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# The Book of Daniel - Number Two-Hundred

Littafin Daniyel — Na Biyu-Dari

Prophetic Unfolding: The Second Gathering and Its Significance in Adventist Eschatology

Bayyanawar Annabci: Taro na Biyu da Muhimmancinsa a Eskatolajiyar Adventist

Author

Jeff Pippenger

Published

May 5, 2024

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We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.

Muna la’akari da lokacin annabci da aka wakilta a matsayin taro na biyu wanda annabi Ishaya ya bayyana, sannan daga baya Sister White ta bayyana shi.

> 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.

> A ranar nan kuma za a sami wani reshe daga Yesse, wanda zai tsaya a matsayin tuta ga al’ummai; zuwa gare shi ne al’ummai za su nemi; kuma mazauninsa zai zama mai ɗaukaka. Kuma zai faru a ranar nan, cewa Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya komo da sauran mutanensa da suka rage, daga Assuriya, da daga Masar, da daga Pathros, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da daga tsibiran teku. Kuma zai kafa tuta ga al’ummai, ya tattaro korarrun Isra’ila, ya kuma tara warwattsun Yahuda daga kusurwoyi huɗu na duniya. Kishi kuma na Efraim zai gushe, maƙiyan Yahuda kuwa za a hallaka su: Efraim ba zai yi wa Yahuda kishi ba, Yahuda kuma ba zai tsananta wa Efraim ba. Ishaya 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.”

Sa’ad da aka tattara mutanen Allah na kwanaki na ƙarshe karo na biyu, akwai haɗin kai a tsakanin waɗannan almajirai wanda kwanaki goma da suka gabaci Pentikost suka wakilta, kuma wanda Ishaya yake nufi da shi a matsayin lokaci sa’ad da, “Kishin Ifraimu ma zai kau; za a kuma datse maƙiyan Yahuza: Ifraimu ba zai yi wa Yahuza kishi ba, Yahuza kuma ba zai tsananta wa Ifraimu ba.”

> “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.

> “Jarrabobi za su zo a kan mutanen Allah, kuma za a raba ciyawar banza da alkama. Amma kada Efraim ya ƙara yi wa Yahuza kishi, kuma Yahuza ba zai ƙara tsokane Efraim ba. Kalmomi masu alheri, masu taushi, masu cike da tausayi za su riƙa fitowa daga zukata da leɓɓaɓu tsarkakakku. Yana da matuƙar muhimmanci mu kasance da haɗin kai, kuma idan dukanmu muka nemi tawali’u da ƙasƙantar da kai na Almasihu, za mu sami tunanin Almasihu, kuma za a sami haɗin kan ruhu.” Review and Herald, Maris 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.

Haɗin kai wani sashe ne na aikin da Almasihu yake cika sa’ad da Ya sake tattara mutum dubu ɗari da arba’in da huɗu a karo na biyu. An wakilci wannan haɗin kai ta wurin kwanaki goma da suka kai ga Fentikos, da kuma kwanaki shida na taron sansani na Exeter, kuma da an iya kammala shi daga 1856 zuwa 1863, da waɗanda suka ɗanɗana babban baƙin cikin 22 ga Oktoba, 1844, ba su ɓace daga hanya ba.

> “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!

> “Amma a lokacin shakka da rashin tabbas da ya biyo bayan babban takaicin nan, masu bi da yawa na zuwan Almasihu suka yi watsi da bangaskiyarsu. Saɓani da rarrabuwar kai suka shigo a cikinsu.... Haka kuwa aikin ya sami tangarda, aka kuma bar duniya cikin duhu. Da dukan jama’ar Adventist sun haɗu a kan umarnan Allah da bangaskiyar Yesu, da tarihinmu ya kasance dabam ƙwarai!”

> “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.

> “Ba nufin Allah ba ne zuwan Almasihu ya jinkirta ta haka. Allah bai ƙaddara mutanensa, Isra’ila, su yi yawo shekara arba’in a cikin jeji ba. Ya yi alkawarin kai su kai tsaye zuwa ƙasar Kan’ana, ya kuma kafa su a can su zama tsarkakakku, masu ƙoshin lafiya, masu farin ciki. Amma waɗanda aka fara yi musu bishara, ba su shiga ba ‘saboda rashin bangaskiya’ (Ibraniyawa 3:19). Zukātansu sun cika da gunaguni, tawaye, da ƙiyayya, kuma bai iya cika alkawarinsa da su ba.

> “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.

> “Tsawon shekaru arba’in ne rashin bangaskiya, gunaguni, da tawaye suka hana Isra’ila ta dā shiga ƙasar Kan’ana. Waɗannan zunubai ɗin ne kuma suka jinkirta shigar Isra’ila ta zamani cikin Kan’ana ta sama. A cikin kowane hali, ba alkawuran Allah ne suka yi kuskure ba. Rashin bangaskiya ne, son duniya, rashin keɓe kai ga Allah, da rikici a tsakanin mutanen Ubangiji masu ikirari, suka sa aka tsare mu a cikin wannan duniyar zunubi da baƙin ciki tsawon shekaru masu yawa.” Selected Messages, littafi na 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.

Saukowar mala’ika na biyu ta bayyana wani warwatsewa a farkon babban ɓacin rai da ya fara lokacin jinkiri, sa’an nan kuma ta kai ga wani zamani na kwanaki shida a taron sansani na Exeter inda aka cim ma haɗin kai a kan saƙon tun kafin zubowar Ruhu Mai Tsarki cikin saƙon Kukan Tsakar Dare a ƙarshen taron.

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.

Saukowar mala’ika na uku a ranar 22 ga Oktoba, 1844, ya bayyana warwatsewa a lokacin babban baƙin cikin nan, kuma ya ƙaddamar da wani zamani na koyarwa yayin da aka buɗe wa mutanen Allah gaskiyoyin da suke da alaƙa da Wuri Mafi Tsarki. Zuwa shekarar 1849 Ubangiji yana miƙa hannunsa domin ya sāke tattara mutanensa a karo na biyu, kuma zuwa 1851, ana gabatar da taswirar 1850. Wannan taswira ta wakilci saƙon tushe, kuma ainihin saƙon da za a ɗaukaka a gaban duniya a matsayin tuta.

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.

Taron almajirai karo na biyu ta wurin Almasihu ya fara nan da nan a saukowarsa, kuma taron waɗanda suke a Exeter ya fara ne a lokacin zaman jinkiri. A cikin tarihin tawaye na 1863, taro karo na biyu ya fara ne aƙalla shekara biyar cikin tsarin ilimantarwa da ya fara sa’ad da aka buɗe hasken Wuri Mai Tsarki a 1844. A cikin 1848, Musulunci yana fusata al’ummai a lokacin. An wakilta taro na biyu a matsayin aiki mai ci gaba wanda zuwan kwanaki goma da suka gabaci Pentikost ya cika, haka kuma kwanaki shida na taron sansani na Exeter, kuma ya kamata a kammala shi kafin 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.

Aikin tattara mutanensa a karo na biyu shi ne aikin rufewa na mala’ika na uku, kuma ana cika shi ta hannun Almasihu.

> 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.

> Kuma da ranar Asabbaci ta zo, ya fara koyarwa a cikin majami’a; sai mutane da yawa da suka ji shi suka yi mamaki, suna cewa, Daga ina wannan mutum ya sami waɗannan abubuwa? Kuma wace irin hikima ce aka ba shi, har ma ake yin irin waɗannan manyan ayyuka ta hannuwansa? Markus 6:2.

The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.

Warwatsawar da ke faruwa sa’ad da alamar Allahntaka ta sauko tana fara wani tsari na gwaji wanda a ƙarshe yake bayyana rukuni biyu na masu sujada, kuma ta haka tana tsarkake haikalin.

> 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.

> Shi ne wanda shelarsa take a hannunsa, zai kuma tsabtace masussukarsa sarai, ya tattara alkamarinsa cikin rumbunsa; amma zai ƙone ƙaiƙayin da wuta marar mutuwa. Matta 3:12.

In that period God’s people are to take the message from the angel’s hand and eat it.

A wancan zamani ya kamata mutanen Allah su karɓi saƙon daga hannun mala’ikan su ci shi.

> 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.

> Sai na ga wani mala’ika mai ƙarfi dabam yana saukowa daga sama, sanye da gajimare; bakan gizo kuma yana bisa kansa, fuskarsa kuwa kamar rana take, ƙafafunsa kuma kamar ginshiƙan wuta suke. Kuma yana riƙe a hannunsa wani ƙaramin littafi a buɗe; sai ya sa ƙafarsa ta dama bisa teku, ƙafarsa ta hagu kuma bisa ƙasa. Ru’ya ta Yohanna 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.

A lokacin zuwan mala’ika na biyu a ranar 19 ga Afrilu, 1844, mutanen Allah suna warwatse. Tun da farko an tattara su ne tare da cikar annabcin Ru’ya ta Yohanna sura ta tara, aya ta goma sha biyar a ranar 11 ga Agusta, 1840, amma Ubangiji ya tsare hannunsa a kan wani kuskure da aka yi wajen ƙididdigar wasu daga cikin alkalumman da ke kan jadawalin.

> “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.

> “Na ga cewa jadawalin 1843 ya kasance an shiryar da shi da hannun Ubangiji, kuma bai kamata a canja shi ba; cewa lissafin ya kasance yadda Ya so su kasance; cewa hannunsa yana bisa gareshi, ya kuma ɓoye kuskure a cikin wasu daga cikin lissafin, domin kada kowa ya gan shi, har sai da aka janye hannunsa.” Early Writings, 74.

The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.

Janye hannunsa ya ba Samuel Snow damar gano daidai ranar da wahayin da ya jinkirta ya cika.

> “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.

> “Waɗannan amintattu da aka ɓata wa rai, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. An sāke jagorance su zuwa ga Littattafansu Masu Tsarki domin su bincika lokutan annabci. An cire hannun Ubangiji daga kan lambobin, kuma aka bayyana kuskuren. Suka ga cewa lokutan annabci sun kai har zuwa 1844, kuma cewa wannan shaidar da suka gabatar don nuna cewa lokutan annabci sun ƙare a 1843, ita ce ta tabbatar da cewa za su ƙare a 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.

Tarihin mala’ika na fari da na biyu yana ɗauke da jerin alamomin hanya masu alaƙa da hannun Almasihu. Sa’ad da Ya sauko a ranar 11 ga Agusta, 1840 da kuma 19 ga Afrilu, 1844, yana da saƙo a hannunsa. Hannunsa ne ya jagoranci ƙirƙirawa da wallafa zane na 1843 a watan Mayu na 1842. Hannunsa ne ya rufe kuskure da aka yi a cikin lambobin da ke kan zanen. Bayan warwatsuwar wannan rashin-cikar bege na farko, Irmiya ya zauna shi kaɗai saboda hannun Almasihu. Sa’an nan Ya janye hannunsa, ta haka kuwa ya buɗe saƙon Kiran Tsakar Dare. Aikin miƙa hannunsa domin ya sāke tattara mutanensa a karo na biyu ya faru tun daga rashin-cikar bege na farko har zuwa taron sansani na Exeter, kamar yadda a ƙarshe aka tattara almajiran tare a Urushalima har na kwana goma kafin zubowar Ruhu Mai Tsarki. A lokacin isowar mala’ika na uku a ranar 22 ga Oktoba, 1844, Ubangiji ya ɗaga hannunsa.

> 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.

> Sai mala’ikan nan da na gani yana tsaye a kan teku da kuma a kan ƙasa ya ɗaga hannunsa zuwa sama, ya kuwa rantse da wanda yake raye har abada abadin, wanda ya halicci sama, da abubuwan da suke cikinta, da ƙasa, da abubuwan da suke cikinta, da teku, da abubuwan da suke cikinta, cewa ba za a ƙara wani lokaci ba. Ru’ya ta Yohanna 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.

Daga taron farko a ranar 11 ga Agusta, 1840, har zuwa 22 ga Oktoba, 1844, tarihin mala’ika na farko da na biyu yana ɗauke da alamar hannun Almasihu. A ranar 22 ga Oktoba, 1844, mala’ika na uku ya sauko, kuma ƙaramin garken Millerite ya watse sakamakon Babban Rashin Cika Tsammani. A wannan ranar Almasihu ya ɗaga hannunsa zuwa sama, ya yi rantsuwa cewa lokaci ba zai ƙara kasancewa ba.

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.

Taruwa ta biyu a tarihin shekarar 1844 har zuwa 1863 ta fara ne da Almasihu ya ɗaga hannunsa, yana kuma riƙe da saƙo a hannunsa domin a ci shi. Sa’an nan a 1849, ya miƙa hannunsa a karo na biyu domin ya tattara mutanensa da suka warwatse. Waɗannan mutane an tattara su ne ta wurin saƙon Kukan Tsakar Dare, kuma suka warwatse sa’ad da abin da aka annabta bai faru ba. A taron sansani na Exeter Almasihu ya tattara garkensa ya kuma haɗa su kan saƙon, kamar yadda ya yi a cikin kwanaki goma da suka gabaci Fentikos. ‘Yan Miller na Filadelfiya suka bar taron sansani na Exeter suka maimaita Fentikos. A 1856, Almasihu yana a wajen wannan motsi da ya rikide zuwa Laodicea, gama Almasihu yana tsaye ne a wajen zuciyar mutumin Laodiceya yana ƙwanƙwasa, yana neman a ba shi shiga.

> 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.

> Ga shi, ina tsaye a bakin ƙofa, ina ƙwanƙwasa: in wani ya ji muryata, ya buɗe ƙofar, zan shiga wurinsa, in ci abinci tare da shi, shi ma tare da ni. Ru’ya ta Yohanna 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.

A shekara ta 1856, hannun Almasihu yana ƙwanƙwasa ƙofar motsin Millerite na Laodiceya, amma hakan bai yi wani amfani ba. A shekara ta 1849, shekaru bakwai kafin haka, Ya soma tattara mutanensa a karo na biyu, amma shakka da rashin tabbas suka dakatar da motsin Filadelfiya.

> “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.

> “Da a ce ’yan Adventist, bayan babban baƙin ciki na shekara ta 1844, sun riƙe bangaskiyarsu da ƙarfi, kuma suka ci gaba a haɗe cikin tanadin Allah da yake buɗewa, suna karɓar saƙon mala’ika na uku kuma cikin ikon Ruhu Mai Tsarki suna shelarsa ga duniya, da sun ga ceton Allah, Ubangiji kuma da ya yi aiki da iko tare da ƙoƙarinsu, da aikin ya riga ya kammala, kuma da Kristi ya riga ya zo tun tuni domin ya karɓi mutanensa zuwa ga ladarsu. Amma a lokacin shakka da rashin tabbas da ya biyo bayan wannan baƙin ciki, masu bangaskiyar zuwan Almasihu da yawa sun yi watsi da bangaskiyarsu.... Ta haka aka hana aikin ci gaba, aka kuma bar duniya cikin duhu. Da dukan jikin Adventist ya haɗu a kan dokokin Allah da bangaskiyar Yesu, da tarihinmu ya bambanta ƙwarai da gaske!” 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.”

A ranar 11 ga Satumba, 2001, Almasihu ya tattara mutanensa na kwanaki na ƙarshe, waɗanda daga baya aka warwatsa a ranar 18 ga Yuli, 2020. A ranar 11 ga Satumba, 2001, waɗanda aka tattara suka karɓi ɓoyayyen littafin daga hannun Almasihu suka ci shi. A ranar 18 ga Yuli, 2020, suka ƙi umarnin da aka wakilta ta hannunsa da aka ɗaga, wanda ya bayyana cewa “lokaci ba zai ƙara kasancewa ba.”

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.

Milleriyawan Filadelfiya ba su nuna wani tawaye ba a cikin annabcin ƙaryarsu na shekara ta 1843, gama sun yi aiki bisa dukan hasken da Ubangiji ya bayyana musu; amma a ranar 18 ga Yuli, 2020, Laodikiyawan motsin mala’ika na uku suka yi tawaye ga hasken da ke da alaƙa da hannunsa. Bayan 1844, motsin Filadelfiya na mala’ika na farko “a cikin lokacin shakka da rashin tabbas” “ya mika bangaskiyarsa,” ya kuma zama Laodikiya.

1856 represents that point of transition, typifying a point of transition for God’s people of the last days.

1856 na wakiltar wancan matakin sauyi, yana alamta wani matakin sauyi ga mutanen Allah na kwanaki na ƙarshe.

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.

A wani wuri cikin shekaru bakwai tsakanin 1849 da 1856, yunkurin Millerite na Filadelfiya ya yi tsayayya da hannun Ubangiji wanda yake miƙewa don ya tara mutanensa a karo na biyu, kuma alkawarin ya kasance cewa a wancan lokaci zai yi fiye da abin da ya yi a dā.

> “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.

> “A ranar 23 ga Satumba, Ubangiji ya nuna mini cewa ya miƙa hannunsa karo na biyu domin ya maido da saura daga mutanensa, kuma dole ne a ninka ƙoƙari sau biyu a wannan lokacin tattarawa. A lokacin watsewa an buge Isra’ila, an kuma yage ta; amma yanzu a lokacin tattarawa Allah zai warkar da mutanensa, ya kuma ɗaure raunukansu. A lokacin watsewa, ƙoƙarin da aka yi domin yaɗa gaskiya ya yi ƙaramin tasiri ne kawai, ya cim ma kaɗan ne ko ma babu komai; amma a lokacin tattarawa, sa’ad da Allah ya sa hannunsa domin ya tattara mutanensa, ƙoƙarin yaɗa gaskiya zai yi tasirin da aka nufa da shi. Ya kamata duka su kasance a haɗe kuma masu himma cikin aikin. Na ga cewa abin kunya ne ga kowa ya koma ga lokacin watsewa domin neman misalan da za su shugabance mu yanzu a lokacin tattarawa; domin in Allah bai yi mana fiye da abin da ya yi a wancan lokacin ba, da ba za a taɓa tattara Isra’ila ba. Hakika ya zama dole a wallafa gaskiya cikin takarda, kamar yadda ake wa’azinta.” Review and Herald, Nuwamba 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.

A bayyane yake cewa, Ubangiji ya yi ƙoƙarin ciyar da aikinsa gaba cikin haɗin kai, amma a fili wannan haɗin kai ya rushe, kuma “a cikin lokacin shakka da rashin tabbas da ya biyo bayan takaicin, masu bangaskiyar zuwan Almasihu da yawa sun yi watsi da bangaskiyarsu.” An fara buga The Present Truth (daga baya Review and Herald) a shekara ta 1849, kuma zuwa 1851 jadawalin 1850 ya samu, amma zuwa 1856, an bar saƙon “sau bakwai” na Littafin Firistoci ashirin da shida ba a kammala ba. Saƙon da aka buɗe hatiminsa a ranar 22 ga Oktoba, 1844 ya faru ne sa’ad da annabce-annabcen lokaci na shekaru dubu biyu da ɗari uku da kuma shekaru dubu biyu da ɗari biyar da ashirin suka ƙare.

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.

Asabar ita ce koyarwar da ta haskaka fiye da sauran koyarwa a wancan lokaci, kuma har tsawon shekaru goma sha biyu wani tsarin gwaji ya ci gaba har sai gwaji na ƙarshe ya iso a shekara ta 1856. Wannan gwajin ya shafi hutun Asabar domin ƙasa, kuma ya nuna ƙarshen wani tsarin gwaji da ya fara da hutun Asabar domin mutane. Lokacin gwajin ya ɗauki sa hannun Alfa da Omega. Shekara ta 1856 kuma ta wakilci ƙaruwar sani a kan gaskiyar tushe ta farko da Miller ya gano, saboda haka ita ma ta ƙunshi sa hannun Alfa da Omega a wannan matakin. Gaskiyar Asabar, kasancewarta alamar tsarkakakkun mutanen Allah, an wakilta ta a matsayin busar ƙaho na bakwai, sa’ad da asirin Almasihu a cikin mai bi, begen ɗaukaka, yake cika. “Bakwai sau” an wakilta shi ta wurin ƙahon Jubilee wanda za a busa a Ranar Kafara.

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.

Shekaru bakwai daga 1856 zuwa 1863 sun wakilci kwanaki goma a Urushalima ga almajiran, da kuma kwanaki shida na taron sansani na Exeter ga Millerites na Filadelfiya; amma, abin baƙin ciki, wannan lokaci ya zama misalin waɗanda suka ƙi su bi Ubangiji yayin da Yake jagorantarsu ta cikin lokacin miƙa mulki. Tarihin mala’ika na farko da na biyu, wanda shi ne lokacin tarihi na tsãwa bakwai, yana nuna Ubangiji yana miƙa hannunsa domin ya sāke tattara mutanensa a karo na biyu tun daga 19 ga Afrilu, 1844, kuma yana kwatanta amsa ta biyayya yayin da masu hikima suka bi Almasihu zuwa Wuri Mafi Tsarki.

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.

Tarihin Kadesh na farko, wanda shi ne tarihin mala’ika na uku daga 1844 har zuwa 1863, yana nuna Ubangiji yana sāke miƙa hannunsa domin ya tattara mutanensa a karo na biyu, amma a cikin wannan tarihin, an bayyana tawaye. Yanzu kuwa, a karo na uku, tun daga Yuli 2023, Ubangiji yana sāke miƙa hannunsa domin ya tattara mutanensa a karo na biyu, kuma za su cika Kadesh na biyu a matsayin Filadelifiyawa masu biyayya, gama sa hannun gaskiya yana nuna waɗannan sau uku a matsayin mafari da ƙarshe suna wakiltar Filadelifiyawa masu biyayya, yayin da misali na tsakiya yake kasancewa Laodikiyawa marasa biyayya.

We will continue this study in the next article.

Za mu ci gaba da wannan bincike a talifi na gaba.

> “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.

> “Shin ikilisiyoyi za su saurari saƙon Laodikiya? Shin za su tuba, ko kuwa, duk da cewa ana shelanta wa duniya saƙon gaskiya mafi tsanani—saƙon mala’ika na uku—za su ci gaba cikin zunubi? Wannan shi ne saƙon ƙarshe na jinƙai, gargaɗi na ƙarshe ga duniya ta fāɗi. Idan ikilisiyar Allah ta zama mai ɗumi-ɗumi, ba ta ƙara samun tagomashi a gaban Allah ba fiye da ikilisiyoyin da aka wakilta a matsayin waɗanda suka fāɗi suka zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki mai ƙyama. Waɗanda suka sami damar jin gaskiya su kuma karɓe ta, kuma suka haɗa kansu da Ikilisiyar Adventist ta Rana ta Bakwai, suna kiran kansu mutanen Allah masu kiyaye dokoki, amma duk da haka ba su da wani ƙarfi na ruhaniya ko keɓe kai ga Allah fiye da yadda ikilisiyoyin suna kawai suke da shi, lalle za su sha daga annoban Allah kamar yadda ikilisiyoyin da suke adawa da dokar Allah za su sha. Sai waɗanda aka tsarkake ta wurin gaskiya kaɗai ne za su zama iyalin sarauta a cikin gidajen sama da Kristi ya tafi ya shirya domin waɗanda suke ƙaunarsa kuma suke kiyaye umarnansa.”

> “‘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].

> “‘Wanda ya ce, Na san Shi, amma kuma bai kiyaye umarnansa ba, maƙaryaci ne, gaskiya kuwa ba ta cikinsa’ [1 Yohanna 2:4]. Wannan ya ƙunshi dukan waɗanda suke da’awar cewa suna da sanin Allah, kuma suna kiyaye umarnansa, amma ba sa bayyana wannan ta wurin kyawawan ayyuka. Za su sami sakamako gwargwadon ayyukansu. ‘Duk wanda yake zaune a cikinsa ba ya yin zunubi: duk wanda yake yin zunubi bai gan Shi ba, bai kuwa san Shi ba’ [1 Yohanna 3:6]. Wannan an yi shi ne ga dukan membobin ikilisiya, har da membobin ikilisiyoyin Adventist na kwana bakwai. ‘Ya ’ya ƙanana, kada kowa ya ruɗe ku: wanda yake aikata adalci mai-adalci ne, kamar yadda Shi mai-adalci ne. Wanda yake aikata zunubi na Iblis ne; gama Iblis yana yin zunubi tun daga farko. Domin wannan ne aka bayyana Ɗan Allah, domin ya rushe ayyukan Iblis. Duk wanda aka haifa daga Allah ba ya aikata zunubi; gama zuriyarsa tana zaune a cikinsa: ba kuwa zai iya yin zunubi ba, domin an haife shi daga Allah. A cikin wannan ne ake bayyana ’ya’yan Allah, da ’ya’yan Iblis: duk wanda ba ya aikata adalci ba na Allah ba ne, haka kuma wanda ba ya ƙaunar ɗan’uwansa’ [1 Yohanna 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].

> “Dukan waɗanda suke ikirarin cewa su Adventist masu kiyaye Asabbaci ne, amma duk da haka suna ci gaba cikin zunubi, maƙaryata ne a gaban Allah. Tafarkinsu na zunubi yana yi wa aikin Allah karo. Suna kai waɗansu cikin zunubi. Kalma ta zo daga Allah ga kowane memba na ikilisiyoyinmu, ‘Ku kuma daidaita hanyoyi domin ƙafafunku, kada abin da yake gurgu ya kauce daga hanya; sai dai a maimakon haka a warkar da shi. Ku bi salama da kowa, da tsarki, wanda in babu shi babu wani mutum da zai ga Ubangiji: kuna lura ƙwarai kada wani ya kasa samun alherin Allah; kada wani saiwar ɗaci da yake tsiro ya dame ku, ta haka kuma da yawa su ƙazantu; Kada kuma a sami wani mazinaci, ko mutum marar tsoron Allah, kamar Isuwa, wanda domin loma guda ta abinci ya sayar da gadonsa na ɗan fari. Gama kun sani yadda daga baya, sa’ad da yake so ya gāji albarkar, aka ƙi shi; domin bai sami wurin tuba ba, ko da yake ya neme ta da himma tare da hawaye’ [Ibraniyawa 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.

> “Wannan ya shafi mutane da yawa waɗanda suke iƙirarin sun gaskata gaskiya. Maimakon su daina ayyukansu na sha’awa ta mugunta, sai su ci gaba da kutsa kai cikin wata karkatacciyar hanyar ilimi ƙarƙashin yaudara mai ruɗarwa ta Shaidan. Ba a gane zunubi a matsayin abu mai zunubi ba. Lamirinsu kuwa ya ƙazantu, zukatansu sun lalace, har ma tunaninsu kullum cike yake da ɓarna. Shaidan yana amfani da su a matsayin tarko don jan rayuka zuwa ayyuka marasa tsarki waɗanda suke ƙazantar da dukan mutum. ‘Duk wanda ya ƙi bin dokar Musa [wadda ita ce dokar Allah] ya mutu ba tare da jinƙai ba bisa ga shaidar mutum biyu ko uku: To, fa, ku nawa ne mafi tsananin horo kuke tsammani za a ga ya cancanta wanda ya take Ɗan Allah a ƙarƙashin ƙafafunsa, ya kuma ɗauki jinin alkawari, wanda da shi aka tsarkake shi, a matsayin abu marar tsarki, ya kuma yi wa Ruhun alheri wulaƙanci? Gama mun san Wanda ya ce, Ramuwa tawa ce, ni zan sāka, in ji Ubangiji. Kuma, Ubangiji zai hukunta mutanensa. Abu ne mai ban tsoro a faɗa cikin hannuwan Allah mai rai’ [Ibraniyawa 10:28–31].” Manuscript Releases, juzu’i na 19, 176, 177.

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