We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Beto tusoma ku ntangu ya busakudi yina kele kumonisama bonso kuvutukila ya zole yina mbikudi Yezaya zabudidila, mpe na nima Mpangi-nkento White diaka.
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.
Ka mu kisina, shina sha Yese shakala hashi sha kuvangila vanhu; Vakamafuchi navaya mwe kumbundila kuli yeyi; kaha kuhwima chenyi nachiya chachilemu. Kaha nachikasoloka ha likumbi lyenelo, nge Yehova mwakaneha livoko lyenyi cheka lwola lwa muchivali, nakukumbulula chisendo cha vandu venyi vatasyala, kufuma ku Asulya, naku Ejipitu, naku Patelosi, naku Kushi, naku Elami, naku Shinari, naku Hamati, na kuvihela vya kalungalwiji. Kaha mwakatwika hashi sha kuvangila mafuchi, kaha mwakasokola vakandamina va Isalele, kaha mwakungulula vamwangi va Yuta kufuma kuvinjili vinayi vya mavu. Kaha lizavu lya Efulayimu nalikaya, kaha vakaulwane va Yuta navakakanwa: Efulayimu kanda azavila Yuta, kaha Yuta kanda akenyeka Efulayimu. Isaya 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.”
حەنگێک گەلی خۆدا لە ڕۆژانی دواییدا بۆ جارێکی دووەم کۆ دەکرێنەوە، یەکگرتووییەک لە نێوان ئەو قوتابییانەدا هەیە کە بەو دە ڕۆژە نیشان درا کە پێش پەنجەهەمین ڕۆژ بوون، و ئیشایا پێی ئاماژە دەدات وەک کاتێک کە، «هەروەها ئیرەیی ئەفرایم لەناو دەچێت، و دوژمنانی یەهودا دەبڕدرێن: ئەفرایم ئیرەیی لە یەهودا ناکات، و یەهوداش ئەفرایم ناڕەنج ناکات.»
“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.
“Likabu ni kukumina ku batu ba Nzambi, mpe nyadi ya matiti ya mabe fweti kabwanisa na blé. Kansi Efraime kavanda diaka na makasi ya ntembe sambu na Yuda ve, mpe Yuda kayokisa diaka Efraime mpasi ve. Bandinga ya mbote, ya malembe, ya mawa, ta basika na bantima mpe na bikoba bisantisami. Yo kele mfunu mingi ete beto vanda ya kusangana; mpe kana beto nyonso sosa bumfumu ya malembe mpe ya kuditula na nsi ya Klisto, beto ta vanda na makanisi ya Klisto, mpe ta vanda na bumosi ya mpeve.” 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.
Kunga hamwe ni kimwe mu bigize umurimo Kristo asohoza igihe yongera gukoranya ku ncuro ya kabiri abo ibihumbi ijana na mirongo ine na bine. Ubumwe ubwo bwashushanyijwe n’iminsi icumi yabanje Pentekote, n’iminsi itandatu y’iteraniro ry’ingando rya Exeter, kandi bwari gushoboka kugerwaho kuva mu 1856 kugeza mu 1863, iyo abari baranyuze mu gutenguha gukomeye ko ku wa 22 Ukwakira 1844 bataba barazimiye inzira.
“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!
“لېكِن لە ماوەی گومان و نادڵنیایییەکەی دوای ئەو دڵتەنگییە، زۆرێک لە باوەڕدارانِ هاتنەوەی مەسیح باوەڕی خۆیان بەدەست دا. ناکۆکی و دابەشبوون هاتنە ناوەوە.... بەم شێوەیە کارەکە ڕاگیرا، و جیهان لە تاریکی بەجێهێڵدرا. ئەگەر هەموو لاشەی ئادڤێنتیست بە یەکگرتوویی لەسەر فەرمانەکانی خودا و باوەڕی عیسا ڕاوەستابوون، چەندە مێژووی ئێمە جیاواز دەبوو!”
“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.
“Kristo akumli kelengyim di apin; eno kumei aji God ningzang me. God aji Anümi, Israel, rangphang 40 sal kachipli long wamli phan mojang me. Puni Canaan ram dang ni piri-piri long paipe, angi mi kangthir, kangsü, kangzük, kangsang apin pungtet pejang me. Tete, kerang teni peni phangtheklü aji, ‘akoktet mezüng’ (Hebrews 3:19) angji apin long ingang me. Puni süngdang long murmur, meyim, aru khamjang pejang me, angji Puni teni dena ahing kimkim pungtet mojang me.
“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.
“Yaka makumi mane, ukukana icitetekelo, ukung’ununa, no kulwisha kwalifingile Israyeli wa kale ukufuma mu mpanga ya Kanaani. Imembu shimo shene shalenga ukwingila kwa Israyeli wa lelo mu Kanaani wa mu myulu ukulambalala. Mu byonse fibili, amafunde ya kwa Lesa tayali ne cilubo. Ni ukukana icitetekelo, ukutemwa ifya mwisonde, ukushelela ukwipesa kuli Lesa, no kukowelesha pakati ka bantu ba kwa Shikulu abailumbula ukuti mbe bakwe, e fyatuleka imyaka iingi muli ili sonde lya lubembu no bulanda.” 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.
Kaika kwa malaika wa pili kulitambulisha kutawanyika kulikotokea wakati wa kuvunjika moyo kwa kwanza, ambako kulianzisha wakati wa kukawia; kisha kukaongoza hadi kipindi cha siku sita katika mkutano wa kambi wa Exeter, ambapo umoja juu ya ujumbe ulitimizwa kabla ya kumwagwa kwa Roho Mtakatifu katika ujumbe wa Kilio cha Usiku wa Manane mwishoni mwa mkutano.
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.
1844 թվականի հոկտեմբերի 22-ին երրորդ հրեշտակի իջնելը մեծ հիասթափության ժամանակ բացահայտեց ցրումը և ներմուծեց կրթության մի ժամանակաշրջան, երբ Աստծո ժողովրդին բացվեցին Սրբոց Սրբոցի հետ առնչվող ճշմարտությունները։ 1849 թվականին Տերը մեկնել էր Իր ձեռքը՝ երկրորդ անգամ Իր ժողովրդին միասին հավաքելու համար, և 1851 թվականին ներկայացվում էր 1850 թվականի գծապատկերը։ Այդ գծապատկերը ներկայացնում էր հիմնարար պատգամը, և հենց այն պատգամը, որ պետք է դրոշի պես բարձրացվեր աշխարհի առաջ։
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.
Kristo akakusanyapo wanafunzi kwa mara ya pili kulianza mara hiyo hiyo katika kushuka Kwake, na kukusanywa kwa wale wa Exeter kulianza katika kipindi cha wakati wa kukawia. Katika historia ya uasi wa 1863, kukusanya kwa mara ya pili kulianza angalau miaka mitano ndani ya mchakato wa elimu ulioanza wakati nuru ya patakatifu ilipofunuliwa mwaka 1844. Mwaka 1848, Uislamu ulikuwa wakati huo ukiyatia mataifa hasira. Kukusanya huko kwa pili kunaonyeshwa kuwa kazi ya hatua kwa hatua inayotimizwa kwa kufika kwa zile siku kumi zilizotangulia Pentekoste, na pia kwa zile siku sita za mkutano wa kambi wa Exeter, na kulipaswa kuwa kumekamilika ifikapo 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.
Umurimo wo gukoranya ubwoko Bwe ubwa kabiri ni umurimo usoza uw’umumarayika wa gatatu, kandi usohozwa n’ukuboko kwa Kristo.
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 ulusiku lwa Sabata lufikile, aqala ukufundisa esinagogeni; abaningi abamuzwayo bamangala, bethi: “Lo muntu uzithathaphi lezi zinto? Futhi kuyini lokhu kuhlakanipha akuphiwe kona, kuze kwenziwe ngisho imisebenzi enamandla kangaka ngezandla zakhe?” Marku 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.
ꄉꋊꃅꃴ ꃅꉆꊂ ꇬꂷ ꇁꏤꁯꃅꀄ ꉈꌋꌠꁱ ꀋꇁꀋꋍ ꄿꇉꂿꌠ ꁱꌋꉻꏓꃅꄉꀋ ꑌꎼꄜꃅ ꑍꑌꏀ ꇐꄿꄩꌠ ꇬꂷꄉ，ꑟꋍꃅ ꄉꆹ ꃀꁍ ꂷꈉꁲꌠꌠ ꑌꎼꐚꈴꏾꌠꂷ ꄉꄻꄉꄷ，ꑟꋍꃅ ꀍꐥꁍꌠ ꃅꇬ ꌤꃅꄉꄷꏾꌠꂷ ꄉꄷꌠꂷꄉꄷꄉꀋꃅ ꀍꐥꁍꌠ ꃅꇬ ꌬꌠꄉꄷꏾꌠꂷꄉꄷꌠꂷꄉꄷꄉꀋꃅ ꀍꐥꁍꌠ ꃅꇬ ꌬꌠꄉꄷꏾꌠꂷꄉꄷꌠꂷꄉꄷꄉꀋꃅ ꀍꐥꁍꌠ ꃅꇬ ꌬꌠꄉꄷꏾꌠꂷꄉꄷꌠꂷꄉꄷꄉꀋꃅ ꀍꐥꁍꌠ ꃅꇬ ꌬꌠꄉꄷꏾꌠꂷꄉꄷꌠꂷꄉꄷꄉꀋꃅ ꀍꐥꁍꌠ ꃅꇬ ꌬꌠꄉꄷꏾꌠꂷꄉꄷꌠꂷꄉꄷꄉꀋꃅ ꀍꐥꁍꌠ ꃅꇬ ꌬꌠꄉꄷꏾꌠꂷꄉꄷꌠꂷ。
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.
Uyo oluyombo lwakwe luli mu mukono gwe, era alirongoosa nnyo egguuliro lye, n’akuŋŋaanya eŋŋaano ye mu tterekero; naye ebisusunku alibyokya n’omuliro ogutazikira. Matayo 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Muri icyo gihe abantu b’Imana bagomba kwakira ubutumwa mu kuboko kw’umumarayika bakaburya.
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.
Na nikamwona malaika mwingine mwenye nguvu akishuka kutoka mbinguni, amevikwa wingu; na upinde wa mvua ulikuwa juu ya kichwa chake, na uso wake ulikuwa kama jua, na miguu yake kama nguzo za moto; naye alikuwa na kijitabu kidogo kilichofunguliwa mkononi mwake; akaweka mguu wake wa kuume juu ya bahari, na mguu wake wa kushoto juu ya nchi. Ufunuo 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.
Ko muangelo wa bubili afikile tarehe 19 Aprili, 1844, watu wa Mungu walikuwa wametawanyika. Hapo mwanzo walikuwa wamekusanywa pamoja kwa kutimizwa kwa unabii wa Ufunuo sura ya tisa, aya ya kumi na tano, tarehe 11 Agosti, 1840, lakini Bwana alikuwa amezuia kwa mkono wake kosa katika kuhesabu baadhi ya hesabu zilizokuwa kwenye chati.
“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.
“Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A a lava hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona ri fihlerile xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na loyi a nga xi vonaka, ku fikela loko voko ra Yena ri susiwa.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Kuhamishwa kwa mkono Wake kulimruhusu Samuel Snow kutambua tarehe sahihi ya ono lile lililokawia.
“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.
“A bobo baaminifu, baliiolemaa, baake basuokie aa bakudimuana nibabeene Mwami waabo taakizyakwiza, tebakalekelwa mu mudima. Lino alimwi bakatobelelwa ku maBbaibbele aabo kuti bapenye mapange aa businsimi. Janza lya Mwami lyakagwisigwa ku mibalo, alimwi nsobi yakatalusyigwa. Bakabona kuti mapange aa businsimi akasika ku 1844, alimwi kuti bukamanyi obo mbobakapa kuti boolesye kuti mapange aa businsimi akamana mu 1843, bwakali kuzyanisya kuti aamana mu 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.
Ang kasaysayan ng una at ikalawang mga anghel ay naglalaman ng isang hanay ng mga palatandaang-panahon na kaugnay ng kamay ni Cristo. Nang Siya’y bumaba noong Agosto 11, 1840 at Abril 19, 1844, may taglay Siyang isang pabalita sa Kaniyang kamay. Ang Kaniyang kamay ang siyang umakay sa pagbuo at paglalathala ng tsart ng 1843 noong Mayo 1842. Ang Kaniyang kamay ang siyang nagselyo ng isang kamalian sa mga bilang na nasa tsart. Pagkatapos ng pagkakawatak-watak na dulot ng unang kabiguang iyon, si Jeremias ay naupong nag-iisa dahil sa kamay ni Cristo. Pagkatapos ay inalis Niya ang Kaniyang kamay, at sa gayon ay nabuksan ang selyo ng pabalita ng Sigaw sa Hatinggabi. Ang pagkilos ng pag-uunat ng Kaniyang kamay upang tipunin ang Kaniyang bayan sa ikalawang pagkakataon ay naganap mula sa unang kabiguan hanggang sa pulong-kampo sa Exeter, kung paanong ang mga alagad sa kahuli-hulihan ay natipong magkakasama sa Jerusalem sa loob ng sampung araw bago ang pagbubuhos ng Espiritu Santo. Sa pagdating ng ikatlong anghel noong Oktubre 22, 1844, itinaas ng Panginoon ang Kaniyang kamay.
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.
ئا من لەسەر دەریا و لەسەر زەوی وەستابوو بینی، دەستی خۆی بەرزکردەوە بۆ ئاسمان، و سوێندی بەوە خوارد کە هەتاهەتایە دەژیت، ئەوەی ئاسمان و هەموو ئەوەی تێیدایە، و زەوی و هەموو ئەوەی تێیدایە، و دەریا و هەموو ئەوەی تێیدایە دروستکردووە، کە کات چیتر نەبێت. ئاشکرابوون 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.
1840-ன் ஆகஸ்ட் 11 அன்று நிகழ்ந்த முதல் கூடுகையிலிருந்து 1844-ன் அக்டோபர் 22 வரை, முதல் மற்றும் இரண்டாம் தூதர்களின் வரலாறு கிறிஸ்துவின் கரத்தால் குறிக்கப்பட்டுள்ளது. 1844-ன் அக்டோபர் 22 அன்று மூன்றாம் தூதன் இறங்கி வந்தான்; மாபெரும் ஏமாற்றத்தினால் சிறிய மில்லரைட் மந்தை சிதறடிக்கப்பட்டது. அந்த நாளில் கிறிஸ்து தமது கரத்தை வானத்தை நோக்கி உயர்த்தி, இனி காலம் இருக்காது என்று சத்தியம்பண்ணினார்.
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.
1844 年から 1863 年に至る歴史における第二の集めは、キリストが御手を上げられ、その御手にまた食すべき一つのメッセージを持っておられることをもって始まった。ついで 1849 年に、主は散らされた御自分の民を集めるため、二度目に御手を差し伸べられた。その民は、真夜中の叫びのメッセージによって集められていたが、予告されていた出来事が起こらなかった時に散らされたのである。エクセターのキャンプ集会において、キリストは御自分の群れを集め、そのメッセージの上に彼らを一つにされた。それは、ペンテコステに先立つ十日の間に主がなされたのと同様であった。フィラデルフィアのミラー派はエクセターのキャンプ集会を去り、ペンテコステを反復した。1856 年には、キリストはラオデキヤへと移行したその運動の外におられた。というのは、キリストはラオデキヤの者の心の外に立って戸をたたき、入ることを求めておられるからである。
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.
Lole, nimehagarara ku rugi, kandi ndakomanga: nihagira umuntu yumva ijwi ryanje, agakingura urugi, ndinjira iwe, nsangire na we ku meza, na we asangire nanje. Ivyahishuwe 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.
Mu 1856, ukuboko kwa Kristo kwari gukomanga ku mugwi w’Abamilerite b’i Laodikiya, ariko biba iby’ubusa. Mu 1849, imyaka indwi mbere yaho, yari yatangiye kongera gukoranya ubwoko bwe ubwa kabiri, ariko ugushidikanya no kutamenya neza bihagarika umugwi w’i Filadelifiya.
“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.
“Ngo Adventist, inyuma y’ugucika intege gukomeye kwabaye mu 1844, baza kuba barakomeje gushikama mu kwizera kwabo kandi bagakomeza bafatanyije mu byo Imana yarimo ibahishurira, bakakira ubutumwa bw’umumarayika wa gatatu kandi bakabwamamaza ku isi mu mbaraga za Mwuka Wera, baba barabonye agakiza k’Imana, Uwiteka aba yarakoranye imbaraga nyinshi n’imihati yabo, umurimo uba wararangiye, kandi Kristo aba yaraje kera kwakira ubwoko Bwe ngo buhabwe ingororano yabwo. Ariko mu gihe cy’ugushidikanya no kutamenya neza cyakurikiye uko gucika intege, benshi mu bizeye ukuza kwa Kristo baretse ukwizera kwabo.... Bityo umurimo urakomwa, kandi isi isigara mu mwijima. Iyo umubiri wose w’Abadiventisti uza kuba warishyize hamwe ku mategeko y’Imana no ku kwizera kwa Yesu, mbega ukuntu amateka yacu aba atandukanye cyane!” 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.”
Na Septemba 11, 2001, Kristu wakakusanyije abantu Be bo ku minsi ya nyuma, hanyuma baza gusandazwa ku Julayi 18, 2020. Na Septemba 11, 2001, abari bakusanyijwe bakuye igitabo gihishwe mu kuboko kwa Kristu maze barakirya. Ku Julayi 18, 2020 banze itegeko ryagereranywaga n’ukuboko Kwe kuzamuye, ryagaragazaga yuko “igihe kitazaba kikiriho.”
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.
1843-eri hutsitako iragarpenean Filadelfiako milleritarrek ez zuten matxinadarik agertu; izan ere, Jaunak agerrarazi zien argi guztiaren arabera jardun zuten; baina 2020ko uztailaren 18an, hirugarren aingeruaren mugimenduko Laodizeakoek Haren eskuari loturiko argiaren aurka matxinatu ziren. 1844aren ondoren, lehen aingeruaren Filadelfiako mugimenduak, “zalantza eta ziurgabetasun garaian”, “beren fedea eman zuen”, eta Laodizeako bihurtu ziren.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 isawula esikalo sokushintsha, simela isikalo sokushintsha kubantu bakaNkulunkulu bezinsuku zokugcina.
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.
1849 și 1856 arasındaki yedi yılın bir yerinde, Filadelfiyalı Millerci hareket, Rab’bin Kendi halkını ikinci kez toplamak üzere uzanmakta olan eline karşı direndi; ve vaat şuydu ki, O vakit, geçmişte yaptığından daha fazlasını yapacaktı.
“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.
“Ku wa 23 wa Mwezi wa Tisa, Bwana alinionyesha kwamba alikuwa amenyoosha mkono wake mara ya pili ili kuwakomboa mabaki ya watu wake, na kwamba juhudi zapasa kuongezwa maradufu katika wakati huu wa kukusanya. Katika wakati wa kutawanyika Israeli alipigwa na kuraruliwa; lakini sasa katika wakati wa kukusanya Mungu atawaponya na kuwafunga watu wake. Katika kutawanyika, juhudi zilizofanywa kuieneza kweli zilikuwa na athari ndogo tu, zikafanikisha machache tu au bila chochote; lakini katika kukusanya, Mungu alipoweka mkono wake ili kuwakusanya watu wake, juhudi za kuieneza kweli zitakuwa na matokeo yaliyokusudiwa. Wote wanapaswa kuwa na umoja na bidii katika kazi hii. Niliona kwamba ilikuwa aibu kwa mtu ye yote kurejelea kutawanyika ili kupata mifano ya kutuongoza sasa katika kukusanya; kwa maana ikiwa Mungu hatufanyii zaidi sasa kuliko alivyofanya wakati ule, Israeli hatakusanywa kamwe. Ni muhimu vivyo hivyo kwamba kweli ichapishwe katika gazeti, kama vile inavyohubiriwa.” 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.
Ngimane, Mwene akesile kulongolwesha mulimo Wendi ku ntendekelano ya bumwe, lelo ubumwe bula bwafumamo nangu byamoneke, kabili “mu nshita ya kutwishika no kusankanishiwa iyo yakwelelepo pa kupuputulwa kwa kutemwa, bengi pa baacetekela mu kubwela kwa Mwami baponawile mu lwitabilo lwabo.” The Present Truth (pa kufuma bwino yaitilwe Review and Herald) yatendeke kusangululwa mu mwaka wa 1849, kabili mu 1851 ichati ya 1850 yaliipo, lelo mu 1856, imbila ya “inshita cinelubali” ya mu Levi 26 yasiyilwe ukwabula kupwisha. Imbila iyo yaisululwike pa October 22, 1844, yacitike apo ubusesemo bwa nshita bwa myaka amakana yabili na myanda itatu, no bwa myaka amakana yabili na myanda itanu na makumi yabili, bwapwishile.
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.
Isabato ni yo nyigisho yamurikiye hejuru y’izindi nyigisho muri icyo gihe, kandi mu gihe cy’imyaka cumi n’ibiri habayeho gahunda yo kugeragezwa kugeza igihe ikigeragezo cya nyuma cyageraga mu 1856. Icyo kigeragezo cyerekeye isabato yo kuruhuka kw’isi, kandi cyaranze iherezo ry’igihe cyo kugeragezwa cyatangiranye n’isabato yo kuruhuka kw’abantu. Icyo gihe cyo kugeragezwa cyari gifite ikimenyetso cya Alufa na Omega. Umwaka wa 1856 na wo wari uhagarariye ukwiyongera k’ubumenyi ku kuri kwa mbere kw’ishingiro kwavumbuwe na Miller, bityo na kuri urwo rwego wari ufite ikimenyetso cya Alufa na Omega. Ukuri kw’Isabato, kuba ari cyo kimenyetso cy’ubwoko bw’Imana bwejejwe, kwagaragajwe nk’ijwi ry’impanda ya karindwi, igihe ubwiru bwa Kristo mu mwizera, ari bwo byiringiro by’ubwiza, busohozwa. “Inshuro ndwi” zagaragajwe n’impanda ya Yubile yagombaga kuvuzwa ku Munsi w’Impongano.
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.
Lemwa lwemwaka saba ukufuma mu 1856 ukufika mu 1863 lwamilepo amaisiku ikumi mu Yerusalemu ku bayekula, kabili amaisiku mutanda ya lukuta lwa mu nkambi ku Exeter ku baMillerite ba Filadelfia; lelo, mu bulanda, iyo nshita yalibwelelemo ukuba icilangililo ca abo abakana ukukonka Shikulu nga alemutungulula mu nshita ya kusendama. Imbiri ya malaika wa kutendeka no wa cibili, iyo e nshita ya mbiri ya ifinkunka cinelubali, yalangilila Shikulu alola ukubolola ukuboko kwakwe ukulonganika abantu Bakwe umuku wa cibili ukufuma pa 19 Aprili, 1844, kabili yalangilila ukwasuka kwa kumfwila, nga abacenjela bakonkelele Kristu ukuya mu Ncende Iyacila Ukubelenga.
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.
تاریکا قادیشی یەکەم، کە تاریکا مەلەکی سێیەمە لە ساڵی 1844 تا 1863، دیار دەکات کە خۆدا جارێکی دیکە دەستی خۆی درێژ کردووە بۆ ئەوەی گەلەکەی بۆ دووەم جار کۆبکاتەوە؛ بەڵام لەو تاریکایەدا، یاغیبون دەردەکەوێت. ئێستا، بۆ جاری سێیەم، لەوەیەوە کە تمموزی 2023 هاتووە، خۆدا جارێکی دیکە دەستی خۆی درێژ دەکات بۆ ئەوەی گەلەکەی بۆ دووەم جار کۆبکاتەوە، و ئەوان قادیشی دووەم بەجێ دێنن وەک فیڵادێڵفیانی گوێڕایەڵ، چونکە مۆری حەقیقەت ئەو سێ جارە دیاری دەکات وەک سەرەتا و کۆتایی کە نوێنەرایەتیی فیڵادێڵفیانی گوێڕایەڵ دەکەن، و نموونەی ناوەڕاستیش لائۆدیقییە نافرمانەکانن.
We will continue this study in the next article.
Tukona kuenderera mberi nechidzidzo ichi munyaya inotevera.
“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.
“Ekiisa zika heed mampeshelo kaLaodikea? Zika repent, nanguge, noma kunjalo ukuthi umbiko weqiniso onzima kakhulu—umbiko wengelosi yesithathu—uyamenyezelwa emhlabeni, baqhubeke esonweni na? Lona ngumbiko wokugcina womusa, isixwayiso sokugcina ezweni eliwileyo. Uma ibandla likaNkulunkulu liba sivivi, alisemi emseni kaNkulunkulu kunokuba enjalo namabandla amelwe njengawileyo, asephenduke indawo yokuhlala yamademoni, nesibopho sawo wonke umoya ongcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezinengekayo. Labo abaye baba namathuba okuzwa nokwamukela iqiniso, futhi abahlangene nebandla lamaSeventh-day Adventist, bezibiza ngokuthi bangabantu bakaNkulunkulu abagcina imiyalo, kodwa nokho bengenawo amandla okuphila nokuzinikela kuNkulunkulu ngaphezu kwalokho okukhona emabandleni ngokwegama kuphela, bayakwemukela izinhlupho zikaNkulunkulu ngokuqinisekileyo njengamabandla aphikisa umthetho kaNkulunkulu. Kuphela yilabo abangcweliswe ngeqiniso abayokwakha umndeni wobukhosi ezindlini zasezulwini uKristu aye ukuzilungisela labo abaMthandayo nabagcina imiyalo yaKhe.
“‘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].
“‘እኔ አውቀዋለሁ’ የሚል፣ ትእዛዛቱንም የማይጠብቅ ውሸታም ነው፣ እውነትም በእርሱ ውስጥ የለም” [1 ዮሐንስ 2:4]። ይህ እግዚአብሔርን እንደሚያውቁ እና ትእዛዛቱን እንደሚጠብቁ የሚናገሩ ሁሉን ያካትታል፣ ነገር ግን ይህን በመልካም ሥራ የማያሳዩትን። እነርሱ እንደ ሥራቸው ይቀበላሉ። “በእርሱ የሚኖር ሁሉ ኃጢአት አያደርግም፤ ኃጢአትን የሚያደርግ ሁሉ አላየውም አላወቀውምም” [1 ዮሐንስ 3:6]። ይህ ለቤተ ክርስቲያን አባላት ሁሉ፣ የሰባተኛ ቀን አድቬንቲስት ቤተ ክርስቲያናት አባላትንም ጨምሮ፣ የተነገረ ነው። “ልጆቼ ሆይ፣ ማንም አያታልላችሁ፤ ጽድቅን የሚያደርግ እርሱ ጻድቅ እንደሆነ ጻድቅ ነው። ኃጢአትን የሚያደርግ ከዲያብሎስ ነው፤ ምክንያቱም ዲያብሎስ ከመጀመሪያው ጀምሮ ኃጢአትን ያደርጋልና። ለዚህ የእግዚአብሔር ልጅ ተገለጠ፥ የዲያብሎስን ሥራዎች ያፈርስ ዘንድ። ከእግዚአብሔር የተወለደ ሁሉ ኃጢአትን አያደርግም፤ ዘሩ በእርሱ ውስጥ ይኖራልና፤ ከእግዚአብሔርም ስለ ተወለደ ኃጢአትን ማድረግ አይችልም። በዚህ የእግዚአብሔር ልጆችና የዲያብሎስ ልጆች ይገለጣሉ፤ ጽድቅን የማያደርግ ሁሉ ከእግዚአብሔር አይደለም፥ ወንድሙንም የማይወድ እንዲሁ” [1 ዮሐንስ 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].
“ئەوانەی هەموویان خۆیان بە ئادڤێنتیستی پاراستنی شەممە دەناسێنن، بەڵام هێشتا لە گوناه بەردەوامن، لە بەردەم خودادا درۆزەن. ڕێگای گوناهبارانەیان دژکاریکردنە لەگەڵ کاری خودا. خەڵکی دیکە دەکەنە ناو گوناه. وشەکە لە خوداوە بۆ هەر ئەندامێک لە کڵێساکانمان دێت: ‘و ڕێگاکانی ڕاست بۆ پێکانتان چاک بکەن، نەوەک ئەوەی شەل بێت لە ڕێگا لابدات؛ بەڵکو با چاک بکرێتەوە. شوێنی ئاشتی لەگەڵ هەموو مرۆڤێک بکەون، و پیرۆزی، ئەوەی بەبێ ئەوە هیچ کەسێک پەروەردگار نابینێت: بە وردی ئاگاداربن نەوەک یەکێک کەم بهێنێت لە نیعمەتی خودا؛ نەوەک هیچ ڕەگی تاڵییەک سەر هەڵبدات و ئێوە تێکبدات، و بەو هۆیە زۆران پیس بکرێن؛ نەوەک هیچ داوێنپیسێک، یان کەسێکی بێحورمەت بێت وەک عیساو، کە بۆ یەک پارچە خواردن مافی لەدایکبوونی خۆی فرۆشت. چونکە دەزانن کە دواتر، کاتێک ویستی بەرەکەتەکە بە میرات وەربگرێت، ڕەتکرایەوە؛ چونکە شوێنی تۆبەی نەدۆزییەوە، هەرچەندە بە فرمێسک بە وریایی داوای کرد’ [Hebrews 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.
“Eyi kĩrĩa gĩkwendekana kũrĩ aingi arĩa meyĩtanĩra atĩ nĩ metĩkĩtie ũhoro wa kũma. Handũ ha kũreka mĩtugo yao ya tama njũru, marĩngĩra mbere na gũkũrũka na mũhiano mũthĩku wa kũrutwo wĩrutanĩre na sophistry ya gũheenia ya Saitani. Ithahu ndĩonagwo ta ithahu. Nĩngĩ ngoro ciao cia ũhoro wa bata nĩcĩgũtirĩrĩtwo, na ngoro ciao nĩciũgĩte; o na meciiria mao nĩ marĩ na ũgĩ njũru hingo ciothe. Saitani nĩamatheretia ta mĩtego ya gũkũria ngoro cia andũ kũingira mĩtugo mĩthũngũrũ itahĩkĩire, ĩrĩa ithukumia mũndũ wothe. ‘Ūrĩa wonire thũ ĩtua rĩa Musa [rĩrĩa rĩarĩ thũ ya Ngai] akũaga atarĩ na tha mbere ya aira egerio kana atatũ: Rĩrĩ, mwĩciragia atĩ nĩagĩkorwo akwĩhoka ndũrĩrĩrĩ nene mũno atĩa, ũrĩa unyitĩte Mwana wa Ngai na magũrũ, na akabariria thakame ya kĩrĩkanĩro, ĩrĩa yaamũtheretie ũtheri, ta kĩndũ gĩtarĩ gĩtheru, na akĩhinyĩrĩria Roho wa wega? Nĩgũkorwo twamũĩ Him ũrĩa waarete atĩ, Gũcookia ngũrũ nĩ kwĩrĩa kwakwa; niĩ nĩngagũcooka, ũguo nĩguo Mwathani oigire. Na rĩngĩ, Mwathani nĩagaciria andũ ake. Nĩ kĩndũ kĩa gũtigĩrĩrĩka mũno kũgũa moko-inĩ ma Ngai ũrĩa ũtũũraga’ [Aba-Heburania 10:28–31].” Manuscript Releases, volume 19, 176, 177.