We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
Sicubungula isikhathi sesiprofetho esimelelwe njengokubuthana kwesibili esikhonjwe ngumprofethi u-Isaya, kwase kuthi kamuva nguDadewethu 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.
Ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso kubantu; kuyo izizwe ziyakufuna; nokuphumula kwayo kuyakuba yinkazimulo. Kuyakuthi ngalolo suku iNkosi ibuye yelule isandla sayo ngokwesibili ukuba ibuyise insali yabantu bayo eyakube isele, ivela e-Asiriya, naseGibithe, nasePathrosi, naseKushe, nase-Elamu, naseShinari, naseHamati, naseziqhingini zolwandle. Iyakuphakamisa isibonakaliso ezizweni, ihlanganise abaxoshiweyo bakwa-Israyeli, ibuthe ndawonye abahlakazekileyo bakwaJuda bevela emagumbini omane omhlaba. Umona wakwa-Efrayimi nawo uyakusuka, nezitha zakwaJuda ziqedwe: u-Efrayimi akayikumonela uJuda, noJuda akayikucindezela u-Efrayimi. 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.”
Lapho abantu bakaNkulunkulu bezinsuku zokugcina beqoqwa okwesibili, kuba khona ubunye phakathi kwalabo bafundi obabumelwe yizinsuku eziyishumi ezandulela iPhentekoste, futhi u-Isaya abhekisela kubo njengesikhathi lapho, “Umhawu ka-Efrayimi uyakususwa, nezitha zakwaJuda ziyakunqunywa: u-Efrayimi akayikuba nomhawu ngoJuda, noJuda akayikumhlupha u-Efrayimi.”
“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.
“Izilingo zizokwehlela abantu bakaNkulunkulu, futhi ukhula luyohlukaniswa nokolweni. Kodwa u-Efrayimi makangabe esamfisa umona uJuda, noJuda naye angeke esamhlupha u-Efrayimi. Amazwi anomusa, athambile, anozwelo ayogobhoza ephuma ezinhliziyweni nasezindebeni ezingcwelisiwe. Kubalulekile ukuthi sibe munye, futhi uma sonke sifuna ubumnene nokuthobeka kukaKristu, siyoba nomqondo kaKristu, futhi kuyoba khona ubunye bomoya.” Review and Herald, March 19, 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
Ubunye buyingxenye yomsebenzi uKristu awufeza lapho eqoqela ndawonye okwesibili abayizinkulungwane eziyikhulu namashumi amane nane. Lobo bunye babufanekiselwa yizinsuku eziyishumi ezaholela ePhentekoste, kanye nezinsuku eziyisithupha zomhlangano wenkambu wase-Exeter, futhi babungafezeka kusukela ngo-1856 kuze kube ngu-1863, ukube labo ababesebenze ukuhlangabezana nokudumala okukhulu kwango-Okthoba 22, 1844, babengalahlekanga endleleni yabo.
“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!
“Kodwa esikhathini sokungabaza nokungaqiniseki esalandela ukudumazeka, abaningi kwabakholwayo ekuFikeni kukaKristu badela ukukholwa kwabo. Kwavela ukuphikisana nokwehlukana phakathi kwabo.... Ngaleyo ndlela umsebenzi waphazamiseka, izwe lashiywa ebumnyameni. Ukube wonke umzimba wama-Adventist wawuhlangane phezu kwemithetho kaNkulunkulu nokukholwa kukaJesu, umlando wethu wawuyokuba wehluke kangakanani!”
“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.
“Akusikho intando kaNkulunkulu ukuthi ukuza kukaKristu kubambezeleke ngaleyo ndlela. UNkulunkulu akazange ahlose ukuthi abantu baKhe, u-Israyeli, bazulazule iminyaka engamashumi amane ehlane. Wathembisa ukubahola ngqo ezweni laseKhanani, futhi abamise khona babe ngabantu abangcwele, abanempilo, nabajabulayo. Kodwa labo okwashunyayelwa kubo kuqala, abangenanga ‘ngenxa yokungakholwa’ (Hebrews 3:19). Izinhliziyo zabo zazigcwele ukukhononda, ukuhlubuka, nenzondo, futhi Wayengenakukwazi ukugcwalisa isivumelwano saKhe nabo.”
“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.
“Iminyaka engamashumi amane ukungakholwa, ukukhononda, nokuvukela kwavimbela u-Israyeli wasendulo ukuba angene ezweni laseKhanani. Izono ezifanayo ziye zabambezela ukungena kuka-Israyeli wanamuhla eKhanani lasezulwini. Kuzo zombili lezi zimo izithembiso zikaNkulunkulu azinacala. Ukungakholwa, ukuthanda izwe, ukungazinikele, nokuxabana phakathi kwabantu beNkosi abazishoyo ukuthi bangabakhe yikho okusigcine kuleli zwe lesono nosizi iminyaka eminingi kangaka.” Selected Messages, incwadi 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.
Ukwehla kwengelosi yesibili kwabonakalisa ukusakazeka okwenzeka ekudumazekeni kokuqala okwaqala isikhathi sokubambezeleka; kwase kuholela esikhathini sezinsuku eziyisithupha emhlanganweni wenkampu yase-Exeter, lapho ubunye phezu kombiko bafezwa khona kusengaphambili ngaphambi kokuthululwa kukaMoya oNgcwele embikweni Wokukhala Kwaphakathi Kwamabili ekuphethweni komhlangano.
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.
Ukwehla kwengelosi yesithathu ngo-Okthoba 22, 1844, kwabonisa ukuhlakazeka ngesikhathi sokudumala okukhulu, futhi kwaqalisa inkathi yokufundiswa njengoba amaqiniso ahlobene neNdawo eNgcwelengcwele kakhulu ayembulwa kubantu bakaNkulunkulu. Ngo-1849 iNkosi yayiselula isandla saYo ukuba iqoqe abantu baYo ndawonye okwesibili, futhi ngo-1851 ishadi lika-1850 lase lethulwa. Lelo shadi lalimele umlayezo oyisisekelo, kanye nawo kanye umlayezo okwakufanele uphakanyiswe phambi kwezwe njengesibhengezo.
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.
Ukuqoqwa kwesibili kwabafundi nguKristu kwaqala ngokushesha ekwehleni kwaKhe, futhi ukuqoqwa kwalabo base-Exeter kwaqala ngesikhathi sesikhathi sokulibala. Emlandweni wokuvukela ka-1863, ukuqoqwa kwesibili kwaqala okungenani eminyakeni emihlanu ingene enqubweni yemfundo eyaqala ngesikhathi ukukhanya kwendlu engcwele kuvulwa ngo-1844. Ngo-1848, ubuSulumane base sebuvusa ulaka ezizweni. Ukuqoqwa kwesibili kumelwe njengomsebenzi oqhubekayo ofezwa ukufika kwezinsuku eziyishumi ezandulela iPhentekoste, nangalezinsuku eziyisithupha zomhlangano wekamu lase-Exeter, futhi kwakufanele ukuba kube sekuqediwe ngo-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.
Umsebenzi wokubutha abantu baKhe okwesibili ungumsebenzi wokuphetha wengilosi yesithathu, futhi ufezwa ngesandla sikaKristu.
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.
Kwathi ukufika kosuku lwesabatha waqala ukufundisa esinagogeni; abaningi ababezwa bamangala, bethi: Uthathaphi lo muntu lezi zinto na? Futhi bungubuphi lobu ukuhlakanipha abuphiweyo, aze enze nemisebenzi yamandla enjalo ngezandla zakhe na? Marku 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Ukuhlakazeka okwenzeka lapho uphawu lobuNkulunkulu lwehla kuqalisa inqubo yokuvivinya egcina iveze izigaba ezimbili zabakhulekeli, futhi ngaleyo ndlela kuhlanze ithempeli.
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.
Isikhebe sakhe sokwela sisesandleni sakhe, futhi uyolihlanza ngokupheleleyo ibala lakhe lokubhulela, aqoqele ukolweni wakhe esibayeni; kodwa amakhoba uyowashisa ngomlilo ongacimekiyo. Mathewu 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Ngaleso sikhathi abantu bakaNkulunkulu kufanele bamukele umlayezo ovela esandleni sengelosi bawudle.
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.
Ngase ngibona enye ingelosi enamandla yehla ivela ezulwini, yembethe ifu; umnsalo wenkosazana wawuphezu kwekhanda layo, nobuso bayo babunjengelanga, nezinyawo zayo zinjengezinsika zomlilo; yayinesincwadi encane esandleni sayo ivuliwe; yabeka unyawo lwayo lokunene phezu kolwandle, nolwesokhohlo phezu komhlaba. IsAmbulo 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.
Ekufikeni kwengelosi yesibili ngo-Ephreli 19, 1844, abantu bakaNkulunkulu babehlakazekile. Babeqale babuthelwa kanye nokugcwaliseka kwesiprofetho sesAmbulo isahluko sesishiyagalolunye, ivesi leshumi nanhlanu, ngo-Agasti 11, 1840, kodwa iNkosi yayibambe isandla saYo phezu kwephutha ekubalweni kwezinye izibalo ezaziseshadini.
“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.
“Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akumelwe liguqulwe; ukuthi izibalo zazinjengoba Yena efuna zibe njalo; nokuthi isandla saKhe sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo, ukuze kungabikho noyedwa ongakwazi ukulibona, kwaze kwasuswa isandla saKhe.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Ukususa kwakhe isandla saKhe kwavumela uSamuel Snow ukuba aqonde usuku oluyilo oluqondile lombono owawulibala.
“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.
“Labo abathembekileyo, abadumazekile, ababengaqondi ukuthi kungani iNkosi yabo ingafikanga, abazange bashiywe ebumnyameni. Baphinde baholelwa emaBhayibhelini abo ukuba baphenye izikhathi zesiprofetho. Isandla seNkosi sasuswa ezibalweni, futhi iphutha lachazwa. Babona ukuthi izikhathi zesiprofetho zazifika ku-1844, nokuthi ubufakazi obufanayo ababebethulile ukukhombisa ukuthi izikhathi zesiprofetho zaziphela ngo-1843, babufakazela ukuthi zaziyophela ngo-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.
Umlando wezingelosi zokuqala nezesibili uqukethe umugqa wezimpawu zendlela ezihlotshaniswa nesandla sikaKristu. Lapho ehla ngo-Agasti 11, 1840 nango-Ephreli 19, 1844 wayephethe umlayezo esandleni saKhe. Kwakuyisandla saKhe esaqondisa ukwenziwa nokushicilelwa kweshadi lika-1843 ngoMeyi ka-1842. Kwakuyisandla saKhe esavala iphutha ezibalweni ezaziseshadini. Emva kokuhlakazeka kwalokho kudumazeka kokuqala, uJeremiya wahlala yedwa ngenxa yesandla sikaKristu. Wabe esesusa isandla saKhe, ngalokho wavula uphawu emlayezweni Wokukhala Kwaphakathi Kwamabili. Isenzo sokwelula isandla saKhe ukuba aqoqe abantu baKhe okwesibili senzeka kusukela ekudumazekeni kokuqala kwaze kwaba semhlanganweni wekamu wase-Exeter, njengoba abafundi ekugcineni babuthelwa ndawonye eJerusalema izinsuku eziyishumi ngaphambi kokuthululwa kukaMoya oNgcwele. Ekufikeni kwengelosi yesithathu ngo-Okthoba 22, 1844 iNkosi yaphakamisa isandla saYo.
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.
Ingelosi engayibona imi phezu kolwandle naphezu komhlaba yaphakamisa isandla sayo ezulwini, yafunga ngoPhila kuze kube phakade naphakade, owadala izulu nokukulo, nomhlaba nokukuwo, nolwandle nokukulo, ukuthi isikhathi asisayikuba khona. IsAmbulo 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.
Kusukela embuthanweni wokuqala ngo-August 11, 1840 kuze kube ngu-October 22, 1844 umlando wezingelosi zokuqala nezesibili uphawulwe yisandla sikaKristu. Ngo-October 22, 1844 ingelosi yesithathu yehla, futhi umhlambi omncane wamaMillerite wahlakazwa UkuDumazeka Okukhulu. Ngalolo suku uKristu waphakamisela isandla saKhe ezulwini wafunga ukuthi isikhathi asisayikuba khona.
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.
Ukuqoqwa kwesibili emlandweni kusukela ngo-1844 kuze kube ngu-1863 kwaqala lapho uKristu ephakamisa isandla saKhe, ngesikhathi esifanayo ephethe esandleni saKhe umlayezo owawuzakudliwa. Kwathi-ke ngo-1849, welula isandla saKhe okwesibili ukuze aqoqe abantu baKhe ababebalekile. Labo bantu babeqoqwe ngomlayezo Wokukhala Kwasemini Yobusuku, futhi bahlakazeka lapho umcimbi owawubikezelwe ungazange wenzeke. Emhlanganweni wekamu wase-Exeter uKristu waqoqa umhlambi waKhe futhi wawuhlanganisa phezu komlayezo, njengoba ayenzile ezinsukwini eziyishumi ezandulela iPentekoste. AmaMillerite aseFiladelfiya asuka emhlanganweni wekamu wase-Exeter futhi aphinda iPentekoste. Ngo-1856, uKristu wayengaphandle kwenhlangano eyayisiguqukele eLawodikeya, ngokuba uKristu umi ngaphandle kwenhliziyo yomLawodikeya futhi uyagqongqoza, efuna ukungena.
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.
Bheka, ngimi emnyango, ngingqongqoza; uma umuntu ezwa izwi lami, avule umnyango, ngizangena kuye, ngidle naye, naye adle nami. IsAmbulo 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.
Ngo-1856, isandla sikaKristu sasingqongqoza phezu kwenhlangano yamaMillerite yaseLawodikeya, kodwa kwanhlanga zimuka nomoya. Ngo-1849, eminyakeni eyisikhombisa ngaphambili, wayeseqalile ukuqoqa abantu Bakhe okwesibili, kodwa ukungabaza nokungaqiniseki kwamisa inhlangano yaseFiladelfiya.
“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.
“Ukuba ama-Adventist, ngemva kokudumala okukhulu ngo-1844, ayebambelele ngokuqinile ekukholweni kwawo futhi aqhubeka ngokubambana ebuholini obuvulayo bukaNkulunkulu, emukela umlayezo wengelosi yesithathu futhi ewumemezela emhlabeni ngamandla kaMoya oNgcwele, ayeyobona insindiso kaNkulunkulu, iNkosi ibiyosebenza ngamandla amakhulu kanye nemizamo yawo, umsebenzi ngabe waqedwa, futhi uKristu ngabe wafika kudala ukuzokwamukela abantu Bakhe emvuzweni wabo. Kodwa esikhathini sokungabaza nokungaqiniseki esalandela lokho kudumala, abaningi kwabakholwayo ekufikeni bavumela ukukholwa kwabo kwehle.... Ngalokho umsebenzi wavinjwa, nezwe lashiywa ebumnyameni. Ukube umzimba wonke wama-Adventist wawubumbene phezu kwemiyalo kaNkulunkulu nokukholwa kukaJesu, umlando wethu ngabe wehluke kangakanani!” 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.”
NgoSepthemba 11, 2001 uKristu waqoqa abantu baKhe bosuku lokugcina, ababe sebesakazeka emva kwalokho ngoJulayi 18, 2020. NgoSepthemba 11, 2001 labo ababeqoqiwe bathatha incwadi efihlekile esandleni sikaKristu bayidla. NgoJulayi 18, 2020 benqaba umyalo owawumelelwe yisandla saKhe esiphakanyisiwe, esasikhomba ukuthi “isikhathi sasingasekho.”
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.
AmaMillerite aseFiladelfiya awabonisanga ukuvukela esiprofethweni sawo samanga sango-1843, ngoba enza ngokukhanya konke iNkosi eyayikudalulile, kodwa ngoJulayi 18, 2020 amaLawodikeya omnyakazo wengelosi yesithathu avukela ukukhanya okuhlobene nesandla saYo. Emva kuka-1844, umnyakazo waseFiladelfiya wengelosi yokuqala “esikhathini sokungabaza nokungaqiniseki” “wadedela ukholo lwawo,” waba amaLawodikeya.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
U-1856 umelela lelo qophelo lenguquko, ufanekisa iqophelo lenguquko kubantu bakaNkulunkulu bezinsuku zokugcina.
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
Ngesinye isikhathi phakathi neminyaka eyisikhombisa kusukela ngo-1849 kuya ku-1856, inhlangano yamaMillerite aseFiladelfiya yamelana nesandla seNkosi esaseluliwe ukuze ibuthe abantu bayo okwesibili, kanti isithembiso sasithi yayizokwenza okuningi ngaleso sikhathi kunalokho eyakwenza esikhathini esedlule.
“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.
“Ngomhla ka-23 kuSepthemba, iNkosi yangibonisa ukuthi yelule isandla sayo okwesibili ukuba ibuyise insali yabantu bayo, nokuthi imizamo kufanele iphindwe kabili kulesi sikhathi sokubuthwa. Esikhathini sokuhlakazeka u-Israyeli washaywa futhi wadatshulwa; kodwa manje esikhathini sokubuthwa uNkulunkulu uyakwelapha futhi ayibophe amanxeba abantu bakhe. Esikhathini sokuhlakazeka, imizamo eyenziwa ukusakaza iqiniso yaba nomphumela omncane kakhulu, yafeza okuncane noma ingenzi lutho; kodwa esikhathini sokubuthwa, lapho uNkulunkulu esebeke isandla sakhe ukuba abuthe abantu bakhe, imizamo yokusakaza iqiniso iyakuba nomphumela obuhlosiwe. Bonke kufanele babe munye futhi bashiseke emsebenzini. Ngabona ukuthi kwakuyihlazo ukuba noma ngubani abhekisele esikhathini sokuhlakazeka ukuze athathe izibonelo ezizosibusa manje esikhathini sokubuthwa; ngokuba uma uNkulunkulu engenzeli thina manje okungaphezu kwalokho akwenzayo ngaleso sikhathi, u-Israyeli wayengeke aqoqwe. Kudingeka kakhulu ukuba iqiniso lishicilelwe ephepheni, njengokuthi lishunyayelwe.” 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.
Ngokusobala, iNkosi yazama ukuqhubekisela phambili umsebenzi waYo ngobunye, kodwa kusobala ukuthi lobo bunye base buwohlokile, futhi “esikhathini sokungabaza nokungaqiniseki esalandela ukuphoxeka, abaningi bamakholwa e-advent banikela ukholo lwabo.” I-Present Truth (eyagcina ibizwa ngokuthi i-Review and Herald) yaqala ukushicilelwa ngo-1849, futhi ngo-1851 ishadi lika-1850 lase litholakala, kodwa ngo-1856, umlayezo “wezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha wasala ungaqedwanga. Umlayezo owavulwa uphawu ngomhla ka-Okthoba 22, 1844 wenzeka lapho iziprofetho zesikhathi zeminyaka eyizinkulungwane ezimbili namakhulu amathathu kanye neminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili ziphetha.
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.
ISabatha kwakuyimfundiso eyakhanya ngaphezu kwezinye izimfundiso ngaleso sikhathi, futhi iminyaka eyishumi nambili inqubo yokuvivinywa yaqhubekela phambili kwaze kwafika uvivinyo lokugcina ngo-1856. Lolo vivinyo lwalumayelana nokuphumula kweSabatha komhlaba, futhi lwaphawula ukuphela kwenqubo yokuvivinywa eyaqala ngokuphumula kweSabatha kwabantu. Isikhathi sokuvivinywa sathwala uphawu luka-Alfa no-Omega. U-1856 futhi wamela ukwanda kolwazi phezu kweqiniso lokuqala eliyisisekelo elatholwa nguMiller, ngakho nalo lwalunophawu luka-Alfa no-Omega kulelo zinga futhi. Iqiniso leSabatha, njengoba liyisibonakaliso sabantu bakaNkulunkulu abangcwelisiwe, lamelelwa njengokukhala kwecilongo lesikhombisa, lapho imfihlakalo kaKristu okholweni, ithemba lenkazimulo, ifezeka. “Izikhathi eziyisikhombisa” zamelelwa yicilongo leJubili okwakumelwe likhaliswe ngoSuku Lokubuyisana.
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.
Iminyaka eyisikhombisa kusukela ngo-1856 kuze kube ngu-1863 yamela izinsuku eziyishumi eJerusalema kubafundi, kanye nezinsuku eziyisithupha zomhlangano wekamu lase-Exeter kumaMillerite aseFiladelfiya; kodwa, ngokudabukisayo, leso sikhathi saba ngumfanekiso walabo abenqaba ukulandela iNkosi njengoba Ibahola idabula enkathini yenguquko. Umlando wengelosi yokuqala neyesibili, okuyinkathi yomlando yokuduma kwezulu okuyisikhombisa, uveza iNkosi yelula isandla saYo ukuba ibuthele abantu baYo okwesibili kusukela ngo-April 19, 1844, futhi ubonisa ukusabela kokulalela njengoba abahlakaniphileyo balandela uKristu bangena eNdaweni Engcwelengcwele Kakhulu.
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.
Umlando weKadeshi lokuqala, ongumlando wengelosi yesithathu kusukela ngo-1844 kuze kube ngu-1863, ubonakalisa iNkosi iphinda yelula isandla saYo ukubutha abantu baYo okwesibili; kodwa kulowo mlando, ukuvukela kuyavezwa. Manje, okwesithathu, kusukela ngoJulayi 2023, iNkosi iphinde yelule isandla saYo ukubutha abantu baYo okwesibili, futhi bayogcwalisa iKadeshi lesibili njengamaFiladelfiya alalelayo, ngokuba uphawu lweqiniso lukhomba lezi zikhathi ezintathu njengesiqalo nesiphetho ezimele amaFiladelfiya alalelayo, kanti isibonelo esiphakathi singamaLawodikeya angalaleli.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“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.
“Ingabe amabandla ayolalela yini umlayezo waseLawodikeya na? Ayophenduka yini, noma ingabe, naphezu kokuba isimemezelo seqiniso esibucayi kakhulu—umyalezo wengelosi yesithathu—sishunyayelwa ezweni, azoqhubeka esonweni? Lona ngumlayezo wokugcina womusa, isixwayiso sokugcina ezweni eliwileyo. Uma ibandla likaNkulunkulu liba sivivi, alisemi emseni kaNkulunkulu nakancane kunalawo mabandla amelwe njengawileyo asephenduke indawo yokuhlala amadimoni, nesiphephelo sayo yonke imimoya engcolileyo, nesibaya sayo yonke inyoni engcolileyo nezondwayo. Labo abaye baba namathuba okuzwa nokwamukela iqiniso, nabahlangene nebandla lamaSeventh-day Adventist, bezibiza ngabantu bakaNkulunkulu abagcina imiyalo, kodwa nokho bengenakho ukuphila nokuzinikezela kuNkulunkulu okwedlula okwalamabandla angokwegama kuphela, bayokwamukela izinhlupho zikaNkulunkulu ngokuqinisekileyo njengawo kanye amabandla aphikisa umthetho kaNkulunkulu. Yilabo kuphela abangcweliswe ngeqiniso abayokwakha umndeni wobukhosi ezindlini zasezulwini uKristu ahamba wayozilungisela labo abamthandayo nabagcina imiyalo yaKhe.”
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Lowo othi, Ngiyamazi, kepha engayigcini imiyalo yaKhe, ungumqambimanga, neqiniso alikho kuye’ [1 Johane 2:4]. Lokhu kubandakanya bonke abathi banolwazi ngoNkulunkulu, nokuthi bayayigcina imiyalo yaKhe, kodwa abangakubonakalisi lokhu ngemisebenzi emihle. Bayakwamukeliswa ngokwemisebenzi yabo. ‘Lowo nalowo ohlala kuye akoni; lowo nalowo owonayo akamubonanga, futhi akamazanga’ [1 Johane 3:6]. Lokhu kuqondiswe kuwo wonke amalungu ebandla, kuhlanganise namalungu amabandla amaSabatha. ‘Bantwanyana, makungabikho muntu onikhohlisayo; owenza ukulunga ulungile, njengalokhu Yena elungile. Owenza isono ungokaSathane; ngokuba uSathane wona kwasekuqaleni. INdodana kaNkulunkulu yabonakaliselwa lokhu, ukuze ichithe imisebenzi kaSathane. Lowo nalowo ozelwe nguNkulunkulu akasenzi isono; ngokuba imbewu yaKhe ihlala kuye; futhi akanakona, ngokuba uzelwe nguNkulunkulu. Ngalokhu bayabonakala abantwana bakaNkulunkulu nabantwana bakaSathane: lowo nalowo ongenzi ukulunga akasiye okaNkulunkulu, kanjalo nalowo ongamthandi umfowabo’ [1 Johane 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].
“Bonke abazisho ukuthi bangama-Adventist agcina iSabatha, kodwa nokho baqhubeka esonweni, bangabaqambimanga emehlweni kaNkulunkulu. Inkambo yabo yesono iphikisana nomsebenzi kaNkulunkulu. Baholela abanye esonweni. Izwi livela kuNkulunkulu liza kuwo wonke amalungu amabandla ethu lithi, ‘Nenze izindlela eziqondileyo ngezinyawo zenu, ukuze okuxhugayo kungaphambuki endleleni; kodwa kunalokho kuphiliswe. Funelelani ukuthula nabantu bonke, nobungcwele, ngaphandle kwabo akakho umuntu oyakubona iNkosi; niqaphelisise, funa kube khona owehluleka ukuthola umusa kaNkulunkulu; funa kube khona impande yokubaba ehlumayo inihluphe, kube ngakho abaningi bengcoliswa; funa kube khona isifebe, noma umuntu ongenandaba nezinto ezingcwele, njengo-Esawu, owathengisa ubuzibulo bakhe ngesidlo sinye. Ngokuba niyazi ukuthi emuva kwalokho, lapho ethanda ukuzuza isibusiso njengefa, wenqatshwa; ngokuba akafumananga indawo yokuphenduka, nakuba akufuna ngokukhala izinyembezi’ [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.
“Lokhu kuyasebenza kwabaningi abathi bayalikholwa iqiniso. Kunokuthi bayeke imikhuba yabo yokukhanuka, baqhubekela phambili emgudwini oyiphutha wemfundo ngaphansi kobuqili obukhohlisayo bukaSathane. Isono asibonwa njengesono. Onembeza babo uqobo bangcolisiwe, izinhliziyo zabo zonakele, ngisho nemicabango yonakala njalo. USathane uyabasebenzisa njengezicupho zokuhayela imiphefumulo emikhubeni engcolile engcolisa umuntu wonke. ‘Oweyedelele umthetho kaMose [owawungumthetho kaNkulunkulu] wayefa engenasihe ngofakazi ababili noma abathathu: Pho-ke nicabanga ukuthi uyakuthiwa ufanele isijeziso esinzima kangakanani lowo onyathele phansi iNdodana kaNkulunkulu, nowabala igazi lesivumelwano, angcweliswa ngalo, njengento engengcwele, nowehlambalaze uMoya womusa na? Ngokuba siyamazi Lowo owathi, Impindiselo ingeyami, mina ngiyakubuyisela, kusho iNkosi. Kanti futhi, iNkosi iyakwahlulela abantu baYo. Kuyinto esabekayo ukuwela ezandleni zikaNkulunkulu ophilayo’ [Hebheru 10:28–31].” Manuscript Releases, umqulu 19, 176, 177.