We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Nu ngi seet jamonoy waxu Yàlla wi ñu tegtal ni mooy ñaareelu dajale bi yonent Esayi wax, te gannaaw loolu, Rakku Jigéen White itam màggal ko.
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.
Te ca bés boobaam moom bés, kenn garab gu cosaanoo Yese dina taxaw ne melokaanu xeet yi; ay xeeti mbëkk yi dinañu ko seet, te sama noppalu yépp dina am ndam ak màggat. Te dina am ne bés boobaam, Boroom bi dina yokkati loxoom ñaareel yoon ngir jotaat ba ca desit ay nitam yi, ñi dese, nekk ci Asiri, ak ci Misra, ak ci Patros, ak ci Kus, ak ci Elam, ak ci Sinar, ak ci Hamat, ak ci dunu géej gi. Te moom dina taxawal melokaanu xeet yi, dina dajale ñi ñu génne ci Israyil, te dina booloo ñi tasaaroo ci Yuda, jële leen ca ñeenti weti suuf si. Te it kiñaanu Efrayim dina jeex, te noon yu Yuda dinañu dagg; Efrayim du kiñaan Yuda, te Yuda du sonal Efrayim. Esayi 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.”
Bu Yàlla dajalee ñi bokk ci ay nitam yu mujj yi ñaareelu yoon, am na bennug booloo ak bennug mbooloom xel ci diggante taalibey boobu, te loolu moom la fukki fan yi jiitu Pentekot doon firndeel; te Esaay wax na ci moom ne: “Xasoo Efrayim dina jeex, te noonu Yuda dinañu ñàkk; Efrayim du sore Yuda, te Yuda it du sonal Efrayim.”
“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.
“Nattu yu metti ci askanu Yàlla, te war nañu teqale ñi mel ni garab gu bon ak ñi mel ni dugub wu baax. Waaye bu Efrayim bañati sànk Yudaati, te Yudaa du sonalati Efrayim. Kàddu yu baax, yu lewet, yu fees ak yërmande dinañu génn ci xol yu sella ak ci tuñ yu sella. Lu am solo lool mooy nu bokk benn, te su fekkee ne nun ñépp di wut lewetug Kirist ak suufeelam, dinañu am xelum Kirist, te am na bennute gu aju ci xel.” 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.
Benn benn mooy benn ci liggéey bi Kirist di matal su mu dajale wa téeméer ak ñeent-fukk ak ñeent-junni ña ñaareel yoon. Boppu benn boobu dañoo ko tegtaloon ci fukki fan yi jiitu Pentekot, ak ci juróomi fan ak benn yi ci ndaje dalu Exeter bi, te mën na woon a matal diggante 1856 ak 1863, su fekkee ne ñi jaaroon ci réer gu mag ga 22 Oktoobar 1844 woonuñu woon seen yoon.
“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!
“Waaye ci jamono ji muccoon ci kaw sikki-sakka ak xel mu nekkul dal, te topp ca naqar ga, bari ci gëmkat yu advent bi bàyyi nañu seen ngëm. Juuyoo ak xaaju dugg nañu ci biir.... Noonu liggéey bi yéex, te àddina bi des ci lëndëm. Bu fekkee ne mbooloom Adventist bépp bennoon na ci ndigali Yàlla ak ngëm gi ci Yeesu, naka la sunu jaar-jaar di woon wuute lool!”
“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.
“Dëggul woonul coobare Yàlla ne dikkug Kirist bi yàgg noonu. Yàlla bëggul woon ni ay gaayam, Israyil, réer ñent fukki at ci màndiŋ mi. Moom digoon na leen ne dina leen yóbbu jàll bu jub ci suuf sa Kanaan, te samp leen fa muy xeet bu sell, bu wér, bu bég. Waaye ñi jëkk a leen waare xibaar bi, duggulñu “ndax ngëmadi” (Hebrews 3:19). Seen xol dafa fees ak ngunugunu, fippu, ak bañ bu metti, te manula woon àggale ak ñoom kóllëreem.”
“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.
“Diir-ñett at la ngëmul, xasxas ak fippu tëj na Israayil gu njëkk ci réewum Kanaŋ. Bàkkaar yooyu itam ñoo yéexal duggug Israayil gu tey ci Kanaŋ bu asamaan bi. Ci benn ci ñaar ñi, yoon yi Yàlla digoon amuñu benn njumte. Xanaa ngëmul ga, bëccëge ak àddina, ñàkk sellal bopp, ak juujute bi nekk ci biir nit ñi di wax ne ñoo bokk ci Boroom bi, moo tax nu des ba léegi ci addina sii fees ak bàkkaar ak tiis ci lu yàgg lool.” Selected Messages, téere 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.
Wàccug ñaareelu malaak bi wone na ne am na woon tasaaroo ci njëkk yàqu yaakaar ga, te loolu moo tàmbalee jamono ji xaar gi; gannaaw loolu mu yóbbu ci ab diirub juróom-benn fan ci ndaje màkkaanu Exeter, fa ñoo jëlee benn xel ci mbiirum yégle bi, lu jiitu sotti Xel mu Sell mi ci yégleb Yuuxu Diggante Guddi, ci jeexitalu ndaje ma.
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.
Wàccub malaaka bu ñetteel bi ca 22 Oktoobar 1844, wone na tasaaroo gu amoon ca màndiŋ mu réy ma, te mu dugal jamono jàngale, bi dëgg yi jëm ci Barabu Bu Gëna Sell bi ubbee ci kanam askanu Yàlla. Bi 1849 jotee, Boroom bi dafa doon yiir ay loxoom ngir dajale askanam ñaareel yoon, te bi 1851 jotee, dañuy wone tablo 1850 ba. Tablo boobu moo doon yégleb yu samp kër gi ci dëgg, te moom it moo doon yégleb bi war a yékkati fa kanam àddina si mel ni bannéeru xëw-xëw.
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.
Ñaareelu ñaareel bi Kirist dajale taalibeem yi tàmbalee woon ci saa si mu wàccee, te ñaareelu dajale ga ñi nekk Exeter tàmbalee woon biir jamono ji ñuy xaar. Ci jaar-jaaru móoloo 1863 ba, ñaareelu dajale ga tàmbalee woon bu yaggatul ñaar-fukki at ak juróom benn at ci yoonu njàng mi tàmbalee woon ba leeru kër-yàlla gi ubbee ci 1844. Ci 1848, Islaam doon merloo xeeti àddina yi. Ñaareelu dajale ga ñu melal ko ni liggéey bu yokkute la, bi ñuy mataleg ak ñëwug fukki fan yi jiitu Pentekot, ak itam ak juróom-benn fan yu ndaje kaŋu Exeter, te waroon na jeex ci 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.
Liggéeyu dajaleen ay nitam ña ñaareel yoon bi mooy liggéey bu mujj bu malaakaat bu ñetteel bi, te loxo Kirist mo koy matale.
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.
Bi bésub Bésub bi agsee, mu tàmbalee jàngale ci jàngu Yawut ya; te ñu bare, bi ñuy dégg ko, ñu waaru, naan: “Foo nit kii jële yii mbir? Te ban xel mu xamle lañu ko jox, ba tax sax nii kéemaan yu réy yi di am ci ay loxoom?” Mark 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.
Tasaaroo gi xewxew bi di am su melokaanu Yàlla wàccee, dafay tàmbali benn jéego ngir seetaan, buy mujj a feeñal ñaari xeetu màggkat, te ci loolu mooy sellal kër Yàlla gi.
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.
Abam ngelawam mi ngi ci sa loxo, te dina setal béppam bu baax, te dajale dugubam ci sañ-sañ bi; waaye dina lakk mbëx mi ak safara su dul fey mukk. Mata 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Ci jamono, nitu Yàlla yi war nañu jël ndawsi bi ci loxou malaaka mi te lekk ko.
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.
Te gis gis ma naan benn malaaka bu am doole gu réy di wàcce ci asamaan, soloo ngir: te arco-en-ciel nekk ci kaw boppam, te kanamam mel ni jant bi, te ay tànkam mel ni ay ndànk-ndànku safara: Te moo yoroon ci loxoom téere bu ndaw bu ubbeeku: te mu samp tànkam bu ndeyjoor ci géej gi, ak tànkam bu càmmoñ ci suuf si. Pexe 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.
Bi ñëwóowub malaakam ñaareel bi ci 19 Awril 1844, askanu Yàlla tasaaroo woon na. Ñoom dafañu leen dajale woon ca njëlbéenu yégleb Kàddu gu nekk ci Peeñu ga, saar 9, aaya 15, ci 11 Ut 1840, waaye Boroom bi moo daan aar ay njuumte yu amoon ci waññiinu yenn ci lim yi nekk ci taabal baa.
“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.
“Gis naa ne, tabloosu 1843 bi, loxob Boroom bi moo ko jiite woon, te waru ko soppi; ay lim ya nekkoon ci biiram, noonu la ko bëggé woon; te loxobam dafa nekkoon ci kawam, ba nëbb ab njuumte ci yenn lim yi, ngir kenn man a ko gisul, ba keraak ba mu teggi loxobam.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Ñàkkam loxoom moo may Samuel Snow mu xam bés bu jub bi ngir gis-gis ga yàgg ba ñëw.
“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.
«Ñi ñooñu takku te gëm, te ñu tiis, yu mëna xamuma woon lu tax seen Boroom ñëwul, kenn bàyyiwul leen ci lëndëm. Yeneen yoon, ñu indi leen ci seen Biibël yi ngir seetaat waxtuyi waxi yonent yi. Loxo Boroom bi jëlees na ci kaw nataal yi, te njuumte ga leeral na. Ñu gis ne waxtuyi waxi yonent yi dafa àgg ba ci 1844, te dalil yooyu ñu jëfandikoo woon ngir won ne waxtuyi waxi yonent yi jeex nañu ci 1843, mooy itam firndeel ne dinañu yam ci 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.
Jaar-jaari malaaka bu njëkk ak ñaareel bi dafay ëmb sàrti waymark yu ci loxo Kirist bokk. Bi Mu wàccee 11 Awril 1840 ak 19 Awril 1844, am na woon ndawtal ci ay loxoom. Moo doon ay loxoom yu jiite woon def ak siiwal tablóo 1843 ba ci Mee 1842. Moo doon ay loxoom yu tëjje woon njuumte bu nekk ci lim yi nekk ci tablóo bi. Gannaaw tasaaru jëfandikoo bu njëkk boobu, Yeremiya toog na ci moom rekk ndax loxo Kirist. Noonu Mu dindi loxoom, ba tax Mu ubbiwaat ndawtalu Yuuxu Digg-Guddi gi. Jëf ju Mu yóbbée loxoom ngir dajale ay nitam ña ñaareel yoon, am na woon li dale ci jéxital bu njëkk ba ci ndaje kaŋ Exeteer, ni taalibey bi mujjee dajaleesoo Yerusalem diirub fukki fan laata tuur Xel mu Sell mi. Bi malaaka bu ñetteel bi agsee 22 Oktoobar 1844, Boroom bi yékkati na loxoom.
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.
Te malaaka ma ma gisoon taxaw ci kaw géej gi ak ci kaw suuf si, yékkati na loxoom jëm asamaan, ba noppi waat ci Kooku dund ba fàww te ba fàww, Mi bind asamaan ak li nekk ci biiram, ak suuf si ak li nekk ci biiram, ak géej gi ak li nekk ci biiram, ne waxtu du yàggatul. Peeñu Yowaana 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.
Li dale bu njëkk ci 11 Ut 1840 ba 22 Oktoobar 1844, jaar-jaaru ñaareel malaaka ak njëkk malaaka bi fees na ci loxob Kirist. Ci 22 Oktoobar 1844, ñetteel malaaka bi wàcc na, te ndaw juróom ñaari nit ñi di topp Miller ñi tasaaroo nañu ndax Njaaxle gu Mag gi. Ca bés boobu, Kirist yékkati na sa loxoom jëm asamaan te giñ ne waxtu du amati.
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.
Ñaareel ñaareelu dajale bi ci jaar-jaaru atum 1844 ba 1863, tambalee na ak Kirist mi yëkkati ay loxoom, te boole ko ak yégle bu mu yor ci loxoom ngir lekk ko. Gannaaw loolu, ci 1849, mu yóbbalu loxoom ñaareel yoon ngir dajale ay nitam yi tasaaroo woon. Nit ñooñu dañu leen dajale woon ci yégleb Buuxum Guddi ga, te dañu tasaaroo ba beneen ndawt li ñu waxoon ne dina xew, xewul. Ca ndaje màbbaayu Exeter ga, Kirist dajale na gëstuugam te boole leen benn ci kaw yégle bi, ni mu ko defee woon ci fukki fan yi jiitu Pentekot. Millerit yu Filadelfi yi génn nañu ca ndaje màbbaayu Exeter ga te dellu jëfe Pentekot. Ci 1856, Kirist nekkoon na biti yoonu ndeyu bi soppeekoon Laodise, ndaxte Kirist taxaw na biti xolub nit ku Laodise di tàkk, di seet bunt ngir dugg.
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.
Xooluleen, maa ngi taxaw ca bunt ba, di bës: bu kenn déggee sama baat, te ubbi bunt bi, dinaa dugg ci moom, te lekk ak moom, moom itam ak man. Révélation 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.
Ci atum 1856, loxo Kirist doon di fëkk ci yëngu-yëngu Millerite bu Laodise, waaye amul njariñ. Ci atum 1849, juróom-ñaari at lu jiitu boobu, Moo tàmbalee dajaleaat ay nitam ñaareel yoon, waaye sikki-sàkka ak wërante taxawloo yëngu-yëngu Filadelfi.
“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.
«Soo fekkee Adbantis yi, ganna gëntu gu mag ga ci atum 1844, saxoon nañu ci seen ngëm te topp ci benn xel yépp yoonu yëgle bu ubbikoo Yàlla, nangu ndigalub ñetteelu malaaka ma te ci dooley Xel Mu Sell mi wax ko àddina si, dinañu gis musalug Yàlla; Boroom bi dina liggéey ak seen jéego ak kàttan gu réy; liggéey bi dina mat, te Kirist dina ñëw ba noppi ngir jël ay nitam ngir seen pey. Waaye ci jamonoy sikki-sakka ak xel mu wóorul mi toppoon gëntu ga, ñu bare ci ñi gëm woon ñëwug Boroom bi bàyyi nañu seen ngëm.... Noonu lañu teree liggéey bi, te àddina bi des ci lëndëm. Bu fekkee yépp mbooloom Adbantis bi boolooon ci ndigali Yàlla ak ngëmu Yeesu, naka la sunu jaar-jaar di doon lu wuute lool!» 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.”
Bés bu 11 fanweeri 2001, Kirist dajaloo nitam ñi ci bés yu mujj yi, te gannaaw loolu ñu tasaaroo ci 18 fanweeri sulet 2020. Bés bu 11 fanweeri 2001, ñi dajale woon jël nañu téere bi nëbb ci loxob Kirist, te lekk ko. Ci 18 fanweeri sulet 2020, dañu bañ ndigël li ñu teewaloon ci loxoom buy yekkati, mi won ne « waxtu du amati ».
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.
Millerit yu Filadelfi yi feeñul woon benn ñaawteef ci seen wax ju dul dëgg bu 1843, ndaxte dañoo jëfandikoo lépp leer gi Boroom bi wone woon; waaye ca 18 Sulet 2020, Laodise yi ci yëngu-yëngu malaaka bi ñetteel daan nañu ci leer gi ci ndigal loxoam. Gannaaw 1844, yëngu-yëngu Filadelfi bu malaaka bi jëkk, “ci jamono ji amee sikki-sakka ak xel mu wéragul,” “wacc nañu seen ngëm,” te nekk Laodise.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 tegu na bés boobu ci jëfandikooku, di misaalal benn xëtu soppi ngir askanu Yàlla ci jamonoy mujj yi.
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.
Ci diggante ci biir juróom-ñaar ak juróom benn at yi diggante 1849 ak 1856, yëngu-yëngu Millerite bu Filadelfi bañ na loxob Boroom bi miy tàllal ngir dajale ay nitam ña ñaareel yoon; te digé ba mooyoon ne dina def ci jamono jooju lu gën a bare li Mu defoon ci jamono yu weesu yi.
“September 23, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
«23 Sulet, Boroom bi won na ma ne mujj bës moo yaatalaat loxoom ngir delloo ñi des ci ay nitam, te war nañu yokk gëstu yi ñaari yoon ci jamono jële bii. Ci jamono tasaaroo, ñu dóoroon Israayil te dagg ko; waaye léegi ci jamono jële bii, Yàlla dina faj nitam te takk seen ay gaañu. Ci tasaaroo ga, coono yi ñu defoon ngir siiwal dëgg gi amoon nañu doole bu néew lool, te amale woon lu néew walla dara; waaye ci jële gi, bi Yàlla tegée loxoom ngir dajale nitam, coono yi ñuy def ngir siiwal dëgg gi dinañu jot seen njariñ li ñu war a am. Ñépp war nañu booloo te farlu ci liggéey bi. Gis naa ne, lu rus a metti la ci ku nekk aay ci misaal yi jóg ci jamono tasaaroo ngir ñu yilifal ko sunu doxalin léegi ci jamono jële gi; ndax bu Yàlla defalul nu léegi lu gën a bare li mu defoon booba, Israayil du mookk a dajale. Dëgg gi soxla na ñu siiwal ko ci ab xët bu ñuy bind, ni ñuy waare ko ci wax.» Review and Herald, 1 Nowàmbar, 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.
Lu Leeroono jéemoon na yéggale liggéeyam ci benn xol, waaye leer na ne booloo bi dafa tasoon, te “ci jamonoy ñàkk kóllëre ak njàqare ga toppoon gàcce gi, ñu bare ci ñi gëm woon advent bàyyi nañu seen ngëm.” The Present Truth (gannaaw ga mu nekk Review and Herald) tàmbali nañu koo siiwal ci atum 1849, te ci 1851, kart 1850 bi nekkoon na ci yoon, waaye ci 1856, yégleb “juróom-ñaari waxtu” yi ci Leviticus ñaar-fukk ak juroom-benn bàyyikoo nañu ko te matagul. Yégleb bi ñu ubbi woon mu génn ci October 22, 1844 am na bi kàddu yonent yi ci ñaari junni ak ñetti téeméeri at ak ñaari junni ak juróom-ñaar-fukk at yi aggee seen jeexital.
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.
Noflaay bi moo leer jiitu yeneen njàngale yi ci jamono jooju, te diirub fukk ak ñaar at, yoonu nattu bi dafa dem ba keroog nattu bu mujj ga agsi ci 1856. Nattu boobu moo doon ci noflaayu Noflaay bi ngir suuf si, te moo tàmpe woon jeexital yoonu nattu bi mi tambalee ak noflaayu Noflaay bi ngir nit ñi. Diiru nattu boobu dafa yóbb sañsebu Alfa ak Omega. Atum 1856 itam dafa teguwoon yokkug xam-xam ci dëgg gu njëkk gu Miller gis woon te nekk taxawaayu ndëkkël, ba tax mu yore itam sañsebu Alfa ak Omega ci boobu wetu itam. Dëggu Noflaay bi, mi nekk màndargay nit ñi Yàlla sellal, dañu ko feeñal ni liitug juróomeel bi, ba keroog kumpag Almasi ci gëmkat bi, mooy yaakaaru ndam, mat. “Juróom-ñaar yoon” bi dañu ko feeñal ni liitu Jubile bi war a liit ci Bésub Yookkute.
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.
Juróom-ñaari at yi dale ci 1856 ba 1863 dafa doon mel ni fukki fan yi ca Yerusalem ngir taalibé yi, ak juróom-benni fan yi ca ndaje kaŋu Exeter ngir Millerit yu Filadelfi, waaye, metti na, jamono jooju nekk na misaalu ñi di bañ a topp Boroom bi naka mu leen di jiite ci jamonoy jëleef ga. Jaar-jaaru malaaka bu njëkk ak bu ñaareel, bi di jamonoy taarixu juróom-ñaari dëgg-dëgg yi, feeñal na ne Boroom bi di yoor loxoom ngir dajale ay nitam ñaareelu yoon dale ko ci 19 Awril 1844, te mu melal tontu déggal gu ñuy topp Kirist ci Kër Gu Gëna Sell gi.
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.
Jàlluwaay Kàdes bu njëkk bi, mooy jàlluwaay malaaka bu ñetteel bi từmb 1844 ba 1863, day wone ne Boroom bi dellu na jox ay loxoam ngir dajale ay nitam ñaareelu yoon; waaye ci jàlluwaay boobu, moytu gi feeñ na. Léegi nag, ñetteelu yoon bi, li dale woon depuis fanweeri sulet 2023, Boroom bi dellu na jox loxoam ngir dajale ay nitam ñaareelu yoon, te ñoom dinañu matal Kàdes bu ñaareel bi ni Filadelfiyaan yu déggal, ndaxte màndargay dëgg bi day wone ne ñetti yoon yi, njàlbéen ak mujjam, dañuy tegtal Filadelfiyaan yu déggal, te misaal mi ci digg bi mooy Lawodise ya déggadi.
We will continue this study in the next article.
Dina taxawal ci njàngum bii ci maqaal bu ci topp.
“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.
“Ndax mboolooy kërce yi dinañu dégg ndigal bu Laodise? Ndax dinañu tuub se déedet, te fekk yégleb dëgg gi gën a màgg, mooy ndigtal ñetteelu malaaka bi, yéglees na ko àddina si, dinañu sax ci bàkkaar? Lii mooy bees bi mujj bu yërmande, artu bu mujj bi ci suuf su daanu. Bu kërceg Yàlla seddée, dootu taxawati ci ngërëmug Yàlla, ni noonu itam kërce yi ñu teg nataal ne daanu nañu te nekk dëkkub rab yi, ak saxuwaayu bépp ruu bu bon, ak kër ga ñu téye bépp picc bu sellul te sib. Ñi amoon fursat yu ñuy dégg ak a nangu dëgg gi, te boole seen bopp ak kërceg Adventiste bu fanweeri bis ba, di wooye seen bopp ne ñoom mooy askanu Yàlla buy sàmm ndigali Yàlla, waaye te amuñu gën dooleel xol ak sellalug seen bopp ci Yàlla lu ëpp li kërce yu tudd rekk am, ñooñu dinañu jot ci musibaay Yàlla ni mu wóorée ni kërce yi di bañ yoonug Yàlla. Ñi ñu sellal rek ci dëgg gi ñoo di def njaboot gu buur gi ci kër yu kawe yi Kirist dem waajal ñi ko bëgg te di sàmm ay ndigalam.”
“‘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].
“ ‘Ki wax ne, Maa ngi ko xam, te du sàmm ay ndigalam, mooy fenkat, te dëgg bi nekkul ci moom’ [1 John 2:4]. Loolu dafa jàpp ñépp ñi claim ne am nañu xam-xam ci Yàlla, te di sàmm ay ndigalam, waaye duñu wone loolu ci jëf yu baax. Dinañu jot li séen jëf waral. ‘Képp ku sax ci Moom du bàkkaar; képp kuy bàkkaar gisul ko, te xamul ko itam’ [1 John 3:6]. Kàddu gii ñeel na ñépp ñi bokk ci kërceen gi, boole ci mbooloomi Seventh-day Adventist churches. ‘Yéen samay doom yu ndaw, buleen bàyyi kenn na leen nax: ki di def njub mooy ku jub, ni Moom itam jubee. Ki di def bàkkaar, ci Seytaane la bokk; ndaxte Seytaane di bàkkaar li dale ca njàlbéen ga. Lii moo tax Doomu Yàlla feeñ, ngir mu yàq jëfi Seytaane yi. Képp ku juddoo ci Yàlla du def bàkkaar; ndaxte askanam sax na ci moom; te mënul bàkkaar, ndaxte juddoo na ci Yàlla. Ci lii la ñiy doomi Yàlla ak ñiy doomi Seytaane feeñee: képp ku dul def njub bokkul ci Yàlla, noonu itam ki bëggul mbokkam’ [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].
«Ñépp ñi bëgg a wax ne ñoom ay Adventist yu di sàmm bésub Noflaay, teewul di sax ci bàkkaar, ay fenkat lañu ci kanam Yàlla. Seen yoonu bàkkaar miy wàññi liggéeyu Yàlla. Ñoo ngi yóbbu ñeneen ñi ci bàkkaar. Kàddu gi joge na ci Yàlla ngir bépp cér bu nekk ci sunuy mbooloom gëmkat yi: “Te seddalleen yoon yu jub ngir seeni tànk, ngir baña tax li lafañ ñàkk yoon, waaye na faj. Toppleen jàmm ak ñépp, ak sellal, te ku ko amul du gis Boroom bi; di wottu bu baax ngir bañ kenn a ñàkk yiwu Yàlla, ngir bañ genn rootu wextan a sax, di jàqale leen, ba tax ñu bare di sobiku; ngir bañ kenn nekk njaaloo walla nit ku xasaw ni Esawu, mi jaay sa ndono ngir benn peppum lekk. Ndax xam ngeen ne gannaaw gi, bi mu bëggee jot barke bi, dañu ko bañ; ndaxte gisul fu mu mana réccoo, doonte sàkku na ko ak rangooñ” [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.
“Lii jëm ci ñu bari ñiy wax ne gëm nañu dëgg gi. Fàww ñu bàyyi seen yëf yu bëgg-bakan, waaye dañuy jéem a dox ci benn yoon wu jubul ci njàngum yoonu njàngale, ci biir réy-réyu naxari Seytaane. Bàkkaar deesuko xam ne ab bàkkaar la. Seen xel mu di seede sax, sobax na; seen xol yàqu na, ba sax seen xalaat yi di yàqu saa su ne. Seytaane di leen jëfandikoo mel ni ay réere ngir nax bakkan yi, yóbbu leen ci yëf yu sobax, yu di tilimal lépp lu nekk ci nit ki. ‘Ku xeeboon yoonu Musaa [mi doon yoonu Yàlla] dee na ci lu amul yërmande, ci seede ñaar walla ñett: kon naka la mbugal mu gëna metti di tollu ci ki ngeen di foog ne yeyoow na ko, moom mi ëppoon Doomu Yàlla, te jàppe deretu kóllëre ga, gi ñu ko sellaalee, ne lu sobaxul la, te toroxal Xelum yiw wi? Ndaxte xam nanu Ki waxoon ne, “Maa moom peyu fey, Maa koy delloo,” kàddu Boroom bi. Teaat, “Boroom bi dina àtte Ay nitam.” Lu tiit la a daanu ci loxo Yàlla ju dund ji’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.