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# The Book of Daniel - Number Two-Hundred

Ekitabo kya Danyeri - Ennamba Bikumi Bibiri

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

Okubikkulibwa kw’obunnabbi: Okukuŋaana okw’okubiri n’obukulu bwakwo mu by’enkomerero by’Abadiventisti

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.

Tuli mu kwekenneenya ebbanga ery’obunnabbi erilabisibwa ng’okukuŋŋaana okw’okubiri, okwategeezebwa nnabbi Isaaya, era oluvannyuma ne Sista 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.

> Ku lunaku olwo waakubawo omuzi ogwa Yese, ogunaayimiriranga ng'ekikondo eri abantu; ab'amawanga banaagunoonya; n'okuwummula kwe kunaabanga kwa kitiibwa. Era ku lunaku olwo, Mukama ajja kugolola omukono gwe nate omulundi ogw'okubiri okuwonya abaasigalira mu bantu be abaasigalayo, okuva mu Bwasuli, ne mu Misiri, ne mu Pathrosi, ne mu Kusi, ne mu Eramu, ne mu Sinari, ne mu Kamasi, era n'okuva ku bizinga eby'ennyanja. Era anaasimawo ekikondo eri amawanga, n'akuŋŋaanya abaggobebwa ba Isirayiri, n'akuŋŋaanya abaasaasaanyizibwa ba Yuda okuva mu nsonda ennya z'ensi. Era obuggya bwa Efulayimu bunaavaawo, n'abalabe ba Yuda banaatemebwa; Efulayimu teenaaggyira Yuda buggya, era Yuda teenaanyigiriza Efulayimu. Isaaya 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.”

Bwe bakuŋaanyizibwa omulundi ogw’okubiri abantu ba Katonda ab’ennaku ez’enkomerero, wabaawo okwegatta mu bayigirizwa abo okwalabirwako mu nnaku kkumi ezasooka ku Pentekooti, era Isaaya agyogerako ng’ekiseera lwe, "Obuggya bwa Efulayimu nabwo bujja okuggwaawo, n’abalabe ba Yuda bajja okusalibwawo; Efulayimu tajja kuba n’obunyiivu eri Yuda, era Yuda tajja kunyigirizanga Efulayimu."

> “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.

> Ebigezo bigenda kujja ku bantu ba Katonda, era ebisagazi bigenda okwawulwamu okuva mu ngano. Naye Efulayimu takyagalirira Yuda nate, era Yuda takyatawaanya Efulayimu. Ebigambo eby’ekisa, eby’obuwombeefu, eby’okusaasira bijja kukulukuta okuva mu mitima n’emimwa egyatukuzibwa. Kikulu nnyo nti tubeere mu bumwe, era bwe ffenna tunoonya obuwombeefu n’obutono bw’omutima bwa Kristo, tujja kuba n’ebirowoozo bya Kristo, era wajja kubeerawo obumu bw’omwoyo. Review and Herald, Machi 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.

Okwegatta mu bumu kye kitundu ku mulimu Kristo gw’atuukiriza bwe akuŋaanya abantu emitwalo kkumi n’enna n’enkumi nnya omulundi ogw’okubiri. Obumu obwo bwalagererwa mu nnaku kkumi ezitwalira okutuuka ku Pentekooti, n’ennaku mukaaga ez’okusisinkana kw’ekkambi e Exeter, era kyandisobodde okutuukirizibwa okuva mu 1856 okutuuka mu 1863, singa abo abaayitamu okugwaamu essuubi okukulu olw’olunaku lwa 22 Okitobba 1844 tebaali babuze ekkubo.

> “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!

> Naye mu kiseera eky’obubuusabuusa n’obutakakasa ekyagoberera okwenyamirirwa okwo, abakkiriza abangi ab’Okudda kwa Kristo ne baleka okukkiriza kwabwe. Waayingira obutakkaanya n’okwawukana. Bw’atyo omulimu ne guzitizibwa, n’ensi ne lekerwa mu kizikiza. Singa Abadiventisiti bonna bandibadde begasse wamu ku biragiro bya Katonda n’okukkiriza kwa Yesu, ebyafaayo byaffe byandibadde bya njawulo nnyo!

> “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.

> Tekyali kyagalo kya Katonda nti okujja kwa Kristo kwaleetedwe okuddirira bwe kityo. Katonda teyateekateeka bantu be, Isirayiri, okutembeyatembeya emyaka amakumi ana mu ddungu. Yasuubiza okubakulembera mu butereevu okutuuka mu nsi ya Kanaan, era n’abateeka awo babe abantu abatukuvu, abalamu obulungi, abasanyufu. Naye abo abaasooka okubuulirirwa tebayingira lwa butakkiriza (Abaebbulaniya 3:19). Emitima gyabwe gyajjula okwemulugunya, okujeemera, n’okukyawa, era teyasobola kutuukiriza endagaano ye nabo.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.

> Okumala emyaka amakumi ana, obutakkiriza, okwemulugunya, n'okujeemera byaremesa Isirayiri ey’edda okuyingira mu nsi ya Kanani. Ebibi ebyo byennyini byawuddeyo okuyingira kwa Isirayiri ey’omu biro bino mu Kanani ow’eggulu. Mu mbeera zombi, obusuubizo bwa Katonda tebwabaddeko nsobi. Obutakkiriza, obw’ensi, obutwewaayo, n’enkayana mu bantu abeyita nti ba Mukama bye bitukuumye ffe mu nsi eno ey’ekibi n’ennaku okumala emyaka mingi ennyo. Obubaka Obulondeddwa, ekitabo 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.

Okukka kwa malayika ow’okubiri kwalambulula okusaasaana okwaliwo mu kulemererwa okwasooka, okw’aatandikawo ekiseera eky’okulindirira, era ne kireeta ebbanga ly’ennaku mukaaga ku lukiiko mu lusiisira e Exeter, mwe baatuukirira obumu ku bubaka nga tekunaba kubeerawo okumansibwa kwa Mwuka Omutukuvu mu bubaka bw’Okukaaba kw’ekiro wakati mu nkomerero y’olukiiko.

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.

Okukka kwa malaika ow’okusatu nga 22, Okitobba 1844, kwalambulula okusaasaana okwabaawo mu kunakuwala okukulu, ne kuleeta obudde bw’okuyigiriza kubanga amazima agakwata ku Kifo Ekitukuvu Ennyo gaali gakkulirwa abantu ba Katonda. Okutuuka mu 1849 Mukama yali agolola omukono gwe okuŋŋaanya abantu be wamu omulundi ogw’okubiri, era bwe bwatuuka mu 1851, chaati ya 1850 yali erambululwa. Chaati eyo yalaga obubaka obw’omusingi, era bubaka buno bennyini bwateekwa okutumbulwa mu maaso g’ensi ng’ekibendera.

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.

Kristo yatandika okuŋŋaanya abayigirizwa omulundi ogw’okubiri amangu ddala ku kukka kwe, era okuŋŋaanya kw’abo ab’e Exeter kwatandika mu kiseera eky’okulindirira. Mu byafaayo by’obujeemu bwa 1863, okuŋŋaanya omulundi ogw’okubiri kwatandika waakiri emyaka etaano mu mugendo gw’okuyigiriza ogwatandika bwe gwaggulwawo omusana ogw’ekifo ekitukuvu mu 1844. Mu 1848, Isilamu yali esunguwaza amawanga. Okuŋŋaanya omulundi ogw’okubiri kulagiddwa ng’omulimu ogw’eyongerekera ogutuukibwako olw’okutuuka kw’ennaku kkumi ezasooka ku Pentekooti, era n’ennaku mukaaga ez’okusisinkana mu lusiisira e Exeter, era kyandibadde kituukiridde mu 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.

Omulimu ogw’okukung’anya abantu be omulundi ogw’okubiri gwe omulimu ogw’okukomekkereza ogw’omalayika ow’okusatu, era gutuukirizibwa ku mukono gwa 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.

> Awo olunaku lw'essaabbiiti bwe lwatuuka, n'atandika okuyigiriza mu ekkung'aaniro; n'abangi bwe baamuwulira ne beesamya, nga boogera nti, Omusajja ono bino abivudde wa? era amagezi gano ga ki ge gamuweereddwa, nti n'amagero gano ag'amaanyi gakolebwa n'engalo ze? Makko 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.

Okusaasaana okubeerawo ng'akabonero akatukuvu kakka kutandika omutendera gw'okugezesebwa; ku nkomerero, guno gulabisa ebika bibiri by'abasinza, era mu ngeri eyo gutukuza yeekaalu.

> 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.

> Ekyuma ky’okusansuula kiri mu mukono gwe, era alilongoosa ddala oluggya lwe, n’akuŋŋaanya eŋgaano ye mu ggwanika; naye obubembe alibuyokya n’omuliro ogutazikizibwa. Matayo 3:12.

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

Mu kiseera ekyo abantu ba Katonda bateekwa okutwala obubaka okuva mu mukono gwa malayika ne balye obubaka.

> 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.

> Era ne ndaba malayika omulala ow’amaanyi ng’akka okuva mu ggulu, ng’ayambadde ekire; era olubambula lwali ku mutwe gwe, era obuso bwe nga enjuba, n’ebigere bye ng’empagi z’omuliro. Era mu mukono gwe yalina akatabo akaguddemu; n’ateeka ekigere kye eky’eddyo ku nnyanja, n’eky’ekkono ku nsi. Okubikkulirwa 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.

Bwe yatuuka malaika ow’okubiri ku lunaku lwa 19 omwezi gwa Apuli mu 1844, abantu ba Katonda baasaasaanyizibwa. Baali basookeddwa okukuŋŋaanyizibwa bwe bwatuukirizibwa obunnabbi obuli mu Okubikkulirwa essuula ey’omwenda, olunyiriri olw’ekkumi n’ettaano, ku lunaku lwa 11 omwezi gwa Agusito mu 1840, naye Mukama yali agisseeko omukono gwe ku nsobi eyali mu kubala kw’ennamba ezimu eziri ku chaati.

> “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.

> Ndabye nti chaati eya 1843 yakulembeddwa n’omukono gwa Mukama, era nti tekirina kukyusibwa; nti ennamba zaali nga bwe yabadde ayagala zibeere; nti omukono gwe gwali waggulu era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyamu omukono gwe. Ebiwandiiko Ebyasooka, 74.

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

Okujjibwawo kw'omukono gwe kwakkiriza Samuel Snow okuzuula olunaku olutuufu olw'ekyolesebwa ekyalwawo.

> “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 abeesigwa, abaawanguddwa essuubi, abaatayinza kumanya lwaki Mukama waabwe teyajja, tebasigala mu kizikiza. Era ne bakulemberwa okuddamu okutunuulira Bayibuli zaabwe okunoonyereza ku biseera eby’obunnabbi. Omukono gwa Mukama ne guggyibwawo ku mibalo, era ensobi ne yategeerekeka. Ne balaba nti ebiseera eby’obunnabbi byatuukira mu 1844, era nti obujulizi bumu bwe baali babwanjulidde okulaga nti ebiseera eby’obunnabbi byaggwa mu 1843, bwe bwakakasa nti byandamalira mu 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.

Ebyafaayo by’abamalayika ab’okusooka n’ab’okubiri birimu olunyiriri lw’obulango bw’ekkubo obugattiddwa ku mukono gwa Kristo. Bwe yakka ku August 11, 1840 ne ku April 19, 1844 yalina obubaka mu mukono gwe. Kyali mukono gwe ogwaluŋŋamya okukolebwa n’okubunyisibwa kw’olulambe lwa 1843 mu May wa 1842. Kyali mukono gwe ogwaggala waggulu ensobi mu bibalo ebyali ku lulambe. Oluvannyuma lw’okusasaanyizibwa kw’obutatuukirizibwa bw’essuubi obwasooka, Yeremiya yatuula yekka lwa mukono gwa Kristo. Awo n’aggyawo omukono gwe, bw’atyo n’asumulula obubaka bw’Okukaaba okw’ettumbi lya ekiro. Ekikolwa ky’okugolola omukono gwe okukuŋŋaanya abantu be omulundi ogw’okubiri kyatandika okuva ku butatuukirizibwa bw’essuubi obwasooka okutuuka ku lukiiko lw’ekkambi e Exeter, nga mu ngeri y’emu abayigirizwa ne baakuŋŋaanyizibwa wamu e Yerusaalemi ennaku kkumi nga Omwoyo Omutukuvu tannayiwibwa. Mu kutuuka kw’omalayika ow’okusatu ku October 22, 1844, Mukama n’asitula omukono gwe.

> 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.

> Era malayika gwe nnalaba ng’ ayimiridde ku nnyanja ne ku nsi, n’ayimusa omukono gwe eri eggulu, n’alayira eri oyo abeerawo emirembe n’emirembe, eyatonda eggulu n’ebirimu, n’ensi n’ebirimu, n’ennyanja n’ebirimu, nti obudde tebukyalibaawo. Okubikkulirwa 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.

Okuva mu kukuŋaana okw’olubereberye nga August 11, 1840 okutuuka nga October 22, 1844, ebyafaayo by’omalayika ow’okusooka n’omalayika ow’okubiri byateekebwako akabonero k’omukono gwa Kristo. Nga October 22, 1844, omalayika ow’okusatu yakka, era ekisibo ekitono kya ba Millerite ne kisasanyizibwa olw’Okunyolwa Okukulu. Ku lunaku olwo Kristo yayimusa omukono gwe eri eggulu era yalayira nti ekiseera tekiribaawo nate.

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.

Okukuŋaana okw’okubiri mu byafaayo by’omu 1844 okutuuka mu 1863 kwatandika Kristo ng’ayimusa omukono gwe, era ng’akutte mu mukono gwe obubaka obw’okuliibwa. Eddako mu 1849, yayanjuluza omukono gwe omulundi ogw’okubiri okuŋaanya abantu be abaasaasaanye. Abo baali bakuŋaanyiziddwa ku bubaka bw’okukaaba okw’omu ttumbi ly’ekiro, ne basaasaana lwe tewaabaawo ekintu ekyalangiirirwa okutuuka. Mu lukung’aana lw’ekkambi e Exeter Kristo yakuŋaanya endiga ze era n’abagatta ku bubaka, nga bwe yakikola mu nnaku kkumi ezibanjirira Pentekooti. Abamillerite ba Filadelfiya baava mu lukung’aana lw’ekkambi e Exeter ne bazzawo eby’Pentekooti. Mu 1856, Kristo yali ebweru w’ekibiina ekyali kyakyuse ne kifuuka Laodikiya, kubanga Kristo ayimirira ebweru w’omutima gw’ow’e Laodikiya era akuba ku luggi ng’anoonya okuyingira.

> 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.

> Laba, nnyimiridde ku luggi, ne nkonkona: omuntu yenna bw’awulira eddoboozi lyange, n’aggulawo oluggi, ndiyingira gy’ali, ne ndilya naye, era naye alirya nange. Okubikkulirwa 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, omukono gwa Kristo gwali gukuba ku luggi lw’ekibiina kya Millerite eky’e Lawodikiya, naye tewaavaamu kiganyulo. Mu 1849, emyaka musanvu egyasooka, yali atandise okuŋŋaanya abantu be omulundi ogw’okubiri, naye okubuusabuusa n’obutakakasa byagikomya ekibiina eky’e Firadelfiya.

> “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.

> “Singa Abadiventisti, oluvannyuma lw’okumenyeka kw’essuubi okukulu mu 1844, baabanga bakwatiridde ddala okukkiriza kwabwe era ne bagoberera nga bawamu mu bulagirizi bwa Katonda obwaggulibwawo, nga bakiriza obubaka bwa Malayika ow’okusatu era mu maanyi g’Omwoyo Omutukuvu nga balangirira eri ensi yonna, bandibadde balabye obulokozi bwa Katonda; Mukama andibadde akoze nnyo wamu n’emizamo gyabwe, omulimu andibadde gukomekkerezeddwa, era Kristo andibadde azze dda okuwa abantu be empeera yaabwe. Naye mu kiseera eky’okubuusabuusa n’obutakakasibwa ekyagoberera okumenyeka kw’essuubi, bangi ku bakkiriza mu Kujja kwa Kristo baaleka okukkiriza kwabwe. . . . Bwe batyo omulimu gwasimbibwamu obuzibu, era ensi n’esigala mu kizikiza. Singa omubiri gwonna gw’Abadiventisti gwaabanga gwegasse wamu ku biragiro bya Katonda n’okukkiriza kwa Yesu, ebyafaayo byaffe bandibadde byawukiridde nnyo!” 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.”

Nga 11 Sebutemba 2001 Kristo yakungaanya abantu be ab’ennaku ez’enkomerero, aba oluvannyuma ne basaasanyizibwa nga 18 Julaayi 2020. Nga 11 Sebutemba 2001 abo abaakuŋŋaanyizibwa baaggyamu mu mukono gwa Kristo ekitabo ekikwekeddwa ne bakirya. Nga 18 Julaayi 2020 baagaana ekiragiro ekyategeezebwa omukono gwe ogweyimusiddwa, ogwalaga nti “tewaliba budde nate.”

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.

Aba Millerite ab’e Firadelfiya tebaalaze kujeemera kwonna mu buteebereza bwabwe obutali butuufu obw’a 1843, kubanga baakolera ku kitangaala kyonna Mukama kye yali abikkulidde, naye ku July 18, 2020 Aba Lawodikiya b’ekibiina ky’omulayika ow’okusatu baajeemera ekitangaala ekikwatagana n’omukono gwe. Oluvannyuma lwa 1844, ekibiina kya Firadelfiya eky’omulayika ow’okusooka "mu kiseera eky’okubuusabuusa n’obutakakasa" "baawaayo okukkiriza kwabwe," ne bafuuka Aba Lawodikiya.

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

1856 kiyimirira ekiseera ekyo eky’enkyukakyuka, nga kifaananyiriza ekiseera eky’enkyukakyuka eri abantu ba Katonda ab’ennaku ez’enkomerero.

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 bbanga ery’emyaka musanvu wakati wa 1849 ne 1856, ekibiina kya Millerite eky’e Filadelfiya kyaziyiza omukono gwa Mukama ogwali gugololwa okukuŋŋaanya’abantu be omulundi ogw’okubiri, era okusuubiza bwali nti olwo ajja okukola bingi okusinga ebyo bye yakola edda.

> “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.

> "Nga 23 Sebutemba, Mukama yandaga nti yagolola omukono gwe omulundi ogw'okubiri okununula abaasigaddewo mu bantu be, era nti amaanyi ag'okukola gasaanidde okwongerwako emirundi ebiri mu kiseera kino eky'okukuŋaanya. Mu kiseera eky'okusasaanyizibwa Isirayiri yakubibwa era n'ayulika; naye kaakano mu kiseera eky'okukuŋaanya, Katonda alikwonya era n'ayunga wamu abantu be. Mu kusasaanyizibwa, okügezaako okw'okusaasaanya amazima kwalina omugaso mutono nnyo, ne kutuukiriza bitono oba ddala tewali; naye mu kukuŋaanya, Katonda bw'atadde omukono gwe ku kukuŋaanya abantu be, okügezaako okw'okusaasaanya amazima kulituukiriza ebyagendererwamu. Bonna balina okubeera bamwe era abalina obuggumu mu mulimu. Nalaba nti kya kunyooma omuntu yenna okwogera ku kusasaanyizibwa ng'ebyokulabirako ebiritulamulira kaakano mu kukuŋaanya; kubanga singa Katonda takola kati bingi okusinga ebyo bye yakoze olwo, Isirayiri teyandikuŋaanyiziddwa. Kyeetaagisa mu ngeri y'emu nti amazima gawandiikibwe mu mpapula, nga bwe gabuulirwa." Review and Herald, Novemba 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.

Kitegeeza bulungi nti Mukama yagezaako okutambuza omulimu gwe mu bumwe, naye kyalabika nti obumu buno bwali bwasambuse, era “mu kiseera eky’okubuusabuusa n’obutakakasibwa ekyagoberera okusuulirwa ensuubi, bangi ku bakkiriza b’okudda kwa Kristo baaleka okukkiriza kwabwe.” The Present Truth (oluvannyuma Review and Herald) yatandika okusindikibwa mu 1849, era mu 1851 olupapula olulaga ebiseera (chart) olw’omwaka 1850 lwali lufunika, naye mu 1856, obubaka bw’“emirundi musanvu” obw’omu Leviitiko amakumi abiri mu mukaaga bwalekebwa nga tebunnaggwa. Obubaka obwabbikkulibwa nga 22 Okitobba 1844 bwabaawo mu kiseera we byaggwa obunnabbi bw’ebiseera obw’emyaaka 2300 n’obw’emyaaka 2520.

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.

Sabaata ye yali enjigiriza eyayaka okusinga enjigiriza endala mu kiseera ekyo, era okumala emyaka kkumi n’ebiri entegeka y’okukebera n’egenda mu maaso okutuusa lwe yatuuka ku kukebera okw’enkomerero mu 1856. Okukebera okwo kwali ku kuwuummula kwa Sabaata okw’ettaka, era kwalanga okufundikira kw’entegeka y’okukebera eyatandikira ku kuwuummula kwa Sabaata okw’abantu. Akaseera k’okukebera kaaliko omukono gwa Alpha ne Omega. Omwaka gwa 1856 gwayimiririranga era ng’okweyongera kw’amagezi ku mazima g’omusingi agasooka agazuulibwa Miller, era ne guba n’omukono gwa Alpha ne Omega ku ddala eryo. Amazima ga Sabaata nga kabonero k’abantu ba Katonda abatukuziddwa, gakyasikirizibwa ng’okuvuga ekkondeere ey’omusanvu, nga ekyama kya Kristo mu mukkiriza, essuubi ly’ekitiibwa, kituukirizibwa. "Ebiseera musanvu" byasikirizibwa ekkondeere lya Yubile eryaali erivugibwa ku Lunaku lw’Okutangirizibwa.

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.

Emyaka musanvu okuva mu 1856 okutuuka mu 1863 gyakiikirira ennaku kkumi e Yerusaalemi ez’abayigirizwa, n’ennaku mukaaga z’Olukuŋŋaana olw’ekisulo e Exeter olw’Abamillerite aba Firadelfiya; naye, nga kinaakuwaza, ekiseera ekyo kyafuuka okulabirako kw’abo abagaana okugoberera Mukama ng’abakulembera okuyita mu kiseera ky’enkyukakyuka. Ebyafaayo by’omulayika asooka n’ow’okubiri, ebyo ebiyitibwa ekiseera ky’ebyafaayo eky’Okukubwatuka kw’eggulu omusanvu, biraga Mukama ng’agolola omukono gwe okuŋŋaanya abantu be omulundi ogw’okubiri okuva nga 19 April 1844, era biraga okuddamu mu buwulize ng’ab’amagezi bagoberera Kristo mu Kifo Ekitukuvu Ennyo.

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.

Embyafaayo za Kadesh eyasooka, nga ze mbyafaayo z’Omumalaika ow’okusatu okuva mu 1844 okutuuka mu 1863, ziraga Mukama ng’addamu okugolola omukono gwe okukuŋŋaanya abantu be omulundi ogwokubiri, naye mu mbyafaayo eyo obujeemu bulabisibwa. Kati, omulundi ogw’okusatu, okuva mu July 2023, Mukama addamu okugolola omukono gwe okukuŋŋaanya abantu be omulundi ogwokubiri, era bajja kutuukiriza Kadesh ey’okubiri nga Abafiradelfiya abawulize, kubanga omukono gw’amazima gulaga nti ebiseera ebisatu, eby’olutandikwa n’eby’enkomerero, biyimirira Abafiradelfiya abawulize, ate eky’omu wakati nga ky’Abalaodikiya abatagonda.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “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.

> Amakanisa galigondera obubaka bwa Lawodikiya? Gaanaawenenya, oba newankubadde obubaka obw’amazima obw’obuzito ennyo—obubaka bw’omulayika ow’okusatu—buli okulangirirwa eri ensi yonna, ganaayongera mu kibi? Buno bwe bubaka obwasembayo obw’ekisa, okulabula okwasembayo eri ensi egudde. Bw’Ekkanisa ya Katonda efuuka ya mpawu, tekubeera mu kisa kya Katonda okusinga amakanisa agalagiddwa nga gagudde era nga gafuse ekibanja ky’abaddayimooni, era n’ekkomera ly’omwoyo gwonna omubi, n’ekkomera ly’ennyonyi zonna ezitali zirongoofu era ezikyayi. Abo abaalina emikisa egy’okuwulira n’okwaniriza amazima ne beegatta ku Kkanisa ya Abadiventisti ab’Olunaku Olw’omusanvu, ne beeyita abantu ba Katonda abakwatanga amateeka ge, naye nga tebalina buggumu bw’obulamu wadde okwewaayo eri Katonda okusinga amakanisa ag’omu mannya bokka, bajja okufuna ku bibonoobono bya Katonda mu butuufu bwe gumu nga n’amakanisa agawakanya amateeka ga Katonda bwe gajja okugifuna. Abatukuzibwa mu mazima bokka be banaabanga ekika eky’obwakabaka mu nnyumba ez’omu ggulu Kristo mwe yagenda okutegekera abo abamwagala era abakwatanga ebiragiro bye.

> “‘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].

> ‘Oyo agamba nti, Mmumanyi, naye n’atakwata biragiro bye, mukyamu, era mazima teguli mu ye’ [1 John 2:4]. Kino kikwata ku bonna abagamba nti bamanyi Katonda, era nti bakwata ebiragiro bye, naye ne batakilaga kino mu bikolwa ebirungi. Bajja okusasulwa ng’ebikolwa byabwe bwe biri. ‘Buli abeera mu ye takola kibi; buli akola ekibi tamulabye wadde okumumanya’ [1 John 3:6]. Bino bigambibwa eri bammemba bonna b’ekkanisa, omuli n’abammemba b’amakanisa g’Abadiventisi ab’Olunaku olw’Omusanvu. ‘Baana abato, temulimbibwa muntu: oyo akola obutuukirivu mutuukirivu, nga naye mutuukirivu bw’ali. Oyo akola ekibi wa Ddiabulooni; kubanga Ddiabulooni akola ekibi okuva ku ntandikwa. Ku lw’ensonga eno Omwana wa Katonda yalabisibwa, alyoke azikirize emirimu gya Ddiabulooni. Buli azalibwa Katonda takola kibi; kubanga ensigo ye ebeera mu ye: era tasobola kukola kibi, kubanga azalibwa Katonda. Mu kino abaana ba Katonda balabikamu, n’abaana ba Ddiabulooni: buli atakola butuukirivu si wa Katonda, wadde atayagala muganda we’ [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].

> "Bonna abagamba nti bali Abadiventista abakwatanga Ssabbiiti, kyokka ne beeyongera mu kibi, bali abalimba mu maaso ga Katonda. Enkola yaabwe ey’ekibi erwanyisa omulimu gwa Katonda. Bakulira abalala mu kibi. Ekigambo kivudde eri Katonda eri buli mumemba w’amakanisa gaffe, ‘Mutereeze amakubo g’ebigere byammwe, ne kyo ekirema kiremenga okuggibwawo mu kkubo; naye kiwonyezebwe. Mugoberere emirembe n’abantu bonna, era n’obutukuvu, obutalibawo tewali muntu aliraba Mukama: nga mwegendereza nnyo, muleme okubaawo yenna abulirako ku kisa kya Katonda; muleme okubaawo omuzi gw’obuggya ogumera ne gubakwasa obuzibu, era olw’ekyo bangi ne beeyonooneka; Waleeme okubaawo omwenzi oba omutali mutukuvu, ng’Esawu, eyasitunda eddembe ery’obubereberye olw’ekitole kimu ky’emmere. Kubanga mumanyi nti oluvannyuma, bwe yayagala okusikira omukisa, yagaanyizibwa; kubanga teyasanze kifo ky’okwenenya, newaakubadde nga yakinoonya nnyo n’amaziga’ [Abaebbulaniya 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.

> "Kino kigwanira bangi abagamba nti bakkiriza amazima. Wabula mu kifo ky’okulekera awo ebikolwa eby’obugwagwa byabwe, beeyongerayo mu ngeri y’obuyigirize ey’ekyamu nga bali wansi w’obuyiiya obulimba bwa Setaani. Ekibi tekirabibwa ng’ekibi. Emyoyo gyabwe gennyini giyonoonefu, emitima gyabwe gyononye, era n’ebirowoozo byabwe bibeera bibi bulijjo. Setaani abakozesa ng’ebyokulobera okulobera emyoyo mu bikolwa ebitali bitukuvu ebyonona omuntu omulamba. ‘Oyo eyagayaalirira etteeka lya Musa [eryali etteeka lya Katonda] yafa awatali kusaasirwa mu bajulirwa babiri oba basatu: mulowooza nti anaasaanira ekibonerezo ekisinga obukambwe mu ngeri ki, oyo eyayinnyirira Omwana wa Katonda wansi w’ebigere, n’agutwala omusaayi gw’endagaano, ogwe yatukuzibwaamu, ng’ogutali mutukuvu, era n’ayinnyoomye Omwoyo ogw’ekisa? Kubanga tumumanyi oyo eyagamba nti, Okuwolereza kuli kange, nze ndikusasula, bw’ayogera Mukama. Era nate nti, Mukama alisalira abantu be omusango. Kitya nnyo okugwa mu ngalo za Katonda omulamu’ [Abaebbulaniya 10:28-31]." Manuscript Releases, volyumu 19, emiko 176 ne 177.

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