We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Anyị na-atụle oge amụma ahụ e gosiri dị ka nchịkọta nke abụọ nke amụma Aịzaịa kọwara, ma e mesịa Nwanneanyị White kpọrọ ya otú ahụ.
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.
N’ụbọchị ahụ kwa, mgbọrọgwụ Jesi ga-adị, nke ga-eguzo dị ka ọkọlọtọ nye ndị mmadụ; ya ka ndị mba ọzọ ga-achọ: izuike ya ga-abụkwa nke ebube. O gēme kwa n’ụbọchị ahụ, na Onyenwe anyị ga-esetịkwa aka Ya ugboro nke abụọ iweghachite ndị fọdụrụ n’ime ndị Ya, ndị a ga-ahapụ, site n’Asiria, na site n’Ijipt, na site na Patros, na site na Kush, na site na Elam, na site na Shaina, na site na Hamat, na site n’agwaetiti nke oke osimiri. Ọ ga-ebulikwa ọkọlọtọ nye mba nile, Ọ ga-achịkọtakwa ndị a chụpụrụ achụpụ nke Izrel, ma kpọkọtakwa ndị Juda a gbasasịrị site n’akụkụ anọ nke ụwa. Ekworo Efrem ga-apụkwa, a ga-ebipụkwa ndị iro Juda: Efrem agaghị ekworo Juda, Juda agaghịkwa emekpa Efrem iwe. Aịsaịa 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.”
Mgbe a kpọkọtara ndị nke Chineke nke ụbọchị ikpeazụ ya nke ugboro nke abụọ, e nwere ịdị n’otu n’etiti ndị ahụ na-eso ụzọ nke e gosipụtara site n’ụbọchị iri ahụ bu Pentikọst ụzọ, nke Aịsaịa na-ekwu maka ya dịka oge mgbe, “Ekworo Efrem ga-apụkwa, ndị iro Juda ka a ga-ebipụkwa: Efrem agaghị ekworo Juda, Juda agaghị emekpukwa Efrem ahụhụ.”
“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.
“A ga-abịakwute ndị Chineke ule, a ga-ekewapụkwa ahịhịa ọjọọ n’etiti ọka wit. Ma ka Ifrem ghara ịna-ekwo Juda ekworo ọzọ, Juda agaghịkwa emekpa Ifrem iwe ọzọ. Okwu ọma, dị nro, jupụtara n’obi ebere, ga-esi n’obi na n’egbugbere ọnụ ndị e doro nsọ pụta. Ọ dị oke mkpa ka anyị bụrụ otu; ma ọ bụrụ na anyị niile achọ ịdị nwayọọ na ịdị umeala n’obi nke Kraịst, anyị ga-enwe uche Kraịst, mmụọ ịdị n’otu ga-adịkwa.” Review and Herald, March 19, 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.
Ime ka ọ̀tụ̀ bụ otu akụkụ nke ọrụ Kraịst na-arụzu mgbe Ọ na-achịkọta otu narị puku na iri anọ na anọ ahụ ugboro nke abụọ. E gosipụtara ịdị n’otu ahụ site n’ụbọchị iri ahụ duru gaa Pentikọst, nakwa site n’ụbọchị isii nke nzukọ ọmụma ụlọikwuu Exeter, ma a gaara enwe ike imezu ya site n’afọ 1856 ruo 1863, ma ọ bụrụ na ndị ahụ nwetara nnukwu nkụda mmụọ nke Ọktoba 22, 1844, efunahụghị ụzọ ha.
“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!
“Ma n’oge obi abụọ na ejighị n’aka nke sochiri ndakpọ olileanya ahụ, ọtụtụ n’ime ndị kwere na ọbịbịa ahụ hapụrụ okwukwe ha. Esemokwu na nkewa batara n’etiti ha.... N’ụzọ dị otú a ka e gbochiri ọrụ ahụ, a hapụkwara ụwa n’ọchịchịrị. A sị na òtù ndị Adventist nile ejikọtawo n’iwu Chineke na okwukwe Jisọs, lee ka akụkọ anyị gaara esi dị iche nke ukwuu!”
“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.
“Ọ bụghị uche Chineke ka ọbịbịa Kraịst gbuo oge otu a. Chineke ezubeghị ka ndị Ya, Izrel, jegharịa afọ iri anọ n’ọzara. O kwere nkwa iduru ha ozugbo banye n’ala Kenean, ma mee ka ha guzosie ike n’ebe ahụ dị ka ndị nsọ, ndị ahụike, ndị obi ụtọ. Ma ndị e buru ụzọ kwusara ya ozi ahụ abanyeghị n’ime ya ‘n’ihi ekweghị ekwe’ (Ndị Hibru 3:19). Obi ha jupụtara n’ịta ụta, nnupụisi, na ịkpọasị, ya mere Ọ pụghị imezu ọgbụgba ndụ Ya na ha.”
“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.
“N’ime afọ iri anọ, ekweghị ekwe, ntamu-ata, na nnupụisi mechiri Izrel oge ochie ụzọ ịbanye n’ala Kenan. Otu mmehie ndị a emewo ka nbata Izrel nke oge a n’ime Kenan nke eluigwe gbuo oge. N’ọnọdụ abụọ ahụ, nkwa Chineke abụghị ndị kpatara ya. Ọ bụ ekweghị ekwe, ịhụ ụwa n’anya, enweghị ido onwe nye, na esemokwu n’etiti ndị na-ekwu na ha bụ ndị nke Onyenwe anyị, ka kpalitere ka anyị nọrọ n’ụwa a nke mmehie na mwute ruo ọtụtụ afọ.” Selected Messages, akwụkwọ 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.
Ịrịda nke mmụọ-ozi nke abụọ gosipụtara ịgbasa n’oge mwute mbụ ahụ nke malitere oge ichere ahụ, wee soro ya duru gaa n’oge ụbọchị isii n’ọgbakọ ebe-nsọ Exeter, ebe e mezuru ịdị n’otu n’ihe gbasara ozi ahụ tupu a wụsa Mmụọ Nsọ n’ozi nke Mkpu N’etiti Abalị na ngwụcha nke nzukọ ahụ.
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.
Mbịbà nke mmụọ-ozi nke-atọ n’ụbọchị Ọktoba 22, 1844, kọwara ịgbasa n’oge nnukwu mmechuihu ahụ, ma bute oge nkuzi ka e si meghere ndị nke Chineke eziokwu ndị jikọtara ya na Ebe Nsọ Kachasị Nsọ. Ka ọ na-erule afọ 1849, Onyenwe anyị na-agbatị aka Ya ịkpọkọta ndị Ya ọnụ nke ugboro nke abụọ, ma ka ọ na-erule 1851, a na-ewebata chaatị 1850. Chaatị ahụ nọchiri anya ozi ntọala ahụ, bụrụkwa ozi ahụ n’onwe ya a ga-ebuli elu n’ihu ụwa dịka ọkọlọtọ.
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.
Ịkpọkọta ndị na-eso ụzọ ahụ ugboro nke abụọ site n’aka Kraịst malitere ozugbo n’ịda Ya, ma ịkpọkọta ndị nọ na Exeter malitere n’oge ahụ nke ịtụ uche. N’akụkọ ihe mere eme nke nnupụisi nke 1863, ịkpọkọta ugboro nke abụọ malitere opekata mpe afọ ise n’ime usoro agụmakwụkwọ ahụ nke malitere mgbe e meghere ìhè nke ebe nsọ na 1844. N’afọ 1848, Islam nọ mgbe ahụ na-akpasu mba ndị ahụ iwe. A na-anọchi anya ịkpọkọta ugboro nke abụọ dịka ọrụ na-aga n’ihu nke e mezuru site n’ịbịa nke ụbọchị iri ahụ nke buru Pentikọst ụzọ, nakwa site n’ụbọchị isii nke nzukọ ogige Exeter, ma kwesịkwara ịbụ na e mezuru ya tupu 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.
Ọrụ nke ịkpọkọtakọta ndị Ya ugboro nke abụọ bụ ọrụ mmechi nke mmụọ-ozi nke atọ, a na-arụchazikwa ya site n’aka Kraịst.
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.
Mgbe ụbọchị sabbath bịarutere, ọ malitere izi ihe n’ụlọ nzukọ: ọtụtụ ndị nụrụ ya wee ju anya, na-asị, Òle ebe nwoke a si nweta ihe ndị a? ọ̀ bụkwa amamihe dị aṅaa ka e nyere ya, nke mere na ọbụna ụdị ọrụ ike dị otu a ka a na-arụ site n’aka ya? 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.
Ịgbasasị nke na-eme mgbe akara nsọ ahụ si n’elu bilie na-amalite usoro nnwale nke n’ikpeazụ na-egosipụta ụdị abụọ nke ndị na-efe ofufe, ma n’ime ime nke a na-asachapụ ụlọ nsọ ahụ.
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.
Onye ọjà ya dị n’aka ya, ọ ga-emekwa ka ebe nzọcha ọka ya dị ọcha nke ọma, ma kpokọta ọka wit ya n’ọba; ma ọ ga-eji ọkụ na-adịghị anyụ anyụ kpọọ ahịhịa ọka ọkụ. Matiu 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
N’oge ahụ, ndị nke Chineke ga-anara ozi ahụ n’aka mmụọ ozi ahụ ma rie ya.
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.
M hụkwara mmụọ-ozi ọzọ dị ike ka o si n’eluigwe rịdata, yi igwe ojii dịka uwe: egwurugwu dịkwa n’isi ya, ihu ya wee dị ka anyanwụ, ụkwụ ya abụọ dịkwa ka ogidi ọkụ: O jidere n’aka ya obere akwụkwọ nke mepere emepe: o wee tinye ụkwụ aka nri ya n’elu oké osimiri, na ụkwụ aka ekpe ya n’elu ụwa. Mkpughe 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.
N’oge mmalite nke mmụọ ozi nke abụọ n’abalị iri na itoolu nke Eprel, 1844, ndị Chineke gbasasịrị. A chịkọtara ha ná mbido site n’imezu amụma nke Mkpughe isi nke itoolu, amaokwu nke iri na ise, n’ụbọchị iri na otu nke Ọgọst, 1840, ma Onyenwe anyị ejidere aka Ya n’elu njehie e mere n’ịgụkọta ụfọdụ n’ime ọnụọgụgụ ndị e depụtara n’elu chaatị ahụ.
“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.
“Ahụwo m na ọ bụ aka nke Onyenwe anyị duziri chaatị nke 1843, nakwa na a gaghị agbanwe ya; na ọnụ ọgụgụ ndị ahụ dị kpọmkwem dịka Ọ chọrọ ka ha dị; na aka Ya dị n’elu ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ahụ, ka onye ọbụla ghara ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Nwepụ nke aka Ya mere ka Samuel Snow nwee ike ịmata ụbọchị ziri ezi maka ọhụụ ahụ nke gbuo oge.
“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.
“Ndị ahụ kwesịrị ntụkwasị obi, ndị ahụ nwere nkụda mmụọ, ndị na-enweghị ike ịghọta ihe mere Onyenwe ha ji abịaghị, ahapụghị ha n’ọchịchịrị. Ọzọkwa, e duuru ha gaa na Baịbụl ha ka ha chọpụta oge amụma dị iche iche. E wepụrụ aka nke Onyenwe anyị n’elu ọnụ ọgụgụ ndị ahụ, ma kọwaa njehie ahụ. Ha hụrụ na oge amụma ndị ahụ ruru afọ 1844, nakwa na otu ihe akaebe ahụ ha jiri gosi na oge amụma ndị ahụ mechiri na 1843, gosikwara na ha ga-akwụsị na 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.
Akụkọ ihe mere eme nke ndị mmụọ ozi mbụ na nke abụọ nwere ahịrị nke ihe ịrịba ama ndị ejikọtara na aka Kraịst. Mgbe Ọ rịdatara n’August 11, 1840 na April 19, 1844, O nwere ozi n’aka Ya. Ọ bụ aka Ya duziri mmepụta na mbipụta nke chaatị 1843 n’ọnwa May nke 1842. Ọ bụ aka Ya ka mechiri emechi njehie dị na ọnụ ọgụgụ ndị dị na chaatị ahụ. Mgbe nkụsasị ahụ nke ndakpọ olileanya mbụ ahụ gasịrị, Jeremaya nọdụrụ naanị ya n’ihi aka Kraịst. Mgbe ahụ O wepụrụ aka Ya, wee si otu a meghee ozi nke Mkpu Etiti Abalị. Omume nke ịgbatị aka Ya iji kpọkọta ndị Ya ugboro nke abụọ mere site na ndakpọ olileanya mbụ ahụ ruo nzukọ ọhịa Exeter, dịka e mechara kpọkọta ndị na-eso ụzọ ahụ ọnụ na Jerusalem ụbọchị iri tupu awụsa Mmụọ Nsọ. Mgbe mbata nke mmụọ ozi nke atọ bịarutere n’October 22, 1844, Onyenwe anyị weliri aka Ya elu.
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.
Mmụọ-ozi ahụ m hụrụ ka o guzo n’elu oké osimiri na n’elu ụwa weliri aka ya eluigwe, O were onye ahụ dị ndụ ebighị ebi ruo mgbe ebighị ebi, bụ́ onye kere eluigwe na ihe ndị dị n’ime ya, na ụwa na ihe ndị dị n’ime ya, na oké osimiri na ihe ndị dị n’ime ya, ṅụọ iyi na oge agakwaghị adị. Nkpughe 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.
Site n’ịzukọ mbụ n’August 11, 1840 ruo October 22, 1844, akụkọ nke ndị mmụọ ozi mbụ na nke abụọ ka aka Kraịst kàrà akara. N’October 22, 1844, mmụọ ozi nke atọ rịdatara, ma nnukwu ndakpọ olileanya ahụ chụsasịrị obere igwe Millerite. N’ụbọchị ahụ, Kraịst weliri aka Ya elu n’ebe eluigwe nọ wee ṅụọ iyi na oge agaghị adịkwa ọzọ.
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.
Nzukọ nke abụọ n’akụkọ ihe mere eme site n’afọ 1844 ruo 1863 malitere mgbe Kraịst weliri aka Ya elu, ebe Ọ nọkwa na-ejide ozi n’aka Ya ka e rie ya. Mgbe ahụ, n’afọ 1849, Ọ setịrị aka Ya ọzọ nke ugboro abụọ ka Ọ kpọkọta ndị Ya a chụsasịrị. A chịkọtara ndị ahụ n’ozi nke Mkpu Etiti Abalị, ma a chụsasịa ha mgbe ihe omume e buru amụma ya emeghị. N’ogbako-ụlọikwuu Exeter, Kraịst kpọkọtara ìgwè atụrụ Ya ma mee ka ha bụrụ otu n’elu ozi ahụ, dịka O mere n’ime ụbọchị iri ahụ bu ụzọ Pentikọst. Ndị Millerite nke Filadelfia hapụrụ ogbako-ụlọikwuu Exeter ma megharịa Pentikọst. N’afọ 1856, Kraịst nọ n’èzí mmegharị ahụ nke agbataworị na Laodisia, n’ihi na Kraịst na-eguzo n’èzí obi onye Laodisia ma na-akụ aka n’ọnụ ụzọ, na-achọ ka e nye Ya ụzọ mbata.
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.
Lee, anọ m n’ọnụ ụzọ, na-akụ aka: ọ bụrụ na onye ọ bụla anụ olu m, ma meghee ụzọ ahụ, aga m abata n’ụlọ ya, soro ya rie nri, ya onwe ya esokwa m. Mkpughe 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.
N’afọ 1856, aka Kraịst nọ na-akụ aka n’ụzọ mmegharị Millerite nke Laodisia, ma ọ dịghị uru ọ bụla. N’afọ 1849, afọ asaa tupu nke ahụ, Ọ maliterela ikpokọta ndị Ya nke ugboro abụọ, ma obi abụọ na enweghị nkwenye kwụsịrị mmegharị Filadelfia.
“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.
“Ọ bụrụ na ndị Adventist, mgbe nnukwu nkụda mmụọ ahụ gasịrị n’afọ 1844, jidesiri okwukwe ha ike ma soro n’otu obi na-aga n’ihu n’iduzi mmeghe nke Chineke, na-anabata ozi nke mmụọ ozi nke atọ ma na-ekwusakwa ya nye ụwa n’ike nke Mmụọ Nsọ, ha gaara ahụ nzọpụta nke Chineke; Onyenwe anyị gaara arụsi ọrụ ike nke ukwuu n’ọrụ ha, ọrụ ahụ gaara ezu, Kraịstkwa gaara abịarutela ugbu a ịnata ndị Ya ka ha nweta ụgwọ ọrụ ha. Ma n’oge obi abụọ na ejighị n’aka nke sochiri nkụda mmụọ ahụ, ọtụtụ n’ime ndị kwere n’ihe banyere ọbịbịa Ya hapụrụ okwukwe ha.... N’ụzọ dị otu a ka a siri gbochie ọrụ ahụ, a hapụkwara ụwa n’ọchịchịrị. Ọ bụrụ na ahụ́ dum nke ndị Adventist ejikọtala n’iwu nile nke Chineke na okwukwe Jisọs, lee ka akụkọ anyị gaara esi dị nnọọ iche!” 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.”
N’ụbọchị Septemba 11, 2001, Kraịst kpọkọtara ndị Ya nke ụbọchị ikpeazụ, ndị e mesịrị gbasasịa n’ụbọchị Julaị 18, 2020. N’ụbọchị Septemba 11, 2001, ndị ahụ a kpọkọtara kpọpụtara akwụkwọ ahụ zoro ezo n’aka Kraịst ma rie ya. N’ụbọchị Julaị 18, 2020, ha jụrụ iwu ahụ nke aka Ya eweliri elu nọchiri anya ya, nke mere ka a mara na “oge agakwaghị adịkwa ọzọ.”
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.
Ndị Millerite nke Filadelfia egosighị nnupụisi n’amụma ụgha ha nke 1843, n’ihi na ha mere ihe dabere n’ìhè niile Onyenwe anyị kpugheere, ma n’ụbọchị Julaị 18, 2020, ndị Laodisia nke mmegharị mmụọ ozi nke atọ nupụụrụ ìhè ahụ metụtara aka Ya isi. Mgbe 1844 gasịrị, mmegharị Filadelfia nke mmụọ ozi mbụ “n’oge obi abụọ na enweghị n’aka” “hapụrụ okwukwe ha,” wee bụrụ ndị Laodisia.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 na-anọchi anya oge mgbanwe ahụ, na-egosipụta oge mgbanwe maka ndị nke Chineke n’ụbọchị ikpeazụ.
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.
N’otu ebe n’ime afọ asaa dị n’agbata 1849 na 1856, mmegharị Millerite nke ndị Filadelfia jụrụ aka Onyenwe anyị nke na-agbatị agbatị iji kpọkọta ndị Ya ugboro nke abụọ, ma nkwa ahụ bụ na Ọ ga-eme karịa n’oge ahụ karịa ka O mere n’oge gara aga.
“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.
“N’ụbọchị Septemba 23, Onyenwe anyị gosiri m na Ọ gbatịworị aka Ya nke ugboro nke abụọ iji kpọghachi ndị fọdụrụ n’ime ndị Ya, nakwa na a ghaghị ịgbalịsi ike okpukpu abụọ n’oge nchịkọta a. N’oge nkesa, e tiri Izrel ihe ma dọkaa ya adọka; ma ugbu a, n’oge nchịkọta, Chineke ga-agwọ ma kee ndị Ya ọnyá. N’oge nkesa, mgbalị e mere iji gbasaa eziokwu nwere naanị ntakịrị mmetụta, rụzuru naanị ntakịrị ihe ma ọ bụ ihe ọ bụla; ma n’oge nchịkọta, mgbe Chineke esetịla aka Ya ịkpọkọta ndị Ya, mgbalị a na-eme iji gbasaa eziokwu ga-enwe mmetụta e zubere ya ka o nwee. Onye ọ bụla kwesịrị ịdị n’otu ma bụrụkwa onye jupụtara n’ọkụ n’ọrụ ahụ. Ahụrụ m na ọ bụ ihe ihere ka onye ọ bụla na-ezo aka n’oge nkesa iji nweta ihe atụ ga-achịkwa anyị ugbu a n’oge nchịkọta; n’ihi na ọ bụrụ na Chineke emeghị ihe karịa maka anyị ugbu a karịa ka O mere mgbe ahụ, a gaghị akpọkọta Izrel ma ọlị. Ọ dịkwa mkpa ka e bipụta eziokwu n’akwụkwọ akụkọ, dịka e si ekwusa ya.” Review and Herald, November 1, 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.
N’ezie, Onyenwe anyị nwara ibugharị ọrụ Ya n’ihu n’ime ịdị n’otu, ma o doro anya na ịdị n’otu ahụ adaala, ma “n’oge nke obi abụọ na ejighị n’aka sochiri nkụda mmụọ ahụ, ọtụtụ n’ime ndị kwere na mbilite-n’ọbịa hapụrụ okwukwe ha.” E bidoro ibipụta The Present Truth (nke e mesịrị bụrụ Review and Herald) n’afọ 1849, ma ka ọ na-erule 1851, chaatị 1850 adịlarị, ma ka ọ na-erule 1856, ozi nke “oge asaa” nke Levitikọs iri abụọ na isii ka a hapụrụ n’enweghị mmecha. Ozi ahụ e kpughere akara ya n’ụbọchị Ọktoba 22, 1844, mere mgbe amụma oge nke afọ puku abụọ na narị atọ na nke afọ puku abụọ na narị ise na iri abụọ bịarutere na njedebe ha.
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.
Ụbọchị Izu-ike bụ ozizi ahụ nke nwuru ìhè karịa ozizi ndị ọzọ n’oge ahụ, ma ruo afọ iri na abụọ usoro ule gara n’ihu ruo mgbe ule ikpeazụ rutere na 1856. Ule ahụ dị banyere izu-ike Sabat maka ala ahụ, ọ kpọkwara akara njedebe nke usoro ule nke bidoro site n’izu-ike Sabat maka mmadụ. Oge ule ahụ bu akara aka nke Alfa na Omega. 1856 nọchikwara mmụba nke ihe ọmụma banyere eziokwu ntọala mbụ Miller chọpụtara, ya mere o nwekwara akara aka nke Alfa na Omega n’ogo ahụkwa. Eziokwu Sabat ahụ, ebe ọ bụ ihe ịrịba ama nke ndị Chineke doro nsọ, ka e gosipụtara dịka ịfụ opi nke asaa, mgbe ihe omimi nke Kraịst n’ime onye kwere ekwe, olileanya nke ebube, na-emezu. E gosipụtara “oge asaa” ahụ site na opi Jubili nke a ga-afụ n’Ụbọchị Mkpuchi Mmehie.
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.
Afọ asaa ahụ sitere n’afọ 1856 ruo 1863 nọchiri anya ụbọchị iri ahụ dị na Jerusalem maka ndị na-eso ụzọ, na ụbọchị isii nke nzukọ ogige Exeter maka ndị Mileraiti Filadelfia, ma, n’ụzọ mwute, oge ahụ ghọrọ ihe atụ nke ndị na-ajụ iso Onyenwe anyị ka Ọ na-eduga ha n’oge mgbanwe ahụ. Akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ, nke bụ oge akụkọ ihe mere eme nke égbè eluigwe asaa ahụ, na-egosi Onyenwe anyị ka Ọ na-esetị aka Ya iji kpọkọta ndị Ya nke ugboro abụọ malite n’April 19, 1844, ma ọ na-akọwakwa nzaghachi irube isi dịka ndị amamihe soro Kraịst banye n’Ebe Kachasị Nsọ.
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.
Akụkọ banyere Kadesh nke mbụ, nke bụ akụkọ banyere mmụọ-ozi nke atọ site n’afọ 1844 ruo n’afọ 1863, na-egosi na Onyenwe anyị gbatịrịkwa aka Ya ọzọ ịchịkọta ndị Ya nke ugboro nke abụọ; ma n’akụkọ ahụ, e gosipụtara nnupụisi. Ugbu a, nke ugboro nke atọ, kemgbe Julaị 2023, Onyenwe anyị na-agbatịkwa aka Ya ọzọ ịchịkọta ndị Ya nke ugboro nke abụọ, ha ga-emekwazu Kadesh nke abụọ dịka ndị Filadelfia na-erube isi, n’ihi na akara nke eziokwu na-akọwapụta ugboro atọ ahụ dịka mmalite na njedebe na-anọchi anya ndị Filadelfia na-erube isi, ebe ihe atụ nke dị n’etiti bụ ndị Laodisia na-adịghị erube isi.
We will continue this study in the next article.
Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu sochirinụ.
“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.
“Ụka ndị a hà ga-aṅa ntị n’ozi Laodisia? Hà ga-echegharị, ka hà ga-anọgide n’ime mmehie, n’agbanyeghị na a na-ekwusara ụwa ozi nke eziokwu kacha dị nsọ—ozi mmụọ-ozi nke atọ? Nke a bụ ozi ebere ikpeazụ, ịdọ aka ná ntị ikpeazụ nye ụwa dara ada. Ọ bụrụ na ụka Chineke aghọọ nke ṅara ṅara, ọ gaghị anọzi n’amara Chineke karịa ụka ndị ahụ a kọwara dị ka ndị dara ma bụrụ ebe obibi nke ndị mmụọ ọjọọ, na ebe njide nke mmụọ ọjọọ ọ bụla rụrụ arụ, na ngịga nke nnụnụ ọ bụla na-adịghị ọcha ma bụrụ nke a na-asọ oyi. Ndị natara ohere ịnụ ma nabata eziokwu ahụ, ma sonyere na ụka Seventh-day Adventist, na-akpọ onwe ha ndị Chineke na-edebe iwu Ya, ma n’agbanyeghị nke ahụ enweghịkwa ndụ ime mmụọ na nraranye nye Chineke karịa dịka ụka aha nkịtị ndị ahụ si dị, ga-anata ọrịa otiti Chineke n’ezie n’otu aka ahụ dịka ụka ndị na-emegide iwu Chineke. Naanị ndị e doro nsọ site n’eziokwu ga-abụ ndị mejupụtara ezinaụlọ eze ahụ n’ebe obibi eluigwe ndị Kraịst gara ịkwadebere ndị hụrụ Ya n’anya ma na-edebe iwu Ya.
“‘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].
“‘Onye na-asị, Amaara m Ya, ma ọ dịghị edebe iwu Ya, bụ onye ụgha, eziokwu adịghịkwa n’ime ya’ [1 Jọn 2:4]. Nke a gụnyere ndị niile na-ekwu na ha nwere ihe ọmụma banyere Chineke, na na ha na-edebe iwu Ya, ma ndị na-egosighi nke a site n’ọrụ ọma. A ga-akwụ ha ụgwọ dịka ọrụ ha si dị. ‘Onye ọ bụla nke na-anọgide n’ime Ya adịghị emehie: onye ọ bụla nke na-emehie ahụbeghị Ya, ọ maghịkwa Ya’ [1 Jọn 3:6]. A na-agwa nke a ndị otu nzukọ ụka niile, gụnyere ndị otu ụka Seventh-day Adventist. ‘Ụmụntakịrị, ka onye ọ bụla ghara iduhie unu: onye na-eme ezi omume bụ onye ezi omume, dịka Ya onwe Ya bụ onye ezi omume. Onye na-eme mmehie sitere n’aka ekwensu; n’ihi na ekwensu na-emehie kemgbe ná mmalite. N’ihi nke a ka e ji gosi Ọkpara Chineke, ka O mebie ọrụ ekwensu. Onye ọ bụla a mụrụ site na Chineke adịghị eme mmehie; n’ihi na mkpụrụ Ya na-anọgide n’ime ya: ọ pụghịkwa ime mmehie, n’ihi na a mụrụ ya site na Chineke. N’ime nke a ka a na-eme ka ụmụ Chineke na ụmụ ekwensu pụta ìhè: onye ọ bụla na-adịghị eme ezi omume esiteghị na Chineke, ọ bụghịkwa onye na-adịghị ahụ nwanne ya n’anya’ [1 Jọn 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].
“Ndị niile na-azọrọ na ha bụ ndị Adventist na-edebe Ụbọchị Izu-ike, ma ka na-anọgide n’ime mmehie, bụ ndị ụgha n’anya Chineke. Ụzọ mmehie ha na-arụ ọrụ megide ọrụ Chineke. Ha na-eduba ndị ọzọ n’ime mmehie. Okwu ahụ si n’aka Chineke bịakwute onye ọbụla n’ime ụka anyị, sị, ‘Meekwa ka ụzọ ụkwụ unu kwụ ọtọ, ka ihe ahụ dara ngwọrọ ghara isi n’ụzọ tụfuo; kama ka e mee ka ọ dịrị ya mma. Chụsoo udo n’ebe mmadụ niile nọ, na ịdị nsọ, nke na-enweghị ya ọ dịghị onye ga-ahụ Onyenwe anyị anya: na-elezi anya nke ọma ka onye ọbụla ghara ịdaba n’amara Chineke; ka mgbọrọgwụ ọbụla nke ilu na-epụta ghara inye unu nsogbu, ma site na ya ka e wee merụọ ọtụtụ mmadụ; Ka o wee ghara ịdị onye na-akwa iko, ma ọ bụ onye rụrụ arụ, dịka Esọ, onye rere ọkpara ya n’ihi otu ntakịrị nri. N’ihi na unu maara otú, mgbe e mesịrị, mgbe ọ chọrọ iketa ngọzi ahụ, a jụrụ ya; n’ihi na ọ hụghị ohere maka nchegharị, ọ bụ ezie na o ji anya mmiri chọọ ya nke ọma’ [Ndị Hibru 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.
“Nke a gbasara ọtụtụ ndị na-ekwu na ha kwere eziokwu ahụ. Kama ịhapụ omume agụụ ihe ọjọọ ha, ha na-aga n’ihu n’ụzọ na-ezighị ezi nke ọmụmụ n’okpuru aghụghọ nduhie Setan. A naghị amata mmehie dịka ihe bụ mmehie. Akọnuche ha n’onwe ya emerụwo emerụ, obi ha arụọla arụ, ọbụna echiche ha na-emebi emebi mgbe niile. Setan na-eji ha dị ka ihe ndọghachi iji dọta mkpụrụ obi n’omume ndị na-adịghị ọcha nke na-emerụ mmadụ dum. ‘Onye ọbụla ledara iwu Mozis anya [nke bụ iwu Chineke] nwụrụ n’enweghị ebere n’okpuru àmà mmadụ abụọ ma ọ bụ atọ: Lee ka unu chere na ntaramahụhụ ya ga-esi dị njọ karịa, onye zọpụrụ Ọkpara Chineke n’okpuru ụkwụ, ma gụọ ọbara ọgbụgba ndụ ahụ, nke e ji doo ya nsọ, dịka ihe na-adịghị nsọ, ma meekwa Mmụọ nke amara mkparị? N’ihi na anyị maara Onye ahụ kwuru, Ịbọ ọbọ bụ nke M, aga M akwụghachi, ka Onyenwe anyị kwuru. Ma ọzọkwa, Onyenwe anyị ga-ekpe ndị ya ikpe. Ọ bụ ihe dị egwu ịdaba n’aka Chineke dị ndụ’ [Ndị Hibru 10:28–31].” Manuscript Releases, volume 19, 176, 177.