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# The Revelation of Jesus Christ - Number Eighteen

Penyingkapan Yesus Kristus - Nomor Delapan Belas

The Sins of the Fathers

Бозъёфтҳои Падарон

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.

En 1856, el adventismo millerita, anteriormente filadelfiano, fue identificado por James y Ellen White como laodicense. James White comenzó entonces a promover el mensaje de Laodicea al movimiento por medio de la Review and Herald. En la misma publicación, en el mismo año, también se presentó mayor luz acerca de los “siete tiempos” de Levítico veintiséis en una serie de ocho artículos de Hiram Edson, a quien los White tenían en tan alta estima que dieron su nombre a su primer hijo. La serie concluyó con la promesa de que sería completada en el futuro, pero nunca volvió a aparecer. En el punto de transición del movimiento del primer ángel, de Filadelfia a Laodicea, el movimiento tropezó con los “siete tiempos” de Levítico veintiséis, que representaban la primera “profecía de tiempo” que los ángeles de Dios habían guiado a William Miller a reconocer y proclamar.

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.

“ਏழு காலங்கள்” மில்லரைட் ஆலயத்தின் அஸ்திவாரத்தின் பிரதான மூலைக்கல்லாயிருந்தது. பரிசுத்தமான அஸ்திவாரத்தைப் பற்றிய ஒவ்வொரு தீர்க்கதரிசன உருவகமும் கிறிஸ்துவைப் பற்றிய உருவகமே ஆகும்; ஏனெனில், கிறிஸ்துவைத்தவிர வேறொரு அஸ்திவாரம் போடப்பட முடியாது.

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

> Sabab asas lain tiada seorang pun dapat meletakkan selain daripada asas yang telah diletakkan, iaitu Yesus Kristus. 1 Korintus 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.

Ga se feela gore Keresete ke motheo, gape ke leje la motheo le baagi ba ileng ba le gana, mme morago ga moo ba kgopiwa ke lone. Ke ene leje leo kwa bofelong le nnang tlhogo ya sekhutlo. Mo hisitoring ya Bamillerite, “dinako di supa” e ne e le sesupo sa leje leo la sekhutlo.

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 meneguhkan perjanjian itu dengan banyak orang selama satu minggu. Struktur nubuatan “tujuh masa” terhadap kerajaan utara Israel (yang telah diidentifikasi Hiram Edson dalam delapan artikel yang belum selesai) mengulang struktur yang sama persis dengan minggu kenabian di mana Kristus meneguhkan perjanjian itu sebagai penggenapan Daniel pasal sembilan, ayat dua puluh tujuh. Minggu ketika Kristus sedang mengumpulkan Israel adalah struktur yang sama persis dengan minggu ketika Kristus mencerai-beraikan Israel. Penyerakan Israel purba adalah dua ribu lima ratus dua puluh tahun, dan pengumpulan Israel rohani adalah dua ribu lima ratus dua puluh hari. Ia mengumpulkan Israel untuk meneguhkan perjanjian itu dan Ia mencerai-beraikan Israel oleh sebab persengketaan perjanjian-Nya. Mengidentifikasi “tujuh masa” sebagai batu penjuru dari bait suci Millerit sepenuhnya selaras dengan mengidentifikasi Kristus sebagai batu penjuru. Menolak batu itu berarti menolak 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.

Bila Kristus, pada tahun 1856, buat pertama kalinya dalam sejarah Kekristenan, berdiri mengetuk pintu Laodikia, Ia sedang berusaha menghasilkan suatu pertambahan pengetahuan mengenai batu sandungan yang para pembangun hendak singkirkan. Tujuh tahun kemudian, atau dapat dikatakan, dua ribu lima ratus dua puluh hari simbolis kemudian, Adventisme Laodikia menutup pintu itu. Sungguh menyedihkan, Adventisme menolak untuk melihat pertambahan pengetahuan itu. Batu yang membuat engkau tersandung adalah batu yang tidak engkau lihat, namun batu itu tetap ada.

> 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 binasa karena kekurangan pengetahuan; karena engkau telah menolak pengetahuan, Aku pun akan menolak engkau, sehingga engkau tidak lagi menjadi imam bagi-Ku; oleh karena engkau telah melupakan hukum Allahmu, Aku juga akan melupakan anak-anakmu. 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.

Kutlwelwa kwa “mikhathi lyamfano,” ku lwisya ubufumu bwa kusini bwa Yuda, kwandile mu 677 BC no kumalilwe pa 22 October, 1844, pamo nu buprofeti bwa myaka amakana yabili na mia yatatu bwa mu Daniel chapitala ya nane, vesi ya kumi na yone. “Mikhathi lyamfano” ni cimo mu buprofeti bwene ubwafilwe kale ukuti ni “cilao ca kutandikilako ne nsansa yakwe ya pakati” iya mukwakulondela kwa Advent. Icilao ca kutandikilako ne nsansa yakwe ya pakati iya Adventism fyafikilishiwe pa nshita ine yene pamo na buprofeti bumbi bwengi. “Mikhathi lyamfano,” amanda amakana yabili na mia yatatu, Malaki chapitala ya butatu, Daniel chapitala ya cine lubali, vesi ya kumi na butatu, kabili ne cishilangililo ca ba nacisungu ikumi ca mu Mateo twenti-faivi, fyonse fyafikilishiwe pa 22 October, 1844. Itariki ya 22 October, 1844, ni yo itariki ya musingi iya mukwakulondela kwa Advent, kabili mwailiilya noyo itariki, kwaliko fye ukufunda kumo ukwaishibikwe.

> 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 yula oyo namonaki atelemi likolo ya mbu mpe likolo ya mabele atombolaki lobɔkɔ na ye epai ya likoló, mpe alapaki ndayi na Ye oyo azali na bomoi libela na libela, oyo akelá likoló, mpe biloko oyo ezali kati na yango, mpe mabele, mpe biloko oyo ezali kati na yango, mpe mbu, mpe biloko oyo ezali kati na yango, ete ntango ekozala lisusu te. Emoniseli 10:5, 6.

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

Kgaitsadi White o supa morongwa wa Tshenolo kgaolo ya lesome, yo a neng a eme mo lefatsheng le mo lewatleng, e le Jesu Keresete.

> “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.

> “Malaikat yang perkasa yang memberi petunjuk kepada Yohanes tidak lain ialah Yesus Kristus. Menempatkan kaki kanan-Nya di atas laut, dan kaki kiri-Nya di atas daratan, menunjukkan peranan yang sedang dijalankan-Nya dalam adegan-adegan penutup dari pertentangan besar dengan Iblis. Posisi ini menandakan kuasa dan otoritas-Nya yang tertinggi atas seluruh 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 mengambil kedudukan berdiri di atas laut dan bumi untuk melambangkan otoritas-Nya yang tertinggi. Lalu Ia mengangkat tangan-Nya dan memerintahkan bahwa “waktu tidak akan ada lagi.” Kristus sedang mengikat perjanjian dengan kaum Millerit, dan Ia memberi kepada mereka satu perintah, sama seperti yang Ia berikan kepada Abraham ketika Ia mengikat perjanjian dengannya. Ia memerintahkan Abraham untuk menyunat anak-anak laki-laki. Ketika Ia mengikat perjanjian dengan suatu umat pilihan dalam sejarah Musa, Ia memberikan banyak perintah, dan perintah-perintah itu mencakup ketetapan bahwa hanya para imam yang boleh menyentuh tabut itu. Ia mengangkat tangan-Nya dan bersumpah pada 22 Oktober 1844 bahwa waktu nubuatan tidak boleh lagi dimasukkan ke dalam nubuatan-nubuatan Alkitab. Yesus telah membahas pokok “masa dan waktu” ketika Ia naik ke surga dalam awan malaikat-malaikat, dengan demikian melambangkan kenaikan dua saksi sebagai panji. Apa yang Ia perintahkan pada waktu itu adalah mengenai “masa dan waktu.”

> 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.

> Ongbikobaoba dekbae chiman, Uo, nangni skanggipa somoirangao Israelo rajyako taigipin piltaigenma? ine uko sing∙aha. Ua uamangna aganaha, Pagipa an∙tangni bilni ning∙o donna donaha je somoi aro salrango, uko uamang uina nangja. Indiba Rongtalgipa Gisiko na∙simangni kosako re∙baon, na∙simang bilko man∙gen; aro Jerusalem-o, Judaea gimiko, Samaria-o, aro a∙gilsakni bon∙kamgipa bakona kingking anga ho’e sakkirang ong∙gen. 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.”

Yeso ga se ka a ka a re ga go na dinako le dipaka, gonne fa a ne a bua ka Solomone o ne a tlhomamisa gore go na le “dinako le dipaka.”

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

> Nna tsotlhe go na le paka, mme nako e le ya maikaelelo mongwe le mongwe kafa tlase ga legodimo: Moreri 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 ngoheh le raa tii lalang misi ne “arakhat le avel” ka Bibel, asel a ttehna in Palmoni, “A Tlum Ngaram Cuangcuang”, cuka zong in ni October 22, 1844 atangin Pathian mi pawl cu caan parah a thirhmi profet thucah zeihmanh an phuan ṭhan lo ding ti thu pek an si. Jesuh in a kaihhlan hlan deuhah zirtirtu pawl hnenih a pekmi ruahnak cu, a thianghlimmi a mi pawl hi Thuphuan bung 11 ah hmelchunhnak vekin hlun an si tik hlan deuh ih san thuanthu a rak langter, cun October 22, 1844 ah a pekmi thupek thawn a rem. Adventism thumawknak ni ah Khrih cun caan parah a bunhmi profet thucah dang a um nawn lo ding ti thu a pek, cun a kaihhlan tikah—Thuphuan bung 11 ih hrih thei pahnih an kaihhlan dingmi cu a entawnmi a si—cu thupek cu a sal ṭhan.

> “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.

> “Biarlah semua saudara laki-laki dan perempuan kita waspada terhadap siapa pun yang hendak menetapkan suatu waktu bagi Tuhan untuk menggenapi firman-Nya berkenaan dengan kedatangan-Nya, atau berkenaan dengan janji lain apa pun yang telah Ia buat yang memiliki makna khusus. ‘Bukanlah bagianmu untuk mengetahui masa atau waktu, yang Bapa tetapkan menurut kuasa-Nya sendiri.’ Guru-guru palsu mungkin tampak sangat bergiat bagi pekerjaan Allah, dan mungkin mengeluarkan sarana untuk membawa teori-teori mereka ke hadapan dunia dan gereja; tetapi ketika mereka mencampurkan kekeliruan dengan kebenaran, pekabaran mereka adalah pekabaran penyesatan, dan akan menuntun jiwa-jiwa ke dalam jalan-jalan yang palsu. Mereka harus dihadapi dan ditentang, bukan karena mereka adalah orang-orang jahat, melainkan karena mereka adalah pengajar kepalsuan dan sedang berusaha membubuhkan pada kepalsuan cap kebenaran.” 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.

Saudari White menegaskan dengan jelas bahwa kita tidak akan pernah mempunyai suatu pekabaran waktu yang menetapkan sesuatu pun yang mempunyai arti khusus, bukan hanya Kedatangan-Nya yang Kedua. Nubuatan waktu, yang merupakan tema gerakan Millerit, berakhir pada 22 Oktober 1844, dan satu-satunya perintah yang berkaitan dengan tanggal yang mendasar itu ialah bahwa waktu tidak boleh lagi digunakan dalam penyampaian pekabaran 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.

Pada permulaan gerakan malaikat pertama, tepat pada saat peralihan dari Filadelfia kepada Laodikia, terang yang bertambah telah diberikan mengenai kebenaran dasar gerakan Millerite. Tujuh tahun kemudian, atau dua ribu lima ratus dua puluh hari simbolik kemudian, atau satu “padang gurun” kemudian, pada tahun 1863, batu penjuru dasar “tujuh masa” itu telah dikesampingkan oleh para pembangun.

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?

Dalam gerakan penutup malaikat yang ketiga, tepat pada titik peralihan dari Laodikia kepada Filadelfia, suatu ujian yang mencakup pengakuan akan dosa-dosa para bapa diberikan. Ujian mengenai dasar bagi para bapa itu ialah “tujuh kali,” yang merupakan batu dasar mereka. Akankah gerakan penutup itu mengabaikan satu-satunya perintah yang berkaitan dengan tarikh dasar itu, sebagaimana bapa-bapa mereka telah mengabaikan batu dasar mereka?

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

Ya. Mereka sungguh-sungguh telah melakukan hal yang sama itu. Mereka mengulangi dosa-dosa nenek moyang mereka.

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.

Bapa-bapa mereka tidak berdosa pada tarikh asas, kerana antara lain mereka masih merupakan orang Filadelfia pada tarikh asas itu. Bapa-bapa mereka gagal dalam ujian asas mereka apabila mereka berubah menjadi Laodikia dan menolak “tujuh kali” berserta terangannya yang semakin bertambah.

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.

Kegagalan asas mereka pada tahun 1863 telah didahului oleh tujuh tahun Kristus mengetuk pintu hati Laodikia mereka. Tujuh tahun melambangkan “tujuh masa” dan “padang gurun.” Selepas “padang gurun” dari tahun 1856 hingga 1863, mereka gagal dalam ujian asas mereka.

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.

ဗျာဒိတ်သုံးပါးသတင်း၏ လှုပ်ရှားမှုတွင် ပထမအကြိမ် စိတ်ပျက်ခြင်း ဖြစ်ပေါ်ရာ၌၊ ဘုရားသခင်၏ လူမျိုးသည် အခြေခံရက်စွဲနှင့် တိုက်ရိုက်ဆက်နွှယ်နေသော တစ်ခုတည်းသော ပညတ်တော်ကို ပယ်ချခြင်းအားဖြင့် အပြစ်ပြုခဲ့ကြသည်။ သူတို့သည် ပိုမိုကောင်းမွန်စွာ သိနေကြသော်လည်း၊ အချိန်ခန့်မှန်းခြင်းကို ပရောဖက်ပြုသတင်းစကားထဲသို့ ပေါင်းစည်းထည့်သွင်းရန် ရွေးချယ်ခဲ့ကြသည်။ ထိုသို့ပြုခြင်းအားဖြင့်၊ မောရှေသည် မိမိသားကို အရေဖျားမဖြတ်ဘဲ လျစ်လျူရှုခဲ့သော အပြစ်နှင့်၊ ဥဇ္ဇာသည် မိမိမထိရဟု သိရှိထားသော်လည်း သေတ္တာတော်ကို ထိတွေ့ခဲ့သော အပြစ်တို့ကို ထပ်မံကျူးလွန်ခဲ့ကြသည်။ ဗျာဒိတ်သုံးပါးသတင်း၏ လှုပ်ရှားမှုသည် မိမိတို့ သိရှိထားသည့် မမှန်ကန်သောအရာကို ပြုလုပ်ခဲ့သည်။ မည်သူမဆို ထိုအချက်အပေါ် ဆေးသုတ်ဖုံးကွယ်လိုလျှင်၊ ထိုဆေးသုတ်ဘူး၌ ကျန်ရှိသမျှကိုလည်း အသုံးပြု၍ မောရှေနှင့် ဥဇ္ဇာနှစ်ဦးစလုံးသည် အပြစ်ပြုခဲ့ကြပြီး၊ ပြုပြင်ပြောင်းလဲရေးလိုင်းအပေါင်းတို့အနက် အလွန်နောက်ဆုံးသော ပြုပြင်ပြောင်းလဲရေးလိုင်း၏ ပထမအကြိမ် စိတ်ပျက်ခြင်းကို သင်္ကေတပြုကြစဉ်၌ ဘုရားသခင်၏ အလိုတော်ကို ဆန့်ကျင်သော ပုန်ကန်မှုကို ထင်ရှားပြသခဲ့ကြသည်ဟူသော အမှန်တရားကိုပါ ဖုံးကွယ်စေပါစေ—ထိုပြုပြင်ပြောင်းလဲရေးလိုင်းသည် ပြုပြင်ပြောင်းလဲရေးလိုင်းအားလုံးက ရှေ့တော်သို့ ညွှန်ပြထားသော လိုင်းဖြစ်သည်။ ပြုပြင်ပြောင်းလဲရေးလိုင်းများအတွင်းရှိ ပထမအကြိမ် စိတ်ပျက်ခြင်း၏ ပုံဆောင်ချက်များသည် အာလဖနှင့် အိုမေဂါ၏ လက်မှတ်ကို ဆောင်လျက်ရှိကြပြီး၊ ထိုအတွင်းမှ မှတ်တမ်းသည် ဘုရားသခင်၏ လူမျိုးအတွက် အကျိုးရှိစေခြင်းငှာ ဖြစ်၏၊ ဘုရားသခင်၏ လူမျိုးက ထိုအရာအားဖြင့် အကျိုးမခံယူလိုကြသော်လည်း။

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.

Mmasi a ngelo ya ntlha a a neelwa paka ya dingwaga di supa, e leng sesupo sa naga ya “dinako di supa,” gore ba amogele molaetsa wa Laodikea mmogo le lesedi la “dinako di supa.” Khutsafalo ya “dinako di supa” ke khutsafalo ya go kgwediwa mo molomong wa Morena. Ka 1863, ba ne ba boeletsa tiro ya go aga Jeriko sesha, tiro e e neng e na le “khutsafalo.” Dingwaga di supa go tloga ka 1856 go ya go 1863 ke setshwantsho se sennye sa botsuolodi jwa boleo jwa borraabo Iseraele wa bogologolo jo bo neng jwa ba tlisetsa khutsafalo ya “dinako di supa.” Iseraele wa segompieno o ne a boeletsa maleo a borraabo ka 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.

Tsamaiso ya lengeloi la boraro e ile ya hloleha tekong ya ho soetseha ha pele ka nnete jwalokaha Moshe le Uzza le bona ba ile ba hloleha. Ka nako eo ba ile ba bolawa diterateng nakong ya “feella” ya matsatsi a mararo le halofo. Jwale ba ntse ba bopuwa mebeleng ka modumo wa Motshedisi. Modumo wa Motshedisi o ntse o newa ka “lentswe” feelleng, mme jwale ba tobane le teko, e seng ya ho bea nako, empa ya “dinako tse supileng.” Ba se ba kile ba hloleha tekong ya ho bea nako.

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.

ওলোনাক “সেভেন টাইমস” ওলিনা ওয়াখালবা অচুম্বা অহানবা ওইনা ময়েক শাবা ওইদে, কারণ মখোয়না মমাংলৈদা “সেভেন টাইমস” অচুম্বা মফম অমা ওইনা খনবদা সাক্ষ্য পীবা লৈরে। মখোয়না ছত্রিশশত মধৌ অমসুং কুঙথোকপগী ভাক্য, অৰ্থাৎ ছাব্বিশশত নুপীশিং খৈদোকপগী ভবিষ্যদ্বাণী, তাম্বা য়ারে হায়না ফঙদোকখ্রে। অদুবু মখোয়না “সেভেন টাইমস” গী অনৌবা পরীক্ষামূলক নুংশি অমা লৈরিবা তৌরিবগীদমক মশক খঙদ্রবা ঙমই। মখোয় অদুনা 1856 দা মখোয়গী ইপা-ইপুশিংনা লেইরম্বা ফিভমদুদা হৌজিক লেইরে। অনৌবা নুংশি অদুদি, রেভেলেশন ১১ গী অহুম অমসুং অর্ধ নুমিত অদু ফ্রেঞ্চ রেভোলিউশন খক্তা শনাক্ত তৌবদগী মতুং ইনবা নত্তে, অদুবু মসি হৌজিক্কী অহানবা অচুম্বা ওইরে।

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?

Adakah pembukaan sejarah tersembunyi tentang tujuh guruh, dan pembukaan meterai ketujuh, sebenarnya merupakan dua saksi yang menandakan bahawa Wahyu Yesus Kristus kini sedang dinyahsul? Jika demikian, benarkah bahawa seluruh kitab Wahyu sedang berbicara tentang akhir zaman? Jika itu benar, maka adakah tiga setengah hari itu melambangkan masa penangguhan dalam perumpamaan tentang anak-anak dara? Jika demikian, maka adakah penyelesaian “tujuh kali” itu sebenarnya melambangkan suatu perintah yang mesti dipenuhi oleh mereka yang telah mengambil bahagian dalam ramalan Nashville pada 18 Julai 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?

Wahai! Ada satu ujian bagi kamu! Adakah mereka yang bangun dan menyedari bahawa mereka berada dalam masa penangguhan itu, benar-benar perlu bertaubat atas dosa mereka, dan dosa bapa-bapa mereka pada penghujung tiga setengah hari itu? Adakah benar-benar suatu dosa untuk mengabaikan perintah agar tidak menggunakan masa dalam suatu 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.

Bagi mereka yang mengambil pendirian bahawa ramalan Nashville yang gagal itu entah bagaimana merupakan maksud yang dikehendaki Tuhan, dan yang sesudah itu telah berusaha mempertahankan dakwaan tersebut, saya ingin menambahkan satu lagi pemerhatian, selain daripada dosa menggunakan penetapan masa dalam nubuatan Tuhan. Apa yang berlaku dengan ramalan palsu tentang Nashville itu bukan sekadar suatu manifestasi pemberontakan terhadap perintah Kristus pada tahun 1844, tetapi juga suatu tindakan yang memberitahu mereka yang di luar Adventisme bahawa ramalan-ramalan yang terdapat dalam Roh Nubuat adalah cacat. Hal itu merupakan suatu celaan terhadap tulisan-tulisan Roh Nubuat. Hal itu memberikan bukti bagi mereka yang di dunia bahawa tulisan-tulisan Ellen White sama pentingnya dengan tulisan-tulisan Joseph Smith, atau Nostradamus. Kata-kata Ellen White yang berharga telah dicemarkan oleh kata-kata hina daripada pemberontakan kita. Hal itu bukan sahaja suatu pemberontakan terhadap Kristus, yang adalah Firman Tuhan, tetapi pada masa yang sama juga suatu pemberontakan terhadap Roh Nubuat. Yohanes sedang dianiaya di pulau yang bernama Patmos itu, bukan kerana dia meletakkan pendapat manusianya di atas Alkitab dan Roh Nubuat, melainkan kerana dia mentaati kedua-dua saksi itu.

> 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.

> Beta Yohanes, yisiyani nodin uw'angu, na mubwezi mu masunzo, no mu bufumu no mu kwigumya kwa Yesu Kristo, nali ku kizinga ekituumibwa Patumo, olw’Ekigambo kya Katonda, n’olw’obujulirwa bwa Yesu Kristo. Okubikkulirwa 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.

ଯାତ୍ରାର ପ୍ରଥମ ନିରାଶାବେଳେ ଆମେ ଆମ ପିତା ମୋଶାଙ୍କର ପାପମାନଙ୍କୁ ପୁନରାବୃତ୍ତ କରିଥିଲୁ, ଏବଂ ଏହାକୁ ଆମେ ସ୍ୱୀକାର କରିବାକୁ ପଡ଼ିବ। ଏହାକୁ ଆମେ ସ୍ୱୀକାର କରିବାକୁ ପଡ଼ିବ, କାରଣ ଆମେ ବର୍ତ୍ତମାନ 1856ରେ ଅଛୁ। “seven times” ବିଷୟରେ ବର୍ତ୍ତମାନ ନୂତନ ଆଲୋକ ରହିଛି, ଯେପରି ସେତେବେଳେ ଥିଲା। ଆରମ୍ଭିକ ଆନ୍ଦୋଳନ 1856ରେ Philadelphia ରୁ Laodicea କୁ ସନ୍ଧିକାଳରେ ଥିବାପରି, ଆମେ ବର୍ତ୍ତମାନ Laodicea ରୁ Philadelphia କୁ ସନ୍ଧିକାଳରେ ଅଛୁ। 1856ରେ ଆମ ପୂର୍ବଜମାନେ “seven times” ସମ୍ବନ୍ଧୀୟ ଜ୍ଞାନବୃଦ୍ଧିର ପ୍ରକାଶନକୁ ଥାମି ଦେଇଥିଲେ। ଆମେ ସେହି ଆଲୋକର ପ୍ରକାଶନକୁ ସାମ୍ଭାବ୍ୟତଃ ଥାମି ପାରିବୁ ନାହିଁ, କିନ୍ତୁ ନିଶ୍ଚୟ ଭାବେ ଏହି ଆଲୋକ ବିରୋଧରେ ଆମ ହୃଦୟର ଦ୍ୱାରଗୁଡ଼ିକୁ ବନ୍ଦ କରିପାରିବୁ। ଆମେ, ମୂଳ Seventh-day Adventist ନିର୍ମାତାମାନେ ଯେପରି କରିଥିଲେ, ସେପରି ଅଭିନୟ କରିପାରିବୁ ଯେ ପଥରଟି ବାସ୍ତବରେ ସେଠାରେ ନଥିଲା, ଏବଂ ତାହାରେ ଠୋକର ଖାଇ ଚାଲିଥାଇପାରିବୁ। ଆମର ସମସ୍ୟା ହେଲା, ଆମ ମୁଣ୍ଡକୁ ବାଲିରେ ପଚାଇ ରଖିବା ପାଇଁ ଆମ ପାଖରେ ଏକ ଶତାବ୍ଦୀରୁ ଅଧିକ ସମୟ ନାହିଁ, କାରଣ ନ୍ୟାୟବିଚାରମାନେ ଏହିମଧ୍ୟରେ ଆରମ୍ଭ ହୋଇଯାଇଛି।

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.

Da keră Alpha şi Omega să ne înveţe prin principiul că sfârşitul unui lucru este ilustrat de începutul acelui lucru, putem vedea cu uşurinţă că Alpha şi Omega demonstrează că prezicerea despre Nashville a fost prefigurată de părinţii noştri. Când recunoaştem acest adevăr, atunci vom fi confruntaţi cu realitatea că, de la acea prezicere încoace, orice efort de a produce un fel de logică omenească pentru a justifica prezicerea eşuată n-a fost nimic mai mult decât o frunză de smochin. Atunci vom vedea că Dumnezeu nu a umblat cu noi cât timp am fost în ţara vrăjmaşului. El a fost acolo, dar numai în sensul că a bătut la uşile inimilor, căutând intrare. Dacă frunza de smochin a logicii omeneşti este îndepărtată, atunci am putea vedea şi că tăgăduirea, sau logica omenească greşită pe care am folosit-o pentru a justifica prezicerea despre Nashville, este dovada că am umblat împotriva lui Hristos.

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.

ឆ្នាំ 1856 អាដវេនទីសម៍ ភីឡាឌែលហ្វ្យា បានប្រែទៅជាឡាវដីសេអា ហើយពួកគេក៏បានដឹងអំពីវាផងដែរ។ ព្រះអម្ចាស់បានបញ្ជាក់រឿងនេះតាមរយៈពាក្យសម្ដីរបស់ស្ត្រីហោរាការិនី និងស្វាមីរបស់នាង។ ដោយឈរនៅមុខទ្វារនៃដួងចិត្តឡាវដីសេអាទាំងនោះ ព្រះគ្រីស្ទបានផ្ដល់ជូនថា នឹងយាងចូលមក ហើយទទួលទានអាហារជាមួយពួកគេ។ អាហារដែលទ្រង់បាននាំមកសម្រាប់ទទួលទាននោះ គឺជាថ្មគ្រឹះនៃ “seven times”។ ពួកគេបានបដិសេធ។

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.

Pada tahun 2023, pergerakan terakhir kini sedang melampaui dari Laodikia menuju Filadelfia, sebab gereja yang kedelapan berasal dari ketujuh gereja itu. Tuhan Alfa dan Omega telah meneguhkannya melalui firman “kebenaran”-Nya. Kristus kini berdiri di depan pintu tulang-tulang kering yang baru saja mati itu, menawarkan untuk masuk dan makan bersama mereka, dan santapan yang hendak Ia bagikan kepada mereka adalah santapan yang sama persis yang dahulu Ia usahakan untuk dibagikan kepada nenek moyang mereka pada tahun 1856. Itu bukan semata-mata perkara dasar-dasar pokok dari doktrin “tujuh masa,” sebagaimana halnya bagi nenek moyang mereka pada tahun 1856. Tidak, melainkan obat yang pahit dari “tujuh masa” itu, dan obat itu menuntut jenis kerendahan hati yang sering sukar ditelan.

> 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.

> Firman Tuhan datang lagi kepadaku, demikian: Hai anak manusia, katakanlah kepada raja Tirus: Beginilah firman Tuhan ALLAH: Oleh sebab hatimu menjadi tinggi dan engkau berkata: Aku adalah Allah, aku duduk di takhta Allah, di tengah-tengah lautan; padahal engkau adalah manusia, dan bukan Allah, sekalipun engkau menaruh hatimu seperti hati Allah. Lihatlah, engkau lebih bijaksana daripada Daniel; tiada rahasia yang dapat mereka sembunyikan daripadamu. Yehezkiel 28:1–3.

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

Mungkin antara kita yang turut serta dalam ramalan Nashville itu lebih bijaksana daripada 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.

> နှစ်ဦးအစိုးရ၏ ပထမနှစ်၌ ငါ ဒန်ယေလသည် စာအုပ်များအားဖြင့် နှစ်အရေအတွက်ကို နားလည်ခဲ့၏။ ထိုနှစ်အရေအတွက်နှင့် စပ်လျဉ်း၍ ထာဝရဘုရား၏ နှုတ်ကပတ်တော်သည် ပရောဖက် ယေရမိထံသို့ ရောက်လာခဲ့ပြီး၊ ယေရုရှလင်၏ ပျက်စီးခြင်းများအပေါ် ခုနစ်ဆယ်နှစ်ကို ပြည့်စုံစေတော်မူမည်ဟု ဆိုခဲ့၏။ ထိုနောက် ငါသည် ဆုတောင်းပဌနာနှင့် တောင်းပန်လျှောက်ထားခြင်းအားဖြင့်၊ အစာရှောင်ခြင်း၊ အိတ်အဝတ်ဝတ်ဆင်ခြင်းနှင့် ပြာတင်ခြင်းတို့နှင့်အတူ ရှာဖွေမည်အကြောင်း၊ အရှင်ထာဝရဘုရားသခင်ထံသို့ မျက်နှာထားခဲ့၏။ ထိုသို့ ငါသည် ငါ၏ဘုရားသခင် ထာဝရဘုရားထံ ဆုတောင်းလျက်၊ အပြစ်ဝန်ခံ၍ လျှောက်ဆိုသည်မှာ၊ အို သခင်၊ ကိုယ်တော်သည် ကြီးမြတ်၍ ကြောက်မက်ဖွယ်ကောင်းသော ဘုရားသခင်ဖြစ်တော်မူ၏။ ကိုယ်တော်ကို ချစ်သောသူများနှင့် ကိုယ်တော်၏ ပညတ်တော်များကို စောင့်ရှောက်သောသူများအပေါ် ပဋိညာဉ်နှင့် ကရုဏာကို စောင့်ထိန်းတော်မူ၏။ အကျွန်ုပ်တို့သည် အပြစ်ပြုခဲ့ကြပါပြီ၊ မတရားမှုကို ကျူးလွန်ခဲ့ကြပါပြီ၊ ဆိုးယုတ်စွာ ပြုမူခဲ့ကြပါပြီ၊ ပုန်ကန်ခဲ့ကြပါပြီ။ ကိုယ်တော်၏ စည်းမျဉ်းတော်များနှင့် တရားစီရင်ချက်တော်များမှ လွဲချော်ထွက်ခွာခြင်းအားဖြင့်ပင် ထိုသို့ပြုခဲ့ကြပါပြီ။ ထို့ပြင် ကိုယ်တော်၏ နာမတော်ဖြင့် အကျွန်ုပ်တို့၏ ရှင်ဘုရင်များ၊ မင်းသားများ၊ ဘိုးဘေးများနှင့် ပြည်သူပြည်သား အပေါင်းတို့အား ဟောပြောခဲ့သော ကိုယ်တော်၏ ကျွန်ပရောဖက်များ၏ စကားကိုလည်း အကျွန်ုပ်တို့ မနာခံခဲ့ကြပါ။ အို သခင်၊ ဖြောင့်မတ်ခြင်းသည် ကိုယ်တော်နှင့် သက်ဆိုင်ပါ၏။ သို့သော် မျက်နှာပျက်အရှက်ရခြင်းသည် ယနေ့ကဲ့သို့ အကျွန်ုပ်တို့နှင့် သက်ဆိုင်ပါ၏။ ယုဒပြည်သားတို့၌လည်းကောင်း၊ ယေရုရှလင်မြို့နေသူတို့၌လည်းကောင်း၊ အနီးရှိသူနှင့် အဝေးရှိသူ အစ္စရေးအပေါင်းတို့၌လည်းကောင်း၊ ကိုယ်တော်ကို ဆန့်ကျင်၍ ပြစ်မှားခဲ့သော သူတို့၏ လွန်ကျူးမှုကြောင့် ကိုယ်တော် နှင်ထုတ်တော်မူခဲ့သော တိုင်းနိုင်ငံအပေါင်းတို့အတွင်း၌လည်းကောင်း ထိုသို့ဖြစ်ပါ၏။ အို သခင်၊ မျက်နှာပျက်အရှက်ရခြင်းသည် အကျွန်ုပ်တို့၌၊ အကျွန်ုပ်တို့၏ ရှင်ဘုရင်များ၌၊ မင်းသားများ၌၊ ဘိုးဘေးများ၌ သက်ဆိုင်ပါ၏။ အကြောင်းမူကား အကျွန်ုပ်တို့သည် ကိုယ်တော်ကို ဆန့်ကျင်၍ အပြစ်ပြုခဲ့ကြသောကြောင့် ဖြစ်ပါ၏။ အကျွန်ုပ်တို့သည် ကိုယ်တော်ကို ပုန်ကန်ခဲ့ကြသော်လည်း၊ သနားကြင်နာခြင်းနှင့် ခွင့်လွှတ်ခြင်းတို့သည် အကျွန်ုပ်တို့၏ ဘုရားသခင် ထာဝရဘုရားနှင့် သက်ဆိုင်ပါ၏။ ထို့ပြင် အကျွန်ုပ်တို့သည် ကိုယ်တော်၏ ကျွန်ပရောဖက်များအားဖြင့် အကျွန်ုပ်တို့ရှေ့၌ ချထားတော်မူသော ပညတ်တရားများအတိုင်း လိုက်လျှောက်ရန်၊ အကျွန်ုပ်တို့၏ ဘုရားသခင် ထာဝရဘုရား၏ အသံတော်ကို မနာခံခဲ့ကြပါ။ ဟုတ်ပါ၏၊ အစ္စရေးအပေါင်းတို့သည် ကိုယ်တော်၏ တရားတော်ကို လွန်ကျူးခဲ့ကြပါပြီ။ ကိုယ်တော်၏ အသံတော်ကို မနာခံလိုသောကြောင့် လွဲချော်ထွက်ခွာခဲ့ကြပါပြီ။ ထို့ကြောင့် ကျိန်ခြင်းနှင့် ဘုရားသခင်၏ ကျွန် မောရှေ၏ ပညတ္တိကျမ်း၌ ရေးထားသော ကျိန်ဆိုချက်သည် အကျွန်ုပ်တို့အပေါ် သွန်းလောင်းခြင်းခံရပါ၏။ အကြောင်းမူကား အကျွန်ုပ်တို့သည် ကိုယ်တော်ကို ဆန့်ကျင်၍ အပြစ်ပြုခဲ့ကြသောကြောင့် ဖြစ်ပါ၏။ ထို့ပြင် ကိုယ်တော်သည် အကျွန်ုပ်တို့အပေါ်၌လည်းကောင်း၊ အကျွန်ုပ်တို့ကို တရားစီရင်သော တရားသူကြီးများအပေါ်၌လည်းကောင်း ပြောဆိုတော်မူခဲ့သော နှုတ်ကပတ်တော်များကို အကျွန်ုပ်တို့အပေါ် မဟာဘေးအန္တရာယ်တစ်ရပ်ကို ကျရောက်စေခြင်းအားဖြင့် အတည်ပြုတော်မူခဲ့ပါ၏။ အကြောင်းမူကား ကောင်းကင်အောက် အရပ်ရပ်၌ ယေရုရှလင်အပေါ် ပြုခဲ့သကဲ့သို့ ပြုခြင်းမျိုး မရှိခဲ့ပါ။

> 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.

> Seperti yang tertulis dalam hukum Musa, segala malapetaka ini telah menimpa kami; namun kami tidak memohon belas kasihan di hadapan TUHAN, Allah kami, supaya kami berbalik dari segala kesalahan kami dan memahami kebenaran-Mu. Sebab itu TUHAN telah berjaga-jaga atas malapetaka itu dan mendatangkannya ke atas kami; karena TUHAN, Allah kami, adil dalam segala perbuatan yang dilakukan-Nya; sebab kami tidak menaati suara-Nya. Dan sekarang, ya TUHAN, Allah kami, yang telah membawa umat-Mu keluar dari tanah Mesir dengan tangan yang kuat, dan telah membuat nama-Mu termasyhur, seperti pada hari ini; kami telah berdosa, kami telah berbuat fasik. Ya Tuhan, menurut segala kebenaran-Mu, aku mohon, biarlah murka-Mu dan kehangatan amarah-Mu berbalik dari kota-Mu Yerusalem, gunung-Mu yang kudus; sebab oleh karena dosa-dosa kami dan oleh karena kesalahan nenek moyang kami, Yerusalem dan umat-Mu telah menjadi cela bagi semua orang di sekeliling kami. Maka sekarang, ya Allah kami, dengarkanlah doa hamba-Mu dan permohonannya, dan biarlah wajah-Mu bercahaya atas tempat kudus-Mu yang sunyi sepi, oleh karena Tuhan. Ya Allahku, arahkanlah telinga-Mu dan dengarlah; bukalah mata-Mu dan lihatlah kehancuran kami, dan kota yang disebut dengan nama-Mu; sebab kami tidak menyampaikan permohonan kami ke hadapan-Mu berdasarkan kebenaran kami, melainkan berdasarkan rahmat-Mu yang besar. Ya Tuhan, dengarlah; ya Tuhan, ampunilah; ya Tuhan, perhatikanlah dan bertindaklah; janganlah berlambat-lambat, oleh karena diri-Mu sendiri, ya Allahku; sebab kota-Mu dan umat-Mu disebut dengan nama-Mu. Sementara aku masih berbicara, berdoa, dan mengakui dosaku dan dosa umatku Israel, serta menyampaikan permohonanku di hadapan TUHAN, Allahku, demi gunung kudus Allahku; ya, sementara aku masih berbicara dalam doa, orang itu, Gabriel, yang telah kulihat dalam penglihatan pada mulanya, terbang dengan cepat menghampiriku kira-kira pada waktu persembahan petang. Ia memberi pengertian kepadaku, berbicara dengan aku, dan berkata, “Hai Daniel, sekarang aku datang untuk memberikan kepadamu hikmat dan pengertian.” Daniel 9:2–22.

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