We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Tunazingatia kipindi cha kinabii kinachowakilishwa kama mkusanyiko wa pili unaotambuliwa na Nabii Isaya, na baadaye na Dada White.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
Na katika siku hiyo kutakuwa na mzizi wa Yese, utakao simama kuwa bendera ya watu; kwake mataifa watatafuta; na mahali pa pumziko lake patakuwa pa utukufu. Na itakuwa siku hiyo, kwamba Bwana ataunyosha mkono wake tena mara ya pili kuwarudisha mabaki ya watu wake waliosalia, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwa vya bahari. Naye atainua bendera kwa mataifa, na atawakusanya waliotupwa wa Israeli, na kuwakutanisha waliotawanyika wa Yuda kutoka ncha nne za dunia. Wivu wa Efraimu nao utaondoka, na watesi wa Yuda watakatiliwa mbali; Efraimu hatamwonea Yuda wivu, wala Yuda hatamsumbua Efraimu. 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.”
Watu wa Mungu wa siku za mwisho watakapokusanywa mara ya pili, kutakuwa na umoja miongoni mwa wanafunzi hao, umoja uliowakilishwa na zile siku kumi zilizotangulia Pentekoste, na ambao Isaya anauelezea kama wakati ambapo, "Wivu wa Efraimu utaondoka, na maadui wa Yuda watakatiliwa mbali; Efraimu hatamhusudu Yuda, wala Yuda hatamwonea Efraimu."
“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.
Majaribu yatakuja juu ya watu wa Mungu, na magugu yatatenganishwa na ngano. Lakini Efraimu asimwonee Yuda wivu tena, wala Yuda asimtesi tena Efraimu. Maneno ya upole, laini, yenye huruma yatatiririka kutoka katika mioyo na midomo iliyotakaswa. Ni muhimu sana tuwe na umoja, na ikiwa sote tutatafuta upole na unyenyekevu wa Kristo, tutakuwa na nia ya Kristo, na kutakuwa na umoja wa roho. Review and Herald, Machi 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.
Uunganishaji ni kipengele cha kazi ambayo Kristo hutekeleza anapowakusanya wale laki moja na arobaini na nne elfu kwa mara ya pili. Umoja huo uliwakilishwa na siku kumi zilizoitangulia Pentekoste, na siku sita za mkutano wa kambi wa Exeter, nao ungeweza kutimizwa kuanzia 1856 hadi 1863, kama wale waliopitia kukatishwa tamaa kuu ya 22 Oktoba 1844 hawangepotea njia.
“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!
Lakini katika kipindi cha shaka na kutokuwa na uhakika kilichofuata kukatishwa tamaa, wengi wa Waadventista waliacha imani yao. Kukawa na mizozo na migawanyiko... Hivyo kazi ikatatizwa, na dunia ikaachwa gizani. Laiti Waadventista wote wangekuwa wameungana katika amri za Mungu na imani ya Yesu, historia yetu ingekuwa tofauti sana!
“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.
Haikuwa mapenzi ya Mungu kwamba ujio wa Kristo ucheleweshwe namna hii. Mungu hakukusudia kwamba watu Wake, Israeli, wazurure miaka arobaini jangwani. Aliahidi kuwaongoza moja kwa moja hadi nchi ya Kanaani, na kuwaweka huko kama taifa takatifu, lenye afya, lenye furaha. Lakini wale waliokuwa wamehubiriwa kwanza, hawakuingia ‘kwa sababu ya kutokuamini’ (Waebrania 3:19). Mioyo yao ilijaa kunung’unika, uasi, na chuki, naye hakuweza kutimiza agano Lake pamoja nao.
“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.
“Kwa miaka arobaini, kutokuamini, kunung’unika, na uasi kuliizuia Israeli ya kale kuingia katika nchi ya Kanaani. Dhambi zilezile zimechelewesha kuingia kwa Israeli ya kisasa katika Kanaani ya mbinguni. Katika hali zote mbili ahadi za Mungu hazikuwa na dosari. Ni kutokuamini, udunia, kutokujitoa wakfu, na ugomvi miongoni mwa watu wanaokiri kuwa wa Bwana ambavyo vimetuweka katika dunia hii ya dhambi na huzuni kwa miaka mingi sana.” Ujumbe Teule, kitabu cha 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.
Kushuka kwa malaika wa pili kulibainisha kutawanyika katika tukio la kwanza la kuvunjika moyo lililoanzisha kipindi cha kusubiri, na kisha kulipelekea kipindi cha siku sita katika mkutano wa kambi wa Exeter ambapo umoja kuhusu ujumbe ulitimia kabla ya kumiminwa 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.
Kushuka kwa malaika wa tatu tarehe 22 Oktoba, 1844, kulitambua kutawanyika kulikotokea wakati wa Kuvunjika kwa Matumaini Makuu, na kulianzisha kipindi cha elimu huku kweli zinazohusishwa na Patakatifu pa Patakatifu zikifunguliwa kwa watu wa Mungu. Kufikia mwaka 1849, Bwana alikuwa akinyoosha mkono wake kuwakusanya watu wake kwa mara ya pili, na kufikia 1851, mchoro wa 1850 ulikuwa ukiwasilishwa. Mchoro huo uliwakilisha ujumbe wa msingi, na ndio ule ujumbe uliopaswa kuinuliwa mbele ya dunia kama bendera.
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.
Mkusanyiko wa pili wa wanafunzi uliotekelezwa na Kristo ulianza mara moja Aliposhuka, na mkusanyiko wa waliokuwa Exeter ulianza katika kipindi cha kusubiri. Katika historia ya uasi wa mwaka 1863, mkusanyiko wa pili ulianza angalau miaka mitano ndani ya mchakato wa elimu ulioanza wakati nuru ya patakatifu ilipofunuliwa mwaka 1844. Mwaka 1848, Uislamu wakati huo ulikuwa ukiwaamsha hasira za mataifa. Mkusanyiko wa pili umeonyeshwa kama kazi ya hatua kwa hatua inayotimizwa kwa kuwasili kwa zile siku kumi zilizotangulia Pentekoste, na pia kwa siku sita za mkutano wa kambi wa Exeter, na ulipaswa kuwa umekamilika kufikia mwaka 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.
Kazi ya kuwakusanya watu Wake kwa mara ya pili ni kazi ya mwisho ya malaika wa tatu, na inatimizwa kwa mkono wa 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 ilipofika siku ya Sabato, akaanza kufundisha katika sinagogi; wengi waliposikia wakastaajabu, wakisema, Mtu huyu amepata wapi mambo haya? Na hekima gani hii aliyopewa, hata matendo haya ya nguvu yanatendwa kwa mikono yake? Marko 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.
Mtawanyiko unaotokea wakati ishara ya kimungu inaposhuka huanzisha mchakato wa majaribio ambao hatimaye hudhihirisha makundi mawili ya waabudu, na kwa kufanya hivyo hutakasa hekalu.
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.
Ambaye pepeto lake yumo mkononi mwake, naye atausafisha kabisa uwanja wake wa kupuria, na kuikusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usioweza kuzimika. Mathayo 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Katika kipindi hicho watu wa Mungu wanapaswa kuchukua ujumbe kutoka mkononi mwa malaika na kuula.
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.
Nikaona 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 kitabu 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.
Wakati wa ujio wa malaika wa pili mnamo tarehe 19 Aprili, 1844, watu wa Mungu walitawanyika. Hapo awali walikuwa wamekusanywa kwa kutimia kwa unabii wa Ufunuo sura ya tisa, aya ya kumi na tano mnamo tarehe 11 Agosti, 1840, lakini Bwana alikuwa amelifunika kwa mkono wake kosa katika uhesabuji wa baadhi ya nambari 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.
"Nimeona kwamba chati ya 1843 iliongozwa na mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba hesabu zilikuwa kama alivyotaka; kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya hesabu, ili lisionekane na yeyote, hadi mkono wake ulipoondolewa." Maandishi ya Awali, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Kuondolewa kwa mkono Wake kulimwezesha Samuel Snow kubaini tarehe sahihi ya maono yaliyokawia.
“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.
"Wale waaminifu waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena waliongozwa kwa Biblia zao ili kuchunguza nyakati za kinabii. Mkono wa Bwana uliondolewa juu ya tarakimu, na kosa likafafanuliwa. Wakaona kwamba nyakati za kinabii ziliendelea hadi 1844, na kwamba ushahidi uleule waliokuwa wamewasilisha ili kuonyesha kwamba nyakati za kinabii zilifungwa mwaka 1843, ulithibitisha kwamba zingemalizika mwaka 1844." Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
Historia ya malaika wa kwanza na wa pili ina mfululizo wa alama za njia zinazohusishwa na mkono wa Kristo. Aliposhuka tarehe 11 Agosti 1840 na 19 Aprili 1844, alikuwa na ujumbe mkononi Mwake. Ilikuwa ni mkono Wake uliouongoza utayarishaji na uchapishaji wa chati ya 1843 mnamo Mei 1842. Ilikuwa ni mkono Wake uliouficha kosa katika hesabu zilizokuwa kwenye chati. Baada ya kutawanyika kufuatia lile tukio la kwanza la kukatishwa tamaa, Yeremia alikaa peke yake kwa sababu ya mkono wa Kristo. Kisha akaondoa mkono Wake, na hivyo akaufungua ujumbe wa Kilio cha Usiku wa Manane. Kitendo cha kunyoosha mkono Wake ili kuwakusanya watu Wake mara ya pili kilitokea kuanzia lile tukio la kwanza la kukatishwa tamaa hadi mkutano wa kambi wa Exeter, kama vile wanafunzi walivyokusanywa hatimaye huko Yerusalemu kwa siku kumi kabla ya kumiminwa kwa Roho Mtakatifu. Wakati wa kuwasili kwa malaika wa tatu mnamo 22 Oktoba 1844, Bwana aliinua mkono Wake.
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.
Naye yule malaika niliyemwona amesimama juu ya bahari na juu ya nchi akainua mkono wake mbinguni; akaapa kwa yeye aliye hai hata milele na milele, aliyeumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hakutakuwako tena wakati. Ufunuo 10:5, 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
Kuanzia mkutano wa kwanza mnamo 11 Agosti 1840 hadi 22 Oktoba 1844, historia ya malaika wa kwanza na wa pili imewekwa alama na mkono wa Kristo. Tarehe 22 Oktoba 1844, malaika wa tatu alishuka na kundi dogo la Wamillerite lilitawanywa na Masikitiko Makuu. Tarehe hiyo Kristo alinyanyua mkono Wake kuelekea mbinguni na akaapa kwamba muda hautakuwapo tena.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
Kukusanywa kwa pili katika kipindi cha 1844 hadi 1863 kulianza wakati Kristo alipoinua mkono wake, huku pia akishikilia mkononi mwake ujumbe uliopaswa kuliwa. Kisha mnamo 1849, akanyosha mkono wake mara ya pili ili kukusanya watu wake waliotawanywa. Watu hao walikuwa wamekusanywa kupitia ujumbe wa Kilio cha Usiku wa Manane, na wakatawanywa wakati tukio lililotabiriwa halikutokea. Katika mkutano wa kambi wa Exeter Kristo alikusanya kundi lake na kuwaunganisha juu ya ujumbe huo, kama alivyofanya katika siku kumi zilizotangulia Pentekoste. Wafuasi wa Miller wa Filadelfia waliondoka kwenye mkutano wa kambi wa Exeter na kurudia Pentekoste. Mnamo 1856, Kristo alikuwa nje ya harakati iliyokuwa imegeuka kuwa Laodikia, kwa kuwa Kristo husimama nje ya moyo wa Mlaodikia na kubisha, akitafuta kuingia.
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.
Tazama, nimesimama mlangoni, napiga hodi: mtu yeyote akisikia sauti yangu na kufungua mlango, nitaingia kwake, nami nitakula pamoja naye, naye pamoja nami. Ufunuo 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.
Mnamo mwaka 1856, Kristo alikuwa akibisha hodi kwenye harakati ya Wamileraiti ya Laodikia, lakini bila mafanikio. Mnamo mwaka 1849, miaka saba kabla, alikuwa ameanza kuwakusanya watu wake kwa mara ya pili, lakini shaka na kutokuwa na uhakika zilisimamisha harakati ya 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.
"Laiti Waadventista, baada ya kuvunjika moyo mkuu mwaka 1844, wangeshikilia imani yao kwa uthabiti na kuendelea kwa umoja katika uongozi wa Mungu uliokuwa ukifunguka, wakipokea ujumbe wa malaika wa tatu na kwa nguvu za Roho Mtakatifu kuutangaza ulimwenguni, wangaliona wokovu wa Mungu; Bwana angefanya kazi kwa nguvu kupitia juhudi zao, kazi ingekuwa imekamilika, na Kristo angekuwa amekuja kabla ya wakati huu kuwapokea watu Wake kwa thawabu yao. Lakini katika kipindi cha shaka na kutokuwa na uhakika kilichofuatia kuvunjika moyo huko, waamini wengi wa Adventi walishindwa kushikilia imani yao. . . . Hivyo kazi ikazuiliwa, na dunia ikaachwa gizani. Laiti mwili wote wa Waadventista ungeungana juu ya amri za Mungu na imani ya Yesu, historia yetu ingekuwa tofauti kwa kiasi kikubwa jinsi gani!" Uinjilisti, 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.”
Tarehe 11 Septemba 2001 Kristo aliwakusanya watu wake wa siku za mwisho, ambao baadaye walisambaratishwa tarehe 18 Julai 2020. Tarehe 11 Septemba 2001 wale waliokusanywa walichukua kitabu kilichofichwa kutoka mkononi mwa Kristo na kukila. Tarehe 18 Julai 2020 walikataa amri iliyowakilishwa na mkono wake ulioinuliwa, uliobainisha kwamba "wakati usingekuwapo tena."
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.
Wamilleraiti wa Filadelfia hawakuonyesha uasi wowote katika utabiri wao wa uongo wa mwaka 1843, kwa maana walitenda kulingana na nuru yote ambayo Bwana alikuwa amefunua, lakini tarehe 18 Julai 2020 Walaodikia wa harakati ya malaika wa tatu waliasi dhidi ya nuru iliyohusishwa na mkono Wake. Baada ya mwaka 1844, harakati ya kifiladelfia ya malaika wa kwanza "katika kipindi cha shaka na kutokuwa na uhakika" "ilisalimisha imani yake," na ikawa ya Laodikia.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
Mwaka 1856 unawakilisha hatua hiyo ya mpito, ukiwa mfano wa hatua ya mpito kwa watu wa Mungu wa siku za mwisho.
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.
Wakati fulani katika kipindi cha miaka saba kati ya 1849 na 1856, harakati ya Millerite ya Filadelfia ilipinga mkono wa Bwana uliokuwa ukinyoshwa ili kukusanya watu wake mara ya pili, na ahadi ilikuwa kwamba angefanya zaidi wakati huo kuliko alivyofanya hapo awali.
“September 23d, 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.
“Tarehe 23 Septemba, Bwana alinionyesha kwamba alikuwa amenyosha mkono wake mara ya pili ili kuwarejesha mabaki ya watu wake, na kwamba juhudi lazima zidishwe maradufu katika wakati huu wa kukusanya. Wakati wa kutawanyika Israeli ilipigwa na kuraruliwa; lakini sasa, wakati wa kukusanya, Mungu ataponya na kuwafunga majeraha ya watu wake. Katika kutawanyika, juhudi zilizofanywa kueneza ukweli zilikuwa na athari ndogo sana, zikafanikiwa kidogo sana au hakuna kabisa; lakini katika kukusanya, wakati Mungu ameuinua mkono wake kuwakusanya watu wake, juhudi za kueneza ukweli zitakuwa na athari iliyokusudiwa. Wote wanapaswa kuungana na kuwa na bidii katika kazi. Niliona kwamba ilikuwa ni aibu kwa yeyote kurejelea wakati wa kutawanyika kwa mifano ya kutuongoza sasa katika kukusanya; kwa maana ikiwa Mungu hatatufanyia sasa zaidi ya alivyofanya wakati ule, Israeli hangekusanywa kamwe. Ni muhimu vivyo hivyo kwamba ukweli uchapishwe katika gazeti kama unavyohubiriwa.” Review and Herald, 1 Novemba, 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.
Ni wazi kwamba Bwana alijaribu kuisongesha mbele kazi Yake kwa umoja, lakini umoja huo ulikuwa dhahiri umevunjika, na "katika kipindi cha shaka na kutokuwa na uhakika kilichofuata kukatishwa tamaa, waumini wengi wa ujio waliiacha imani yao." The Present Truth (baadaye Review and Herald) lilianza kuchapishwa mwaka 1849, na kufikia 1851 chati ya 1850 ilikuwa inapatikana, lakini kufikia 1856, ujumbe wa "mara saba" wa Mambo ya Walawi ishirini na sita ulibaki haujakamilishwa. Ujumbe uliofunguliwa tarehe 22 Oktoba 1844 ulitokea wakati unabii wa wakati wa miaka elfu mbili na mia tatu na wa miaka elfu mbili na mia tano na ishirini ulipokamilika.
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.
Sabato ilikuwa fundisho lililong’aa kuliko mafundisho mengine wakati huo, na kwa miaka kumi na miwili mchakato wa majaribio uliendelea hadi jaribio la mwisho lilipowasili mwaka 1856. Jaribio hilo lilihusu pumziko la Sabato la nchi, nalo liliashiria mwisho wa mchakato wa majaribio uliokuwa umeanza kwa pumziko la Sabato kwa wanadamu. Kipindi cha majaribio kilikuwa na sahihi ya Alfa na Omega. Mwaka 1856 pia uliwakilisha ongezeko la maarifa juu ya kweli ya kwanza ya msingi iliyogunduliwa na Miller, hivyo ulikuwa na sahihi ya Alfa na Omega katika kiwango hicho pia. Kweli ya Sabato, kuwa ishara ya watu wa Mungu waliotakaswa, iliwakilishwa kama kupigwa kwa Baragumu la Saba, wakati fumbo la Kristo ndani ya muumini, tumaini la utukufu, linapotimia. “Nyakati saba” ziliwakilishwa na Baragumu la Yubile ambalo lilipaswa kupigwa katika Siku ya Upatanisho.
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.
Miaka saba kuanzia 1856 hadi 1863 iliwakilisha siku kumi huko Yerusalemu kwa wanafunzi, na siku sita za mkutano wa kambi wa Exeter kwa Wamileraiti wa Filadelfia, lakini, kwa masikitiko, kipindi hicho kikawa mfano wa wale wanaokataa kumfuata Bwana anapowaongoza kupitia kipindi cha mpito. Historia ya malaika wa kwanza na wa pili, ambayo ndiyo kipindi cha kihistoria cha Mingurumo Saba, inaonyesha kwamba Bwana alinyosha mkono wake kuwakusanya watu wake mara ya pili kuanzia Aprili 19, 1844, na inaonyesha mwitikio wa utiifu wakati wenye hekima walipomfuata Kristo katika Patakatifu pa Patakatifu.
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.
Historia ya Kadesh ya kwanza, ambayo ni historia ya malaika wa tatu kuanzia 1844 hadi 1863, inabainisha kuwa Bwana ananyosha tena mkono wake kuwakusanya watu wake mara ya pili, lakini katika historia hiyo, uasi unaonekana. Sasa, kwa mara ya tatu, tangu Julai 2023, Bwana tena ananyosha mkono wake kuwakusanya watu wake mara ya pili, nao watatimiza Kadesh ya pili kama Wafiladelfia watiifu, kwa kuwa saini ya ukweli inatambua nyakati hizo tatu kwamba mwanzo na mwisho vinawakilisha Wafiladelfia watiifu, na ya katikati ikiwa Walaodikia wasiotii.
We will continue this study in the next article.
Tutaendelea na utafiti huu katika makala ijayo.
“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.
Je, makanisa yatauzingatia ujumbe wa Laodikia? Je, watatubu, au, ingawa ujumbe wa kweli ulio wa uzito mkubwa sana—ujumbe wa malaika wa tatu—unatangazwa kwa ulimwengu, wataendelea katika dhambi? Huu ni ujumbe wa mwisho wa rehema, onyo la mwisho kwa ulimwengu ulioanguka. Ikiwa kanisa la Mungu linakuwa vuguvugu, halina kibali mbele za Mungu zaidi ya makanisa yanayowakilishwa kuwa yameanguka na kuwa maskani ya mashetani, na hifadhi ya kila roho mchafu, na mahali pa kila ndege mchafu tena mwenye kuchukiwa. Wale waliopata fursa ya kusikia na kupokea kweli na ambao wamejiunga na Kanisa la Waadventista Wasabato, wakijiita watu wa Mungu waishikao amri zake, ilhali hawana uhai wala kujitoa kwa Mungu kuliko yale makanisa ya jina tu, watapokea mapigo ya Mungu sawasawa na yale makanisa yanayopinga sheria ya Mungu. Ni wale tu waliotakaswa kwa njia ya kweli ndio watakaounda familia ya kifalme katika makao ya mbinguni ambayo Kristo ameenda kuyaandalia wale wampendao na wanaozishika amri zake.
“‘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].
'Yeye asemaye, Ninamjua, wala hashiki amri zake, ni mwongo, wala kweli haimo ndani yake' [1 Yohana 2:4]. Hii inawahusu wote wanaodai kumjua Mungu, na kushika amri zake, lakini hawadhihirishi hili kwa matendo mema. Watalipwa kulingana na matendo yao. 'Kila akaaye ndani yake hatendi dhambi; kila atendaye dhambi hakumwona wala hakumjua' [1 Yohana 3:6]. Haya yameelekezwa kwa wanachama wote wa kanisa, wakiwemo wanachama wa makanisa ya Waadventista wa Sabato. 'Watoto wadogo, mtu asiwadanganye; yeye atendaye haki ni mwenye haki, kama yeye alivyo mwenye haki. Yeye atendaye dhambi ni wa ibilisi; kwa maana ibilisi ametenda dhambi tangu mwanzo. Kwa kusudi hili Mwana wa Mungu alidhihirishwa, ili aziharibu kazi za ibilisi. Kila aliyezaliwa na Mungu hatendi dhambi; kwa maana mbegu yake hukaa ndani yake; wala hawezi kutenda dhambi, kwa sababu amezaliwa na Mungu. Hapa ndipo wana wa Mungu na wana wa ibilisi wanapotambulikana; yeyote asiyetenda haki si wa Mungu, wala yeye asiyempenda ndugu yake' [1 Yohana 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].
Wote wanaodai kuwa Waadventista Wasabato, ilhali wanaendelea katika dhambi, ni waongo machoni pa Mungu. Njia yao ya dhambi inapinga kazi ya Mungu. Wanaongoza wengine kuingia katika dhambi. Neno linatoka kwa Mungu kwa kila mshiriki wa makanisa yetu, 'Fanyeni mapito yaliyo nyoofu kwa miguu yenu, ili kilicho kilema kisije kikapotoka nje ya njia; bali kiponywe. Fuateni amani na watu wote, na utakatifu, ambao bila huo hakuna mtu atakayemwona Bwana; mkiangalia kwa bidii asije mtu akakosa neema ya Mungu; isije mzizi wa uchungu ukamea ukawasumbua, na kwa njia hiyo wengi watiwe unajisi; Isije akapatikana mwasherati, au mtu asiyemcha Mungu, kama Esau, ambaye kwa mlo mmoja aliuza haki yake ya mzaliwa wa kwanza. Maana mnajua kwamba baada ya hayo, alipotaka kuirithi ile baraka, alikataliwa; kwa maana hakupata nafasi ya toba, ijapokuwa aliitafuta kwa bidii pamoja na machozi' [Waebrania 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.
Hili linawahusu wengi wanaodai kuamini ukweli. Badala ya kuacha matendo yao ya tamaa, wanaendelea katika mkondo potovu wa mafunzo chini ya hoja za kubabaisha za Shetani. Dhambi haitambuliwi kuwa dhambi. Damiri zao zenyewe zimenajisiwa, mioyo yao imeharibika, hata mawazo yao ni maovu daima. Shetani anawatumia kama vyambo kuwanasa roho kwenye matendo machafu yanayonajisi utu wote. ‘Yeye aliyedharau sheria ya Musa [ambayo ilikuwa sheria ya Mungu] alikufa bila rehema kwa ushuhuda wa mashahidi wawili au watatu: Ni adhabu kali kiasi gani, mnaona, atahesabiwa kustahili yule aliyemkanyaga Mwana wa Mungu, na akalihesabu damu ya agano aliyotakaswa nayo kuwa kitu kisicho kitakatifu, tena akamtenda kwa dharau Roho wa neema? Maana twamjua yeye aliyesema, Kisasi ni changu, mimi nitalipa, asema Bwana. Tena, Bwana atawahukumu watu wake. Ni jambo la kutisha kuanguka mikononi mwa Mungu aliye hai’ [Waebrania 10:28-31].” Manuscript Releases, juzuu 19, 176, 177.