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# The Revelation of Jesus Christ - Number Eighteen

Ufunuo wa Yesu Kristo - Namba Kumi na Nane

The Sins of the Fathers

Zvivi zveMadzibaba

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.

Muna 1856, Adventismu hwaMiller yaimbova yeFiladhefia yakaratidzwa naJames naEllen White seyaRaodhikia. James White akabva atanga kusimudzira shoko reRaodhikia kumubatanidzwa wacho kubudikidza neReview and Herald. Muchinyorwa chimwe chete ichocho, mugore iroro rimwe chetero, chiedza chakawedzerwa pamusoro pe“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu chakaiswawo pachena munhevedzano yezvinyorwa zvisere naHiram Edson, uyo vaWhite vairemekedza zvikuru zvokuti vakatumidza mwanakomana wavo wokutanga zita rake. Nhevedzano yacho yakaguma nechivimbiso chokuti yaizopedziswa munguva yaizotevera, asi haina kuzombobudazve. Panguva yokuchinja kwemubatanidzwa wengirozi yokutanga, kubva kuFiladhefia kuenda kuRaodhikia, mubatanidzwa wacho wakagumburwa ne“nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu, dzichimiririra chiprofita chaicho chokutanga che‘nguva’ icho ngirozi dzaMwari dzakanga dzatungamirira William Miller kuti achizive nokuchiparidza.

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.

“Saba nyengo” ndiyo inali mwala wa pa ngodya waukulu wa maziko a kachisi wa a Millerite. Chithunzithunzi chilichonse cha uneneri cha maziko opatulika ndi chithunzithunzi cha Khristu, pakuti palibe maziko ena amene angayalidwe kuposa Khristu.

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

> Peut-on poser un autre fondement que celui qui a été posé? Ce fondement, c’est Jésus-Christ. 1 Corinthiens 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.

Kirisitu haasi nheyo bedzi, asiwo ndiro ibwe renheyo rakarambwa navavaki, uye vakazogumburwa naro. Ndiro ibwe iro pakupedzisira rinova musoro wekona. Munhoroondo yevaMillerite, “nguva nomwe” chaive chiratidzo cheibwe iro rekona.

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.

ක්‍රිස්තුස් වහන්සේ සතියක් පුරා බොහෝ දෙනා සමඟ ගිවිසුම ස්ථිර කළ සේක. හිරාම් එඩ්සන් විසින් අවසන් නොකළ ලිපි අට තුළ හඳුනාගත් ඉශ්‍රායෙල්ගේ උතුරු රාජ්‍යයට එරෙහි “සත් කාලයන්හි” දර්ශනයේ ව්‍යුහය, දානියෙල් නවවන පරිච්ඡේදයේ විසිහත්වන පදය ඉටු කිරීමෙහි ක්‍රිස්තුස් වහන්සේ ගිවිසුම ස්ථිර කළ අනාවැකිමය සතියේ අතිශය එකම ව්‍යුහය නැවත ප්‍රතිනිර්මාණය කළේය. ක්‍රිස්තුස් වහන්සේ ඉශ්‍රායෙල් රැස් කරමින් සිටි සතිය, ක්‍රිස්තුස් වහන්සේ ඉශ්‍රායෙල් විසුරුවා හැරිය සතියේ නිරපේක්ෂයෙන්ම එකම ව්‍යුහය වේ. පුරාණ ඉශ්‍රායෙල්ගේ විසුරුවා හැරීම අවුරුදු දෙදහස් පන්සිය විස්සක් වූ අතර, ආත්මික ඉශ්‍රායෙල්ගේ රැස් කිරීම දින දෙදහස් පන්සිය විස්සක් විය. උන්වහන්සේ ගිවිසුම ස්ථිර කිරීම පිණිස ඉශ්‍රායෙල් රැස් කළ සේක; තවද, තමන්ගේ ගිවිසුමේ විවාදය නිසා උන්වහන්සේ ඉශ්‍රායෙල් විසුරුවා හැරූ සේක. “සත් කාලයන්” මිලරයිට් දේවාලයේ මූලික ශිලාව ලෙස හඳුනාගැනීම, ක්‍රිස්තුස් වහන්සේ මූලික ශිලාව ලෙස හඳුනාගැනීම සමඟ සම්පූර්ණ සම්මතභාවයක පවතී. ඒ ශිලාව ප්‍රතික්ෂේප කිරීම, ක්‍රිස්තුස් වහන්සේ ප්‍රතික්ෂේප කිරීමය.

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.

Kristu alipopiga hodi pa mukova weRaodhikia muna 1856, kekutanga chaiko munhoroondo yechiKristu, akanga achitsvaka kuunza kuwedzera kwezivo pamusoro pebwe rokugumbusa iro vavaki vakanga vava kuda kurasa. Makore manomwe akatevera, kana kuti mungati, mazuva okufananidzira zviuru zviviri namazana mashanu namakumi maviri akatevera, Adventism yeRaodhikia yakavhara mukova. Zvinosuruvarisa kuti, Adventism yakaramba kuona kuwedzera kwezivo. Bwe raunogumburwa naro ibwe raunenge usingaoni, asi rinoramba riripo.

> 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.

> Vanhu vangu vanoparadzwa nokushayiwa zivo; nokuti wakaramba zivo, neniwo ndichakuramba, kuti urege kuva muprista wangu; zvaawakanganwa murayiro waMwari wako, neniwo ndichakanganwa vana vako. 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.

Kutukwa kwa “nyakati saba” juu ya ufalme wa kusini wa Yuda kulianza mwaka 677 KK na kukoma tarehe 22 Oktoba 1844, pamoja na miaka elfu mbili na mia tatu ya Danieli sura ya nane, aya ya kumi na nne. “Nyakati saba” ni sehemu ya unabii uleule ambao umetambuliwa kuwa “msingi na nguzo kuu” ya vuguvugu la Waadventista. Msingi na nguzo kuu ya Uadventista ilitimizwa wakati uleule na unabii mwingine kadhaa. “Nyakati saba,” siku elfu mbili na mia tatu, Malaki sura ya tatu, Danieli sura ya saba, aya ya kumi na tatu, na mfano wa Mathayo ishirini na tano wa mabikira kumi, vyote vilitimizwa tarehe 22 Oktoba 1844. Tarehe 22 Oktoba 1844 ndiyo tarehe ya msingi ya vuguvugu la Waadventista, na kuhusiana na tarehe hiyo, kulitambuliwa amri moja tu.

> 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.

> Mutumwa wandakaona akamirira pamusoro pegungwa nepamusoro penyika akasimudzira ruoko rwake kudenga, akapika naiye anorarama nokusingaperi-peri, akasika denga, nezviri mariri, nenyika, nezviri mairi, negungwa, nezviri mariri, kuti nguva yaisazovapo zvakare. Zvakazarurwa 10:5, 6.

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

Dzvimbahwe White vanozivisa mutumwa waZvakazarurwa chitsauko chegumi, wakanga amire pamusoro penyika nepamusoro pegungwa, saJesu Kristu.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mutumwa ane simba akarayira Johane akanga asiri mumwe munhuwo zvake kunze kwaJesu Kristu. Kuisa Rutsoka rwake rworudyi pamusoro pegungwa, nerwokuruboshwe pamusoro penyika yakaoma, kunoratidza chikamu chaari kuita muzviitiko zvokupedzisira zvehondo huru naSatani. Chinzvimbo ichi chinoratidza simba rake guru nokutonga kwake pamusoro penyika yose.” The Seventh-day Adventist Bible Commentary, bhuku 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.”

Kristu alichukua nafasi ya kusimama juu ya bahari na nchi ili kuwakilisha mamlaka Yake kuu. Kisha akainua mkono Wake na kuamuru kwamba “wakati usiwepo tena.” Kristo alikuwa akiingia katika agano na Wamillerite, naye akawapa amri moja, kama vile alivyompa Ibrahimu alipoingia naye katika agano. Alimwamuru Ibrahimu kuwatahiri watoto wa kiume. Alipoingia katika agano na watu wateule katika historia ya Musa, alitoa amri nyingi, na amri hizo zilitia ndani agizo kwamba ni makuhani pekee walioweza kuligusa sanduku la agano. Aliinua mkono Wake na kuapa tarehe 22 Oktoba, 1844, kwamba wakati wa unabii usingejumuishwa tena katika unabii wa Biblia. Yesu alikuwa ameshughulikia somo la “nyakati na majira” alipopaanda mbinguni katika wingu la malaika, hivyo akiufananisha kupaa kwa mashahidi wawili kama bendera. Alichokiamuru wakati huo kilihusu “nyakati na majira.”

> 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.

> Naizvozvo, vakati vaungana pamwe chete, vakamubvunza vachiti, Ishe, mava panguva ino muchadzorera ushe kuna Isiraeri here? Akati kwavari, Hazvisi zvenyu kuziva nguva kana misi, izvo Baba vakaisa pasimba ravo pachavo. Asi muchagamuchira simba, kana Mweya Mutsvene auya pamusoro penyu; uye muchava zvapupu zvangu muJerusarema, nomuJudhea mose, nomuSamaria, kusvikira kumugumo wenyika. Mabasa 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.”

Jesu haana kutaura kuti kwakanga kusina nguva nemwaka, nokuti paakataura kubudikidza naSoromoni akanga asimbisa kuti kune “nguva nemwaka.”

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

> Kuna wakati kwa kila jambo, na majira kwa kila kusudi chini ya mbingu: Mhubiri 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.

Kune “zviitiko nenguva” zviri mukati menhoroondo yeBhaibheri zvinova zvapupu kuna Palmoni, “Munyori Wezviverengo Anoshamisa”, asi kubva pana Gumiguru 22, 1844, vanhu vaMwari vakarairwa kuti vasazombopazve shoko rechiporofita rinoremberera panguva. Zano raJesu kuvadzidzi nguva pfupi asati akwira kudenga rinomiririra nhoroondo iri nguva pfupi vanhu vake vakacheneswa vasati vasimudzwa sechiratidzo muna Zvakazarurwa chitsauko chegumi nerimwe, uye rinowirirana nemurairo waakavapa pana Gumiguru 22, 1844. Pazuva rehwaro reAdventismu, Kristu akaraira kuti paisazovapo mamwe mashoko echiporofita akavakirwa panguva, uye pakukwira kwake kudenga uko kwairatidza kukwira kwezvapupu zviviri muna Zvakazarurwa 11 akadzokorora murairo iwoyo.

> “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.

> “Vose vedu hama dzedu nevanin’ina ngavachenjere munhu upi noupi angada kugadza nguva yokuti Ishe azadzise shoko Rake pamusoro pokuuya Kwake, kana pamusoro pechimwe chivimbiso chipi nechipi chaAkaita chine kukosha kwakakosha. ‘Hazvisi zvenyu kuziva nguva kana mwedzi, izvo Baba vakaisa musimba Ravo pachavo.’ Vadzidzisi venhema vangaratidzika kuva vanoshingaira zvikuru pabasa raMwari, uye vangashandisa zvavanazvo kuti vaise dzidziso dzavo pamberi penyika nechechi; asi sezvavanovhenganisa nhema nechokwadi, shoko ravo nderokunyengera, uye richatungamirira mweya munzira dzenhema. Vanofanira kusangana nokupikiswa nokurambwa, kwete nokuti vanhu vakaipa, asi nokuti vadzidzisi venhema uye vari kuedza kuisa pachinhema mucherechedzo wechokwadi.” 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.

បងស្រី វ៉ៃត៍ បានបញ្ជាក់យ៉ាងច្បាស់ថា យើងនឹងមិនដែលមានសារណាមួយអំពីពេលវេលា ដែលកំណត់អត្តសញ្ញាណអ្វីមួយថាមានសារៈសំខាន់ពិសេសឡើយ មិនមែនត្រឹមតែការយាងមកជាលើកទីពីររបស់ព្រះអង្គប៉ុណ្ណោះទេ។ ទំនាយអំពីពេលវេលា ដែលជាប្រធានបទនៃចលនាមីល្លឺរ៉ាយ បានបញ្ចប់នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ហើយបញ្ញត្តិតែមួយគត់ដែលពាក់ព័ន្ធនឹងកាលបរិច្ឆេទមូលដ្ឋាននោះ គឺថា ពេលវេលាមិនត្រូវបានប្រើម្តងទៀតក្នុងការបង្ហាញសាររបស់ព្រះឡើយ។

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.

Mukufamba kwekutanga kwengirozi yokutanga, panguva chaiyo yokushanduka kubva kuFiraderfia kuenda kuRaodhikia, chiedza chakawedzerwa chakapiwa pamusoro pechokwadi hwaro hwesangano revaMillerite. Makore manomwe gare gare, kana mazuva ane chiratidzo zviuru zviviri namazana mashanu namakumi maviri gare gare, kana “renje” rimwe gare gare, muna 1863, dombo renheyo re“nguva nomwe” rakaiswa parutivi navavaki.

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?

Mumawiro okupedzisira womutumwa wechitatu, panguva chaiyo yokuchinja kubva kuRaodhikia kuenda kuFiradherufiya, panopiwa muyedzo unosanganisira kupupura zvivi zvamadzibaba. Muyedzo wenheyo wamadzibaba waive “nguva nomwe,” yaiva ibwe ravo repakona renheyo. Ko mumawiro okupedzisira waizozvidza murayiro mumwe chete wakabatanidzwa nezuva renheyo, sezvakaita madzibaba avo pakuzvidza ibwe ravo renheyo here?

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

हो। तिनीहरूले निश्चय नै त्यही काम गरे। तिनीहरूले आफ्ना पितापुर्खाहरूका पापहरू दोहोर्‍याए।

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.

Oobabo ba ne ba sa ka ba etsa sebe ka letsatsi la motheo, hobane har’a lintho tse ling ba ne ba sa ntse ba le Bafiladelfia ka letsatsi leo la motheo. Bo-ntat’a bona ba ile ba hlōleha tekong ea bona ea motheo ha ba fetoha Laodisea ’me ba hana “linako tse supileng” hammoho le leseli la eona le ntseng le eketseha.

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.

Kutadza kwavo kwehwaro muna 1863 kwakafanogadzirirwa nemakore manomwe Kristu achigogodza pamukova wemwoyo yavo yeRaodhikia. Makore manomwe ane chiratidzo che“nguva nomwe” uye che“renje.” Mushure me“renje” kubva muna 1856 kusvika muna 1863, vakakundikana pamuedzo wavo wehwaro.

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.

Pakushungurudzika kwokutanga kwekufamba kwengirozi yechitatu, vanhu vaMwari vakatadza nokuramba murayiro woga wakanga wakabatanidzwa zvakananga nezuva renheyo. Vakasarudza kuisa kufanotaura kwenguva mushoko rouprofita, ivo vachiziva zviri nani. Nokuita saizvozvo vakadzokorora chivi chaMozisi chokuregeredza kudzingisa mwanakomana wake, nechivi chaUzza chokubata Areka, chinhu chaakanga achiziva kuti akanga arambidzwa kuita. Kufamba kwengirozi yechitatu kwakaita zvavakanga vachiziva kuti hazvina kururama! Kana munhu upi noupi achida kupenda pamusoro pechokwadi ichocho, ngaashandise zvakasara mugaba rependi kuviga chokwadi chokuti Mozisi naUzza vose vakatadza uye vakaratidza kupandukira kuda kwaMwari, sezvavakafananidzira pakushungurudzika kwokutanga kwokupedzisira chaizvo kwemitsara yose yokuvandudza—mutsara wokuvandudza wakanga uchitarirwa mberi nemitsara yose yokuvandudza. Mifananidzo yokushungurudzika kwokutanga mumitsara yokuvandudza inotakura chisimbiso cheAlfa naOmega, uye zvinyorwa zviri imomo ndezvokubatsira vanhu vaMwari, kunyange kana vanhu vaMwari vachiramba kubatsirwa nazvo.

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.

Kufamba kwengirozi yokutanga kwakapiwa nguva yemakore manomwe, chinova chiratidzo cherenje re“nguva nomwe,” kuti vagamuchire shoko reRaodhikia pamwe chete nechiedza che“nguva nomwe.” Kutukwa kwe“nguva nomwe” ndiko kutukwa kwokurutsa kubudiswa mumuromo waShe. Muna 1863, vakadzokorora basa rokuvakazve Jeriko, basa raiva ne“kutukwa.” Makore manomwe kubva muna 1856 kusvika muna 1863 mufananidzo muduku wokupanduka kwechivi chamadzibaba aIsraeri yekare chakavaunzira kutukwa kwe“nguva nomwe.” Israeri yemazuva ano yakadzokorora zvivi zvamadzibaba avo muna 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.

Kufamba kwengirozi yechitatu kwakakundikana pamuedzo wekuora mwoyo kwekutanga, sezvakangoitawo Mozisi naUza. Panguva iyoyo vakaurayiwa mumigwagwa kwenguva ye“renje” yemazuva matatu nehafu. Zvino vari kuumbwa kuva miviri nenzwi roMunyaradzi. Inzwi roMunyaradzi riri kupiwa kubudikidza ne“inzwi” riri murenje, uye zvino vava kutarisana nomuedzo, kwete wokugadza nguva, asi we“nguva nomwe.” Vakambotokundikana kare pamuedzo wokugadza nguva.

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.

Abaaniyaan kun “yeroo torban” dhugaa sirrii taʼuu isaa amanuu isaanii ilaalchisee qoramaa hin jiran; jechuunis, isaan duraanuu “yeroo torban” raajii sirrii taʼuu isaa fudhachuu isaanii dhugaa baʼanii jiru. Isaan raajii facaatii waggaa kuma lama dhibba shan fi digdamii amanuu isaanii beeksisanii jiru. Garuu isaan ifa qormaataa haaraa kan “yeroo torban” taʼe akka jiru hin beekne taʼuu dandaʼa. Isaan iddoo abbootiin isaanii bara 1856 keessa dhaabatan irra dhaabatanii jiru. Ifni haaraanis, guyyoota sadii fi walakkaa Mulʼata 11 keessatti ibsamaniin, Kacaasa Faransaay qofa adda baasuu miti; amma garuu inni dhugaa yeroo ammaa taʼeera.

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?

Ko kuvhurwa kwenhoroondo yakavanzika yemitinhimira minomwe, pamwe chete nekuvhurwa kwechisimbiso chechinomwe, zviri zvapupu zviviri zvinoratidza kuti Zvakazarurwa zvaJesu Kristu zvino zvava kusunungurwa here? Kana zviri izvo, ichokwadi here kuti bhuku rose raZvakazarurwa riri kutaura chaizvo pamusoro pemazuva okupedzisira? Kana izvozvo zviri zvechokwadi, zvino mazuva matatu nehafu anomirira here nguva yokunonoka iri mumufananidzo wemhandara? Kana zvichidaro, zvino mushonga we“nguva nomwe” unomirira here murayiro unofanira kuzadzikiswa navaya vakapinda muchiporofita cheNashville chaJuly 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?

ဝိုး! သင်တို့အတွက် စမ်းသပ်ချက်တစ်ခု ရှိသည်။ တဲတိတိ စောင့်ဆိုင်းရသောကာလအတွင်း မိမိတို့ရှိနေကြသည်ကို နိုးကြားသဘောပေါက်လာသောသူတို့သည် သုံးရက်ခွဲ၏အဆုံးတွင် မိမိတို့၏အပြစ်များနှင့် မိမိတို့ဘိုးဘေးတို့၏အပြစ်များအတွက် အမှန်တကယ် နောင်တရရမည်လော။ အချိန်ကို ခန့်မှန်းပြောဆိုမှုတစ်ရပ်၌ မသုံးရဟူသော အမိန့်ကို လျစ်လျူရှုခြင်းသည် အမှန်ပင် အပြစ်ဖြစ်ခဲ့သလော။

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.

Kwa wale waliochukua msimamo kwamba unabii ulioshindwa wa Nashville kwa namna fulani ulikuwa kusudi lililokusudiwa na Mungu, na ambao baadaye wamejaribu kudumisha dai hilo, ningeongeza jambo jingine la kuzingatiwa, zaidi ya dhambi ya kutumia wakati katika unabii wa Mungu. Kilichotokea kwa unabii wa uongo wa Nashville hakikuwa tu udhihirisho wa uasi dhidi ya amri ya Kristo katika mwaka wa 1844, bali kilikuwa tendo lililowaambia wale walio nje ya Uadventista kwamba unabii unaopatikana katika Roho ya Unabii una dosari. Lilikuwa shutuma juu ya maandishi ya Roho ya Unabii. Linatoa ushahidi kwa wale walio ulimwenguni kwamba maandishi ya Ellen White yana umuhimu uleule na maandishi ya Joseph Smith, au ya Nostradamus. Maneno ya thamani ya Ellen White yalichafuliwa kwa maneno machafu ya uasi wetu. Halikuwa tu uasi dhidi ya Kristo, ambaye ni Neno la Mungu, bali wakati huohuo ulikuwa uasi dhidi ya Roho ya Unabii. Yohana alikuwa akiteswa katika kisiwa kiitwacho Patmo, si kwa sababu aliweka maoni yake ya kibinadamu juu ya Biblia na Roho ya Unabii, bali kwa sababu aliwatii hao mashahidi wawili.

> 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.

> Ndzi Yohane, loyi na mina ndzi nga makwenu ni mutekaxiave swin’we na n’wina eku xanisekeni, ni le ku fumeni, ni le ku tiyiseleleni ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patmo hikwalaho ka rito ra Xikwembu ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 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.

Takadzokorora zvivi zvababa vedu Moses pakusuruvara kwedu kwekutanga, uye tinofanira kureurura izvi. Tinofanira kureurura izvi nokuti zvino tiri pa1856. Zvino kwava nechiedza chitsva pamusoro pe“nguva nomwe,” sezvazvakanga zvakaita panguva iyoyo. Zvino tiri pakuchinja kubva kuRaodhikia tichipinda kuFiradherifia, sezvakanga zvakaita sangano rokutanga panguva yokuchinja kubva kuFiradherifia kuchipinda kuRaodhikia muna 1856. Muna 1856, madzibaba edu akamisa kubudiswa kwokuwedzera kwezivo pamusoro pe“nguva nomwe.” Tingasagona kumisa kubudiswa kwechiedza ichocho, asi zvirokwazvo tinogona kuvhara mikova yemwoyo yedu tichiramba chiedza ichi. Tinogona kunyepedzera, sezvakaita vavaki vokutanga veSeventh-day Adventist, kuti ibwe racho rakanga risipo chaizvo, uye toenderera mberi tichigumburwa naro. Dambudziko redu nderekuti hatina anopfuura zana ramakore rokupinza misoro yedu mujecha, nokuti kutonga kwatotanga.

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.

Kana tikabvumira Alfa naOmega kuti atidzidzise nomusimboti wokuti kuguma kwechinhu kunoratidzwa nokutanga kwechinhu, tinogona kuona zviri nyore kuti Alfa naOmega ari kuratidza kuti chiporofita cheNashville chakafananidzirwa namadzibaba edu. Kana tikabvuma chokwadi ichi, ipapo tichasangana nechokwadi chokuti kubva panguva yechiporofita ichocho kuedza kwose kwakaitwa kuburitsa rumwe rudzi rwemafungiro evanhu kuti rururamise chiporofita chakakundikana kwakanga kusiri chinhu chinopfuura shizha remuonde. Ipapo tichaona kuti Mwari haana kunge achifamba nesu panguva yatanga tiri munyika yomuvengi. Akanga aripo, asi chete mupfungwa yokuti akanga achigogodza pamikova yemwoyo, achitsvaka kupinda. Kana shizha remuonde remifungo yevanhu rikabviswa, ipapo tingaonawo kuti kuramba, kana kuti mafungiro evanhu akakanganisika atakashandisa kururamisa chiporofita cheNashville, uchapupu hwokuti tanga tichifamba tichipesana naKristu.

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.

Muna 1856, chiAdventista cheFiladelfia chakashanduka kuva cheRaodhikia, uye vakazviziva. Ishe vakazvisimbisa kubudikidza namashoko emuporofitakadzi nomurume wake. Kristu, amire pamasuo emwoyo iyoyo yeRaodhikia, akapa kupinda nokudya pamwe chete navo. Chikafu chaakauya nacho kuti vadyane chaiva ibwe repakona renheyo re“nguva nomwe.” Vakaramba.

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.

Muna 2023, kufamba kwekupedzisira kwava kuyambuka kubva kuRaodhikia kuchienda kuFiradherufia, nokuti kereke yechisere inobva mukati memakereke manomwe. Ishe Arufa naOmega vakazvisimbisa neshoko ravo re“chokwadi.” Kristu zvino amire pamusuwo wamapfupa akaoma achangobva kufa, achipa kuti apinde agodya navo; uye chikafu chavanoda kugoverana navo ndicho chacho chaivo chikafu chavakaedza kugoverana navabereki vavo muna 1856. Hazvisi kungova zvikamu zvikuru nezviduku zvedzidziso ye“nguva nomwe,” sezvazvakanga zvakaita kuvabereki vavo muna 1856. Kwete, ndiwo mushonga unovava we“nguva nomwe,” uye mushonga wacho unoda rudzi rwekuzvininipisa runowanzonetsa kumedza.

> 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.

> Shoko raJehovha rakauyazve kwandiri, richiti, Mwanakomana womunhu, uti kumuchinda weTire, zvanzi naIshe Jehovha; Nokuti mwoyo wako wakazvikudza, ukati, Ndiri mwari, ndigere pachigaro chamwari, pakati pemakungwa; kunyange zvakadaro iwe uri munhu, hausi Mwari, kunyange uchiita mwoyo wako somwoyo waMwari. Tarira, wakachenjera kupfuura Dhanyeri; hakuna chakavanzika chavanogona kukuvanzira. Ezekieri 28:1–3.

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

Maybe avo pakati pedu vakatora chikamu mukufanotaura kweNashville vakachenjera kupfuura Dhanyeri here?

> 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.

> Mugore rokutanga rokutonga kwake ini Danieri ndakanzwisisa namabhuku kuwanda kwamakore, kwakanga kwasvika shoko raJehovha kuna Jeremia muporofita, kuti aizozadzisa makore makumi manomwe pakupambwa kweJerusarema. Ipapo ndakatarisa chiso changu kuna Ishe Mwari, kuti ndimutsvake nomunyengetero nokukumbira, nokutsanya, nenguvo dzamasaga, namadota. Ndikanyengetera kuna Jehovha Mwari wangu, ndikareurura, ndikati, Haiwa, Ishe, Mwari mukuru anotyisa, anochengeta sungano nenyasha kuna avo vanomuda, nokuna avo vanochengeta mirairo yake; takatadza, tikaita zvakaipa, tikaita zvisakarurama, tikamukira, kunyange nokutsauka pamitemo yenyu napazviga zvenyu; uye hatina kuteerera varanda venyu vaprofita, vakataura muzita renyu kumadzimambo edu, namachinda edu, namadzibaba edu, nokuvanhu vose venyika. Haiwa, Ishe, kururama ndokwenyu, asi kwatiri kunyadziswa kwezviso, sezvazvakaita nhasi; kuvanhu vaJudha, nokuvagari veJerusarema, nokuna Israeri yose, vari pedyo navari kure, munyika dzose kwamakavadzingira, nokuda kokudarika kwavo kwavakakutadzirai nako. Haiwa, Ishe, kwatiri ndokunyadziswa kwezviso, kumadzimambo edu, namachinda edu, namadzibaba edu, nokuti takakutadzirai. Kuna Ishe Mwari wedu ndokune tsitsi nokukanganwira, kunyange takamumukira; uye hatina kuteerera inzwi raJehovha Mwari wedu, kuti tifambe mumitemo yake, yaakaisa pamberi pedu navaranda vake vaprofita. Zvirokwazvo, Israeri yose yakadarika murayiro wenyu, kunyange nokutsauka kuti irege kuteerera inzwi renyu; naizvozvo kutukwa kwakadururwa pamusoro pedu, nemhiko yakanyorwa mumurayiro waMozisi muranda waMwari, nokuti takamutadzira. Uye akasimbisa mashoko ake, aakataura pamusoro pedu, napamusoro pavatongi vedu vaititonga, nokuuyisa pamusoro pedu dambudziko guru; nokuti pasi pedenga rose hazvina kumboitwa zvakadai sezvakaitwa paJerusarema.

> 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.

> Sezvazvakanyorwa mumurayiro waMozisi, zvakaipa izvi zvose zvakatiwira; asi hatina kukumbira pamberi paJehovha Mwari wedu, kuti titsauke pazvakaipa zvedu, nokunzwisisa zvokwadi yenyu. Naizvozvo Jehovha wakarinda pamusoro pezvakaipa, akazviuyisa pamusoro pedu; nokuti Jehovha Mwari wedu wakarurama pamabasa ake ose aanoita; nokuti hatina kuteerera inzwi rake. Zvino zvino, imi Ishe Mwari wedu, makabudisa vanhu venyu munyika yeIjipiti noruoko rune simba, mukazviwanira mukurumbira, sezvazvakaita nanhasi; takatadza, takaita zvakaipa. Haiwa Ishe, maererano nokururama kwenyu kwose, ndinokukumbirisai, kutsamwa kwenyu nehasha dzenyu ngazvitsauke paguta renyu Jerusarema, gomo renyu dzvene; nokuti nemhaka yezvivi zvedu, nezvakaipa zvamadzibaba edu, Jerusarema navanhu venyu vava chinhu chokuzvidzwa kuna vose vakatikomberedza. Naizvozvo zvino, imi Mwari wedu, inzwai munyengetero womuranda wenyu nokukumbira kwake, uye faces yenyu ngaivhenekere pamusoro penzvimbo yenyu tsvene yakaparadzwa, nokuda kwaIshe. Haiwa Mwari wangu, rerekai nzeve yenyu munzwe; zarurai meso enyu muone kuparadzwa kwedu, neguta rakanzi nezita renyu; nokuti hatipi kukumbira kwedu pamberi penyu nokuda kwokururama kwedu, asi nokuda kwengoni dzenyu huru. Haiwa Ishe, inzwai; Haiwa Ishe, kanganwirai; Haiwa Ishe, teererai muite; musanonoka, nokuda kwenyu imwi, haiwa Mwari wangu; nokuti guta renyu navanhu venyu vanonzi nezita renyu. Zvino ndichataura, ndichinyengetera, ndichireurura chivi changu nechivi chavanhu vangu vaIsraeri, uye ndichipa kukumbira kwangu pamberi paJehovha Mwari wangu nokuda kwegomo dzvene raMwari wangu; hongu, ndichiri kutaura mumunyengetero, murume Gabhurieri, wandakanga ndamboona muchiratidzo pakutanga, akamhanyisa kubhururuka, akandibata nenguva yechibayiro chamadekwana. Akandizivisa, akataura neni, akati, Haiwa Dhanyeri, zvino ndabuda kuti ndikupe ungwaru nokunzwisisa. Dhanyeri 9:2–22.

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