangetang Ajaib”, nanging wiwit tanggal 22 Oktober 1844, umat Allah wis diprentah supaya aja pisan maneh ngaturaké piweling kenabian kang digantungaké marang wektu. Pituturé Gusti Yesus marang para murid sakdurungé Panjenengané munggah nggambaraké sajarah sakdurungé umat-Né kang wis disucekaké kaangkat minangka panji ing Wahyu pasal sewelas, lan iku cocog karo parentah kang Panjenengané paringaké tanggal 22 Oktober 1844. Ing tanggal dhasar Adventisme, Kristus maringaké parentah manawa ora kena ana manèh piweling kenabian kang dhedhasar wektu, lan nalika Panjenengané minggah, kang dadi pralambang tumrap munggahé saksi loro ing Wahyu sewelas, Panjenengané mbalèni parentah mau.

> “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.

> “Sumangga sadaya sedherek-sedherek kita, priya lan wanita, padha waspada marang sapa wae kang arep netepake wektu tumrap Gusti nindakaké panggenaping pangandikané gegayutan karo rawuhipun, utawa gegayutan karo janji liya apa waé kang sampun Panjenengané tindakaké kang kagungan wigati mirunggan. ‘Dudu kagunganmu sumurup marang wektu-wektu utawa mangsa-mangsa, kang sampun katetepaké déning Sang Rama ana ing kuwasa-Nipun piyambak.’ Para guru palsu bisa uga katon banget sregep tumrap pakaryaning Allah, lan bisa ngentèkaké sarana kanggo ngaturaké téyori-téyoriné ana ing ngarepé jagad lan gréja; nanging amarga padha nyampur kaluputan karo kayektèn, pawartané iku pawarta kang ngapusi, lan bakal nuntun jiwa-jiwa menyang dalan-dalan kang kleru. Wong-wong mau kudu diadhepi lan ditentang, dudu amarga wong-wong mau iku wong ala, nanging amarga wong-wong mau iku para guru kang mulang kasalahan lan padha ngupaya masang cap kayektèn marang kasalahan.” 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.

Suster White cetha ngandika manawa kita ora bakal nate nduwèni pesen bab wektu sing netepaké apa waé kang nduwèni teges mligi, ora mung Bab Rawuhipun kaping Kalih. Ramalan wektu, kang dadi tema gerakan Millerite, rampung ing tanggal 22 Oktober 1844, lan siji-sijiné dhawuh kang magepokan karo tanggal dhasar iku yaiku manawa wektu aja nganti tau dipigunakaké manèh sajroning panyajianing pesenipun Gusti Allah.

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.

Ing wiwitaning gerakan malaekat kapisan, ing titik pas nalika dumadiné transisi saka Filadelfia menyang Laodikia, pepadhang sing saya tambah diparingaké ngenani kayektèn dhasar saka gerakan Millerit. Pitung taun sawisé kuwi, utawa rong èwu limang atus rong puluh dina simbolis sawisé kuwi, utawa sawisé sawijining “pasamunan,” ing taun 1863, watu dhasar saka “pitu kaping” disisihaké déning para tukang yasa.

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?

Ing gerakan pungkasané malaékat katelu, ing titik pas peralihan saka Laodikia menyang Filadelfia, diwènèhaké sawijining ujian kang nyakup pangakèn dosa-dosané para leluhur. Ujian tumrap dhasar para leluhur iku yaiku “pitu kaping,” kang dadi watu dhasar wong-wong mau. Apa gerakan pungkasan iku bakal nglirwakaké pepakon siji-sijiné kang kagandhèng karo tanggal dhasar iku, kaya para leluhuré wus nglirwakaké watu dhasaré?

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

Inggih. Temtu piyambakipun sami nindakaken punika. Sami mbaleni dosa-dosanipun para leluhuripun.

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.

Para leluhuré padha ora nglakoni dosa ing tanggal dhasar iku, awit saliyané prekara-prekara liyané, ing tanggal dhasar iku padha isih dadi wong-wong Filadelfia. Para leluhuré padha gagal ing pacoban dhasaré nalika padha malih dadi Laodikia lan nolak “pitung kaping” bebarengan karo pepadhangé sing saya tambah.

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.

Kagagalan dhasar wong-wong mau ing taun 1863, didhisiki déning pitung taun Kristus ngetok lawang atiné wong-wong mau sing Laodikia. Pitung taun iku minangka pralambang saka “pitung mangsa” lan saka “pasamunan.” Sawisé mangsa “pasamunan” saka taun 1856 nganti 1863, wong-wong mau gagal ing pacoban dhasaré.

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.

Ing kuciwaning pangajab kapisan sajroning gerakan malaékat katelu, umaté Gusti Allah padha nglakoni dosa, marga padha nampik pepakon siji-sijiné kang langsung gegandhèngan karo tanggal dhasar. Wong-wong mau milih nglebokaké ramalan wektu menyang pesen kenabian, nalika satemené padha wis mangerténi luwih becik. Kanthi mengkono, wong-wong mau mbalèni dosané Musa, yaiku nglirwakaké nyunat anaké lan dosané Uzza nalika nyentuh pethi prejanjian, sawijining prakara kang wis dingertèni déningé manawa iku dilarang tumrap dhèwèké. Gerakan malaékat katelu nindakaké apa kang wis dingertèni déningé ora bener! Manawa ana wong kang kepéngin nutupi kasunyatan iku nganggo cat, mula gunakna sisané cat sakaleng kuwi, kanggo nutupi bebener manawa Musa lan Uzza loro-loroné padha dosa lan ngetokaké pambrontakan marang karsané Gusti Allah nalika wong loro mau dadi pralambang kuciwaning pangajab kapisan saka garis reformasi kang pungkasan banget ing antarané kabèh—garis reformasi kang dadi tujuwan pratandha tumrap sakabèhé garis reformasi. Gambaran-gambaran bab kuciwaning pangajab kapisan ing garis-garis reformasi ngemot tetandhané Alfa lan Omega, lan cathetan ing sajroné kuwi kanggo paédah umaté Gusti Allah, senajan umaté Gusti Allah nampik kanggo oleh paédah saka iku.

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.

Obahaning malaékat kang kapisan diparingi wektu pitung taun, kang dadi pralambang ara-ara samuné “pitung mangsa,” supaya nampani piwulang Laodikia bebarengan karo pepadhangé “pitung mangsa.” Paukumaning “pitung mangsa” iku paukuman awujud kacidhuk metu saka cangkemé Pangéran. Ing taun 1863, wong-wong mau mbalèni pakaryan mbangun manèh Yérikho, sawijining pakaryan kang ngemot “ipat-ipat.” Pitung taun saka 1856 nganti 1863 iku minangka gambaran alit bab pambrontaké para leluhur saka dosané Israèl kuna kang ndhatengaké paukuman “pitung mangsa” marang wong-wong mau. Israèl modern mbalèni dosa-dosané para leluhuré ing taun 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.

Gerakane malaékat katelu gagal ngliwati ujian saka kuciwa kang kapisan, kaya dene Musa lan Uza uga gagal. Banjur wong-wong mau dipatèni ana ing lurung-lurung sajrone mangsa “ara-ara samun” telung dina setengah. Saiki wong-wong mau lagi kawangun dadi badan-badan lumantar swarané Sang Panglipur. Swarané Sang Panglipur lagi kaparingaké lumantar “swara” ing ara-ara samun, lan saiki wong-wong mau lagi diadhepaké marang ujian, dudu babagan netepaké wektu, nanging babagan “pitu mangsa.” Wong-wong mau wis tau gagal ing ujian netepaké wektu.

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.

Wong-wong mau ora lagi diuji apa padha pracaya manawa “pitung wektu” iku sawijining kayekten sing sah, awit sadurunge padha wis maringi paseksi manawa padha nampani “pitung wektu” iku minangka ramalan kang sah. Padha wis ngakoni pracaya marang ramalan panyebaran sajrone rong ewu limang atus rong puluh taun. Nanging bisa uga padha durung sumurup manawa ana pepadhang pangujian anyar bab “pitung wektu.” Padha lagi ngadeg ana ing papan panggonane para leluhure nalika taun 1856. Pepadhang anyar iku yaiku manawa telung dina satengah ing Wahyu sewelas iku, ora mung ngenali Révolusi Prancis, nanging saiki uga dadi kasunyatan kayekten jaman saiki.

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?

Apa pambukane sajarah kang kasamunari bab pitu gludhug, lan pambukane meterai kapitu, satemene iku loro seksi kang nandhakake yen Wahyu Yesus Kristus saiki lagi kabikak? Manawa mangkono, apa satemene bener yen sakabèhé kitab Wahyu iku ngandharake bab dina-dina wekasan? Manawa iku bener, apa telung dina setengah iku makili mangsa ngentèni ing pasemon para prawan? Manawa mangkono, apa tambane “pitu kaping” satemene makili sawijining dhawuh kang kudu katetepake déning wong-wong kang melu ing ramalan Nashville tanggal 18 Juli 2020?

Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?

Wah! Ana sawijining ujian tumrap kowe! Apa wong-wong sing tangi lan nyadhari yèn padha ana ing mangsa panantèn iku, saestu kudu mratobat saka dosa-dosané dhéwé lan dosa-dosané para leluhuré ing pungkasaning telung dina setengah iku? Apa pancèn sawijining dosa yèn nglirwakaké dhawuh supaya ora nganggo wektu ing sawijining ramalan?

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.

Kanggo wong-wong kang njupuk pendirian manawa ramalan Nashville kang kabukten gagal kuwi piye bae minangka karsanipun Gusti Allah, lan sawisé kuwi padha nyoba netepi pratelan mau, aku arep nambah sawijining paniten manèh, saliyané dosa nggunakaké wektu ana ing ramalan-ramalanipun Gusti Allah. Apa kang kelakon ing ramalan palsu bab Nashville kuwi ora mung minangka sawijining pratandha pambrontakan marang dhawuhipun Kristus ing taun 1844, nanging uga minangka tumindak kang ngandhani wong-wong ing njaban Adventisme manawa ramalan-ramalan kang kapanggih ana ing Rohing Ramalan kuwi cacad. Iku dadi rereged tumrap seratan-seratan Rohing Ramalan. Iku maringi bukti tumrap wong-wong ing donya manawa seratan-seratanipun Ellen White padha wigatiné karo seratan-seratanipun Joseph Smith, utawa Nostradamus. Tembung-tembungipun Ellen White kang aji banget wis dirusak déning tembung-tembung nistha saka pambrontakan kita. Iku dudu mung pambrontakan marang Kristus, kang iku Sabdaning Allah, nanging ing wektu kang padha uga pambrontakan marang Rohing Ramalan. Yokanan dianiaya ing pulo kang kasebut Patmos, dudu amarga dhèwèké ngunggulaké pamanggihé manungsa ngluwihi Kitab Suci lan Rohing Ramalan, nanging amarga dhèwèké manut marang saksi loro mau.

> 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.

> Aku, Yokanan, kang uga dadi sadulurmu, lan mitra ing sangsara, lan ing Kraton lan kasabaraning Yesus Kristus, ana ing pulo kang kasebut Patmos, marga saka pangandikaning Allah, lan marga saka paseksening Yesus Kristus. Wahyu 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.

Kita mbaleni dosa rama kita, Musa, nalika kuciwa kita kang kapisan, lan iki prelu kita ngakoni. Iki prelu kita ngakoni, awit saiki kita wis ana ing 1856. Saiki ana pepadhang anyar bab “pitung mangsa,” kaya dene nalika semana. Saiki kita ana ing masa transisi saka Laodikia menyang Filadelfia, kaya dene gerakan wiwitan ana ing masa transisi saka Filadelfia menyang Laodikia ing taun 1856. Ing taun 1856, para rama kita mungkasi penerbitan tambahing kawruh ngenani “pitung mangsa.” Bisa uga kita ora bakal bisa mungkasi penerbitan pepadhang iku, nanging mesthi kita bisa nutup lawanging ati kita marang pepadhang iki. Kita bisa ndadekake kaya para pambangun Advent Hari Ketujuh kang asli, kaya-kaya watu iku sajatine ora ana ing kono, lan terus kesandhung marang iku. Masalah kita yaiku manawa kita ora nduweni wektu luwih saka satunggal abad kanggo ndhelikake sirah kita ana ing wedhi, amarga pangadilan-pangadilan wis wiwit kaleksanan.

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.

Manawi kita nglilakaké Alpha lan Omega mulang kita kanthi asas manawa pungkasaning sawijing prakara digambarake déning wiwitaning prakara iku, kita bisa kanthi gampang mirsani bilih Alpha lan Omega saèstu nedahaké manawa ramalan Nashville wis ditipèkké déning para leluhur kita. Nalika kita ngakoni kayektèn punika, kita banjur bakal kaadhepi déning kasunyatan manawa wiwit saka ramalan iku, saben upaya kanggo ngasilaké sawenèhing logika manungsa guna mbeneraké ramalan sing gagal iku ora liya mung godhong anjir. Banjur kita bakal mirsani manawa Gusti Allah boten lumampah bebarengan karo kita nalika kita ana ing tanahing satru. Panjenenganipun wus ana ing kono, nanging namung ing pangertèn bilih Panjenenganipun sampun ngetuk lawanging ati, ngupaya mlebet. Manawi godhong anjir saka logika manungsa dipunbusak, mila kita mbokmenawa ugi bakal mirsani manawa panyélakan, utawi logika manungsa sing cacat kang sampun kita ginakaké kanggo mbeneraké ramalan Nashville, punika dados bukti bilih kita sampun lumampah nalisir Kristus.

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.

Ing taun 1856, Adventisme Filadelfia malih dados Laodikea, lan padha mangertos prakara punika. Gusti negesaken punika lumantar pangandikanipun nabi wadon lan garwanipun. Jumeneng wonten ing lawanging manah-manah Laodikea punika, Kristus nyaosaken badhé lumebet lan nedha bebarengan kaliyan wong-wong mau. Panganan ingkang Panjenenganipun gadhah kanggé dipundhahar nalika nedha punika inggih punika watu dhasar saking “pitung kaping.” Wong-wong mau nampik.

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.

Ing taun 2023, obahing pungkasan saiki lagi ngliwati wates saka Laodikia tumuju Filadelfia, awit pasamuwan kang kawolu iku kalebu saka pitu pasamuwan mau. Gusti, Alfa lan Omega, wis netepake prakara iki lumantar pangandikane kang “bebener.” Kristus saiki ngadeg ana ing lawang wong-wong kang balung-balung garingé mentas mati, nyawisake rawuh mlebu lan nedha bebarengan karo wong-wong mau, lan panganan kang kersa Panjenengane enggo sesarengan iku padha persis karo panganan kang wus Panjenengane upayaake kanggo dipangandikakake bebarengan karo para leluhuré ing taun 1856. Iki dudu mung prakara dhasar-dhasaré piwulang bab “pitu mangsa,” kaya tumrape para leluhuré ing taun 1856. Ora, iki iku tamba kang pait saka “pitu mangsa,” lan tamba iku mbutuhake andhap-asor kang asring angel diuntal.

> 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.

> Pangandikané Pangéran tumuli rawuh manèh marang aku, ngandika: Hé anaking manungsa, kandhaa marang pangerané Tirus: Mangkéné pangandikané Pangéran Allah; Amarga atimu dadi gumunggung, lan kowé wis ngandika: Aku iki Allah, aku lenggah ing dhamparé Allah, ana ing satengahing segara; nanging satemené kowé iku manungsa, dudu Allah, sanadyan kowé ndadèkaké atimu kaya atiné Allah. Lah, kowé luwih wicaksana tinimbang Dhanièl; ora ana prekara rahasia siji waé sing bisa didhelikaké saka kowé. Yehezkiel 28:1–3.

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

Mbokmenawa kita sing mèlu ing ramalan Nashville iku luwih wicaksana tinimbang Daniel?

> 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.

> Ing taun kapisaning pamarentahané, aku, Daniel, sumurup saka kitab-kitab bab cacahing taun, kang bab iku pangandikané Pangéran wus rawuh marang Yérémia nabi, yèn Panjenengané bakal nyampurnakaké pitung puluh taun tumrap karusakaning Yérusalèm. Banjur aku ngadhep manahku marang Pangéran Allah, kanggo nggolèki Panjenengané lumantar pandonga lan panyuwun, kanthi pasa, nganggo bagor, lan awu. Lan aku ndedonga marang Pangéran Allahku, sarta ngakoni dosaku, banjur matur: Dhuh Pangéran, Allah ingkang agung lan nggegirisi, ingkang netepi prejanjian lan sih-kadarman tumrap wong-wong kang tresna marang Panjenengané lan tumrap wong-wong kang netepi dhawuh-dhawuhé; kawula sampun nglampahi dosa, sampun nindakaké piala, sampun tumindak awon, lan sampun mbalela, yaiku kanthi nyimpang saka pepakon-panjenengan lan saka paukuman-panjenengan. Kawula ugi boten mirengaken para kawula-panjenengan, yaiku para nabi, ingkang ngandika atas asma Panjenengan dhateng para ratu kawula, para panggedhé kawula, para leluhur kawula, lan dhateng sakèhé rakyat ing nagari. Dhuh Pangéran, kabeneran punika kagungan Panjenengan, nanging tumrap kawula punika isin rai, kados ing dinten punika; tumrap tiyang-tiyang Yéhuda, tumrap para pendhudhuk Yérusalèm, lan tumrap sakèhé Israèl, ingkang celak lan ingkang tebih, ing sakèhé nagara papan Paduka sampun nyebaraken wong-wong mau, awit saka kaluputanipun ingkang sampun kalampahan dhateng Panjenengan. Dhuh Pangéran, tumrap kawula punika isin rai, tumrap para ratu kawula, para panggedhé kawula, lan para leluhur kawula, awit kawula sampun nglampahi dosa dhateng Panjenengan. Sih-piwelas lan pangapunten punika kagunganipun Pangéran Allah kawula, sanadyan kawula sampun mbalela dhateng Panjenenganipun; lan kawula ugi boten manut dhateng swaranipun Pangéran Allah kawula, supados lumampah wonten ing angger-anggeripun, ingkang sampun dipun wastani wonten ing ngajeng kawula lumantar para kawula-panjenengan, yaiku para nabi. Inggih, sakèhé Israèl sampun nerak angger-angger-panjenengan, malah kanthi nyimpang supados boten manut swara-panjenengan; mila ipat-ipat punika kawutahaken dhateng kawula, lan sumpah ingkang kaserat wonten ing angger-anggeripun Musa, kawulanipun Allah, awit kawula sampun nglampahi dosa dhateng Panjenenganipun. Lan Panjenenganipun sampun netepaken pangandika-panjenenganipun, ingkang sampun dipunandikakaken nglawan kawula lan nglawan para hakim kawula ingkang ngadili kawula, kanthi ndhatengaken piala ingkang ageng dhateng kawula; awit wonten ing sangandhaping langit kabèh boten naté kalampahan kados ingkang kalampahan tumrap Yérusalèm.

> 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.

> Kaya kang katulis ana ing angger-anggeré Musa, sakehé piala iki wis tumeka marang aku kabèh; nanging aku kabèh ora ngaturaké pandonga ana ing ngarsané Pangéran Allah kita, supaya aku kabèh padha mratobat saka kaluputan kita, lan mangerti kayektèn Paduka. Mulane Pangéran wus nggatèkaké piala mau, sarta ngedhatengaké marang aku kabèh; awit Pangéran Allah kita iku adil ana ing sakehé pakaryan kang katindakaké déning Panjenengané; amarga aku kabèh ora ngrungokaké swarané. Lan sapunika, dhuh Pangéran Allah kawula, ingkang sampun ngentasaken umat Paduka saking tanah Mesir kalawan asta ingkang rosa, lan sampun ndadosaken asma Paduka misuwur, kados ing dinten punika; kawula sampun damel dosa, kawula sampun tumindak awon. Dhuh Pangéran, miturut sakehé kaadilan Paduka, kawula nyuwun, mugi bebendu lan mulat-mulat Paduka kapundhut saking kutha Paduka, Yerusalem, gunung Paduka ingkang suci; awit marga saka dosa-dosa kawula, lan marga saka kaluputané para leluhur kawula, Yerusalem lan umat Paduka sampun dados cacadan tumrap sakehé wong ing sakubengé kawula. Mulane sapunika, dhuh Allah kawula, mugi midhangetaken pandonganipun abdi Paduka lan panyuwunanipun, lan mugi ndadosaken pasuryan Paduka padhang sumunar dhateng pasucèn Paduka ingkang sepi punika, marga saka Pangéran piyambak. Dhuh Allah kawula, mugi mirengna kalawan talinganing kuping Paduka, lan mugi miyarsakna; mugi membuka mripat Paduka, lan pirsaa karusakan kawula, sarta kutha ingkang kasebat kanthi asma Paduka; awit kawula ngaturaken panyuwunan kawula wonten ing ngarsanipun Paduka, boten awit saking kabeneran kawula piyambak, nanging awit sih-kawelasan Paduka ingkang ageng. Dhuh Pangéran, mugi mirengna; dhuh Pangéran, mugi ngapuntenana; dhuh Pangéran, mugi midhangetana lan tumindakna; sampun kendel, marga saka Paduka piyambak, dhuh Allah kawula; awit kutha Paduka lan umat Paduka kasebat kanthi asma Paduka. Lan nalika kawula taksih ngandika, lan ndedonga, lan ngakoni dosa kawula lan dosané umat kawula Israel, sarta ngaturaké panyuwun kawula ana ing ngarsané Pangéran Allah kawula marga saka gunung suciné Allah kawula; inggih, nalika kawula taksih ngandika ana ing sajroning pandonga, wong lanang kang aran Gabriel, kang sampun kawula tingali ing wahyu nalika wiwitané, nalika katuntun mabur kanthi rikat, nrenyuh kawula nalika wayah pisungsung sonten. Lan piyambakipun maringi pangertosan dhateng kawula, lan ngandika kaliyan kawula, mangkéné: Dhuh Dhanièl, sapunika kawula medal supados maringi dhateng panjenengan kawicaksanan lan pangertosan. Dhanièl 9:2–22.

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