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# The Book of Daniel - Number Two-Hundred

Igitabo cya Daniyeli - Nimero Magana Abiri

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

Ihishurwa ry’Ubuhanuzi: Guteranirizwa hamwe kwa Kabiri n’akamaro yako mu mperuka z’ibihe za Adventisti

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.

Turimo gusuzuma igihe cy’ubuhanuzi kigereranywa n’ikorwa ryo gukoranya kwa kabiri, nk’uko cyagaragajwe n’umuhanuzi Yesaya, hanyuma nyuma kikagarukwaho na Mushiki wacu 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.

> Kandi kuri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’amoko; abanyamahanga bazamushakaho, kandi uburuhukiro bwe buzaba ubw’ikuzo. Kandi kuri uwo munsi, bizasohora ko Umwami azongera kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe bazaba barasigaye, abakure muri Ashuri no muri Egiputa no muri Patrosi no muri Kushi no muri Elamu no muri Shinari no muri Hamati no mu birwa byo mu nyanja. Kandi azamanika ibendera amahanga, ateranye abirukanywe bo muri Isirayeli, kandi akoranye hamwe abatatanijwe bo muri Yuda abakure mu mpera enye z’isi. Kandi n’ishyari rya Efurayimu rizashira, n’abanzi ba Yuda bazacibwaho: Efurayimu ntazagirira Yuda ishyari, kandi Yuda ntazababaza Efurayimu. 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.”

Igihe ubwoko bw’Imana bwo mu minsi ya nyuma buzaba bukusanyijwe ubwa kabiri, hazabaho ubumwe muri abo bigishwa bwashushanyijwe n’iyo minsi cumi yabanje Pentekote, kandi Yesaya ayivugaho nk’igihe ubwo, “Ishyari na ryo rya Efurayimu rizashira, n’abarwanya ba Yuda bazacibwaho: Efurayimu ntizagirira Yuda ishyari, kandi Yuda ntizababaza Efurayimu.”

> “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.

> “Ibigeragezo bigiye kugera ku bwoko bw’Imana kandi urukungu rugatandukanywa n’ingano. Ariko Efurayimu ntakongere kugirira Yuda ishyari ukundi, kandi na Yuda ntazongera kubabaza Efurayimu. Amagambo y’ubugwaneza, y’ubwuzu, y’impuhwe azaturuka mu mitima n’iminwa byejejwe. Ni ngombwa cyane ko twunga ubumwe, kandi nitwese dushaka ubugwaneza no kwicisha bugufi bya Kristo, tuzagira intekerezo ya Kristo, kandi hazabaho ubumwe bw’umwuka.” 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.

Ubumwe ni kimwe mu bigize umurimo Kristo asohoza igihe yongera guteranya bwa kabiri abantu ibihumbi ijana na mirongo ine na bine. Uwo mubumwe washushanyijwe n’iminsi icumi yabanzirizaga Pentekote, ndetse n’iminsi itandatu y’inama y’inkambi yabereye i Exeter, kandi bwashoboraga kuba bwaragezweho kuva mu 1856 kugeza mu 1863, iyo abari baranyuze mu gutenguha gukomeye kwo ku wa 22 Ukwakira 1844 bataba barayobye.

> “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!

> “Ariko mu gihe cy’ugushidikanya no kutamenya neza cyakurikiye ugucika intege, benshi mu bizeye ukuza kwa Kristo baretse kwizera kwabo. Kutumvikana no kwicamo ibice byakurikiyeho.... Bityo umurimo uradindira, kandi isi isigara mu mwijima. Iyo umutwe wose w’Abadiventisti uza guhagarara ubumwe ku mategeko y’Imana no ku kwizera kwa Yesu, amateka yacu aba yarabaye atandukanye cyane!”

> “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.

> “Ntibyari ibyo Imana yashakaga ko ukuza kwa Kristo gutinda gutyo. Nta mugambi Imana yari ifite ko ubwoko bwayo, Isirayeli, bumara imyaka mirongo ine mu butayu. Yabasezeranyije kubayobora ibageza mu gihugu cy’i Kanani ako kanya, no kubahashinga nk’ubwoko bwera, bufite amagara mazima, kandi bunezerewe. Ariko ababwumvise bwa mbere ntibinjiyemo ‘kubera kutizera’ (Abaheburayo 3:19). Imitima yabo yari yuzuye kwitotomba, ubugome bwo kwigomeka, n’urwango, maze ntishobora gusohoza isezerano ryayo kuri bo.”

> “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.

> “Mu gihe cy’imyaka mirongo ine, kutizera, kwitotomba no kwigomeka byabujije Isirayeli ya kera kwinjira mu gihugu cy’i Kanani. Ibyo byaha nyine ni byo byadindije kwinjira kwa Isirayeli y’iki gihe muri Kanani yo mu ijuru. Nta na hamwe, isezerano ry’Imana ryagize inenge. Ahubwo ni ukutizera, gukunda iby’isi, kudatandukanywa rwose n’Imana, n’amakimbirane ari hagati y’abiyita ubwoko bw’Umwami, byatumye tumara imyaka myinshi muri iyi si y’icyaha n’agahinda.” Selected Messages, igitabo cya 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.

Kumanuka kwa marayika wa kabiri kwagaragaje gusandara kwabayeho mu gihe cyo gucika intege kwa mbere, ari ko kwatangiye igihe cyo gutinda, hanyuma bikurikirwa n’igihe cy’iminsi itandatu mu nama y’inkambi yabereye i Exeter, aho ubumwe ku butumwa bwagezweho mbere y’isukwa rya Mwuka Wera mu butumwa bw’Induru yo Mu Gicuku ku musozo w’iyo nama.

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.

Kumanuka kw’umumarayika wa gatatu ku wa 22 Ukwakira 1844 kwagaragaje gusandara kwabaye mu gutenguhwa gukomeye, kandi kwinjiza igihe cy’inyigisho ubwo ukuri gufitanye isano n’Ahera Cyane hahishurwaga ubwoko bw’Imana. Mu mwaka wa 1849, Uwiteka yaramburaga ukuboko kwe kugira ngo yongere gukoranya ubwoko bwe ubwa kabiri, kandi mu mwaka wa 1851, imbonerahamwe yo mu 1850 yari irimo gutangwa. Iyo mbonerahamwe yagereranyaga ubutumwa bw’ishingiro, kandi ari bwo butumwa nyirizina bwagombaga kuzamurirwa imbere y’isi nk’ibendera.

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.

Gukoranirizwa kwa kabiri kw’abigishwa na Kristo kwatangiye ako kanya akimanuka, kandi gukoranirizwa kw’ab’i Exeter kwatangiye mu gihe cy’ugutinda. Mu mateka y’ubwigomeke bwo mu 1863, gukoranirizwa kwa kabiri kwatangiye nibura nyuma y’imyaka itanu y’imibereho y’inyigisho yatangiye igihe umucyo w’aheranda washyirwaga ahagaragara mu 1844. Mu 1848, Isilamu yari icyo gihe irimo kurakaza amahanga. Gukoranirizwa kwa kabiri kugaragazwa nk’umurimo ugenda utera imbere usohozwa no kugera kw’iminsi icumi yabanje Pentekote, kandi no n’iminsi itandatu y’iteraniro ry’inkambi ry’i Exeter, kandi byari bikwiye kuba byararangiye bitarenze 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.

Igikorwa cyo kongera kwegeranya ubwoko Bwe ubwa kabiri ni umurimo usoza w’umumarayika wa gatatu, kandi gisohozwa n’ukuboko kwa Kristo.

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

> Kandi ubwo umunsi w’isabato wari ugeze, atangira kwigisha mu isinagogi; maze benshi bamwumvise baratangara, bavuga bati: “Uyu muntu ibi abikomora he? Kandi ubu bwenge yahawe ni ubuhe, ndetse n’iyi mirimo ikomeye ikorwa n’amaboko ye?” Mariko 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.

Gutatana kuba iyo ikimenyetso cy’Imana kimanutse bitangiza igikorwa cyo kugerageza, amaherezo kikagaragaza ibyiciro bibiri by’abaramya, kandi muri ubwo buryo bigatunganya urusengero.

> 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.

> Afite urushungura mu kuboko kwe, kandi azasukura neza imbuga ye, maze akoranyirize hamwe ingano ze mu kigega; ariko ibisigazwa byazo azabitwikana umuriro utazima. Matayo 3:12.

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

Muri icyo gihe ubwoko bw’Imana bugomba kwakira ubutumwa buvuye mu kuboko kwa marayika no kuburya.

> 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.

> Nuko mbona undi mumarayika ukomeye amanuka ava mu ijuru, yambaye igicu; kandi umutwe we wariwuzweho n’umukororombya, mu maso he hari hameze nk’izuba, ibirenge bye bimeze nk’inkingi z’umuriro. Kandi yari afite mu kuboko kwe agatabo gato kabumbuwe; maze ashyira ikirenge cye cy’iburyo ku nyanja, n’icy’ibumoso ku isi. Ibyahishuwe 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.

Mu gihe hageraga marayika wa kabiri ku wa 19 Mata 1844, ubwoko bw’Imana bwari bwaratatanye. Mu ntangiriro bwari bwarakusanyijwe no gusohora k’ubuhanuzi bwo mu Byahishuwe igice cya cyenda, umurongo wa cumi n’itanu, ku wa 11 Kanama 1840; ariko Uwiteka yari yarafashe ukuboko kwe ku ikosa ryari mu kubara imibare imwe n’imwe yo ku gishushanyo.

> “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.

> “Nabonye ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko k’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari uko yashakaga ko iba; ko ukuboko Kwe kwari kuri yo kandi ko kwahishe ikosa mu mibare imwe n’imwe, ku buryo nta n’umwe washoboraga kuribona, kugeza ubwo ukuboko Kwe kwakuweho.” Early Writings, 74.

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

Gukuraho kw’ukuboko Kwe ni ko kwatumye Samuel Snow amenya itariki nyakuri y’iyerekwa ryakererewe.

> “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.

> “Abo bari indahemuka, bacitse intege, batashoboraga gusobanukirwa impamvu Umwami wabo ataje, ntibasiganywe mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko k’Umwami kwakuwe ku mibare, kandi ikosa rirasobanurwa. Babonye ko ibihe by’ubuhanuzi byageze mu wa 1844, kandi ko gihamya ya nyine bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiye mu wa 1843, ari yo yagaragazaga ko byagombaga kurangirira mu wa 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.

Amateka y’abamarayika ba mbere n’uwa kabiri arimo umurongo w’ibimenyetso by’inzira bifitanye isano n’ukuboko kwa Kristo. Igihe yamanukaga ku wa 11 Kanama 1840 no ku wa 19 Mata 1844 yari afite ubutumwa mu kuboko kwe. Ni ukuboko kwe kwerekeje itegurwa n’itangazwa ry’imbonerahamwe yo mu 1843 muri Gicurasi 1842. Ni ukuboko kwe kwafunze ikosa ryari mu mibare yo kuri iyo mbonerahamwe. Nyuma yo gutatanywa kw’icyo gucika intege kwa mbere, Yeremiya yicaye wenyine kubera ukuboko kwa Kristo. Hanyuma akuraho ukuboko kwe, bityo afungura ubutumwa bw’Induru yo mu Gicuku. Igikorwa cyo kurambura ukuboko kwe kugira ngo yongere akoranyirize hamwe ubwoko bwe ubwa kabiri cyabaye uhereye kuri uko gucika intege kwa mbere kugeza ku iteraniro ry’inkambi ry’i Exeter, nk’uko amaherezo abigishwa bakoranirijwe hamwe i Yerusalemu iminsi icumi mbere yo gusukwa kwa Mwuka Wera. Mu kuza kw’umumarayika wa gatatu ku wa 22 Ukwakira 1844, Uwiteka yazamuye ukuboko kwe.

> 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.

> Maze marayika nabonye ahagaze ku nyanja no ku isi azamura ukuboko kwe yerekeza mu ijuru, arahira ku Ihoraho iteka ryose, we waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, ko igihe kitazaba kikiriho. Ibyahishuwe 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.

Uhereye ku iteraniro rya mbere ryo ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, amateka y’abamarayika ba mbere n’uwa kabiri yaranzwe n’ukuboko kwa Kristo. Ku wa 22 Ukwakira 1844, marayika wa gatatu yaramanutse, maze umukumbi muto w’Abamilerite uratatanywa n’Akababaro Gakomeye ko Guhungabana kw’Ibyiringiro. Kuri uwo munsi, Kristo yazamuye ukuboko Kwe akerekeza mu ijuru, arahira ko igihe kitazaba kigihari ukundi.

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.

Iteraniro rya kabiri mu mateka yo kuva mu 1844 kugeza mu 1863, ryatangiye Kristo azamuye ukuboko kwe, ari na ko afashe mu kuboko kwe ubutumwa bugomba kuribwa. Hanyuma mu 1849, yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo akoranye abantu be bari baratatanye. Abo bantu bari barakoranyijwe n’ubutumwa bw’Imboro yo mu Gicuku, maze batatanywa n’uko ibyari byarahanuwe bitabaye. Mu nama y’ingando yabereye Exeter Kristo yakoranyije umukumbi we kandi abunga ku butumwa, nk’uko yari yarabigenje mu minsi icumi yabanje Pentekote. Abamilerite b’i Filadelifiya bavuye mu nama y’ingando ya Exeter basubiramo Pentekote. Mu 1856, Kristo yari hanze y’uwo mutwe wari warahindutse Lawodikiya, kuko Kristo ahagarara hanze y’umutima w’Umunyalawodikiya kandi akomanga, ashaka uburyo bwo kwinjira.

> 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.

> Dore mpagaze ku rugi, ndakomanga: umuntu nīyumva ijwi ryanjye agakingura urugi, nzinjira iwe, dusangire, na we asangirane nanjye. Ibyahishuwe 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.

Mu 1856, ukuboko kwa Kristo kwakomangaga ku mutwe w’Abamillerite b’i Lawodikiya, ariko biba iby’ubusa. Mu 1849, imyaka irindwi mbere yaho, yari yaratangiye kongera gukoranya ubwoko bwe ubwa kabiri, ariko gushidikanya no kudahama byahagaritse umutwe w’i Filadelifiya.

> “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.

> “Iyo Abadiventisiti, nyuma y’ugutenguha gukomeye ko mu 1844, baza kuba barakomeje gushikama mu kwizera kwabo kandi bagakomeza kujyana bunze ubumwe mu migambi y’Imana yari irimo guhishurwa, bakakira ubutumwa bwa marayika wa gatatu kandi bakabutangariza isi mu mbaraga z’Umwuka Wera, baba barabonye agakiza k’Imana; Umwami aza kuba yarakoreshanyije imbaraga nyinshi n’imihati yabo; umurimo uba wararangiye, kandi Kristo aza kuba yaraje kera kwakira ubwoko Bwe ngo ahabwe ingororano yabo. Ariko mu gihe cy’ugushidikanya no kudashyira mu gaciro cyakurikiyeho nyuma y’ugutenguha, benshi mu bizeye ko Kristo agiye kuza barekuye kwizera kwabo.... Bityo umurimo uradindira, kandi isi isigara mu mwijima. Iyo umubiri wose w’Abadiventisiti uza kuba warishyize hamwe ku mategeko y’Imana no ku kwizera kwa Yesu, mbega ukuntu amateka yacu aza kuba atandukanye cyane!” 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.”

Ku wa 11 Nzeri 2001, Kristo yakoranyije ubwoko Bwe bwo mu minsi y’imperuka, nyuma y’aho bukaza gutatanywa ku wa 18 Nyakanga 2020. Ku wa 11 Nzeri 2001, abari bakoranyijwe bavanaho igitabo gihishwe mu kuboko kwa Kristo maze barakirira. Ku wa 18 Nyakanga 2020 banze itegeko ryashushanywaga n’ukuboko Kwe kurambuye hejuru, ryerekanaga ko “igihe kitazaba kikiriho.”

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.

Abamilerite b’i Filadelifiya ntibagaragaje ubwigomeke mu buhanuzi bwabo butari bwo bwa 1843, kuko bakoze bakurikije umucyo wose Uwiteka yari yarabahishuriye; ariko ku wa 18 Nyakanga 2020, Abalawodikiya bo mu rugendo rw’umumarayika wa gatatu bigometse ku mucyo ufitanye isano n’ukuboko Kwe. Nyuma ya 1844, urugendo rw’i Filadelifiya rw’umumarayika wa mbere, “mu gihe cy’ugushidikanya no kutamenya neza,” “rwaretse ukwizera kwarwo,” maze ruba Abalawodikiya.

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

1856 ishushanya iyo ngingo y’inzibacyuho, ikaba ishushanya ingingo y’inzibacyuho ku bwoko bw’Imana bwo mu minsi y’imperuka.

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.

Mu gihe runaka muri ya myaka irindwi hagati ya 1849 na 1856, umutwe w’Abamillerite b’i Filadelifiya warwanyije ukuboko kw’Umwami kwari kurambuye kugira ngo yongere gukoranya ubwoko Bwe ubwa kabiri, kandi isezerano ryari iry’uko icyo gihe yari gukora ibirenze ibyo yakoze mu bihe byahise.

> “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.

> “Ku wa 23 Nzeri, Umwami yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye bo mu bwoko bwe, kandi ko imihati igomba gukubitwa incuro muri iki gihe cyo gukoranya. Mu gihe cyo gutatanya, Isirayeli yarakubiswe kandi iratanyagurwa; ariko noneho mu gihe cyo gukoranya Imana izakiza kandi ihambire ibikomere by’ubwoko bwayo. Mu gutatanya, imihati yakozwe yo kwamamaza ukuri yagiraga ingaruka nkeya cyane, ikageraho bike cyane cyangwa ntigire icyo igeraho; ariko mu gukoranya, ubwo Imana yashyizeho ukuboko kwayo ngo ikoranye ubwoko bwayo, imihati yo kwamamaza ukuri izagira ingaruka yagenewe. Bose bakwiriye kugira ubumwe no kugira ishyaka muri uwo murimo. Nabonye ko byari igisebo ko hagira n’umwe yifashisha igihe cyo gutatanya nk’ingero zo kutuyobora ubu mu gihe cyo gukoranya; kuko niba Imana nta kindi irenze ibyo yadukoreye icyo gihe idukorera ubu, Isirayeli ntiyakwigera ikoranywa. Ni ngombwa nk’uko ukuri kubwirizwa, ko no gutangazwa mu rupapuro.” 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.

Biragaragara ko, Umwami yagerageje guteza imbere umurimo We mu bumwe, ariko biragaragara ko ubwo bumwe bwari bwarasenyutse, kandi “mu gihe cy’ugushidikanya no kutamenya neza kwakurikiye icyo gutenguha, benshi mu bizeye ukuza kwa Kristo baretse ukwizera kwabo.” Ikinyamakuru The Present Truth (nyuma cyaje kwitwa Review and Herald) cyatangiye gusohoka mu 1849, kandi mu 1851 imbonerahamwe yo mu 1850 yari yamaze kuboneka, ariko mu 1856, ubutumwa bw’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu bwari bwarasigaye butararangizwa. Ubutumwa bwakuweho ikimenyetso ku wa 22 Ukwakira 1844 bwabayeho igihe ubuhanuzi bw’ibihe by’imyaka ibihumbi bibiri na magana atatu n’imyaka ibihumbi bibiri na magana atanu na makumyabiri bwasozwaga.

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.

Isabato ni yo nyigisho yamurikiraga hejuru y’izindi nyigisho muri icyo gihe, kandi mu gihe cy’imyaka cumi n’ibiri habayeho igikorwa cyo kugeragezwa cyakomeje kugeza igihe ikigeragezo cya nyuma cyageraga mu 1856. Icyo kigeragezo cyari ku isabato yo kuruhuka kw’isi, kandi cyaranzwe nk’iherezo ry’igikorwa cyo kugeragezwa cyatangiranye n’isabato yo kuruhuka kw’abantu. Igihe cyo kugeragezwa cyari gifite ikimenyetso cya Alufa na Omege. Umwaka wa 1856 na wo wagereranyaga ukwiyongera kw’ubumenyi ku kuri kwa mbere kw’ifatizo kwavumbuwe na Miller, bityo na cyo kikaba cyari gifite ikimenyetso cya Alufa na Omege kuri urwo rwego na rwo. Ukuri kw’Isabato, kuba ari cyo kimenyetso cy’ubwoko bw’Imana bejejwe, kwagereranyijwe no kuvuza kw’impanda ya karindwi, ubwo ubwiru bwa Kristo uri mu mwizera, ari bwo byiringiro by’ubwiza, busohora. “Inshuro ndwi” zagereranyijwe n’impanda ya Yubile yagombaga kuvuza ku Munsi w’Impongano.

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.

Imyaka irindwi kuva mu 1856 kugeza mu 1863 yagereranyaga iminsi icumi i Yerusalemu ku bigishwa, n’iminsi itandatu y’ikorwa ry’iteraniro ryo mu nkambi ryabereye Exeter ku ba-Millerite b’i Filadelifiya; ariko ikibabaje ni uko icyo gihe cyabaye ikigereranyo cy’abanga gukurikira Uwiteka uko abayobora mu gihe cy’inzibacyuho. Amateka y’abamarayika ba mbere n’uwa kabiri, ari na cyo gihe cy’amateka y’inkuba ndwi, agaragaza Uwiteka arambuye ukuboko kwe kugira ngo yongere gukoranya ubwoko bwe ubwa kabiri uhereye ku wa 19 Mata 1844, kandi agaragaza igisubizo cy’ubumvira ubwo abanyabwenge bakurikiranaga Kristo bakinjira Ahera Cyane.

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.

Amateka ya Kadeshi ya mbere, ari yo mateka y’umumarayika wa gatatu kuva mu 1844 kugeza mu 1863, agaragaza ko Umwami yongeye kurambura ukuboko kwe kugira ngo akoranye ubwoko bwe ubwa kabiri; ariko muri ayo mateka, kwigomeka kurigaragaza. Ubu, ku nshuro ya gatatu, uhereye muri Nyakanga 2023, Umwami yongeye kurambura ukuboko kwe kugira ngo akoranye ubwoko bwe ubwa kabiri, kandi bazasohoza Kadeshi ya kabiri nk’Abafiladelifiya bumvira, kuko ikimenyetso cy’ukuri kigaragaza izo nshuro eshatu nk’intangiriro n’iherezo bihagarariye Abafiladelifiya bumvira, naho urugero rwo hagati rukaba urw’Abalawodikiya batumvira.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> “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.

> “Mbese amatorero azumvira ubutumwa bwa Lawodikiya? Mbese azihana, cyangwa se, nubwo ubutumwa bw’ukuri bukomeye cyane kurusha ubundi bwose—ubutumwa bw’umumarayika wa gatatu—burimo kwamamazwa ku isi, azakomeza mu cyaha? Ubu ni bwo butumwa bwa nyuma bw’imbabazi, umuburo wa nyuma uhabwa isi yaguye. Niba itorero ry’Imana rihindutse akazuyazi, ntiriba rikiri mu butoni bw’Imana kurusha amatorero avugwa ko yaguye kandi yahindutse ubuturo bw’abadayimoni, n’ubuhungiro bwa buri mwuka wanduye, n’akazu ka buri nyoni ihumanye kandi yangwa. Abagize amahirwe yo kumva no kwakira ukuri kandi bakifatanya n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi, biyita ubwoko bw’Imana bwitondera amategeko yayo, nyamara nta mbaraga z’ubugingo n’ubwezwaho ku Mana bafite birenze ibyo amatorero y’izina gusa afite, bazahabwa ku byago by’Imana nk’uko rwose bizagera no ku matorero arwanya amategeko y’Imana. Abatunganijwe n’ukuri bonyine ni bo bazagize umuryango wa cyami mu buturo bwo mu ijuru Kristo yagiye gutegurira abamukunda kandi bakitondera amategeko ye.”

> “‘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].

> “‘Uvuga ati, Ndamuzi, ariko ntakomeze amategeko Ye, ni umunyabinyoma, kandi ukuri ntikuri muri we’ [1 Yohana 2:4]. Ibi bikubiyemo abantu bose bavuga ko bafite ubumenyi bw’Imana kandi ko bakomeza amategeko Yayo, nyamara ntibabigaragaze imirimo myiza. Bazahabwa ibikwiriye ibihwanye n’ibikorwa byabo. ‘Umuntu wese uguma muri We ntakora icyaha; umuntu wese ukora icyaha ntiyamubonye kandi ntiyamumenye’ [1 Yohana 3:6]. Ibi byandikiwe abagize itorero bose, harimo n’abagize amatorero y’Abadiventisiti b’umunsi wa Karindwi. ‘Bana bato, ntihakagire ubayobya: ukora gukiranuka ni umukiranutsi, nk’uko We akiranuka. Ukora icyaha akomoka kuri Satani; kuko Satani yakoze icyaha uhereye mu ntangiriro. Icyatumye Umwana w’Imana ahishurwa ni ukugira ngo arimbure imirimo ya Satani. Umuntu wese wabyawe n’Imana ntakora icyaha; kuko urubuto rwayo ruguma muri we; kandi ntashobora gukora icyaha, kuko yabyawe n’Imana. Muri ibi ni mo abana b’Imana n’abana ba Satani bagaragarira: umuntu wese udakora gukiranuka ntakomoka ku Mana, kandi n’udakunda mwene Se’ [1 Yohana 3:7–10].”

> “All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].

> “Abavuga ko bakurikiza Isabato ari Abadivantisiti, nyamara bagakomeza kubaho mu cyaha, ni abanyabinyoma imbere y’Imana. Imibereho yabo y’icyaha irwanya umurimo w’Imana. Bayobya abandi bakabajyana mu cyaha. Ijambo rituruka ku Mana rijya kuri buri munyamuryango w’amatorero yacu riti: ‘Kandi mugorore inzira z’ibirenge byanyu, kugira ngo ikirema kidateshuka ngo kive mu nzira, ahubwo gikire. Mukurikize amahoro n’abantu bose, no kwezwa, kuko ari byo bituma umuntu abona Umwami; mubyitondere cyane, hatagira umuntu ubura ubuntu bw’Imana; kugira ngo hatagira umuzi w’isharira umeza ukabatera imvururu, kandi benshi bakanduzwa na wo; kandi hatabaho umusambanyi cyangwa umuntu utubaha ibyera nka Esawu, wagurishije uburenganzira bwe bw’ubufura ku bw’igaburo rimwe ry’ibiryo. Kuko muzi yuko hanyuma, ubwo yashakaga kuragwa uwo mugisha, yananzwe; kuko atabonye uburyo bwo kwihana, nubwo yabushakishije cyane arira’ [Abaheburayo 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.

> “Ibi bireba benshi bavuga ko bizera ukuri. Aho kureka ingeso zabo z'irari, bakomeza kwinjira mu nzira itari yo y'uburere bayobowe n'ubuhanga bw'ubushukanyi bwa Satani. Icyaha ntikibonwa ko ari icyaha. N'imitimanama yabo ubwayo yaranduye, imitima yabo yarangiritse, ndetse n'ibitekerezo byabo bikomeza kuba bibi iteka. Satani abahindura ibyambo byo kureshya imitima kujya mu bikorwa by'ubwandu bihumanya umuntu wese wese. ‘Uwateshutse ku mategeko ya Mose [yari amategeko y'Imana] yapfaga atababarirwa, ahamijwe n'abagabo babiri cyangwa batatu: none se, ni ibihano birushaho kubabaza bingana bite muzatekereza ko akwiriye uwakandagiye Umwana w'Imana, kandi agafata amaraso y'isezerano yamwejesheje nk'ikintu gihumanye, kandi agasuzugura Umwuka w'ubuntu? Kuko tuzi Uwavuze ati, Guhora ni ukwanjye, ni jye uzitura, ni ko Uwiteka avuga. Kandi ati, Uwiteka azacira abantu be urubanza. Ni ikintu giteye ubwoba kugwa mu maboko y'Imana ihoraho’ [Abaheburayo 10:28–31].” Manuscript Releases, volume 19, 176, 177.

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