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# The Book of Daniel - Number Two-Hundred

Buk pa Daniel - Namba Mia Aryo

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

Yabo pa Nabi: Doko Kacel me Aryo ki Tute ne i Pwonye me Gin Agiki pa 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.

Wa tye ka paro atir ikom kare me porofeci ma kilwongo kacoke ma aryo, ma Lanabi Isaya otyeko miyo nyingne, ki lacen Sista White bene otyeko miyo nyingne.

> 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.

> Kii kare en, bi bedo tip pa Yese, ma bityeko obedo cal me jo; bot en gin ma pe Jo‑Yuda bi yaro, kede oturo pa en bi bedo maler tutwal. Ci obed ni i kare en, Rwot bi keto lwete dok odoco, pi kare aryo, me dwogo jo ma odong pa en, ma gubedo odong, ki Assyria, ki Egypt, ki Pathros, ki Cush, ki Elam, ki Shinar, ki Hamath, kacel ki cobo me nam. En biken cal me bendera pi piny weng, kede bi dwalo jo ma kigolo ki Israel, kacel bi pango jo ma kipoto ki Judah ki cane angwen me piny. Kwec pa Ephraim bibi ceto woko, kede gin ma gicoyo Judah bigen giko woko; Ephraim pe bibi kweco Judah, kede Judah pe bibi guro Ephraim. Isaiah 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.”

Ka jo pa Lubanga me kare me agiki gicobo odoco, obedo ki doko acel i tung latic-gi, ma ki nyute kwede cawa abicel ma onongo obedo i anyim Pentekoste; kede ma Aisaia lwoo-ni obedo kare ma: “Dwaro marac pa Efraim obiwot woko, jarweny pa Yuda gicwe woko; Efraim pe obidwaro Yuda, Yuda pe obikoyo wic pa Efraim.”

> “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.

> Temo bi bino bot jo pa Lubanga, ki ywee bi rweyo woko ki ngano. Ento pe ka Efraim obed ki kwer bot Yuda dok cen, ci Yuda pe dok tedo Efraim. Lok ma ber, ma yot, ma kwo-cwiny bi aa ki i cwinye ki i ngut ma kilanyo maleng. Gin ma tek tutwal ni wa rwate; ka wa weng wamito cwiny yot ki bedo piny pa Kristo, wa bino bedo ki wii pa Kristo, ci rwatte me Jwii bino. 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.

Bedo acel obedo dul me tic ma Kristo otimo ka oloro 144,000 pi cawa me aryo. Bedo acel meno onongo o nyutere ki nino apar ma okello bot Pentekote, ki nino abicel pa Exeter Camp Meeting, ki onwongo romo otime ki 1856 dok i 1863, ka jo ma onongo gineno koyo cwiny madit pa October 22, 1844, pe onongo gilo yegi.

> “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!

> Ento i kare me cony ki pe ngeyo adaa ma ooro i kom bedo ma golo cwinya, jo ma geno i dwogo pa Yesu mapol ne oweko geno gi. Kwer ki pobo obino. En aye, tic ne ogengo, ci piny odong i otum. Ka dul weng pa jo Adventist ne obedo acel i cik pa Lubanga ki i geno pa Yesu, dong kit ma gin otimore iye wa onongo obed mapol tutwal!

> “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.

> Pe obedo dwaro pa Lubanga ni kare me bino pa Kiristo obed oporo calo eni. Lubanga pe oyero ni jo mamege, Israel, giguro pi mwaka 40 i pur ma pe tye jo. Olamogi ni obirucogi i yore maber iye piny Kanaan, ki odoko gi kun jo maler, maber i kwo, ki ma cwinya gi tye maber. Ento gin ma kwena ne ocako con i botgi, pe gidonyo iye “pi pe geno” (Hebru 3:19). Cwinya-gi ne opong ki yaro-yaro, geng wic, ki kwero, ci pe onongo twero tyeko kica mare kwede gi.

> “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.

> Pi mwaka 40, pe geno, yubu, ki dwoko cing giyengo woko Israel me con ki donyo i piny Canaan. Richo pire keken magi gijuko kare me donyo pa Israel me kombedi i Canaan pa polo. I cing mo mo, kica pa Lubanga pe obedo i bal. En pe geno, kwo me lobo, pe yiko pire weng bot Rwot, ki kedo i tung jo ma ginyutu ni gin jo pa Rwot, ma ogwoko wa i piny man me richo ki kec me cwiny pi mwaka mapol tutwal. Selected Messages, buk 1, pot buk 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.

Obino piny pa malayika me aryo onyutu goro ma otime i kare pa rwom wii ma acel ma ocako cawa me kuro, ci omiyo obedo kare me ceng abicel ki acel i kamp mitin pa Exeter, kun kityeko bedo acel i lok mapat ki cwalo Roho Maleng i lok me Yub pa Oturu pa Odii i agiki pa mitin.

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.

Bino pa malayika adek i dwe me October 22, 1844, oyaro pobo ma otime i Poyo Cwiny Madit, kede okelo kare me kwan, pien gin adiera ma ocako kwede Kabedo Maler Madit Loyo gine oyabo bot jo Lubanga. I mwaka 1849, Rwot oyayo cingne me coko jo ne dok pi cawa aryo, kede i mwaka 1851, cal 1850 ne tye kiyaro. Cal eno onongo nyutu lok ma obedo tere, en aye lok keken ma myero kitet malo i anyim piny weng calo bendera.

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.

Kelo latic pa Kiristo kacel, doki me aryo, ocako tutwal ka en oboto piny, kede kelo pa jo i Exeter kacel ocako i kare me kuro. I lok me lweny me kikwero pa 1863, kelo pa aryo ocako ka opong nino abic i yore me kwanyo ngec ma ocako ka ler me kwer ocweyo woko i 1844. I 1848, Islam onongo tye ka yeyo keco bot lobo mapol. Kelo pa aryo kipore calo tic ma tye ka mede, ma otimo ki obino pa nino apar ma onongo obedo anyim Pentekoste, kede ki nino abicel me kacel pa kambi i Exeter, kendo myero otumu i 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.

Tic me laro jo pa En pi kare me aryo obedo tic me agiki pa Lakwena ma adek, ki otieko ki cing pa Kiristo.

> 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.

> Ka nino pa Sabato obino, en ocako pwonyo i sinagogi; jo mapol ma gene ne gubedo gi lworo, gi waco ni, ‘Ki iye ma eni otyeko nongo gin man? Kede ngec man en ngo ma kigi miyo ne, ni keken tice ma rwate macalo man kitime ki cinge?’ Marko 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.

Ywayo ma time ka lacim pa Lubanga o aa piny cako yore me tem ma i agiki nyutu dul aryo pa lami pa Lubanga, dong kwero ot pa Lubanga.

> 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.

> Jami me yweyo lube ki gari tye i lwete ne; obikwanyo woko kac me cobone maber, obicwero gari maber i dogola; ento lube obiketo i mac ma pe kato. Matayo 3:12.

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

I kare meno jo pa Lubanga myero nywako leb ki lwet pa malaika, ci gicame.

> 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.

> Anen malaika moro mapat ma tek oboro piny ki polo, ma ocobo ki kom; ki opindi me kot obedo i wiye, ka wangne ne calo ka ceng, ka tigi ne calo lim me mac. Ci i lwet ne obedo ki buk matino ma oyabe; ci oketo ti ma tung’ acuc i wi pi madwong’, ci ti ma tung’ amite i wi piny. Nyutu 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.

Ikare me bino pa Malaika me Aryo, i April 19, 1844, jogi pa Lubanga gibedo keken-keken. I acaki, gi odung but kun poto pa lok me poropheti me Revelation chapter nine, verse fifteen i August 11, 1840, ento Rwot oketo lwete pa En i wi bal mo ikom pimo me namba mogo ma i cal.

> “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.

> Atyeko neno ni cal me 1843 onongo otere ki lwak Rwot, kede ni pe myero ocoyo ne; ni lim ma iye onongo obedo calo kit ma En onongo mito; ni lwakne onongo i wi ne, omwoko bal i tung lim mogo, pi pe ngat mo romo neno ne, nyaka lwakne okwanyo woko. Early Writings, 74.

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

Kwanyo cing pa En omiyo Samuel Snow twero me nongo ceng ma atir pi lok me neno ma okongo tutwal.

> “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.

> Jo ma tye ki geno ma ber, ma gipeko cwinye pien pe ginyutu pingo Rwotgi pe obino, pe gikwalo gi i kec. Ka dok, gimiyo gi tung me wot bot Bibulgi me yenyo cawa me poropheti. Law pa Rwot okwanyo woko ki i gin namba, kendo bal opwoyo maber. Ginyutu ni cawa me poropheti orwate cente i mwaka 1844, kendo ni lwak acel keken ma giyaro kwede me nyuto ni cawa me poropheti ogiko i 1843, opwoyo maber ni gi bi giko i 1844.

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.

Kit ma otime pa lakica ma acel ki ma aryo tye ki rek me alama me yo ma orwate ki lwete pa Kristo. Ka obino piny i nino 11 me August 1840 ki 19 me April 1844, obedo tye ki lok i lwete pa iye. En lwete pa iye ma omiyo cweyo ki cwalo cal me 1843 i dwe me May 1842. En lwete pa iye ma okano bal i namba ma i cal. Bang yweyo pa kwer ma acel, Jeremiah obedo keken pien lwete pa Kristo. Ci ocweyo lwete pa iye woko, kede kamano oyabo okano me lok me “Midnight Cry.” Tic me oyaro lwete pa iye me ocoko jo pa iye dok pi kare me aryo otime ki cako ki kwer ma acel nyo okato bot “Exeter camp meeting,” macalo kit ma jenge ne giconyi piny i Jerusarem pi nino apar ki dien mapwod pe golo piny pa Roho Maleng. Ka lakica ma adek obino i nino 22 me October 1844, Rwot oyango lwete pa iye.

> 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.

> Malaika ma an oneno ni ocungo i nyanja ki i lobo, oketo cing pa iye malo i polo; ki ocwako lagam i nying En ma bedo pi kare weng kacel, ma oyubo polo ki gin matye iye, ki lobo ki gin matye iye, ki nyanja ki gin matye iye, ni dok pe bed kare. Revelation 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.

Ki cako i ceng 11 me August, 1840 nyom i ceng 22 me October, 1844, nining pa malaika me acel ki me aryo ocoyo gi alama pa lwete pa Kiristo. I ceng 22 me October, 1844, malaika me adek obur piny, ci lwak me Millerite matidi ocweke woko pi Cwiny Mape Ogamo Madit. I ceng meno Kiristo oyaro lwete iye i polo ki owaco kica ni kare pe dok bedo.

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.

Coke me aryo i mukato pa 1844-1863 ocako ka Yesu Kristo omalo cingi, ka bene tye ka mako i cinge lok ma ki mito me camo. Ci i 1849, ocwalo cingi anyim dok me aryo me coko jo mere ma kikwangogi. Jo meno kicoko gi i lok me Dwong me Otum, ka kigwangogi ka gin ma kigamo ni obi pe otime. I kacoke pa kambi pa Exeter Kristo ocoko jo pa en, ka omako gi acel i lok, macalo ma otime i ceng apar ma onongo obino anyim Pentekote. Jo Millerite pa Filadelfia gi weko kacoke pa kambi pa Exeter, ka gi timo Pentekote odoco. I 1856, Kristo onongo tye i woko pa dul ma odoko Laodikea, pien Kristo tye i woko pa cwiny pa dano me Laodikea ka okoto, ka tye ka yeny donyo.

> 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.

> Kii, an abedo i anyim lawote, acwalo lawote: ka ngat mo winyo dwon na, ka oyabo lawote, abi bino i iye, abichamo ki en, en obi chamo ki an. Revelation 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.

I mwaka 1856, lwete pa Kristo tye ka goyo kuti ikom dul pa Millerite ma Laodicea, ento pe obedo ki adwogi. I mwaka 1849, mwaka 7 con, En ocako cobo jo pa Ene doki pi ceke aryo, ento pe gen ki pe ngeyo adada ogengo dul pa Philadelphian.

> “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.

> Ka Jo Adventist, inge pi kweko cwiny madit i 1844, onongo gimako yiegi matek ka gikwongo woto kacel i timo pa Lubanga ma oyabo, kinongo kwena pa Malaika adek, ki i teko pa Ro Maleng giyubu ne bot piny weng, onongo gineno konyo pa Lubanga; Rwot onongo otimo matek kwede temo gi; tic onongo otyeko; ki Khristo onongo obino con me kawo jogi i pyemgi. Ento i kare me kweyo yie ki pe ngec ma orwenyo kweko cwiny, jo ma geno obino mapol onongo giweyo yiegi. Kamano, tic onongo gigeno, kacel piny onongo otye i nino. Ka Jo Adventist weng onongo gibedo kacel i cik pa Lubanga ki yie pa Yesu, rek wa onongo obed mapat tutwal! 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.”

I dwe 11 me September, 2001, Kristo ocobo jo pa En me nino me agiki; ci con i dwe 18 me July, 2020, gi opwodho. I dwe 11 me September, 2001, jo ma kicobo gi okwanyo buk ma imungu ki lwete pa Kristo, ci gi ocamo ne. I dwe 18 me July, 2020, gi ogengo cik ma kinyutu ki lwete pa En ma okwako malo, ma onyutu ni, "kare dok peke."

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.

Jo Millerite me Philadelphia pe gi nyutu kobo mo i lagam marac me 1843, pien gi otimo malube ki lacer weng ma Rwot onongo onyutu, ento i ceng July 18, 2020 jo Laodicea me dini me laka ma adek ogoyo kobo bot lacer ma rwate ki cengi pa En. Icemo 1844, dini me Philadelphia me laka ma acel "i kare me cwiny ruc ki pe ngeyo adaa" "gi weko yiegi," ki gi obedo jo Laodicea.

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

1856 tye calo tung me yilo meno, ka bene obedo cal pa tung me yilo pi jo pa Lubanga me kare me agiki.

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.

I kare mo i omwaka abicel aryo ma tye i kin 1849 ki 1856, lup Millerite me Philadelphia ogengo lwet Rwot ma tye ka yaro woko me cobo jo pa en dok i kare aryo, kede kigamo ni obitimo mapol maloyo ikare eno loyo ma otimo con.

> “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.

> Ceng 23 me September, Lubanga onywuta an ni oyaro lwete kacel aryo me dwogo jo pa en ma otyeko ogedo piny, ci ni i kare me acobo temo myero wamedo matek. I kare me yubu Israel ogwoko peko; gicweyo-gi ki gicenyo-gi; ento kombedi, i kare me acobo, Lubanga obi yeco jo pa en ki obi cwero balgi. I kare me yubu, temo ma gicwako me yabo adwogi onongo pe otiyo mapol; onongo gityeko timo manok keken onyo peke; ento i kare me acobo, kun Lubanga ocako keto lwete me acobo jo pa en, temo me yabo adwogi obi timo calo ma gicwone. Weng myero obed kacel ki bedo gi cwiny ma goro i tic. An aneno ni en aye apoya ka ngat mo opoyo kare me yubu me tero wa kombedi i kare me acobo; pien ka Lubanga pe otimo mapol pi wa kombedi maloyo ma otimo kare meno, Israel pe bino cobo dong. En tye pire keken ni adwogi myero obi ki coc i papira, calo kit ma gitingo tito ne. Review and Herald, Ceng 1 me November, 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.

Obedo nen maber ni Rwot otemo keto tic pa En anyim i rwom acel; ento rwom acel nen maber ni opoto, ki “i kare me pe ki kuce pa cwiny ki pe ngeyo ma ojuu con, jo ma geno me Advent mapol giyweyo genogi.” The Present Truth (ma lacen obedo Review and Herald) gicako cwalone i 1849; ki i 1851, cal me 1850 obedo piny, ento i 1856, lok pa “dok abiro” me Leviticus apar abic odong pe ocad. Lok ma giyabo woko i 22 October 1844 otime ka poropesia pa kare me mwaka alufu aryo ki mia adek, ki me mwaka alufu aryo ki mia abic ki apar aryo, otyeko otum.

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 en onongo obedo kwec ma maloyo kwec mukene weng i kare meno, ci pi mwaka apar aryo kit me temo ocake mede nyaka tem me agiki obino i mwaka 1856. Temo meno onongo obedo ikom kuc pa Sabat pa piny, ci oketo alama me agiki pa kit me temo ma ocake ki kuc pa Sabat pi dano. Kare me temo ne tye ki coc me nying pa Alfa ki Omega. Mwaka 1856 bene onongo nyuto omede pa ngec ikom adiera me pida ma acel ma Miller onwongo, ci ne bene tye ki coc me nying pa Alfa ki Omega i rwom meno. Adiera me Sabat, ma obedo alama pa jo Lubanga ma kicweyo, onongo gicwalo calo yubu pa Tarumbeta me abicel, kane misitiri pa Kristo iye i dano ma tye ki yie, matumaini pa utukufu, otyeko. “Abicel tyen” onongo gicwalo ne ki Tarumbeta me Jubili ma onego ki yubu i Nino me Atonement.

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.

Mwaka abiro ma ocake i 1856 dok otyeko i 1863, onyutu calo nino apar i Jerusalem pi lupwonya, ki nino abicel me Exeter Camp Meeting pi jo‑Millerite pa Philadelphia; ento, ki cwiny ma peko, kare eni obedo lero pa gin ma gicayo me lubo Laa Rwot, ka En tero gi iyie kare me yiko. Lok mukato pa malaika ma acel ki ma aryo, ma obedo kare me lok mukato pa Seven Thunders, nyutu ni Laa Rwot ocoko lwete me acobo jo‑ene pi kare aryo kacake ki April 19, 1844, kede onyutu dwoko ma lube, ka jo‑ma tye ki ngec gilubo Kiristo i Kabedo Maleng ma loyo ducu.

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.

Histori pa Kadesh ma acel, ma eni aye histori pa malaika ma adek ki 1844 nyo i 1863, nyutu ni Lubanga odoco yaro cing pa En me coko jo pa En i kare aryo; ento i histori eno, mwoyo cik kinyutu pire kene. Kombedi, pi kare adek, ci i July 2023 anyim, Lubanga dok yaro cing pa En me coko jo pa En i kare aryo, ci gibitimo Kadesh ma aryo calo jo Philadelphia ma winyo, pien ranyisi me adiera nyutu ni i kare adekgo, acaki ki agiki gi nyutu jo Philadelphia ma winyo, ento tung macek obedo jo Laodicea ma pe winyo.

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “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.

> Kanisa bitwero winyo ki timo kwena me Laodicea? Bibidwogo, onyo, kata ka kwena me adier ma matek ducu—kwena pa malaika adek—tye kitetito i piny weng, gibimedo wot i richo? Man obedo kwena me kica ma agiki, ciko ma agiki bot piny ma opoto woko. Ka kanisa pa Lubanga obedo macok coki, pe obedo ki yot bot Lubanga, calo kanisa ma kiloko ni gi oboto woko, ka gityeko bedo ot pa lami, geng pa tipu marac weng, ki ot me gengo winyo mo keken ma pe maleng ki ma gimaro pe. Gin ma gityeko nongo kare me winyo ki yaro adier, kadi giyube gi bot Kanisa pa Seventh-day Adventist, kikwanyo nyinggi ‘jo ma gwoko cik pa Lubanga,’ ento pe gitye ki dwong me cwiny kede loro cwinygi bot Lubanga loyo ma tye i kanisa me nying keken, gibigamo apoya pa Lubanga tutwal calo kanisa ma gimego cik pa Lubanga. Gin keken ma kiloro maleng kun adier gibicweyo dol pa rwot i ot me polo ma Kristo owoto me yiko pi jo ma gimito en ka gi gwoko cikke.

> “‘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].

> 'Ngat ma owaco ni, “An ngeyo En,” ento pe agudo cik pa En, en obedo jalok, kede adwogi pe tye iye' [1 John 2:4]. Man cwako weng gin ma giwaco ni gi ngeyo Lubanga, kede ni gigudo cik pa En, ento pe giyaro man ki tic maber. Gibipokore calo ticegi. 'Ngat mo ma obedo iye pe otimo kwer; ngat mo ma otimo kwer, pe oneno En, kadi pe ongeyo En' [1 John 3:6]. Man kimiyo bot jigi pa kanisa weng, kacel ki jigi pa kanisa me Seventh-day Adventist. 'Lutino matidi, pe ngat mo kwanyo wunu woko: ngat ma otimo maber, obedo maber, calo ka En obedo maber. Ngat ma otimo kwer obedo pa Setani; pien Setani otimo kwer ki i acakki. Paka man Wod Lubanga oyuto piny, wek ogengo tice pa Setani. Ngat mo ma onywolo ki bot Lubanga pe otimo kwer; pien seedi pa En tye ka bedo iye; kacel pe twero timo kwer, pien onywolo ki bot Lubanga. I man lutino pa Lubanga kede lutino pa Setani giyaro piny: ngat mo ma pe otimo maber pe obedo pa Lubanga; kadi ngat ma pe oher owadgi' [1 John 3:7-10].

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

> Jo ducu ma gi waco ni gin Adventist ma gi gwoko Sabat, ento pud gi mede i richo, gin jo goba i wang Lubanga. Yo gi me richo tye ka turo tic pa Lubanga. Gi tye ka ter jo mukene i richo. Lok oaa ki i Lubanga bot lamemba acel acel me kanisa wa, “Wek yore pi tinedi obed ma ribe, wek pe gin ma lam ocweyo woko ki yo; ento obed oyeyo. Ruwo kuc ki jo ducu, kede kwer, ma labongo pe ngat mo bino neno Rwot; neno maber ki wang, wek pe ngat mo opoto i ngwono pa Lubanga; wek muc me lang cwiny, ka obutu, oyiku wun, ki kamano jo mapol obedo gi yaro; wek pe obed ngat ma timo kwo marac, onyo ngat ma pe kwer, macalo Esau, ma pi lim acel me cam ocero woko twero pa lanyut mamegi. Pien un ngene ni, con, ka onwongo omito juko kica, oyweyo woko; pien pe onongo onwongo kabedo me dwoko cwiny, kadi oyenyone maber ki pii me wang” [Hebrews 12:13-17].

> “This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.

> Man rwate bot jo mapol ma gicimo ni gigeno lok atir. Pe gikwanyo weko ticgi ma kop me cwinya marac; ento gicako mede i yoo me pwony ma pe atir, i bwola me bwoyo pa Setani. Tim marac pe gityeko neno calo tim marac. Wicgi pire kene ocoto, cwinya gi obalo, kacel paro gi pud tye ka obalo kare keken. Setani tye ka tic kwede calo lapok me temo, me luro cwinye pa jo i tic ma pe maleng, ma tyeko cwalo dano weng macoto. ‘En ma ocayo cik pa Moses [ma ne obedo cik pa Lubanga] otho labongo kica, i yub pa jo aryo onyo adek: Pi kwee ma matek lacen angeo, iparo ni en binenge rwatte, en ma okuro ki ti piny Wod pa Lubanga, kacel oyero remo pa lagam, ma kityeko weko odoko maleng kwede, calo gin ma pe maleng, kacel oyub Lamo pa kica? Pien wa ngeyo En ma owaco ni, “Lagoro en an aye; abi dwoko,” waco Rwot. Kacel, “Rwot obiwero jo pa en.” Obedo gin ma nigi kwero madwong ka obol i cing pa Lubanga ma tye kede kwo’ [Hebrews 10:28-31]. Manuscript Releases, volume 19, 176, 177.

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