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# The Revelation of Jesus Christ - Number Eighteen

Nyutu pa Yesu Kiristo - Namba apar aboro

The Sins of the Fathers

Kec pa kwaro

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.

I 1856, Adventism pa Millerite ma kare mukato onongo tye i kit pa Philadelphia, James ki Ellen White gu nyutu ni en Laodicean. Eka James White ocako cwalo lok pa Laodicea bot dul ni, ki kom Review and Herald. I coc acel ma, i mwaka acel ma, lela ma medore ikome “seven times” me Leviticus 26 bene ocwalo i rek me coc aboro ma Hiram Edson ocwalo; en ma Whites gu wero ne madit tutwal, ci gu miyo lanywalgi ma tung’ acel nying pa en. Rek eno ogik ki kwer ni bi tyeko i anyim, ento pe dok oneno doki. I kare me loke pa woto pa malaika ma tung’ acel, ki bot Philadelphia dok bot Laodicea, dul ni ogoro i “seven times” me Leviticus 26, ma nyutu poropheci me kare ma me acel tutwal, ma malaika pa Lubanga gu kelo William Miller me nyutu ci oyaro.

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.

“Cawa abicel” obedo kidi me tung ma loyo weng i tyen me temple pa Millerite. Cal weng ma poropetik me tyen ma lamal obedo cal pa Kirisito, pien pe tye tyen mukene me keto; Kirisito keken.

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

> Pien pe tye ngat mo ma otwero yiko yiko mukene, woko yiko acel keken ma dong otime, ma en Yesu Kiristo. 1 Corinthians 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.

Pe tum ni Kirisito obedo twol; ento bende en aye kidi me twol ma gi timo ot oweko ne, ci kuno guturo i iye. En aye kidi ma i agiki obedo wi me kome. I gin matime pa Millerite, “tyen abicel aryo” obedo alama pa kidi ma obedo wi me kome eno.

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.

Kristo ocungo gamente ki joo mapol pi cabicel acel. Kit me poropheti me “kare abiro” ma ocako bot lobo me rwot me tung cen me Israel (ma Hiram Edson otyeko nyutu iye i lok aboro ma pe otyeko) ocim ki kit acel keken me cabicel me poropheti ma i iye Kristo ocungo gamente, me tyeko lok Daniel, chapta 9, rwom 27. Cabicel ma Kristo onongo ocoko Israel obedo ki kit acel keken gi cabicel ma Kristo oyubo Israel. Yubo Israel me cawa macon obedo higni 2520, kede coko Israel me Lamo obedo ceng 2520. Ocoko Israel me ocungo gamente, kede oyubo Israel pi kec me gamente ne. Nyutu ni “kare abiro” aye kidi me ngut me tempu me Millerite, obedo ki rwom maber tutwal ki nyutu ni Kristo aye kidi me ngut. Weyo kidi eno obedo weyo Kristo.

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.

Ka Kristo i 1856, pi cawa ma acel keken i gin mukato pa Kristiano, ocung ka tuk i wang ot pa Laodicea; otye ka temo kelo medo me ngec ikom kidi ma lunywero obino kwanyo woko, kidi ma dano gigo cing iye. Higa 7 anyim, onyo, ka itam, ceng me cal 2520 anyim, Adventism pa Laodicea ocungo wang ot. Pire tek, Adventism okwero neno medo me ngec. Kidi ma igoyo cing iye obedo kidi ma pe ineno, ento dong tye kany.

> 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.

> Jo na gi poto pi ngec peke: pien i weyo ngec, an bene abi weyo in, pe ibedo lawi pa an: pien i wil cik pa Lubanga pa in, an bene abi wil lutino pa in. 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.

Chira me "kare abiro", ma ikom lwak me Juda me tung piny, ocake i 677 BC ki otyeko i October 22, 1844, kacel ki higa 2300 me Daniel chapta 8, ves 14. "Kare abiro" obedo but me porofesi pire kene ma kityeko nyutu ni obedo "tolo ki lunyut me i wie" me Advent movement. Tolo ki lunyut me i wie me Adventism otyeko okome i kare acel keken calo porofesi mapol mukene. "Kare abiro", nino 2300, Malaki chapta 3, Daniel chapta 7, ves 13, kede parabul me Matayo 25 me virjini apar, weng gi okome i October 22, 1844. Nino me October 22, 1844, obedo nino matolo me Advent movement, ki rwate ki nino meno tye cik acel keken ma kityeko nyutu.

> 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.

> Malaika ma an oneno ni ocungo i nyanja ki i lobo, oketo cing pa iye malo i polo; ki ocwako lagam i nying En ma bedo pi kare weng kacel, ma oyubo polo ki gin matye iye, ki lobo ki gin matye iye, ki nyanja ki gin matye iye, ni dok pe bed kare. Revelation 10:5, 6.

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

Dul White nyutu ni malaika me Buk me Nyuto kapita apar, ma onongo ocungo i wii piny ki i wii nyanja, en Yesu Kiristo.

> “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.

> Malaika madwong’ ma ociko Yohana en Yesu Kristo keken. Keto tiye macego i pi madwong’, ki tiye maloc i piny ma osuk, nyutu rwom ma en tye katico iye i kare me agiki pa lweny madwong’ ki Setani. Kabedo man nyutu twero pa en ma madwong’ loyo weng ki lubo ne i lobo weng. The Seventh-day Adventist Bible Commentary, volyum 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.”

Khristo obedo i wi yie ki i wi piny me nyutu twero pa en maloyo weng. Eka omalo lwete ki ociko ni, “kare pe myero obed dong.” Khristo onongo odonyo i singruok ki jo Millerite, ki omigi cik acel, calo ma omiyo Abraham ka onongo odonyo i singruok ki en. Ociko Abraham me tahiri otino me dichwo. Ka onongo odonyo i singruok ki jo ma kicego, i kare pa Moses, omigi cik mapol; ki i cicgo onongo tye ciko ni lawi keken aye romo keto lwete i Sanduku me Singruok. Omalo lwete ki ogoyo lam i October 22, 1844, ni kare me poropheti pe myero dong mede i poropheti me Biblia. Yesu onongo oland lok me “kare ki cawa” ka oceto malo i polo i wingu me malaika, kun nyutu calo ranyisi me ceto malo pa lanyut aryo macalo bendera. Cik ma omiyo neni ne ikom “kare ki cawa.”

> 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.

> Kane dong gubedo kacel, gupenyi bot en waci, “Rwot, in i kare man ibiro dwogo dok kom pa Isirayeli?” En owaco botgi ni, “Pe obedo pi wun me ngeyo kar onyo cawa ma Ladit ocano iye i teko pa en keken. Ento wun bino gamo teko ka Roho Maleng obino i tung wun; kacel wun bino bedo lami pa an i Yerusalem, ki i Yudeya weng, ki i Samariya, kacel ki i agiki pa piny.” Acts 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 pe owaco ni cawa ki kare pe tye; pien, ka owaco ki Solomon, ocapo ni tye ‘cawa ki kare’.

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

> Gin acel acel tye ki cawa gi, ki cawa pi tic acel acel i lalo polo: Ecclesiastes 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.

Tye “cawa ki kare” i coc me Bayibul ma gin lacar bot Palmoni, “Opimo ma lamal”; ento ki October 22, 1844, Lubanga omiyo jogi cik ni pe dok ginyutu ngec me poropet ma ki keto i wi cawa. Lam pa Yesu ma omiyo bot lacam ne piri ka ocake wot i polo, nyutu gin matime piri ka jogi ma kityeko yubogi maleng kiketo gi malo calo alama me lweny i Buk me Ngec kabedo apar acel, ma rwate kwede cik ma omiyo i October 22, 1844. I kare me kongo pa Adventizim, Kristo omiyo cik ni pe obedo dok ngec me poropet ma ki keto i wi cawa, ki i malo ne, ma otimo calo malo pa lacar aryo i Buk me Ngec kabedo apar acel, odwoko cik meno.

> “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.

> Wek owete wa ki nyamin wa weng gwokuru piny bot dano mo keken ma opako cawa pi Rwot me tyeko lok pa En makom bino pa En, onyo makom lagam mo mukene ma En omini ma tye ki rwom madwong. “Pe obedo pi yin ngeyo cawa onyo kare, ma Won oketo i twero pa En keken.” Lupwony me rweny romo nen calo gi tye ki rwodo madwong pi tic pa Lubanga, kede ki romo golo cente me cwalo tamo gi i wang piny ki i kac pa Lubanga; ento pien gi yubo bal ki adwogi, kwena gi obedo me bwoc rweny, ka bi woyo cwinya i yore marac. Myero wamen gi ci waminjo gi, pe pien gin dano marac, ento pien gin lupwony me rweny, kede gi tye ka temo mi rweny nyutu calo adwogi.

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.

Sister White owaco maler ni wa pe dok bi bedo ki lok me kare me nyutu gin mo ma tye ki twero madit; pe keken i Dwogo pa aryo pa Kristo. Lok pa nabi pa kare, ma ne obedo dwon madit i wot pa Millerite, ogik i ceng 22 me October, 1844; kede, cik keken ma ki kube kwede ki ceng ma pire-tek meno obedo ni, kare pe onego dok ki tii kwede i yubo lok pa Lubanga.

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.

I cako wot pa lacar me acel, i cing keken me loko ki Philadelphia bot Laodicea, ler ma medo omiyo i kom adwogi atir ma obedo kidi me otongo pa tic pa Millerite. Bang higa abiro, onyo bang 2,520 nino me cal, onyo bang “cok”, i 1863, luyiko ot gicwalo woko kidi me otongo pa “kare abiro.”

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?

I wot me agiki pa malaika adek, i kare keken me loke ki Laodicea i Philadelphia, tye tem ma orwate ki yaro bal pa kwaro. Tem me kit me acaki pi kwaro obedo “kare abiro”, ma ne obedo kidi me tunggi. Wot me agiki bino weko cik acel keken ma orwate ki kare me acaki, calo kit ma kwaro gi ne gi weko kidi me tunggi?

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

Eyo. Adier, gitimo gin eno keken. Gidwoko richo pa kwaro gi.

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.

Kwaro pa gi pe gitimo bale i nino me cakke, pien, i tung jami mukene, i nino me cakke bene gin obedo Philadelphians. Kwaro pa gi gipeko tem me cakke pa gi ka giloko piregi me donyo i Laodicea, ki gikwero 'kare abicel' kacel ki liel pa en ma tye ka medo.

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.

I 1863, bal me oboke gi otime; ento onongo i anyim tye higa 7 ma Kristo otye kagoyo ol pa cwinya gi me Laodicea. Higa 7 tye nyutu pa 'kare 7' ki pa 'lobo aol'. Bang 'lobo aol' ma aa ki 1856 dok i 1863, gi obalo tem me oboke gi.

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.

I i kece ma acel me wot pa malaika adek, jo pa Lubanga otimo kwer, pien gi kwanyo woko cik acel kende ma oyoto pire kene ki cawa ma obedo tung. Gi yero me medo yaro cawa anyim i lok me lamal, kacce gi ngeyo maber. I timo kamano gi dwogo kwer pa Moses, ka pe ocobo nyathi pa iye me circumcision, ki kwer pa Uzza me keto cing i Sanduku pa Lubanga, ma onongo ngene ni kigengo woko me timo. Wot pa malaika adek otime gin ma gi ngeyo ni pe tye kakare! Ka ngat mo mito lolo peya i wi gin acel man, dong tii ki peya ma odong i got peya, me lolo adwogi ni Moses ki Uzza keken gi timo kwer, ki ginyuto dwoko wi bot dwaro pa Lubanga ka gi tito cal pa kece ma acel pa en ma agiki i yore me dwoko kit weng—yore me dwoko kit ma yore me dwoko kit weng ginyuto anyim iye. Cal me kece ma acel i yore me dwoko kit obedo gi rwom me cing pa Alfa ki Omega, ki coc ma iye obedo pi ber pa jo pa Lubanga, kadi bene jo pa Lubanga gikwanyo bedo ki ber ma iye.

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.

Tic pa malaika me acel omiyone kare me mwaka abic ki aryo, ma obedo nyutu pa catu pa 'cawa abic ki aryo', me yiko lok pa Laodicea kacel ki lumeny pa 'cawa abic ki aryo'. Ruk pa 'cawa abic ki aryo' obedo ruk me yeyo woko ki tung pa Rwot. I mwaka 1863, gityeko tim odoco tic me yubu dok Jeriko, tic ma tye ki 'ruk' iye. Mwaka abic ki aryo ma aa ki 1856 ocito i 1863, obedo nyutu matin pa boko wic pa kwaro pa Isirayel me con i richo ma oketo botgi ruk pa 'cawa abic ki aryo'. Isirayel me kare ma kombedi otimo odoco richo pa kwarogi i mwaka 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.

Dul pa malayika ma adek pe gi orwate tem me poto cwinya ma acel, macalo atir calo Moses ki Uzzah. Eka gi kilalo i yot pi kare me 'gweng' me nino adek ki nusu. Kombedi gitye kicweyo ringgi ki dwon pa Lacung Cwinya. Dwon pa Lacung Cwinya tye ki miyo kwede 'dwon' i gweng, ki kombedi kiketo gi i wang tem, pe me keto kare, ento me 'nyo abicel aryo'. Dong gi pe orwate tem me keto kare.

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.

Temo pe tye pi gi me ka gi yie ni “kare abiro” obedo ada matye atir; pien con gi omiyo lagam ni gi ogamo “kare abiro” calo laporoc matye atir. Gi owaco ni gi yie i laporoc me mwaka 2520 me yaro piny. Ento gubed pe ginen ni tye lacer manyen me tem pa “kare abiro.” Gicungo i kabedo ma kwaro gi ocungo i mwaka 1856. Lacer manyen en ni ceng adek ki abar ma i Nono 11, pe keken obedo me nyutu “French Revolution”; ento kombedi en ada me kare kombedi matye atir.

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?

Yweyo rek ma kigwoko i mung me “seven thunders” kede yweyo me “seventh seal” en gin lami lok aryo ma nyutu ni “Revelation of Jesus Christ” kombedi tye kiweyo? Ka obedo adier, en adier ni buk weng me “Revelation” tye waco ikom cawa me agiki? Ka man obedo adier, ento “ceng adek ki dyer” nyutu cawa me kuro i lok me poro pa nyako maler? Ka man obedo adier, ento “remedy me ‘seven times’” nyutu cik ma myero kimete bot jo ma orwate i “Nashville prediction” me July 18, 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?

Aii! Tye tem pi yin! Jo ma gicungu ka ginongo ngec ni tye i kare me kuro, myero gi kwer cwiny pi richo megi, ki richo pa ladagi, i otum me nino adek ki nino me dii? En nono richo me weko woko cik ma owaco ni pe itic ki cawa i nyutu me anyim?

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.

Bot jo ma oyie ni nyutu me anyim ma kicoyo pi Nashville ma pe otime, ni i yore mo obedo dwaro pa Lubanga, ci ki lacen gitemo medho lok man, an abi medo neno mukene, woko ki bal me yiko kare i porofesi pa Lubanga. Ma otime ki nyutu me anyim ma pe atir pi Nashville pe keken yaro balo cik pa Kristo i 1844, ento obedo kit tic ma owaco bot jo ma pe tye i but Adventism ni nyutu me anyim ma tye i Jwii pa Porofesi pe atir. Obedo cwero coc me Jwii pa Porofesi. Omiyo adwogi bot jo me piny ni coc me Ellen White tye marom-kwede ki coc me Joseph Smith, onyo me Nostradamus. Lok ma ber pa Ellen White kityeko poto gi lok marac pa mego cik wa. Pe keken obedo mego cik bot Kristo, ma en Lok me Lubanga; ento kacel kacel obedo bene mego cik bot Jwii pa Porofesi. Joon onongo kicwer iye i cing lobo ma cwongo ni Patmos, pe pien oketo paro pa dano maloyo Baibul ki Jwii pa Porofesi, ento pien oluwo lami aryo magi.

> 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.

> An Yohanna, ma bene an owadwa mamegi, kede rwate mamegi i peko, kede i lwak pa Yesu Kiristo, kede i gumo pa Yesu Kiristo, abedo i piny ma i pi ma kiwaco ni Patmo, pi Lok pa Lubanga, kede pi tesimoni pa Yesu Kiristo. Revelation 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.

Wadoko otime richo pa won wa Moses i kabedo ma acel ma cwiny wa ogoyo piny, kede myero wayubu man. Myero wayubu man, pien kombedi wabedo calo 1856. Kombedi tye ler manyen ikom “seven times,” macalo con. Kombedi wabedo i loko ki Laodicea bot Philadelphia, macalo tic me cako con obedo i loko ki Philadelphia bot Laodicea i 1856. I 1856, kwaro wa ogiko cwal coc me medo me ngec ikom “seven times.” Romo ni pe watwero ogiko cwal coc pa ler meno; ento twero waciko bur pa pacha bot ler man. Wa twero timo calo ma jo oketo me Seventh-day Adventist ma con otimo, ni kidi pe onongo tye kany, ka mede waguro iye. Peko wa en ni, pe watye ki cawa maloyo mia achiel me kano wi wa i lawe; pien hukumu dong ocako.

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.

Ka wa weko Alfa ki Omega omiyo wa ngec ki yore ma waco ni agiki pa gin nyutu ki acaki pa gin, to wa romo tutwal neno ni Alfa ki Omega tye kanyutu ni apoka me Nashville onongo kwaro wa gityeko nyutu ne. Ka wa ye adwogi man, dong wabipong ki adwogi me bedo ni, ki cok pa apoka, tic weng ma kitemo me cweyo paro me dano mo keken me miyo kom pi apoka ma pe otime, pe obedo gin mukene, ento yot me opok keken. Dong wabineno ni Lubanga pe tye woto ki wa ka watye i piny pa laco. En tye kuno, ento keken i pire ni tye gogo ol me cwiny, kwayo me donyo. Ka kikwanyo woko yot me opok pa paro me dano, to wabibero bene neno ni peye, onyo paro me dano ma marac ma waticoo kwede me miyo kom pi apoka me Nashville, obedo ranyisi ni watye woto i yot ma pe rwate ki Kristo.

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.

I mwaka 1856, Adventism pa Philadelphia obedo Laodicea, kede gi onongo nongo ngec ne. Rwot ocweyo atir ne ki lok pa laloc nyako kede laco ne. Kane tye ka cung i lawote me cwinye pa jo Laodicea, Kirisito ogamo ni obino odonyo ci ocam kede gi. Kume ma En okelo me camo obedo kidi me buto pa "seven times." Gi okwero.

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.

I mwaka 2023, yubu ma agiki dong tye ka kato woko ki Laodicea ceto i Philadelphia, pien kanisa ma abongwen en me kanisa aboro. Rwot Alpha ki Omega oketo ada ne ki lok pa En me 'ada'. Krisito dong tye i wang ot pa lagara ma oyoto ma otho cokcok, tye ka pako me donyo i iye ki cham kwede gi, ki me ma obedo mito agola kwede gi en aye me acel keken ma onwongo temo agola kwede kwaro gi i mwaka 1856. Pe obedo keken tito pa 'kare aboro', calo ma ne obedo pi kwaro gi i 1856. Pe; en aye ywaya ma atera pa 'kare aboro', ki ywaya en mito kit me goyo wi piny ma tutwal matek me mino.

> 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.

> Dok lok pa Rwot obino bot an, waco ni, Wod dano, waco bot Ladit pa Tiro ni, Rwot Lubanga owaco ni: Pien cwinyi omalo, ki i waco ni, An aye Lubanga; abedo i kaca pa Lubanga, i tung pi madit; ento in dano, pe in Lubanga, kadi itero cwinyi macalo cwiny pa Lubanga. Nen, in itye ki ngwec loyo Daniel; pe tye gin mabipi ma gityero gicwil bot in. Ezekiel 28:1-3.

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

Nyalo bedo ni jo wa ma gikato i tic me waco anyim me Nashville tye ki rieko maloyo 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.

> I higa me acel pa twerone, an Daniel, abin ngeyo ki buk lim me higa, ma lok pa Rwot obino bot Jeremia lanabi, ni tyeko higa piero abiriyo i balo pa Jerusalema. En an agolo wica bot Rwot Lubanga, me yeny ki lobo me penyo kede lupupe, ki pe-cham, kede but me yubu, kede lupur. En apenyo bot Rwot Lubanga na, kede atimo dwogo me peko na, ka awaco ni, A Rwot, Lubanga maduong ki ma ruc, ma gwoko rwom kede kica bot joma lube, kede bot joma gwoko cikene; Wan watelo, kede watimo buri, watimo marac, kede wagalo, kun wagal woko ki cik mamegi kede ki kwene mamegi. Ka keken pe wawinyo latici mamegi, lanabi, ma owaco i nyinggi bot rwodi wa, kede bot ladit me rwot wa, kede bot kaka wa, kede bot jo piny weng. A Rwot, twero maber obed bot in, ento bot wan tye kum me wic, calo kombedi; bot joma Juda, kede bot joma obedo i Jerusalema, kede bot Israel weng, joma tye cokki kede joma tye bor, i piny weng ma in iremogi, pien gubako woko bot in. A Rwot, bot wan tye kum me wic, bot rwodi wa, bot ladit me rwot wa, kede bot kaka wa, pien wan wateloni bot in. I Rwot Lubanga wa tye kica kede kwero peko, ka tye ni wa galo bot en; Ka keken pe wawyeko dwon pa Rwot Lubanga wa, me wot i cikke mamegi ma onwongo oketone i tung wa ki laticgi lanabi. En aye, Israel weng otyeko poko cik mamegi, kun golo woko, pi pe gubed gi oyweto dwoni; etye ka lam opong i tung wa, kede kego ma ki cono i cik pa Moses latic pa Lubanga, pien wateloni bot en. Kede en omoko maber lokene ma owaco i kom wa, kede i kom lajogi ma gonyowa, kun otero i tung wa peko madit; pien i i polo weng pe ki time calo ma ki time i Jerusalema.

> 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.

> Macalo ma kicoyo i cik pa Mose, gin marac weng eni obedo iwa; ento pe wacako lamo i wang Rwot Lubanga wa, wek wawak woko ki balwa, kede wangeyo atir mamegi. Eyo, Lubanga ogwoko pire tek ki gin marac, omedo okelo bot wa; pien Rwot Lubanga wa obedo atir i tic weng ma otimo; pien pe wawinyo dwone. Kaci dong, a Rwot Lubanga wa, in ma igolo jo mamegi ki piny pa Misri ki cing ma tek, kede iyabo nying mamegi, macalo kombedi; wa obalo, wa otimo rac. A Rwot, kaka atir mamegi weng, a pedi ni in, wek kwero mamegi ki kwac mamegi odok woko ki gamo mamegi Jerusalem, got maleng mamegi; pien pi balwa, kede pi bal pa kwaro wa, Jerusalem ki jo mamegi obedo cwii i wang jo weng ma i oko wa. Kombedi kacel, a Lubanga wa, winyo lamo pa lacim mamegi, ki peny mamegi, kede omi wang mamegi orieny i pango maleng mamegi ma dong opoto, pi nying Rwot. A Lubanga na, iyek dwon mamegi, ki iwinyo; iyab wange mamegi, ki inen opoto wa, ki gamo ma kikwayo ki nying mamegi; pien pe wa weko lamo wa i wang in pi atirwa, ento pi kec mamegi madwong. A Rwot, winyo; a Rwot, kwayi; a Rwot, winyo ki itim; pe idir, pi nying mamegi keken, a Lubanga na; pien gamo mamegi ki jo mamegi kikwayo ki nying mamegi. Kacel ka an otime awaco, ki alamo, ki apako bal na ki bal pa jo pa wa Israel, ki anywako lamo na i wang Rwot Lubanga na pi got maleng pa Lubanga na; Ee, ka an otime awaco i lamo, dichol Gabriel, ma oneno i lagam ma i acaki, ka kiboyo oywako odiyo, omuko an i cawa me rwom me aturo. En omiyi ngec, okwano kwede, ki owaco ni, A Daniel, kombedi abino weko in ngec ki poyo. Daniel 9:2-22.

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