We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Urang keur nalungtik mangsa nubuat anu digambarkeun minangka panghimpunan kadua anu diidentifikasi ku nabi Yesaya, sarta satuluyna ku Sister 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.
Jeung dina poe eta bakal aya hiji akar Isai, anu bakal nangtung jadi panji keur bangsa-bangsa; ka anjeunna bangsa-bangsa lain bakal narima pitulung: jeung tempat pangreureuhna bakal mulya. Jeung bakal kajadian dina poe eta, yén Gusti bakal ngacungkeun panangan-Na deui pikeun kadua kalina, pikeun ngarebut deui sesa umat-Na anu kari, ti Asyur, jeung ti Mesir, jeung ti Patros, jeung ti Kus, jeung ti Elam, jeung ti Sinear, jeung ti Hamat, jeung ti pulo-pulo laut. Jeung Mantenna bakal ngadegkeun hiji panji pikeun bangsa-bangsa, sarta bakal ngumpulkeun deui jalma-jalma Israil anu kasilih, jeung ngahijikeun deui anu sumebar ti Yuda ti opat juru bumi. Sirikna Epraim ogé bakal sirna, jeung musuh-musuh Yuda bakal dipiceun: Epraim moal sirik ka Yuda, jeung Yuda moal ngaganggu Epraim. Yesaya 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.”
Waktu umat Allah dina poe-poe panungtungan dikumpulkeun pikeun kadua kalina, aya kasatuan di antara para murid éta anu dilambangkeun ku sapuluh poé anu miheulaan Pentakosta, sarta anu ku Yesaya disebut minangka waktu nalika, “Rasa sirik Epraim ogé bakal sirna, jeung musuh-musuh Yuda bakal dipupus; Epraim moal sirik ka Yuda, jeung Yuda moal ngaganggu Epraim.”
“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.
“Pangwalesan-pangwalesan baris datang ka umat Allah, sarta jukut goréng kudu dipisahkeun ti gandum. Tapi ulah deui Épraim sirik ka Yuda, jeung Yuda moal deui ngaganggu Épraim. Kecap-kecap anu hade, lemes, pinuh ku welas asih bakal ngalir kaluar tina hate jeung biwir anu geus disucikeun. Penting pisan supaya urang ngahiji, sarta lamun urang sadayana neangan kalemesan jeung karendahan Kristus, urang bakal miboga pikiran Kristus, jeung bakal aya kasatuan roh.” Review and Herald, 19 Maret 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.
Panyatuan téh mangrupa salah sahiji unsur tina padamelan anu dihontal ku Kristus nalika Anjeunna ngumpulkeun saratus opat puluh opat rébu pikeun kadua kalina. Kasatunggalan éta dilambangkeun ku sapuluh poé nu ngarah ka Pentakosta, sarta ku genep poé pasamoan kémah di Exeter, sarta bisa waé geus kahontal ti taun 1856 nepi ka 1863, upama jalma-jalma anu kungsi ngalaman kuciwa anu agung dina 22 Oktober 1844 teu leungit jalanna.
“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!
“Tapi dina mangsa karaguan jeung kateupastian anu nuturkeun éta kuciwa, loba jalma anu percaya kana Advent nyerahkeun imanna. Paselisihan jeung pabédaan timbul di antara maranéhna.... Ku kituna pagawéan téh kahalangan, sarta dunya ditinggalkeun dina poék. Lamun sakumna umat Adventis ngahiji dina parentah-parentah Allah jeung iman ka Yesus, tangtu sajarah urang bakal kacida béda-na!”
“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.
“Lain pangersa Allah lamun datangna Kristus kudu kieu ditunda. Allah henteu ngararancang supaya umat-Na, Israil, ngalanglang opat puluh taun di padang gurun. Anjeunna jangji bakal ngaping maranéhna langsung ka tanah Kanaan, sarta netepkeun maranéhna di dinya jadi hiji umat anu suci, séhat, jeung bagja. Tapi jalma-jalma anu ka maranéhna ieu warta mimiti diwawarkeun, henteu asup ‘lantaran teu percaya’ (Ibrani 3:19). Haté maranéhna pinuh ku gumujeng, pemberontakan, jeung kabencian, ku kituna Anjeunna henteu tiasa ngalaksanakeun jangji pasatujuan-Na jeung maranéhna.
“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.
“Salila opat puluh taun, kateuercayaan, kukurubutan, jeung panghianatan geus nutup jalan pikeun Israil baheula asup ka tanah Kanaan. Dosa-dosa anu sarua geus ngalambatkeun asupna Israil jaman kiwari kana Kanaan sawarga. Dina dua-duana hal éta, jangji-jangji Allah lain anu salah. Kateuercayaan, kadunyaan, kurangna pangbakti lengkep, jeung pasaliah di antara umat PANGERAN anu ngaku-ngaku jadi milik-Na, anu geus nahan urang cicing di ieu dunya dosa jeung kasedih salila mangtaun-taun.” Selected Messages, buku 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.
Turunna malaikat kadua nandakeun hiji paburencay dina mangsa kuciwa kahiji anu ngamimitian waktu reureuh, tuluy ngantunkeun kana hiji mangsa genep poé dina pasamoan kémah Exeter, tempat kasatunggalan dina pekabaran éta kahontal saméméh curahan Roh Suci dina pekabaran Jerit Tengah Peuting dina panutup pasamoan éta.
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.
Turunna malaikat anu katilu dina 22 Oktober 1844 nandaan aya paburencay dina kasusah agung, sarta muka hiji mangsa atikan nalika bebeneran-bebeneran anu patali jeung Tempat Nu Maha Suci dibukakeun ka umat Allah. Nepi ka taun 1849, Gusti keur ngulurkeun panangan-Na pikeun ngumpulkeun umat-Na babarengan pikeun kadua kalina, sarta dina taun 1851, bagan 1850 keur ditepikeun. Bagan éta ngawakilan amanat dasar, jeung nya éta amanat pisan anu kudu diangkat di hareupeun dunya minangka hiji panji.
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.
Ngumpulna deui anu kadua kalina ku Kristus ka murid-murid dimimitian langsung nalika Anjeunna turun, sarta ngumpulna jalma-jalma di Exeter dimimitian salila mangsa waktu ngadagoan. Dina sajarah pangbarontakan taun 1863, ngumpulna deui anu kadua kalina dimimitian sahenteuna lima taun sanggeus asup kana prosés atikan anu dimimitian waktu cahaya ngeunaan sanctuary dibukakeun dina taun 1844. Dina taun 1848, Islam harita keur ngamurka ka bangsa-bangsa. Ngumpulna anu kadua digambarkeun minangka hiji pagawéan anu lumangsung sacara maju, anu kalaksanakeun ku datangna sapuluh poé anu ngadahului Pentakosta, sarta ogé ku genep poé pasamoan kémah di Exeter, sarta saéstuna kedah geus réngsé dina taun 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.
Pagawéan pikeun ngumpulkeun umat-Na pikeun kadua kalina nyaéta pagawéan panutup malaikat katilu, sarta éta dilaksanakeun ku panangan Kristus.
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.
Jeung nalika poé Sabat geus datang, Anjeunna mimiti ngajar di sinagoga; sarta loba anu ngadéngé Anjeunna jadi héran, pokna, “Ti mana ieu Jalma meunang hal-hal kitu? Jeung hikmah naon ieu anu dipaparin ka Anjeunna, nepi ka karya-karya kawasa anu sakitu téh dipigawé ku panangan-Na?” Markus 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.
Panyebaran anu kajadian nalika lambang ilahi turun ngamimitian hiji prosés pangujian anu ahirna nembongkeun dua golongan nu nyembah, sarta ku jalan kitu ngabersihan Bait Allah.
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.
Anu nyiru aya dina panangan-Na, sarta Anjeunna baris ngabersihan tempat pangirikan-Na nepi ka beres, tuluy ngumpulkeun gandum-Na ka lumbung; ari hampang mah ku Anjeunna baris diduruk ku seuneu anu moal pareum. Mateus 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Dina mangsa éta umat Allah kudu nyokot amanat éta tina leungeun malaikat, tuluy ngadahar éta.
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.
Tuluy kuring nempo deui hiji malaikat anu kawasa turun ti sawarga, dibalut ku mega; sarta dina sirahna aya katumbiri, beungeutna lir panonpoé, jeung sukuna kawas tihang-tihang seuneu. Dina leungeunna aya hiji kitab leutik anu geus muka; tuluy anjeunna neundeun suku katuhuna kana sagara, sarta suku kéncana kana bumi. Wahyu 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.
Dina datangna malaikat kadua dina tanggal 19 April 1844, umat Allah aya dina kaayaan paburencay. Maranéhna ti mimiti geus dikumpulkeun ku kasampurnaan nubuat Wahyu pasal salapan, ayat lima welas, dina tanggal 11 Agustus 1840, tapi Gusti parantos nahan panangan-Na kana hiji kasalahan dina pangitungan sawatara angka dina bagan éta.
“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.
“Kuring parantos ningali yén bagan 1843 dipingpin ku panangan Gusti, sarta yén éta henteu kedah dirobih; yén angka-angkana téh sakumaha anu Anjeunna kahoyong; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka, sahingga moal aya saurang ogé anu tiasa ningali éta, dugi ka panangan-Na dipiceun.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Dicabutna panangan-Na ngamungkinkeun Samuel Snow pikeun nangtukeun tanggal anu leres pikeun tetenjoan anu ditunda.
“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.
“Jalma-jalma anu satia éta, anu kacida kuciwa, anu teu tiasa ngartos naha Gustina henteu sumping, henteu dipopohokeun dina poék. Maranéhna deui-deui dipingpin ka Alkitabna pikeun nalungtik mangsa-mangsa nubuat. Leungeun PANGERAN dipiceun tina angka-angka éta, sarta kasalahan éta dijelaskeun. Maranéhna ningali yén mangsa-mangsa nubuat ngahontal taun 1844, sarta yén bukti anu sarua anu ku maranéhna geus dikedalkeun pikeun némbongkeun yén mangsa-mangsa nubuat réngsé dina taun 1843, ngabuktikeun yén éta bakal mungkas dina taun 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.
Sajarah malaikat kahiji jeung kadua ngandung hiji runtuyan tanda jalan anu patali jeung panangan Kristus. Nalika Anjeunna turun dina 11 Agustus 1840 jeung 19 April 1844, Anjeunna nyekel hiji pesen dina panangan-Na. Panangan-Na anu nungtun kana panyusunan jeung medalna bagan 1843 dina Méi 1842. Panangan-Na anu nyégél hiji kasalahan dina angka-angka dina bagan éta. Sanggeus paburencayna éta kuciwa anu kahiji, Yeremia linggih nyorangan ku sabab panangan Kristus. Tuluy Anjeunna nyabut panangan-Na, sahingga pesen Tangis Tengah Peuting jadi kabuka deui tina segelna. Kalakuan ngalegaan panangan-Na pikeun ngumpulkeun umat-Na anu kadua kalina lumangsung ti kuciwa anu kahiji nepi ka pasamoan kémah di Exeter, sakumaha para murid ahirna dikumpulkeun babarengan di Yerusalem salila sapuluh poé saméméh pancuran Roh Suci. Dina datangna malaikat katilu dina 22 Oktober 1844, Gusti ngangkat panangan-Na.
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.
Malaikat anu ku sim kuring katingali nangtung dina sagara jeung dina bumi, ngangkat leungeunna ka langit, tuluy sumpah demi Anjeunna anu jumeneng hirup salalanggengna, anu nyiptakeun langit jeung sagala anu aya di jerona, bumi jeung sagala anu aya di jerona, sarta sagara jeung sagala anu aya di jerona, yén moal aya deui waktu. Wahyu 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.
Ti pasamoan anu kahiji dina tanggal 11 Agustus 1840 nepi ka 22 Oktober 1844, sajarah malaikat kahiji jeung kadua ditandaan ku panangan Kristus. Dina tanggal 22 Oktober 1844, malaikat katilu turun, sarta rombongan leutik kaum Millerite paburencay ku Kaceuceub Gedé. Dina tanggal éta, Kristus ngangkat panangan-Na ka sawarga sarta sumpah yén waktos moal aya deui.
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.
Penghimpunan anu kadua dina sajarah ti taun 1844 nepi ka 1863 dimimitian nalika Kristus ngangkat panangan-Na, bari ogé nyekel hiji pekabaran dina panangan-Na pikeun didahar. Tuluy dina taun 1849, Anjeunna ngalegaan panangan-Na pikeun kadua kalina guna ngahimpun umat-Na anu paburencay. Umat éta geus dihimpun ku pekabaran Panjerit Tengah Peuting, sarta paburencay nalika kajadian anu diramalkeun henteu lumangsung. Dina pasamoan kémah di Exeter, Kristus ngahimpun domba-domba-Na sarta ngahijikeun maranéhna dina éta pekabaran, sakumaha anu geus dipigawé-Na dina sapuluh poé anu miheulaan Pentakosta. Kaum Millerit Filadelfia ninggalkeun pasamoan kémah di Exeter sarta ngulang Pentakosta. Dina taun 1856, Kristus aya di luar gerakan anu geus transisi jadi Laodikea, sabab Kristus nangtung di luar hate saurang Laodikea sarta ngetok, néangan jalan asup.
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.
Lah, Kami ngadeg di panto, sarta ngetrok: lamun aya jalma ngadangu sora Kami, tuluy muka panto, Kami bakal asup ka anjeunna, sarta bakal dahar babarengan jeung anjeunna, jeung anjeunna jeung Kami. Wahyu 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.
Dina taun 1856, panangan Kristus keur ngetok kana gerakan Millerite Laodikia, tapi taya hasilna. Dina taun 1849, tujuh taun saméméhna, Mantenna geus mimiti ngumpulkeun umat-Na pikeun kadua kalina, tapi karaguan jeung kateupastian ngeureunkeun gerakan Piladéplia.
“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.
“Upami urang Adventist, sanggeus kuciwa anu gedé dina taun 1844, tetep pageuh nyekel iman maranéhna sarta babarengan neruskeun nuturkeun pituduh pangersa Gusti Allah anu keur muka jalan, narima amanat malaikat anu katilu jeung ku kakawasaan Roh Suci ngawartakeun éta ka dunya, tangtu maranéhna geus ningali kasalametan ti Allah, Gusti tangtu geus damel kalayan kacida kuatna ngaliwatan usaha maranéhna, pagawéan éta tangtu geus réngsé, sarta Kristus geus sumping ti baheula kénéh pikeun nampi umat-Na kana ganjaran maranéhna. Tapi dina mangsa karaguan jeung kateupastian anu nuturkeun kuciwa éta, loba anu percaya kana advent nyerahkeun iman maranéhna.... Ku kituna pagawéan éta kaganggu, sarta dunya ditinggalkeun dina poék. Upami sakumna golongan Adventist ngahiji dina parentah-parentah Allah jeung iman ka Yesus, sakumaha béda pisan sajarah urang téh!” 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.”
Tanggal 11 Séptémber 2001 Kristus ngumpulkeun umat-Na dina poé panungtungan, anu satuluyna dipaburencay dina tanggal 18 Juli 2020. Dina tanggal 11 Séptémber 2001, maranéhanana anu geus dikumpulkeun nyandak kitab anu disumputkeun tina panangan Kristus tuluy ngahakan éta. Dina tanggal 18 Juli 2020, maranéhanana nolak parentah anu dilambangkeun ku panangan-Na anu diangkat, anu nandakeun yén “waktu moal aya deui.”
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.
Kaum Millerit Filadelfia henteu némbongkeun pabangkangan dina ramalan maranéhna anu salah ngeunaan taun 1843, sabab maranéhna ngalakukeun sagala hal nurutkeun sakabéh caang anu geus diungkabkeun ku Gusti, tapi dina 18 Juli 2020 kaum Laodikea tina gerakan malaikat katilu ngabangkang kana caang anu patali jeung panangan-Na. Sanggeus 1844, gerakan Filadelfia tina malaikat kahiji “dina mangsa ragu-ragu jeung kateupastian” “ngaleupaskeun iman maranéhna,” tuluy jadi kaum Laodikea.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 ngalambangkeun titik peralihan éta, anu ngagambarkeun hiji titik peralihan pikeun umat Allah dina poé-poé panungtung.
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.
Dina hiji mangsa dina tujuh taun antara 1849 nepi ka 1856, gerakan Millerite Filadelfia ngalawan panangan Gusti anu keur manjangan pikeun ngumpulkeun umat-Na pikeun kadua kalina, sarta jangji-na nya éta yén dina waktu harita Anjeunna bakal migawe leuwih ti nu parantos dipigawe-Na baheula.
“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.
“Dina 23 Séptémber, Gusti nunjukkeun ka kuring yén Anjeunna parantos ngalegaan panangan-Na pikeun kadua kalina guna mulangkeun sésa umat-Na, sarta yén sagala upaya kudu digandakeun deui dina mangsa pangumpulan ieu. Dina mangsa paburencay, Israil geus katempuhan jeung disobek-sobek; tapi ayeuna dina mangsa pangumpulan Allah bakal nyageurkeun jeung ngabeungkeut deui umat-Na. Dina mangsa paburencay, upaya-upaya anu dilakukeun pikeun nyebarkeun kayaktian ngan boga pangaruh saeutik, ngahasilkeun saeutik pisan atawa euweuh nanaon; tapi dina mangsa pangumpulan, nalika Allah parantos netepkeun panangan-Na pikeun ngumpulkeun umat-Na, upaya-upaya pikeun nyebarkeun kayaktian bakal ngahasilkeun pangaruh sakumaha anu dipimaksad. Sakumna kudu ngahiji jeung pinuh ku sumanget dina ieu pagawean. Kuring ningali yén éta mangrupikeun hal anu matak éra lamun aya anu ngarujuk kana mangsa paburencay pikeun dijadikeun conto anu ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah ayeuna henteu ngalakukeun leuwih loba pikeun urang tibatan anu dipilampah-Na harita, tangtu Israil moal kungsi kakumpul. Sarua pentingna yén kayaktian kudu dipedalkeun dina hiji surat béja, sakumaha ogé dikhotbahkeun.” 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.
Tangtu, Gusti ngupayakeun ngagerakkeun padamelan-Na ka hareup dina kasatunggalan, tapi kasatunggalan éta écés geus ruksak, sarta “dina mangsa mamang jeung kateupastian anu nuturkeun kana kuciwa éta, loba jalma anu percanten kana Advent nyerahkeun imanna.” The Present Truth (engkéna Review and Herald) mimiti diterbitkeun dina taun 1849, sarta dina taun 1851 bagan 1850 geus sayaga, tapi ku taun 1856, amanat ngeunaan “tujuh kali” dina Imamat dua puluh genep ditinggalkeun teu réngsé. Amanat anu disegel-buka dina 22 Oktober 1844 kajadian nalika nubuat-nubuat waktu ngeunaan dua rebu tilu ratus taun jeung dua rebu lima ratus dua puluh taun ngahontal kacindekan.
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.
Poé Sabat nya éta ajaran anu caang ngungkulan ajaran-ajaran séjén dina mangsa éta, sarta salila dua belas taun hiji prosés pangujian lumangsung nepi ka ujian panungtungan datang dina taun 1856. Ujian éta ngeunaan perhentian Sabat pikeun tanah, sarta éta nandaan ahir tina hiji prosés pangujian anu dimimitian ku perhentian Sabat pikeun manusa. Mangsa pangujian éta ngandung tandatangan Alpha jeung Omega. Taun 1856 ogé ngawakilan paningkatan pangaweruh ngeunaan bebeneran dasar anu kahiji kapanggih ku Miller, ku kituna éta miboga tandatangan Alpha jeung Omega dina tingkat éta ogé. Bebeneran Sabat minangka tanda umat Allah anu geus disucikeun diwakilan minangka ditiupna tarompét nu katujuh, nalika rusiah Kristus di jero nu percaya, pangharepan kamulyaan, geus kaeusi. “Tujuh kali” diwakilan ku tarompét Yobel anu kudu ditiup dina Poé Panebusan.
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.
Tujuh taun ti 1856 nepi ka 1863 ngawakilan sapuluh poé di Yerusalem pikeun para murid, jeung genep poé pasamoan kémah di Exeter pikeun kaum Millerit Filadelfia, tapi, hanjakalna, mangsa éta jadi gambaran jalma-jalma anu nolak nuturkeun Gusti sakumaha Mantenna nungtun maranéhna ngaliwatan mangsa transisi. Sajarah malaikat kahiji jeung kadua, anu mangrupakeun période sajarah tina tujuh guludug, nandakeun Gusti ngalegaan panangan-Na pikeun ngumpulkeun umat-Na pikeun kadua kalina ti 19 April 1844, sarta éta ngagambarkeun réspon anu taat nalika anu wijaksana nuturkeun Kristus asup ka Tempat Nu Maha Suci.
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.
Sajarah Kadesh anu kahiji, nyaéta sajarah malaikat katilu ti taun 1844 nepi ka taun 1863, nandakeun yén Gusti sakali deui ngulinkeun panangan-Na pikeun ngumpulkeun umat-Na pikeun kadua kalina; nanging, dina sajarah éta, kameumeut ka Gusti dipintonkeun ku pangbarontakan. Ayeuna, pikeun katilu kalina, ti saprak Juli 2023, Gusti sakali deui ngulinkeun panangan-Na pikeun ngumpulkeun umat-Na pikeun kadua kalina, sarta maranéhna bakal nyumponan Kadesh anu kadua minangka urang Filadelfia anu taat, sabab tandatangan bebeneran nandakeun yén tilu kali éta minangka awal jeung ahir anu ngagambarkeun urang Filadelfia anu taat, sedengkeun conto anu di tengah ngagambarkeun urang Laodikia anu henteu taat.
We will continue this study in the next article.
Urang baris neraskeun ieu pangajaran dina artikel salajengna.
“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.
“Naha gereja-gereja bakal nguping kana pesen Laodikia? Naha maranéhna bakal tobat, atawa naha maranéhna, sanajan pesen bebeneran anu pangkhidmatna—pesen malaikat katilu—keur diproklamasikeun ka sakuliah dunya, bakal terus hirup dina dosa? Ieu teh pesen panungtungan tina rahmat, panggeuing panungtungan pikeun dunya anu geus ragrag. Lamun garéja Allah jadi haneut-haneutan, éta henteu deui nangtung dina karesmen Allah, sarua waé jeung gereja-gereja anu digambarkeun geus ragrag sarta jadi pangcalikan sétan-sétan, tempat nyicingan unggal roh jahat, jeung kurungan unggal manuk anu najis jeung matak geuleuh. Maranéhna anu geus boga kasempetan pikeun ngadangu jeung narima bebeneran sarta geus ngahiji jeung Garéja Advent Poé Katujuh, nyebut dirina umat Allah anu nurut kana parentah-parentah, tapi teu miboga deui kahirupan rohani jeung pangbakti ka Allah tibatan gereja-gereja ngaran wungkul, bakal narima balahi-balahi Allah, saéstuna sarua jeung gereja-gereja anu ngalawan kana hukum Allah. Ngan maranéhna anu disucikeun ku bebeneran anu bakal ngawujudkeun kulawarga karajaan di padumukan sawarga anu ku Kristus geus dijieun siapkeun pikeun maranéhna anu nyaah ka Mantenna sarta nurut kana parentah-parentah-Na.”
“‘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].
“‘Jalma anu nyebut, Kuring nyaho ka Anjeunna, tapi henteu nurut kana parentah-parentah-Na, éta téh tukang bohong, jeung bebeneran teu aya dina dirina’ [1 John 2:4]. Ieu ngawengku sakumna jalma anu ngaku boga pangaweruh ngeunaan Allah, jeung ngajaga parentah-parentah-Na, tapi henteu némbongkeun éta ku karya-karya anu hade. Maranéhna bakal nampa nurutkeun kalakuanana. ‘Saha waé anu tetep cicing di jero Anjeunna henteu ngalakukeun dosa: saha waé anu ngalakukeun dosa can kungsi ningali ka Anjeunna, jeung can nyaho ka Anjeunna’ [1 John 3:6]. Ieu ditujukeun ka sakumna anggota garéja, kaasup para anggota garéja-garéja Advent Poé Katujuh. ‘Barudak leutik, ulah nepi aya anu nipu ka maranéh: anu ngalakukeun kabeneran, nyaéta bener, sakumaha Anjeunna bener. Anu ngalakukeun dosa asalna ti Iblis; sabab Iblis geus ngalakukeun dosa ti mimiti. Ku sabab ieu Putra Allah dinyatakeun, supaya Anjeunna ngancurkeun pagawean-pagawean Iblis. Saha waé anu dilahirkeun ti Allah henteu ngalakukeun dosa; sabab bibit-Na tetep aya dina dirina: jeung manehna moal bisa ngalakukeun dosa, sabab manehna dilahirkeun ti Allah. Dina ieu katémbong anak-anak Allah jeung anak-anak Iblis: saha waé anu henteu ngalakukeun kabeneran lain asalna ti Allah, kitu deui anu henteu mikanyaah ka dulurna’ [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].
“Sakabéh jalma anu ngaku dirina urang Advent nu ngajaga Sabat, tapi tetep neruskeun hirup dina dosa, téh tukang bohong dina paningal Allah. Lalampahan maranéhna dina dosa ngalawan pagawéan Allah. Maranéhna ngagiring batur kana dosa. Firman datang ti Allah ka unggal anggota garéja urang, ‘Jeung lampahkeun jalan anu lempeng pikeun suku maranéh, supaya anu pincang ulah nepi ka nyimpang tina jalan; tapi sabalikna, sing dipulihkeun. Usahakeun karapihan jeung sakabéh jalma, jeung kasucian, anu lamun tanpa éta moal aya saurang ogé anu bakal ningali Gusti: bari taliti ngawaskeun supaya ulah aya saurang ogé anu kagagalan meunang anugerah Allah; supaya ulah aya akar kapahitan anu tumuwuh nepi ka nyusahkeun maranéh, sarta ku éta loba anu jadi kacemar; supaya ulah aya anu jadi cabul, atawa jalma nu najis saperti Esau, anu ku sakeupeul kadaharan ngajual hak cikalna. Sabab maranéh terang, yén sanggeusna, waktu manéhna hayang narima berkah éta minangka warisan, manéhna ditolak; sabab manéhna teu manggihan tempat pikeun tobat, sanajan éta dipilari kalayan taliti bari ngeclakkeun cimata’ [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.
“Ieu lumaku keur loba jalma anu ngaku percaya kana bebeneran. Tinimbang maranéhna ninggalkeun lampah-lampah hawa nafsu maranéhna, maranéhna terus maju dina jalur atikan anu salah dina kasofisterian tipu daya Iblis. Dosa henteu katingali minangka dosa. Nurani maranéhna sorangan geus kacemar, haté maranéhna geus ruksak, malah pikiran maranéhna terus-terusan ruksak. Iblis ngagunakeun maranéhna minangka umpan pikeun ngagoda jiwa-jiwa kana lampah-lampah najis anu ngacemarkeun sakabéh diri. ‘Sing saha anu ngahinakeun hukum Musa [anu éta téh hukum Allah] paéh tanpa welas asih ku kasaksian dua atawa tilu urang: Naha sabaraha leuwih beurat hukumanana, ceuk aranjeun, anu pantes ditarima ku jalma anu geus nginjak-injak Putra Allah, jeung geus nganggap getih perjangjian, anu ku éta anjeunna geus disucikeun, minangka hal anu teu suci, sarta geus ngahina Roh rahmat? Sabab urang nyaho ka Anjeunna anu geus ngandika, Pamales téh kagungan Kami, Kami baris males, saur Gusti. Jeung deui, Gusti bakal ngahakiman umat-Na. Mangrupa hal anu matak pikareueuseun lamun murag kana panangan Allah anu hirup’ [Ibrani 10:28–31].” Manuscript Releases, jilid 19, 176, 177.