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# The Book of Daniel - Number Two-Hundred

Kitab Daniel - Nomer Rong Atus

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

Pambabar Pratandha Kenabian: Panggumpuling Kaping Kalih lan Maknanipun wonten ing Eskatologi Adventis

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.

Kita lagi nimbang mangsa kenabian sing dilambangaké minangka panglumpuking kapindho, kang diidentifikasi déning nabi Yesaya, lan sawisé iku déning Sister White.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.

> Lan ing dina iku bakal ana oyodé Isai, kang bakal madeg dadi panji kanggo para bangsa; marang Panjenengané para bangsa liya bakal ngupaya; lan papan panggenaning Panjenengané bakal mulya. Lan bakal kalakon ing dina iku, yèn Pangéran bakal ngacungaké astané manèh kaping pindho kanggo mbalèkaké turahing umaté, kang isih kari, saka Asyur, lan saka Mesir, lan saka Patros, lan saka Kus, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-pulo ing segara. Lan Panjenengané bakal ngedegaké panji kanggo para bangsa, lan bakal nglumpukaké para wong buwanganing Israèl, lan ngimpun bebarengan wong-wong Yéhuda kang kasebar saka patang pojoking bumi. Sembranané Éfraim uga bakal sirna, lan para satruné Yéhuda bakal katumpes: Éfraim ora bakal meri marang Yéhuda, lan Yéhuda ora bakal ngganggu Éfraim. Yesaya 11:10–13.

When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”

Nalika umat Allah ing dina pungkasan kagumpulake kaping pindho, ana sawijining panyawijian ana ing antarané para murid iku, kang dilambangaké déning sepuluh dina sing ndhisiki Pentakosta, lan kang diarani déning Yesaya minangka wektu nalika, “Iri atiné Éfraim uga bakal sirna, lan para satruné Yehuda bakal katumpes: Éfraim ora bakal meri marang Yehuda, lan Yehuda ora bakal ngganggu Éfraim.”

> “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.

> “Pacoban bakal tumiba marang umate Allah lan ilining suket ala bakal dipisahake saka gandum. Nanging aja nganti Éfraim meri marang Yehuda maneh, lan Yehuda ora bakal ngganggu Éfraim maneh. Tembung-tembung kang becik, alus, lan kebak welas asih bakal mili metu saka ati lan lathi kang wus kasucèkaké. Iku penting banget yèn kita kudu manunggal, lan manawa kita kabèh ngupaya andhap asor lan lemah lembuté Kristus, kita bakal nduwèni pikirané Kristus, lan bakal ana kasawijèning roh.” Review and Herald, 19 Maret 1895.

Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.

Panyawijèn minangka salah siji unsur saka pakaryan kang katindakaké déning Kristus nalika Panjenengané nglumpukaké satus patang puluh papat èwu iku kaping pindho. Kasawijèn mau katandhakaké déning sepuluh dina tumuju Pentakosta, lan enem dina pasamuwan kémah ing Exeter, lan samesthiné bisa katindakaké wiwit taun 1856 nganti 1863, saupama wong-wong kang wis ngalami kuciwane gedhé tanggal 22 Oktober 1844 ora kesasar dalané.

> “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!

> “Nanging sajrone mangsa mangu-mangu lan kahanan ora mesthi sing ngetutaké sawise kuciwa mau, akèh wong pracaya Advent nyerah marang pracayané. Padudon lan pamisahan banjur mlebu ing antarané wong-wong mau.... Mangkono pakaryan iku kabendhet, lan jagad kauntal ing pepeteng. Saupama sakabèhé badan Adventis padha manunggal ing dhawuh-dhawuhé Gusti Allah lan pracayané Gusti Yesus, mesthiné sajarah kita bakal beda banget!”

> “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.

> “Dudu karsané Allah manawa rawuhipun Kristus kudu katundha kanthi mangkono. Allah boten nata manawa umat-Ipun, Israel, kedah nglembara patang puluh taun wonten ing ara-ara samun. Panjenengané sampun janji badhé nuntun wong-wong mau kanthi langsung dhateng tanah Kanaan, lan netepaké wong-wong mau wonten ing ngriku dados umat ingkang suci, sehat, lan bingah. Nanging wong-wong ingkang dhateng wong-wong mau pangandika punika kaparingakaké rumiyin, boten mlebet “amargi boten pracaya” (Ibrani 3:19). Manahipun kebak sambat-sambat, pambrontakan, lan sengit, mila Panjenengané boten saged netepi prasetyanipun kaliyan wong-wong mau.

> “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.

> “Sajrone patang puluh taun, pracaya ora, nggrundel, lan pambalélan wis nutup dalan tumrap Israèl kuna mlebu ing tanah Kanaan. Dosa-dosa sing padha iku uga wis ngundhakake mlebué Israèl modhèrn menyang Kanaan swarga. Ing loro prakara mau, dudu janji-janjiné Allah sing kaluputan. Nanging pracaya ora, kadonyan, ora kasucèkaké, lan pasulayan ana ing antarané umat sing ngakoni dadi kagungané Pangéran, iku kang njalari kita tetep ana ing donya dosa lan kasusahan iki nganti pirang-pirang taun.” Selected Messages, buku 1, 68, 69.

The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.

Mudhuné malaékat kapindho mau nandhani anané panyebaran nalika kuciwaning pisanan, kang miwiti mangsané nentèni; banjur nuntun marang wektu nem dina ana ing patemon kémah ing Exeter, ing ngendi kasawijèn tumrap pekabaran iku kawujud luwih dhisik sadurungé kawutahané Roh Suci ana ing pekabaran Pambengok Wengi-Tengah ing pungkasané patemon mau.

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.

Rawuhipun malaékat katelu ing tanggal 22 Oktober 1844 nandhani anané panyebaran ing wektu pepalang ageng, sarta nglebetaké sawijining mangsa piwulang nalika kayektèn-kayektèn sing kagandhèng karo Papan Mahasuci kabukak marang umaté Allah. Ing taun 1849 Pangéran wus nglèrèhaké asta-Nya kanggo nglumpukaké umat-Nya bebarengan kaping pindho, lan ing taun 1851, bagan 1850 lagi kaaturaké. Bagan iku makili piwulang dhasar, lan uga piwulang iku dhéwé sing kudu diangkat ana ing ngarepé jagad minangka sawijining panji.

The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.

Pakempalan kaping pindho para murid déning Kristus diwiwiti sanalika nalika Panjenengané tumedhak, lan pakempalan wong-wong ing Exeter diwiwiti sajrone mangsa wektu tundha. Ing sajarah pambrontakan taun 1863, pakempalan kaping pindho diwiwiti paling ora limang taun sajrone proses pendhidhikan sing diwiwiti nalika pepadhang bab pasucèn kabukak ing taun 1844. Ing taun 1848, Islam nalika iku banjur nuwuhaké nesu ing antarané bangsa-bangsa. Pakempalan kaping pindho dipratélakaké minangka karya sing lumaku kanthi maju sethithik-sethithik sing kaleksanan déning tekané sepuluh dina sing ndhisiki Pentakosta, lan uga déning nem dina pakempalan kémah Exeter, lan mesthiné wis rampung ing taun 1856.

The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.

Pakaryan nglumpukaké umaté kaping pindho iku pakaryan panutupé malaékat katelu, lan iku katindakaké déning astané Kristus.

> And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.

> Lan nalika dina Sabat wus tekan, Panjenengane wiwit mulang ana ing papan pangibadah; lan akeh wong kang krungu Panjenengane padha gumun, pangucape, “Saka ngendi wong iki olèh prakara-prakara iki? Lan kawicaksanan apa iki kang diparingake marang Panjenengane, nganti pakaryan-pakaryan linuwih mangkono katindakaké déning astanipun?” Markus 6:2.

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

Panyebaran kang dumadi nalika simbol ilahi tumurun miwiti sawijining proses panggodhogan, kang pungkasane ngetokaké loro golongan para panyembah, lan kanthi mangkono ngresiki pasamuwan.

> 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.

> Piranti tampiné ana ing tangané, lan Panjenengané bakal ngresiki tenan papan panggilingané, sarta nglumpukaké gandumé menyang lumbung; nanging Panjenengané bakal ngobong sekamé nganggo geni kang ora kena dipatèni. Matius 3:12.

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

Ing wektu iku umaté Allah kudu nampa pesen saka tangané malaékat mau lan mangan iku.

> 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.

> Lan aku weruh malaékat liyane kang gagah prakosa mudhun saka swarga, kasandhangan méga; lan ana pelangi ana ing sirahe, lan pasuryané kaya srengéngé, lan sikilé kaya tugu-tugu geni. Lan ana ing tangane kitab cilik kang kabukak; lan dheweke nancepaké sikil tengené ana ing segara, lan sikil kiwaé ana ing bumi. Wahyu 10:1, 2.

At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.

Nalika malaékat kapindho rawuh ing tanggal 19 April 1844, umat Allah padha kasebar. Wiwitane padha wis kasawijèkaké lumantar kawujudané wangsit ing Wahyu pasal sanga, ayat limalas, ing tanggal 11 Agustus 1840, nanging Pangéran wus nahan asta-Né tumrap sawijining kaluputan ing petungan sawatara angka ing bagan mau.

> “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.

> “Aku wis weruh manawa bagan 1843 iku dipandhegani dening asta Pangéran, lan manawa iku ora kena diowahi; manawa angka-angka iku kaya sing dikarsakaké déning Panjenengané; manawa asta-Nya ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, supaya ora ana wong siji waé sing bisa ndeleng iku, nganti asta-Nya dijabut.” Early Writings, 74.

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

Panyingkiran astanipun maringi kalodhangan dhateng Samuel Snow supados saged ngenali tanggal ingkang leres tumrap wahyu ingkang katingal kados telat punika.

> “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.

> “Wong-wong kang setya nanging kuciwa iku, sing ora bisa mangerti yagene Gustine ora rawuh, ora ditinggal ana ing pepeteng. Maneh padha katuntun marang Kitab Suci supaya nliti wektu-wektu nabi. Astane Pangeran kasingkirake saka angka-angka iku, lan kaluputan mau katerangake. Wong-wong mau weruh manawa wektu-wektu nabi iku nganti tekan taun 1844, lan manawa bukti kang padha wis diaturake kanggo nuduhake yen wektu-wektu nabi mau pungkasané ana ing taun 1843, mbuktekake menawa wektu-wektu iku sejatiné bakal rampung ing taun 1844.” Early Writings, 237.

The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.

Sajarah malaékat kapisan lan kapindho ngemot sawijining runtutan tenger-tenger dalan sing magepokan karo asta Kristus. Nalika Panjenengané tumedhak ing tanggal 11 Agustus 1840 lan 19 April 1844, Panjenengané nggawa sawijining piwulang ana ing asta-Nya. Asta-Nya iku kang nuntun panyusunan lan pambabar bagan 1843 ing wulan Mei 1842. Asta-Nya iku uga kang nyégel sawijining kaluputan ing angka-angka ing bagan mau. Sawisé kaceraibrayan saka kuciwa kang kapisan iku, Yérémia lenggah piyambakan marga saka asta Kristus. Banjur Panjenengané nyingkiraké asta-Nya, mula kanthi mangkono piwulang Babak Tengah Wengi kabukak segelé. Tumindak ngentèkaké asta-Nya kanggo nglumpukaké umating Panjenengané kaping pindho kadadéan wiwit saka kuciwa kang kapisan nganti rapat kémah Exeter, kaya para murid pungkasane padha kaklumpukaké bebarengan ing Yérusalèm sajroning sepuluh dina sadurungé kacurahané Roh Suci. Nalika tekane malaékat katelu ing tanggal 22 Oktober 1844, Gusti ngangkat asta-Nya.

> 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.

> Lan malaékat kang dakdeleng ngadeg ana ing segara lan ana ing bumi iku ngangkat tangane marang swarga, lan supaos marga saka Panjenengané kang gesang langgeng ing salawas-lawasé, kang nitahaké swarga lan samubarang kang ana ing kono, lan bumi lan samubarang kang ana ing kono, lan segara lan samubarang kang ana ing kono, yèn ora bakal ana wektu manèh. Wahyu 10:5, 6.

From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.

Wiwit saka pakumpulan kapisan tanggal 11 Agustus 1840 nganti 22 Oktober 1844, sajarahing malaékat kapisan lan malaékat kapindho katandhani déning asta Kristus. Ing tanggal 22 Oktober 1844, malaékat katelu tumurun, lan kawanan cilik Millerite kacacak déning Kuciwa Agung. Ing tanggal iku Kristus ngangkat asta-Né marang swarga lan supaos yèn wektu ora bakal ana manèh.

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.

Panglumpuking kaping pindho ing sajarah taun 1844 nganti 1863, diwiwiti nalika Kristus ngangkat astanipun, nalika ing astanipun piyambak ugi nyekel sawijining pesen kang kudu dipangan. Banjur ing taun 1849, Panjenenganipun nglantaraken astanipun kaping pindho kanggo nglumpukake umatipun kang kasebar. Wong-wong mau wus padha diklumpukake lumantar pesen Pambengok Tengah Wengi, lan kasebar nalika prakara kang wus dipratelakake iku ora kelakon. Ing pasamuwan kémah Exeter, Kristus nglumpukake pepanthanipun lan nyawijèkaké wong-wong mau ing sajroning pesen mau, kaya dene kang sampun Panjenenganipun tindakake sajroning sepuluh dina sadurunge Pentakosta. Para Millerit Filadelfia nilar pasamuwan kémah Exeter lan mbaleni Pentakosta. Ing taun 1856, Kristus ana ing sanjabaning gerakan kang wus ngalih dadi Laodikia, awit Kristus jumeneng ana ing njabaning manah tiyang Laodikia lan nuthuk, ngupaya lawanging mlebet.

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.

> Lah, Aku ngadeg ana ing ngarep lawang lan thothok-thothok; manawa ana wong krungu swaraningSun lan mbukak lawang, Aku bakal lumebu marang dhèwèké, lan bakal nedha bebarengan karo dhèwèké, lan dhèwèké karo Aku. Wahyu 3:20.

In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.

Ing taun 1856, asta Sang Kristus lagi ngathok lawang marang gerakan Millerit Laodikia, nanging tanpa asil. Ing taun 1849, pitung taun sadurungé, Panjenengané wis wiwit nglumpukaké umat kagungané kaping pindho, nanging mamang lan kahanan ora mesthi njalari gerakan Filadelfia mandheg.

> “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.

> “Saupama wong-wong Adventis, sawisé kuciwa gedhé ing taun 1844, tetep nyekeli imané lan kanthi manunggal nerusaké lumampah ana ing pitedahing pangrêksanipun Allah kang lagi kabuka, nampani pawartosé malaékat katelu lan mratelakaké marang donya ana ing kakuwataning Roh Suci, mesthi padha wus nyumurupi karahayoné Allah, Gusti mesthi wus makarya kanthi gagah prakosa lumantar pambudidayané, pakaryan iku mesthi wus rampung, lan Kristus mesthi wus rawuh sadurungé saiki kanggo nampani umaté marang ganjarané. Nanging ing mangsa mamang lan ora mesthi kang ndhèrèk sawisé kuciwa iku, akèh para pracaya Advent pasrah nyimpang saka imané.... Mulané pakaryan iku kasandhet, lan donya katilar ana ing pepeteng. Saupama kabèh golongan Adventis manunggal ngadeg ing dhawuhipun Allah lan iman marang Gusti Yésus, sajarah kita mesthi bakal béda banget!” 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.”

Ing tanggal 11 September 2001, Kristus nglumpukaké umaté ing dina pungkasan, kang sawisé kuwi buyar ing tanggal 18 Juli 2020. Ing tanggal 11 September 2001, wong-wong kang wis diklumpukaké mau njupuk kitab kang kasimpen saka astané Kristus lan mangané. Ing tanggal 18 Juli 2020, wong-wong mau nampik dhawuh kang dilambangaké déning asta-Né kang kaangkat, kang nandhakaké yèn “wektu ora bakal ana manèh.”

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.

Para Millerit Filadelfia ora mratelakaké pambrontakan ana ing ramalané kang kleru bab taun 1843, awit padha tumindak manut kabèh pepadhang kang wus dipratelakaké déning Gusti, nanging ing tanggal 18 Juli 2020 para Laodikia saka gerakan malaékat katelu padha mbrontak nglawan pepadhang kang gegandhèngan karo asta-Né. Sawisé 1844, gerakan Filadelfia saka malaékat kapisan “ing mangsa mamang lan ora mesthi” “nyerahaké pracayané,” lan dadi para Laodikia.

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

Taun 1856 nggambarake titik peralihan iku, minangka pralambang sawijining titik peralihan tumrap umat Allah ing jaman akhir.

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.

Ing sawetawis wektu ing sajroning pitung taun antarané 1849 lan 1856, gerakan Millerit Filadelfia nolak asta Gusti kang lagi kaulurkaké kanggo nglumpukaké umat-é kaping pindho, lan janji iku nyatakake bilih Panjenengané badhé nindakaké luwih akèh nalika semana tinimbang ingkang sampun katindakaké biyèn.

> “September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “23 September, Gusti nedahaké marang aku bilih Panjenengané sampun ngunjukaké astanipun kang kaping kalih kanggo mbalèkaké wong-wong sésa saka umatipun, lan bilih usaha-usaha kedah dipun-gandhèng kaping pindho ing mangsa pangempalan punika. Ing mangsa pamecar, Israel sampun dipungebug lan dipunsobèk; nanging sapunika, ing mangsa pangempalan, Gusti Allah badhé marasaké lan mbebedhag umatipun. Ing mangsa pamecar, usaha-usaha kang katindakaké kanggo nyebaraké kayektèn namung gadhah pangaribawa sethithik sanget, namung ngasilaké sethithik utawi boten ngasilaké punapa-punapa; nanging ing mangsa pangempalan, nalika Gusti Allah sampun ngunjukaké astanipun kanggo ngempalaké umatipun, usaha-usaha kanggo nyebaraké kayektèn badhé ngasilaké pangaribawa miturut ancasipun. Kabeh tiyang kedah manunggal lan kebak semangat ing pakaryan punika. Aku nyumurupi bilih dados kawirangan tumrap sinten kemawon menawi nyebut mangsa pamecar minangka tuladha kanggo ngatur kita sapunika ing mangsa pangempalan; awit menawi Gusti Allah boten nindakaké langkung kathah tumrap kita sapunika tinimbang ing wekdal punika, Israel boten badhé nate kapenggalih. Dados prelu sanget bilih kayektèn punika kedah dipunwartakaké lumantar sawijining layang kabar, sami prelunipun kaliyan dipunkhotbahaké.” 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.

Cetha, Gusti wus ngupaya majengaké pakaryanipun kanthi manunggal, nanging manunggal punika cetha wus rubuh, lan “ing mangsa mamang lan kahanan boten mesthi ingkang ndhereki kuciwa punika, kathah saking para pitados Advent nyerahaké imanipun.” The Present Truth (ingkang salajengipun dados Review and Herald) wiwit dipunterbitaké ing taun 1849, lan ing taun 1851 bagan taun 1850 sampun wonten, nanging ing taun 1856, piwulang bab “pitu wekdal” saking Imamat kaping kalih dasa enem dipuntinggal boten rampung. Pesen ingkang kabikak segelipun ing tanggal 22 Oktober 1844 punika kalampahan nalika wangsit-wektu saking kalih ewu telung atus taun lan kalih ewu gangsal atus kalih dasa taun punika dumugi pungkasanipun.

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.

Sabat iku minangka doktrin kang madhangi ngungkuli doktrin-doktrin liyane ing wektu iku, lan sajrone rolas taun sawijining proses pangujian lumaku nganti tekan ujian pungkasan ing taun 1856. Ujian iku tumrap paleren Sabat kanggo tanah, lan iku nandhani pungkasaning sawijining proses pangujian kang diwiwiti kanthi paleren Sabat kanggo manungsa. Mangsa pangujian iku nggawa tandha tanganing Alpha lan Omega. Taun 1856 uga nggambarake tambahing kawruh tumrap bebener dhasar kapisan kang ditemokake déning Miller, mula taun iku uga nduwèni tandha tanganing Alpha lan Omega ing tataran iku. Bebener Sabat minangka pratandha umat Allah kang kasucekake diwakili minangka swaraning Trompet Pitu, nalika rahasyaning Kristus ana ing sajroning wong pracaya, yaiku pangajab kamulyan, kasampurnakake. “Pitu kaping” diwakili déning Trompet Yobel kang kudu ditiup ing Dina Pangruwating Dosa.

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.

Pitung taun wiwit 1856 nganti 1863 nggambarake sepuluh dina ing Yérusalèm tumrap para murid, lan nem dina rapat kémah Exeter tumrap para Millerit Filadelfia, nanging, sayangé, mangsa iku banjur dadi sawijining pepindhan tumrap wong-wong sing nampik ngetutaké Gusti nalika Panjenengané nuntun wong-wong mau lumantar mangsa transisi. Sajarah malaékat kapisan lan kapindho, yaiku mangsa sajarahing Pitu Guntur, mratélakaké bilih Gusti ngunjukaké asta-Nya kanggo nglumpukaké umat-Nya kaping pindho wiwit 19 April 1844, lan iku nggambarake sawijining tanggapan sing manut nalika para wicaksana ngetutaké Kristus mlebet ing Papan Mahasuci.

The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.

Sajarah Kadesh kapisan, yaiku sajarahing malaékat katelu wiwit taun 1844 nganti taun 1863, netepaké manawa Gusti ngulurkaké tangané manèh kanggo nglumpukaké umaté kaping pindho, nanging ing sajarah iku, pambrontakan kaandharaké. Saiki, kaping katelu, wiwit Juli 2023, Gusti ngulurkaké tangané manèh kanggo nglumpukaké umaté kaping pindho, lan wong-wong mau bakal netepi Kadesh kapindho minangka wong Filadelfia kang manut, amarga pratandhaing kayektèn netepaké telung kaping iku minangka wiwitan lan wekasan kang makili wong Filadelfia kang manut, déné tuladha ing tengah minangka wong Laodikia kang ora manut.

We will continue this study in the next article.

Kita bakal nerusake panaliten iki ing artikel sabanjuré.

> “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.

> “Punapa pasamuwan-pasamuwan badhé nggatèkakên pesen Laodikia? Punapa pasamuwan-pasamuwan wau badhé mratobat, utawi, sanadyan pesen kayekten ingkang paling khidmat—pesen malaékat ingkang katelu—saged dipunwartakakên dhateng jagad, tetep nerusakên dosa? Punika pesen sih-kadarman ingkang pungkasan, pepéling pungkasan tumrap jagad ingkang sampun ambruk. Manawi pasamuwaning Allah dados anget-anget kuku, pasamuwan punika boten malih ngadeg wonten ing sih-rahmatipun Allah, langkung saking pasamuwan-pasamuwan ingkang kaandharakên sampun ambruk lan dados papan padununganing dhemit-dhemit, lan papan pangemot saben roh najis, saha kurunganing saben manuk ingkang najis lan kebak sengit. Tiang-tiang ingkang sampun gadhah kalodhangan mireng lan nampi kayekten, sarta sampun manunggal kaliyan pasamuwan Advent Dina Kapitu, nyebat piyambakipun dados umat Allah ingkang netepi pepakon, nanging boten gadhah gesang rohani lan kasucèn dhateng Allah ngungkuli pasamuwan-pasamuwan nominal, badhé nampi wewelakipun Allah kanthi mesthi kados dene pasamuwan-pasamuwan ingkang nglawan angger-anggering Allah. Mung tiyang-tiyang ingkang kasucekakên lumantar kayekten ingkang badhé dados kulawarga kraton wonten ing padaleman swarga ingkang sampun dipunsiapakakên déning Kristus kanggé tiyang-tiyang ingkang tresna dhateng Panjenenganipun lan netepi pepakon-pepakonipun.

> “‘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].

> “‘Sapa kang matur, Aku wanuh marang Panjenengané, nanging ora netepi dhawuh-dhawuhé, iku wong goroh, lan bebener ora ana ing dhèwèké’ [1 Yohanes 2:4]. Iki nyakup kabèh wong kang ngakoni nduwèni kawruh ngenani Allah lan netepi dhawuh-dhawuhé, nanging ora nduduhaké iku lumantar pakaryan becik. Wong-wong mau bakal nampa miturut pakaryané. ‘Sapa waé kang tetep manggon ana ing Panjenengané, ora nglakoni dosa: sapa waé kang nglakoni dosa, durung tau ndeleng Panjenengané, lan uga durung wanuh marang Panjenengané’ [1 Yohanes 3:6]. Iki ditujokaké marang kabèh anggota pasamuwan, kalebu anggota pasamuwan Seventh-day Adventist. ‘He bocah-bocah cilik, aja nganti ana wong ngapusi kowé: sapa kang nindakaké kabeneran iku bener, kaya Panjenengané iku bener. Sapa kang nindakaké dosa iku saka Iblis; awit Iblis wis nindakaké dosa wiwit wiwitan. Mulané Putraning Allah kawedharaké, supaya Panjenengané ngrusak pakaryan-pakaryané Iblis. Sapa waé kang lair saka Allah ora nglakoni dosa; awit wijiné tetep ana ing dhèwèké: lan dhèwèké ora bisa nglakoni dosa, merga dhèwèké lair saka Allah. Ing prakara iki anak-anak Allah katon cetha, lan uga anak-anaké Iblis: sapa waé kang ora nindakaké kabeneran iku dudu kagungané Allah, uga wong kang ora nresnani saduluré’ [1 Yohanes 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].

> “Kabeh wong kang ngakoni awake minangka Adventis sing netepi Sabat, nanging isih tetep urip ing dosa, iku para goroh ana ing ngarsané Allah. Laku dosa wong-wong mau nentang pakaryané Allah. Wong-wong mau nuntun wong liya menyang dosa. Tembung iki rawuh saka Allah marang saben anggota pasamuwan kita, ‘Lan gawéa dalan kang lurus tumrap sikilmu, supaya kang pincang aja nganti kesasar saka dalan; nanging luwih becik supaya iku waras. Padha ngudia katentreman karo sakèhé wong, lan kasucèn, tanpa kasucèn iku ora ana wong siji waé kang bakal ndeleng Gusti: padha ngati-ati tenanan supaya aja ana wong kang kekurangan sih-rahmaté Allah; supaya aja ana oyot pait kang thukul banjur gawe susah kowé, lan marga saka iku akèh wong dadi najis; supaya aja ana wong kang laku jina, utawa wong najis kaya Ésau, kang awit saka sak suapan pangan ngedol hak pambarepné. Awit kowé padha sumurup, yèn sawisé kuwi, nalika dhèwèké kepéngin nampa warisan berkah iku, dhèwèké katampik; amarga dhèwèké ora nemu papan kanggo mratobat, senajan iku digolèki kanthi temen-temen lan nganggo luh’ [Ibrani 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.

> “Iki lumaku tumrap wong akèh kang ngaku pracaya marang kayektèn. Tinimbang nilar laku hawa nepsu, wong-wong mau nerusake lumaku ing sawijining jalur pendhidhikan kang kliru miturut sofistri pangapusing Iblis. Dosa ora kawawas minangka dosa. Sanadyan mangkono, ati nurani wong-wong mau wis kecemaran, atiné wis rusak, malah pikirane tansah rusak tanpa kendhat. Iblis migunakaké wong-wong mau minangka umpan kanggo mbujuk jiwa-jiwa marang laku najis kang ngrèmèhake sakabèhé kaananing manungsa. ‘Sapa sing nampik angger-anggeré Musa [kang satemené iku angger-anggeré Allah] mati tanpa kawelasan adhedhasar paseksèné wong loro utawa telu: Miturut panemumu, sepira luwih abot paukuman kang pantes ditampa déning wong kang wis ngidak-idak Putraning Allah, lan nganggep getihing prejanjian, kang ndadèkaké dhèwèké kasucèkaké, minangka barang najis, lan ngina Rohing sih-rahmat? Awit kita wanuh marang Panjenengané kang wis ngandika, Wangsulaning piala iku kagungan-Ku, Ingsun bakal malesi, pangandikané Gusti. Lan maneh, Gusti bakal ngadili umaté. Iku prakara kang nggegirisi tumiba ing tangané Allah kang gesang’ [Ibrani 10:28–31].” Manuscript Releases, volume 19, 176, 177.

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