We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Ndife hi wa elela kipindi cha kinabii kinachowakilishwa kuwa kusanyiko la pili ambalo limetambuliwa na nabii Isaya, na baadaye na Dada White.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
Și în ziua aceea va fi o rădăcină a lui Iesei, care va sta ca un steag pentru popoare; la ea vor căuta neamurile; și odihna lui va fi glorioasă. Și se va întâmpla în ziua aceea că Domnul Își va întinde din nou mâna, a doua oară, ca să recupereze rămășița poporului Său, care va mai rămâne, din Asiria și din Egipt, și din Patros, și din Cuș, și din Elam, și din Șinear, și din Hamat, și din ostroavele mării. Și va ridica un steag pentru neamuri și va aduna pe cei izgoniți ai lui Israel și va strânge laolaltă pe cei risipiți ai lui Iuda din cele patru colțuri ale pământului. Și pizma lui Efraim va pieri, și vrăjmașii lui Iuda vor fi nimiciți: Efraim nu va mai pizmui pe Iuda, și Iuda nu va mai asupri pe Efraim. Isaia 11:10–13.
When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
When God’s last-day people are gathered a second time, there is a unification among those disciples that was represented by the ten days preceding Pentecost, and that Isaiah refers to as a time when, “Ephraim’s envy also shall depart, and Judah’s adversaries shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
“Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.
« Les épreuves doivent survenir au peuple de Dieu, et l’ivraie doit être séparée du blé. Mais qu’Éphraïm ne porte plus envie à Juda, et Juda ne tourmentera plus Éphraïm. Des paroles bienveillantes, douces et pleines de compassion jailliront de cœurs et de lèvres sanctifiés. Il est essentiel que nous soyons unis, et si nous recherchons tous la douceur et l’humilité de Christ, nous aurons la pensée de Christ, et il y aura unité d’esprit. » Review and Herald, 19 mars 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
Kusangana ni kimwe mu bigize umurimo Kristo asohoza igihe ateranya ubwa kabiri abo ibihumbi ijana na mirongo ine na bine. Ubumwe bwabwo bwagereranyijwe n’iminsi icumi yabanje Pentekote, n’iminsi itandatu y’ikorwa ry’iteraniro ry’i Exeter, kandi bwashoboraga kuba bwaragezweho kuva mu 1856 kugeza mu 1863, iyo abari baranyuze mu gutenguha gukomeye kwo ku wa 22 Ukwakira 1844 bataba barayobye.
“But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!
«Алайда в период сомнения и неопределённости, последовавший за разочарованием, многие из верующих в пришествие отступили от своей веры. Возникли разногласия и разделения.... Так дело было задержано, и мир был оставлен во тьме. Если бы весь адвентистский народ объединился на основании заповедей Божиих и веры Иисуса, сколь несравненно иной была бы наша история!»
“It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.
“Ngoho ya Xikwembu a yi nga ri leswaku ku ta ka Kreste ku hlwela hi ndlela leyi. Xikwembu a xi nga bohanganga leswaku vanhu va xona, Vaisrayele, va rhendzeleka emakhumbeni ya le mananga malembe ya mune wa makume. Xi tshembisile ku va rhangela hi ku kongoma etikweni ra Kanana, xi tlhela xi va simeka kona va ri vanhu vo kwetsima, lava hanyeke kahle, lava tsakeke. Kambe lava a va byeriwe mahungu lama ku sungula a va nghenanga ‘hikwalaho ka ku pfumala ripfumelo’ (Vaheveru 3:19). Timbilu ta vona a ti tele hi ku gungula, ku pfukela Xikwembu, ni rivengo, kutani a xi nga swi koti ku hetisisa ntwanano wa xona na vona.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.
«През четиридесет години неверието, ропотът и бунтът държаха древния Израил вън от Ханаанската земя. Същите грехове забавиха влизането на съвременния Израил в небесния Ханаан. И в двата случая вината не беше в Божиите обещания. Неверието, светското мислене, неосвещението и раздорите сред изповядващия се Господен народ са онова, което ни е задържало в този свят на грях и скръб толкова много години.» Selected Messages, book 1, 68, 69.
The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.
La descente du second ange marqua une dispersion lors de la première déception, laquelle inaugura le temps d’attente, puis conduisit à une période de six jours lors de la réunion de camp d’Exeter, où l’unité à l’égard du message fut réalisée en préparation à l’effusion du Saint-Esprit dans le message du Cri de Minuit, à la clôture de la réunion.
The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.
La descente du troisième ange, le 22 octobre 1844, mit en évidence une dispersion lors de la grande déception et inaugura une période d’instruction, tandis que les vérités liées au Lieu Très Saint étaient ouvertes au peuple de Dieu. En 1849, le Seigneur étendait sa main pour rassembler son peuple une seconde fois, et, en 1851, le tableau de 1850 était présenté. Ce tableau représentait le message fondamental, et précisément le message qui devait être élevé devant le monde comme une bannière.
The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.
Cristo começou a reunir os discípulos pela segunda vez imediatamente em Sua descida, e a reunião daqueles em Exeter começou durante o período do tempo de demora. Na história da rebelião de 1863, a reunião pela segunda vez começou pelo menos cinco anos depois de iniciado o processo educativo que teve início quando a luz do santuário foi desvendada em 1844. Em 1848, o islamismo então estava indignando as nações. A segunda reunião é representada como uma obra progressiva que é realizada pela chegada dos dez dias que precederam o Pentecostes, e também pelos seis dias da reunião campal de Exeter, e deveria ter sido concluída até 1856.
The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.
L’œuvre qui consiste à rassembler son peuple une seconde fois est l’œuvre finale du troisième ange, et elle s’accomplit par la main du Christ.
And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.
Na mgbe ụbọchị izu-ike rutere, ọ malitere izi ihe n’ụlọ nzukọ: ọtụtụ ndị nụrụ ya wee ju anya, na-asị, Ònye ka nwoke a sitere nweta ihe ndị a? Gịnịkwa bụ amamihe a e nyere ya, nke mere na ọbụna ọrụ ebube dị otu a ka e ji aka ya arụ? Mak 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Bahalatsoe bo hlahang ha letšoao la bomolimo le theoha bo qala tšebetso ea teko eo qetellong e bonahatsang lihlopha tse peli tsa barapeli, ’me ka ho etsa joalo bo hloekisa tempele.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.
जिसका सूप उसके हाथ में है, और वह अपने खलिहान को भली-भाँति शुद्ध करेगा, और अपने गेहूँ को कोठार में इकट्ठा करेगा; परन्तु भूसी को वह न बुझने वाली आग में जला देगा। मत्ती 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Muri icyo gihe ubwoko bw’Imana bugomba kwakira ubutumwa buvuye mu kuboko kwa marayika bukaburya.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.
Kuma ngabona enye ingelosi enamandla yehla ivela ezulwini, yembethe ifu; futhi umnsalo wawuphezu kwekhanda layo, nobuso bayo babunjengelanga, nezinyawo zayo zazinjengezinsika zomlilo; futhi yayinesincwadi esincane esivuliweyo esandleni sayo; yabeka unyawo lwayo lokunene phezu kolwandle, nolwesobunxele phezu komhlaba. IsAmbulo 10:1, 2.
At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.
Ich kann den Text gern übersetzen — bitte teile mir nur noch mit, welche Sprache „ff“ bedeutet.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
«Jeg har sett at 1843-diagrammet ble ledet av Herrens hånd, og at det ikke skulle forandres; at tallene var slik Han ville ha dem; at Hans hånd var over det og skjulte en feil i noen av tallene, så ingen kunne se den før Hans hånd ble fjernet.» Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Ukususwa kwesandla saKhe kwamvumela uSamuel Snow ukuba achonge umhla ochanekileyo wombono owawalibazisayo.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
«Na mila wenye uaminifu, waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakukuja, hawakuachwa gizani. Tena waliongozwa kwenye Biblia zao kuyachunguza majira ya kinabii. Mkono wa Bwana uliondolewa kutoka kwenye hesabu hizo, na kosa likaelezwa. Wakaona kwamba majira ya kinabii yalifikia mwaka 1844, na kwamba ushahidi uleule waliokuwa wameutoa kuonyesha ya kuwa majira ya kinabii yalifungwa katika mwaka 1843, ulithibitisha kwamba yangekoma katika mwaka 1844.» Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
इतिहासे प्रथमदूतस्य द्वितीयदूतस्य च ख्रिस्तस्य हस्तेन सम्बद्धानां मार्गचिह्नानां एका रेखा दृश्यते। यदा सः अगस्त 11, 1840 तथा अप्रैल 19, 1844 इत्येतयोः अवतीर्णः, तदा तस्य हस्ते एकः सन्देशः आसीत्। तस्य एव हस्तः आसीत् यः May of 1842 मध्ये 1843 chart इत्यस्य निर्माणं प्रकाशनं च निर्दिष्टवान्। तस्य एव हस्तः आसीत् यः chart इत्यस्मिन् अङ्केषु स्थितां त्रुटिं मुद्रितवान्। तस्य प्रथम-निराशायाः विकीर्णतायाः अनन्तरं, Jeremiah ख्रिस्तस्य हस्तकारणात् एकाकी उपविष्टः। ततः सः स्वहस्तं अपसारयामास, एवं च Midnight Cry इत्यस्य सन्देशम् अमुद्रितम् अकरोत्। स्वजनान् द्वितीयवारं संग्रहीतुं तेन स्वहस्तस्य प्रसारणक्रिया प्रथम-निराशातः Exeter camp meeting पर्यन्तम् अभवत्, यथा शिष्याः अन्ते पवित्रात्मनः उण्डेलनेन पूर्वं दशदिनानि यरूशलेमे एकत्र समागता आसन्। तृतीयदूतस्य आगमने October 22, 1844 इत्यस्मिन् दिने, प्रभुणा स्वहस्तः उत्थापितः।
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.
Na malaika yule niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake kuelekea mbinguni, naye akaapa kwa yeye aliye hai hata milele na milele, aliyeumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba wakati hautakuwapo tena. Ufunuo 10:5, 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
Tangu mkusanyiko wa kwanza wa tarehe 11 Agosti, 1840 hadi 22 Oktoba, 1844, historia ya malaika wa kwanza na wa pili imewekewa alama kwa mkono wa Kristo. Tarehe 22 Oktoba, 1844, malaika wa tatu alishuka, na kundi lile dogo la Wamilleri likatawanywa kwa Sababu ya Mshangao Mkuu. Katika tarehe hiyo Kristo aliinua mkono Wake kuelekea mbinguni, akaapa ya kwamba wakati hautakuwepo tena.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
ካልኣይ ምእካብ ኣብ ታሪኽ 1844 ክሳዕ 1863፡ ክርስቶስ ኢዱ እናኣልዐለ እንተሃለወ፣ ኣብ ኢዱ ክብላዕ ዘለዎ መልእኽቲ ድማ እናሓዘ ጀመረ። ከምኡ ድማ ብ1849፡ ዝተበተኑ ህዝቡ ክእክብ ንኻልኣይ ግዜ ኢዱ ዘርግሐ። እቶም ህዝቢ በቲ መልእኽቲ ናይ ፍርቂ ለይቲ ጭውያ ተኣኪቦም ነበሩ፣ እቲ ተነቢዩ ዝነበረ ፍጻመ ምስ ዘይተፈጸመ ድማ ተበቲኖም። ኣብ ሰፈር ኣኼባ ኤክሰተር፡ ክርስቶስ መጓሰኡ ኣኪቡ ኣብ ልዕሊ እቲ መልእኽቲ ኣሓቢሩዎም፣ ከምቲ ቅድሚ ጰንጠቆስጠ ኣብ ዝነበሩ ዓሰርተ መዓልታት ዝገበሮ። እቶም ፊላዴልፍያውያን ሚለራውያን ካብ ሰፈር ኣኼባ ኤክሰተር ወጺኦም ጰንጠቆስጠ ደገሙ። ብ1856፡ ክርስቶስ ካብቲ ናብ ሎዶቅያ ዝተሰጋገረ ንቅስቃሴ ወጻኢ ነበረ፣ ምኽንያቱ ክርስቶስ ኣብ ወጻኢ ልቢ ሎዶቅያዊ ደው ኢሉ እናዃሕኰሐ መእተዊ ይደሊ እዩ።
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.
佑，吾立於門而叩；若有人聞我聲而開門，我必入其所，與之共餐，彼亦與我同席。啟示錄 3:20。
In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.
En 1856, la main du Christ frappait à la porte du mouvement millérite laodicéen, mais en vain. En 1849, sept ans plus tôt, Il avait commencé à rassembler Son peuple une seconde fois, mais le doute et l’incertitude arrêtèrent le mouvement philadelphien.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“यदि सन् 1844 की बड़ी निराशा के बाद एडवेंटवादियों ने अपनी आस्था को दृढ़ता से थामे रखा होता और परमेश्वर की उद्घाटित प्रबन्धना में एकजुट होकर आगे बढ़े होते, तीसरे स्वर्गदूत के सन्देश को ग्रहण किया होता और पवित्र आत्मा की सामर्थ्य में उसे संसार के सामने घोषित किया होता, तो वे परमेश्वर के उद्धार को देख लेते; प्रभु ने उनके प्रयत्नों के साथ सामर्थ्यपूर्वक कार्य किया होता; कार्य पूरा हो गया होता, और मसीह अब तक आकर अपनी प्रजा को उनका प्रतिफल देने के लिये ग्रहण कर चुके होते। परन्तु उस संदेह और अनिश्चितता के काल में, जो उस निराशा के बाद आया, आगमन-विश्वासियों में से बहुतों ने अपनी आस्था छोड़ दी.... इस प्रकार कार्य में बाधा पड़ी, और संसार अन्धकार में छोड़ दिया गया। यदि समस्त एडवेंटवादी समुदाय परमेश्वर की आज्ञाओं और यीशु के विश्वास पर एकजुट हो गया होता, तो हमारा इतिहास कितना ही भिन्न होता!” Evangelism, 695.
On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”
ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ព្រះគ្រីស្ទបានប្រមូលផ្តុំប្រជារាស្ត្ររបស់ទ្រង់នៅថ្ងៃចុងក្រោយ ហើយបន្ទាប់មកពួកគេត្រូវបានបំបែកខ្ចាត់ខ្ចាយនៅថ្ងៃទី ១៨ ខែកក្កដា ឆ្នាំ ២០២០។ នៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ អស់អ្នកដែលត្រូវបានប្រមូលផ្តុំបានយកសៀវភៅដែលលាក់កំបាំងចេញពីព្រះហស្តរបស់ព្រះគ្រីស្ទ ហើយបានបរិភោគវា។ នៅថ្ងៃទី ១៨ ខែកក្កដា ឆ្នាំ ២០២០ ពួកគេបានបដិសេធបញ្ញត្តិដែលត្រូវបានតំណាងដោយព្រះហស្តដែលលើកឡើងរបស់ទ្រង់ ដែលបានកំណត់សម្គាល់ថា «ពេលវេលានឹងលែងមានទៀត»។
The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.
Wafiladelfia wa Miller walidhihirisha kutokuwa na uasi katika utabiri wao wa uongo wa mwaka 1843, kwa kuwa walitenda kulingana na nuru yote ambayo Bwana alikuwa ameifunua; lakini mnamo Julai 18, 2020 Walaodikia wa vuguvugu la malaika wa tatu waliiasi nuru iliyohusishwa na mkono Wake. Baada ya 1844, vuguvugu la Wafiladelfia la malaika wa kwanza, “katika kipindi cha shaka na kutokuwa na uhakika,” “waliiacha imani yao,” na wakawa Walaodikia.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 représente ce point de transition, préfigurant un point de transition pour le peuple de Dieu des derniers jours.
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
某个时刻，在1849年至1856年这七年期间，非拉铁非的米勒派运动抗拒了主所伸出的手；那手正要第二次招聚祂的子民，而祂的应许是：那时祂所要成就的，必比祂从前所成就的更多。
“September 23, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“23 septanm, Senyè a te montre m ke li te lonje men li yon dezyèm fwa pou reprann rès pèp li a, e ke efò yo dwe double nan tan rasanbleman sa a. Nan tan dispèsyon an, Izrayèl te frape epi dechire; men kounye a, nan tan rasanbleman an, Bondye pral geri pèp li a epi mare blesi li yo. Nan dispèsyon an, efò ki te fèt pou gaye verite a te gen anpil piti efè, yo te reyalize anpil piti oswa anyen; men nan rasanbleman an, lè Bondye mete men li pou rasanble pèp li a, efò pou gaye verite a pral gen efè li te fèt pou li genyen. Tout moun dwe ini epi chaje ak zèl nan travay la. Mwen te wè se te yon wont pou nenpòt moun fè referans ak dispèsyon an kòm egzanp pou dirije nou kounye a nan rasanbleman an; paske si Bondye pa fè plis pou nou kounye a pase sa li te fè lè sa a, Izrayèl pa t ap janm rasanble. Li nesesè menm jan pou verite a pibliye nan yon jounal, menm jan li nesesè pou yo preche li.” Review and Herald, 1 novanm 1850.
Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.
Ane bon, Senyer la ensajet menar Son ovra avan en unità, ma l’unità, evidentmen, se rompì, e «durant la periòde de dobte e d’incertitud que seguiguet la decepciòu, mantun dei cresèire adventiste abandonèron sa fe». The Present Truth (pièi lo Review and Herald) coumencet d’èsser publicat en 1849, e en 1851 la carta de 1850 èra disponibla, mai en 1856 lo messatge dei «sèt temps» de Leviticus vint-e-sis foguèt laissat inacabé. Lo messatge que foguèt dessigelat lo 22 d’octòbre de 1844 se produguet quand lei profecias de temps dei dos mila tres cents ans e dei dos mila cinc cents vint ans s’acabèron.
The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.
Le sabbat était la doctrine qui brillait au-dessus des autres doctrines en ce temps-là, et pendant douze ans un processus de mise à l’épreuve se poursuivit jusqu’à ce que l’épreuve finale survienne en 1856. Cette épreuve portait sur le repos sabbatique de la terre, et elle marquait la fin d’un processus de mise à l’épreuve qui avait commencé avec le repos sabbatique des hommes. La période d’épreuve portait la signature de l’Alpha et de l’Oméga. L’année 1856 représentait aussi un accroissement de la connaissance concernant la première vérité fondamentale découverte par Miller ; elle portait donc également la signature de l’Alpha et de l’Oméga à ce niveau-là. La vérité du sabbat, en tant que signe du peuple sanctifié de Dieu, était représentée comme le retentissement de la septième trompette, lorsque le mystère du Christ dans le croyant, l’espérance de la gloire, s’accomplit. Les « sept temps » étaient représentés par la trompette du Jubilé qui devait retentir au Jour des Expiations.
The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.
Les sept années de 1856 à 1863 représentaient les dix jours à Jérusalem pour les disciples, ainsi que les six jours de l’assemblée de camp d’Exeter pour les millérites philadelphiens; mais, tristement, cette période devint l’illustration de ceux qui refusent de suivre le Seigneur tandis qu’Il les conduit à travers la période de transition. L’histoire du premier et du second ange, qui constitue la période historique des sept tonnerres, montre le Seigneur étendant Sa main pour rassembler Son peuple une seconde fois à partir du 19 avril 1844, et elle illustre une réponse obéissante lorsque les sages suivirent le Christ dans le lieu très saint.
The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.
Moʻolelo ʻo Kadesa mua, ʻo ia hoʻi ka moʻolelo o ka ʻānela ʻekolu mai ka makahiki 1844 a hiki i 1863, e hōʻike ana i ka Haku e hoʻolōʻihi hou ana i kona lima e hōʻiliʻili i kona poʻe kānaka i ka lua o ka manawa; akā, ma ia moʻolelo, ua hōʻike ʻia ke kipi. I kēia manawa, no ke kolu o ka manawa, mai Iulai 2023 mai, ke hoʻolōʻihi hou nei ka Haku i kona lima e hōʻiliʻili i kona poʻe kānaka i ka lua o ka manawa, a e hoʻokō lākou i ka lua o Kadesa ma ke ʻano he poʻe Piladelepia hoʻolohe; no ka mea, ke hōʻike nei ka hōʻailona o ka ʻoiaʻiʻo i kēlā mau manawa ʻekolu me ka hoʻomaka a me ka hopena e kū ana no nā Piladelepia hoʻolohe, a ʻo ke kumu hoʻohālike waena he poʻe Laodikea hoʻolohe ʻole.
We will continue this study in the next article.
On poursuivra cette étude dans le prochain article.
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
« Les Églises prêteront-elles attention au message adressé à Laodicée ? Se repentiront-elles, ou bien, malgré le fait que le message de vérité le plus solennel — le message du troisième ange — soit proclamé au monde, persévéreront-elles dans le péché ? C’est là le dernier message de miséricorde, le dernier avertissement adressé à un monde déchu. Si l’Église de Dieu devient tiède, elle ne se tient pas davantage en faveur auprès de Dieu que les Églises représentées comme étant tombées et devenues l’habitation des démons, le repaire de tout esprit impur, et la cage de tout oiseau impur et odieux. Ceux qui ont eu l’occasion d’entendre et de recevoir la vérité, et qui se sont unis à l’Église adventiste du septième jour, se donnant le nom de peuple de Dieu gardant les commandements, et qui pourtant ne possèdent pas plus de vitalité ni de consécration à Dieu que les Églises nominales, recevront les plaies de Dieu tout aussi certainement que les Églises qui s’opposent à la loi de Dieu. Seuls ceux qui sont sanctifiés par la vérité composeront la famille royale dans les demeures célestes que Christ est allé préparer pour ceux qui l’aiment et gardent ses commandements. »
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Ko uu yira se, N y’am A, ka pu gonia A noore, o yaa ziri‑ziri ninsaal, la yel‑si’a ka be o pɔge la ka’an yi’ne’ [1 John 2:4].’ Yel‑kan paam laa bane fɔ yira se ba mi’ Wina’am, la ba gonia A noore, ka ba pu yit yeel‑kan ne tuum‑som. Ba na dii ba tuuma yela. ‘Ned so’pa be ne O la ka pu tuuma tuon; la ned so’pa tuuma tuon, ka nyɛ O, bee mi’ O’ [1 John 3:6]. Yel‑kan yeta nidib fɔ, la lafiya yire beoog ninsaal fɔ, hali ne Seventh‑day Adventist churches memba. ‘Bikpiisi, da bas ye ned so’ deemi yina. O so’pa tuuma tuum‑tuum la yaa tuum‑tuum‑daan, wenne ma O me yaa tuum‑tuum‑daan. O so’pa tuuma tuon la yaa Sitaana yela; bala Sitaana tuuma tuon la yi’i paae. Yela‑kan pu’usa la, Wina’am Biig la yita, ye O sa’am Sitaana tuuma. Ned so’pa dɔɔg n ye Wina’am ka pu tuuma tuon; bala A biisiim be o pɔge, la o ka na tun’e tuuma tuon, bala o dɔɔg n ye Wina’am. Nanne la Wina’am biis la yit wazi, la Sitaana biis me: ned so’pa pu tuuma tuum‑tuum ka’an ye Wina’am yela, hali me o so’pa pu noŋ o ba’a’ [1 John 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Όσοι ισχυρίζονται ότι είναι Αντβεντιστές που τηρούν το Σάββατο, και όμως εξακολουθούν να ζουν μέσα στην αμαρτία, είναι ψεύτες ενώπιον του Θεού. Η αμαρτωλή πορεία τους αντιστρατεύεται το έργο του Θεού. Οδηγούν και άλλους στην αμαρτία. Ο λόγος έρχεται από τον Θεό προς κάθε μέλος των εκκλησιών μας: «Και κάμνετε ευθείες οδούς διά τους πόδας σας, διά να μη εκτραπή το χωλόν, αλλά μάλλον να ιατρευθή. Ειρηνεύετε μετά πάντων, και τον αγιασμόν, χωρίς του οποίου ουδείς θέλει ιδεί τον Κύριον· προσέχοντες επιμελώς μήπως τις υστερή από της χάριτος του Θεού· μήπως τις ρίζα πικρίας αναφυομένη φέρη ενόχλησιν, και διά ταύτης μιανθώσι πολλοί· μήπως είναι τις πόρνος ή βέβηλος, ως ο Ησαύ, όστις διά μίαν βρώσιν πώλησε τα πρωτοτόκιά αυτού. Διότι εξεύρετε ότι και έπειτα, θέλων να κληρονομήση την ευλογίαν, απεδοκιμάσθη· επειδή δεν εύρε τόπον μετανοίας, καίτοι εξεζήτησεν αυτήν μετά δακρύων» [Εβραίους 12:13–17].”
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.
«នេះអាចអនុវត្តបានចំពោះមនុស្សជាច្រើនដែលអះអាងថាជឿលើសេចក្ដីពិត។ ជំនួសឲ្យការលះបង់អំពើតណ្ហារបស់ខ្លួន ពួកគេនៅតែបន្តទៅមុខក្នុងផ្លូវខុសនៃការអប់រំ ក្រោមសូហ្វីស្តិចបោកបញ្ឆោតរបស់សាតាំង។ អំពើបាបមិនត្រូវបានដឹងថាជាអំពើបាបទេ។ សតិសម្បជញ្ញៈរបស់ពួកគេផ្ទាល់ត្រូវបានបំពុល ចិត្តរបស់ពួកគេត្រូវបានបង្ខូច សូម្បីតែគំនិតទាំងឡាយក៏ពុករលួយជានិច្ចដែរ។ សាតាំងប្រើពួកគេជានុយបោក ដើម្បីល្បួងព្រលឹងទាំងឡាយឲ្យចូលទៅក្នុងអំពើមិនបរិសុទ្ធ ដែលបំពុលសភាពទាំងមូលរបស់មនុស្ស។ «អ្នកណាដែលបានមើលងាយច្បាប់របស់ម៉ូសេ [ដែលជាច្បាប់របស់ព្រះ] គេត្រូវស្លាប់ដោយឥតមេត្តា ដោយសក្ខីពីរឬបីនាក់៖ តើអ្នករាល់គ្នាគិតថា ការផ្ដន្ទាទោសដ៏ធ្ងន់ធ្ងរជាងនោះប៉ុន្មានទៅទៀត ដែលគេនឹងចាត់ទុកថាសមនឹងទទួល ដល់អ្នកដែលបានជាន់ឈ្លីព្រះរាជបុត្រានៃព្រះនៅក្រោមជើង ហើយបានរាប់ឈាមនៃសេចក្ដីសញ្ញា ដែលដោយឈាមនោះខ្លួនបានត្រូវញែកជាបរិសុទ្ធ ថាជារបស់មិនបរិសុទ្ធ ហើយបានប្រមាថដល់ព្រះវិញ្ញាណនៃព្រះគុណ? ដ្បិតយើងស្គាល់ព្រះអង្គដែលបានមានព្រះបន្ទូលថា ការសងសឹកជាកម្មសិទ្ធិរបស់យើង យើងនឹងសងតបវិញ ព្រះអម្ចាស់មានព្រះបន្ទូលដូច្នេះ។ ហើយម្តងទៀតថា ព្រះអម្ចាស់នឹងជំនុំជម្រះប្រជារាស្ត្ររបស់ទ្រង់។ ការធ្លាក់ចូលទៅក្នុងព្រះហស្តនៃព្រះដ៏មានព្រះជន្មរស់នៅ ជាការគួរឲ្យភ័យខ្លាចណាស់» [Hebrews 10:28–31]។» Manuscript Releases, volume 19, 176, 177.