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# The Book of Daniel - Number Two-Hundred

Buku Daniel - Nomor Dua Ratus

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

Phuteho ya Porofeta: Kgobokanyo ya Bobedi le Bohlokwa jwa Yone mo Eschatology ya 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.

Bajalaga te mehleng ya boporofeta ye e emelwago bjalo ka kgoboketšo ya bobedi yeo e hlaotšwego ke moporofeta Jesaya, gomme ka morago ke Kgaetšedi 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.

> “Pada hari itu akan ada tunas dari Isai, yang akan berdiri sebagai panji bagi bangsa-bangsa; kepadanya bangsa-bangsa lain akan datang mencari; dan tempat perhentian-Nya akan mulia. Maka akan terjadi pada hari itu, bahwa Tuhan akan mengulurkan tangan-Nya lagi untuk kedua kalinya guna memperoleh kembali sisa umat-Nya yang masih tertinggal, dari Asyur, dan dari Mesir, dan dari Patros, dan dari Etiopia, dan dari Elam, dan dari Sinear, dan dari Hamat, dan dari pulau-pulau di laut. Ia akan menegakkan suatu panji bagi bangsa-bangsa, dan akan menghimpunkan orang-orang Israel yang terbuang, dan mengumpulkan orang-orang Yehuda yang tercerai-berai dari keempat penjuru bumi. Kecemburuan Efraim pun akan lenyap, dan para lawan Yehuda akan dilenyapkan: Efraim tidak akan cemburu kepada Yehuda, dan Yehuda tidak akan menyesakkan Efraim.” 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.”

Khi dân sự của Đức Chúa Trời trong những ngày sau rốt được nhóm lại lần thứ hai, sẽ có một sự hiệp nhất giữa các môn đồ ấy, được tượng trưng bởi mười ngày trước lễ Ngũ Tuần, và là điều Ê-sai nhắc đến như một thời kỳ khi “lòng ganh tị của Ép-ra-im sẽ biến mất, và những kẻ đối địch của Giu-đa sẽ bị diệt trừ; Ép-ra-im sẽ không ganh tị Giu-đa, và Giu-đa sẽ không còn quấy nhiễu Ép-ra-im.”

> “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.

> “God angni manderangni mikkangrangna neng∙nikanirang sokbagen, aro gandongko gachongoni dingtangatna nanggen. Indiba Ephraim, Judah-na skangdongjawa; aro Judah, Ephraim-ko duk on∙jawa. Ka∙sachakgipa, mrakbegipa, ka∙saani gimin gapgipa kattarang rongtalatgimin ka∙tongrang aro ku∙sikrangooni ong∙katbagen. An∙ching saksa ong∙na nangchongmotaniko man∙a, aro an∙ching pilakan Kristo-ni mridangani aro ga∙akbee ong∙aniko am∙genchimode, an∙ching Kristo-ni gisikko man∙gen, aro gisikni saksa ong∙ani donggen.” 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.

Penyatuan ialah satu unsur dalam pekerjaan yang Kristus laksanakan apabila Dia menghimpunkan seratus empat puluh empat ribu itu untuk kali yang kedua. Kesatuan itu telah dilambangkan oleh sepuluh hari yang mendahului Pentakosta, dan oleh enam hari perhimpunan khemah di Exeter, dan hal itu boleh sahaja telah terlaksana dari tahun 1856 hingga 1863, sekiranya mereka yang telah mengalami kekecewaan besar pada 22 Oktober 1844 tidak tersesat daripada jalan mereka.

> “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!

> “Leha ho le joalo, nakong ea lipelaelo le ho se tiisehe e ileng ea latela masoabi ao, balumeli ba bangata ba ho tla ha Morena ba ile ba lahla tumelo ea bona. Ho ile ha hlaha likhohlano le karohano ka hare ho bona.... Ka hona mosebetsi oa sitisoa, ’me lefatše la sala lefifing. Hoja sehlopha sohle sa Baadvente se ne se kopane holim’a litaelo tsa Molimo le tumelo ea Jesu, histori ea rōna e ka be e bile e fapaneng hakakang!”

> “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.

> “Tidaklah menjadi kehendak Allah bahwa kedatangan Kristus harus tertunda demikian. Allah tidak merancang agar umat-Nya, Israel, mengembara empat puluh tahun di padang gurun. Ia berjanji akan menuntun mereka langsung ke tanah Kanaan, dan menegakkan mereka di sana sebagai umat yang kudus, sehat, dan berbahagia. Tetapi mereka yang mula-mula diberitakan kepadanya, tidak masuk ‘karena ketidakpercayaan’ (Ibrani 3:19). Hati mereka dipenuhi persungutan, pemberontakan, dan kebencian, dan Ia tidak dapat menggenapi perjanjian-Nya dengan mereka.

> “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.

> “Selama empat puluh tahun ketidakpercayaan, persungutan, dan pemberontakan telah menutup jalan bagi Israel purba untuk masuk ke tanah Kanaan. Dosa-dosa yang sama telah menangguhkan masuknya Israel modern ke dalam Kanaan sorgawi. Dalam kedua-dua keadaan, janji-janji Allah sama sekali bukanlah puncanya. Ketidakpercayaan, keduniawian, tidak ditahbiskan sepenuhnya, dan perselisihan di antara umat Tuhan yang mengaku percaya itulah yang telah menahan kita di dunia dosa dan dukacita ini selama bertahun-tahun lamanya.” Selected Messages, book 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.

Go fologa ga moengele wa bobedi go ile ga supa phatlalatso ya batho nakong ya go swabisiwa ga ntlha, mo go ileng ga simolola nako ya go diega; mme morago ga moo ga isa mo pakeng ya malatsi a thataro kwa kopanong ya mešaša kwa Exeter, fa bongwe mo molaetseng bo neng jwa fitlhelelwa pele ga go tšhololwa ga Moya o o Boitshepo mo molaetseng wa Sello sa Bosigogare kwa bokhutlong jwa kopano.

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.

Pada 22 Oktober 1844, turunnya malaikat yang ketiga menandai suatu penyerakan pada masa kekecewaan besar, dan membuka suatu masa pengajaran ketika kebenaran-kebenaran yang berkaitan dengan Tempat Mahakudus disingkapkan kepada umat Allah. Menjelang tahun 1849 Tuhan sedang mengulurkan tangan-Nya untuk menghimpunkan umat-Nya bersama-sama untuk kedua kalinya, dan pada tahun 1851, bagan tahun 1850 sedang dipersembahkan. Bagan itu melambangkan pekabaran dasar, dan justru pekabaran itulah yang harus ditinggikan di hadapan dunia sebagai suatu panji.

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

Ka lukutup ka sien ar sieng ia ki synran ha ka sien kaba ar da U Khrist ka la sdang mardor ha ka jinghiar jong U, bad ka jinglum lang ia kito kiba ha Exeter ka la sdang ha ka por jong ka tarrying time. Ha ka histori jong ka jingialeh pyrshah ha u snem 1863, ka jinglum lang ha ka sien kaba ar ka la sdang ym duna ia ka san snem hapoh ka jinghikai kaba la sdang haba la plie ia ka jingshai shaphang ka jaka kyntang ha u snem 1844. Ha u snem 1848, ka Islam ka la pynbitar ia ki jait bynriew. Ia ka jinglum lang kaba ar la pyni kum ka kam kaba iaid shakhmat kaba la pyndep da ka jingwan poi jong ki shiphew sngi kiba la lamkhmat ia ka Pentecost, bad ruh da ki hynriew sngi jong ka Exeter camp meeting, bad ka la dei ban la pyndep ha u snem 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.

Mosebetsi wa go phutha batho ba Gagwe la bobedi ke tiro ya bofelo ya moengele wa boraro, mme o dirwa ke seatla sa Keresete.

> 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.

> Bilei ka sngi sabbath ka la wan, u la sdang ban hikai ha ka synagogue: bad kiba bun kiba la iohsngew ia u ki la lyngngoh, ki da ong, “Naei u briew u ioh ia kine kiei-kiei? bad kane ka jingstad aïu ka long kaba la ai ha u, ba wat kum kine ki kam borbah la leh da ki kti jong u?” Mark 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.

Go ga phatlalala mo seswantšho sa bomodimo se fologago, go thoma tshepedišo ya teko yeo mafelelong e bonagatšago mekgahlo e mebedi ya barapedi, gomme ka go dira bjalo e hlwekiša tempele.

> 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.

> Фанҵәқәа имнапахьы иҟоуп, насгьы иҭаԥҳа даара ибзианы ицәажәоушәа дрыцқьоит, иҟәыҵәахьагьы аҭәа аҭәаԥшаахь ихьаиршәоит; аха агәыжәтәқәа ариашам амца ала иӡуеит. Матфеи 3:12.

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

Ka nako eo batho ba Modimo ba tshwanetse go tsaya molaetsa mo seatleng sa moengele mme ba o je.

> 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.

> Aku lalu melihat seorang malaikat lain yang perkasa turun dari syurga, berselubungkan awan; dan pelangi ada di atas kepalanya, dan wajahnya bagaikan matahari, dan kakinya seperti tiang-tiang api. Dan di tangannya ada sebuah kitab kecil yang terbuka; lalu ia menempatkan kaki kanannya di atas laut, dan kaki kirinya di atas bumi. Wahyu 10:1, 2.

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

Pada waktu kedatangan malaikat kedua pada 19 April 1844, umat Allah tercerai-berai. Mereka pada mulanya telah dihimpunkan melalui penggenapan nubuatan dalam Wahyu pasal sembilan, ayat lima belas, pada 11 Ogos 1840, tetapi Tuhan telah menahan tangan-Nya atas suatu kesilapan dalam perhitungan beberapa angka pada carta itu.

> “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.

> “Ndzi vonile leswaku chati ya 1843 yi kongomisiwile hi voko ra Hosi, naswona leswaku a yi fanelanga ku cinciwa; leswaku tinomboro a ti ri hilaha Yehovha a a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri fihlerile xihoxo eka tin’wana ta tinomboro, leswaku ku nga vi na loyi a nga xi vonaka, ku fikela loko voko ra Yena ri susiwile.” Early Writings, 74.

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

Ho tlosoa ha letsoho la Hae ho ile ha nolofalletsa Samuel Snow ho supa letsatsi le nepahetseng la pono e ileng ea dieha.

> “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.

> “Bato bao ba ikanyegang, ba ba neng ba swabile, ba ba neng ba sa kgone go tlhaloganya gore ke ka ntlha yang Morena wa bone a sa tla, ga baa ka ba tlogelwa mo lefifing. Gape ba ne ba etelelwa pele kwa Baebele tsa bone go sekaseka dipaka tsa boporofeti. Seatla sa Morena sa tlosiwa mo dipalong, mme phoso ya tlhalosiwa. Ba ne ba bona gore dipaka tsa boporofeti di fitlha kwa 1844, le gore bosupi jo bo tshwanang jo ba neng ba bo tlhagisitse go bontsha gore dipaka tsa boporofeti di ne tsa khutla ka 1843, bo ne bo supa gore di tla khutla ka 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.

Tari ya baengele ya kwanza mpe ya pili ina mstari wa alama za njia zinazohusiana na mkono wa Kristo. Aliposhuka tarehe 11 Agosti, 1840 na tarehe 19 Aprili, 1844 alikuwa na ujumbe mkononi Mwake. Ulikuwa ni mkono Wake uliouelekeza utayarishaji na uchapishaji wa chati ya 1843 mnamo Mei 1842. Ulikuwa ni mkono Wake ulioufunga muhuri kosa lililokuwa katika hesabu zilizo kwenye chati. Baada ya kutawanyika kwa kukatishwa tamaa huko kwa kwanza, Yeremia aliketi peke yake kwa sababu ya mkono wa Kristo. Kisha akaondoa mkono Wake, na hivyo akaufungua muhuri wa ujumbe wa Kilio cha Usiku wa Manane. Tendo la kuunyosha mkono Wake ili kuwakusanya watu Wake mara ya pili lilitokea tangu kukatishwa tamaa kwa kwanza hata mkutano wa kambi wa Exeter, kama vile wanafunzi walivyokusanywa hatimaye pamoja huko Yerusalemu kwa siku kumi kabla ya kumwagwa kwa Roho Mtakatifu. Katika kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844, Bwana aliinua mkono Wake.

> 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.

> Malaikat yang kulihat berdiri di atas laut dan di atas bumi itu mengangkat tangannya ke langit, lalu bersumpah demi Dia yang hidup sampai selama-lamanya, yang menciptakan langit dan segala sesuatu yang ada di dalamnya, dan bumi dan segala sesuatu yang ada di dalamnya, dan laut dan segala sesuatu yang ada di dalamnya, bahwa tidak akan ada penangguhan waktu lagi. Wahyu 10:5, 6.

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

Desde perhimpunan pertama pada 11 Ogos 1840 hingga 22 Oktober 1844, sejarah malaikat pertama dan kedua ditandai oleh tangan Kristus. Pada 22 Oktober 1844, malaikat ketiga turun, dan kawanan kecil Millerit itu tercerai-berai oleh Kekecewaan Besar. Pada tarikh itu Kristus mengangkat tangan-Nya ke langit dan bersumpah bahawa masa tidak akan ada lagi.

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.

Lephuthego la bobedi mo hisitoring ya 1844 go fitlha ka 1863 le simologile fa Keresete a ne a tsholetsa seatla sa Gagwe, mme gape a tshwere molaetsa mo seatleng sa Gagwe gore o jewe. Mme foo ka 1849, a otlololela seatla sa Gagwe lekgetlo la bobedi go phutha batho ba Gagwe ba ba gasameng. Batho bao ba ne ba phuthegile ka molaetsa wa Kgoeletso ya Bosigogare, mme ba gasama fa tiragalo e e neng e porofetilwe e ne e sa diragale. Kwa kopanong ya mešaša kwa Exeter Keresete o ne a phutha letsomane la Gagwe mme a ba kopanya mo molaetseng, jaaka A ne a dirile mo malatsing a le lesome a a neng a etelela Pentekoste pele. Bamilaraite ba Filadelfia ba ne ba tswa mo kopanong ya mešaša kwa Exeter mme ba boeletsa Pentekoste. Ka 1856, Keresete o ne a le kwa ntle ga motsamao o o neng o fetogetse mo Laodikea, gonne Keresete o ema kwa ntle ga pelo ya mongwe wa Laodikea mme o a kokota, a batla go tsena.

> 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.

> Lihatlah, Aku berdiri di depan pintu dan mengetok; jikalau ada orang mendengar suara-Ku dan membuka pintu, Aku akan masuk mendapatkannya, dan Aku akan makan bersama-sama dengan dia, dan dia bersama-sama dengan Aku. Wahyu 3:20.

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

Pada tahun 1856, tangan Kristus sedang mengetuk pergerakan Millerit Laodikia, namun sia-sia. Pada tahun 1849, tujuh tahun sebelumnya, Dia telah mulai menghimpunkan umat-Nya untuk kedua kalinya, tetapi keraguan dan ketidakpastian menghentikan pergerakan Filadelfia.

> “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.

> “1844-жылдагы улуу көңүл калуудан кийин адвентисттер ишениминен бекем карманып, Кудайдын ачылып жаткан жетекчилигин биримдикте ээрчип, үчүнчү периштенин кабарын кабыл алып, аны Ыйык Рухтун күчү менен дүйнөгө жарыялашканда, алар Кудайдын куткаруусун көрүшмөк; Теңир алардын аракеттери менен кубаттуу иштемек, иш аяктамак, жана Машаяк ушул убакка чейин Өз элин сыйлыгына кабыл алуу үчүн келип калмак. Бирок көңүл калуудан кийинки шек саноо жана белгисиздик мезгилинде адвент ишенүүчүлөрүнүн көбү өз ишениминен тайышты.... Ошентип иш тоскоолдукка учурады, жана дүйнө караңгылыкта калды. Эгерде бүт адвентисттик жамаат Кудайдын осуяттары жана Ыйсанын ишеними үстүндө бириккенде, биздин тарыхыбыз кандай гана кеңири айырмалуу болмок!” 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.”

Pada 11 September 2001 Kristus mengumpulkan umat-Nya pada akhir zaman, yang sesudah itu tercerai-berai pada 18 Julai 2020. Pada 11 September 2001 mereka yang telah dikumpulkan mengambil kitab tersembunyi itu dari tangan Kristus dan memakannya. Pada 18 Julai 2020 mereka menolak perintah yang dilambangkan oleh tangan-Nya yang terangkat, yang menandakan bahawa “masa tidak akan ada lagi.”

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.

ꯐꯤꯂꯥꯗꯦꯜꯐꯤꯌꯥꯟ ꯃꯤꯂ꯭ꯂꯔꯥꯏꯠꯁꯤꯡꯅ 1843 ꯒꯤ ꯑꯔꯨꯝꯕ ꯐꯣꯔꯣꯐꯦꯁꯤꯡꯗ ꯑꯌꯥꯝꯕ ꯈꯨꯜ ꯊꯣꯛꯄ ꯄꯪꯊꯣꯀꯄ ꯂꯩꯇꯦ, ꯃꯔꯝꯗꯤ ꯃꯈꯣꯏꯅ ꯑꯗꯨꯒ ꯃꯥꯎꯡꯗꯥ ꯑꯗꯣꯝ ꯏꯄꯥꯛꯄ ꯃꯐꯝ ꯄꯨꯝꯅꯃꯛ ꯊꯧꯗꯣꯛꯄ ꯂꯩꯔꯦ; ꯑꯗꯨꯕꯨ July 18, 2020 ꯗ Laodiceans ꯀ꯭ꯔꯥꯔꯤ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯨꯕꯃꯦꯟꯠꯀꯤ ꯃꯤꯈꯥꯏꯁꯤꯡꯅ ꯃꯍꯥꯛꯀꯤ ꯈꯨꯠꯇꯥ ꯂꯣꯏꯅꯅ ꯃꯔꯤ ꯂꯩꯕ ꯃꯥꯎꯡꯗ ꯍꯧꯖꯤꯛ ꯂꯣꯟꯁꯤꯜꯂꯛꯄ ꯄꯪꯊꯣꯛꯈꯤ꯫ 1844 ꯃꯇꯨꯡꯗ, ꯑꯍꯥꯟꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯐꯤꯂꯥꯗꯦꯜꯐꯤꯌꯥꯟ ꯃꯨꯕꯃꯦꯟꯠꯅ “in the period of doubt and uncertainty” ꯗ “yielded their faith,” ꯑꯃꯁꯨꯡ Laodiceans ꯑꯣꯏꯈꯤ꯫

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

1856 e emela ntlha eo ya phetogo, e tshwantshang ntlha ya phetogo ya batho ba Modimo ba metlha ya bofelo.

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.

Pada suatu ketika dalam tempoh tujuh tahun antara 1849 dan 1856, gerakan Millerite Filadelfia telah menolak tangan Tuhan yang sedang dihulurkan untuk mengumpulkan umat-Nya kali yang kedua, dan janjinya ialah bahawa Dia akan melakukan lebih banyak pada waktu itu daripada yang telah dilakukan-Nya pada masa lampau.

> “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.

> “Dzinja 23 tha ya Khubvumedzi, Murena o ntsumbedza uri o otlollela tshanḓa tshawe lwa vhuvhili u itela u vhofholola masalela a vhathu vhawe, nahone uri maiteko a tea u engedzedzwa nga maanḓa kha ino tshifhinga tsha ku kuvhanganya. Nga tshifhinga tsha u balangana, Isiraele o rwa a tshinyadzwa; fhedzi zwino nga tshifhinga tsha ku kuvhanganya Mudzimu u ḓo fhodza na u vhofha vhathu vhawe. Nga tshifhinga tsha u balangana, maiteko o itwaho u phaḓaladza ngoho o vha e na mvelelo ṱhukhu fhedzi, a sa swiki kha zwinzhi kana hu si na tshithu; fhedzi nga tshifhinga tsha ku kuvhanganya, musi Mudzimu o no vhea tshanḓa tshawe uri a kuvhanganye vhathu vhawe, maiteko a u phaḓaladza ngoho a ḓo wana mvelelo ye a ṱoḓelwa yone. Vhoṱhe vha fanela u vha vha na mbilu nthihi nahone vha fulufhelele mushumo nga mafulufulu. Ndo vhona uri zwo vha zwi tshi shonisa uri muṅwe na muṅwe a humbule tshifhinga tsha u balangana sa tsumbo dza u ri langa zwino nga tshifhinga tsha ku kuvhanganya; ngauri arali Mudzimu a sa ri iteli zwino zwi fhiraho zwe a ita nga itsho tshifhinga, Isiraele o vha a sa nga vhuyi a kuvhanganywa na luthihi. Ndi zwa ndeme nga u lingana uri ngoho i gandiswe kha gurannḓa, sa zwine ya huwelelwa.” Review and Herald, 1 Lara 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.

Nang walang alinlangan, sinikap ng Panginoon na isulong ang Kaniyang gawain sa pagkakaisa, ngunit maliwanag na ang pagkakaisang iyon ay nasira, at “sa panahon ng pag-aalinlangan at kawalang-katiyakan na sumunod sa kabiguan, marami sa mga mananampalataya sa advent ay tumalikod sa kanilang pananampalataya.” Ang The Present Truth (na nang maglaon ay naging Review and Herald) ay nagsimulang ilathala noong 1849, at pagsapit ng 1851 ay makukuha na ang tsart ng 1850, ngunit pagsapit ng 1856, ang mensahe ng “pitong panahon” ng Levitico beinte-sais ay naiwan na hindi natapos. Ang mensaheng tinanggalan ng tatak noong Oktubre 22, 1844 ay naganap nang magwakas ang mga hula ng panahon ng dalawang libo at tatlong daang taon at ng dalawang libo at limang daan at dalawampung taon.

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 itu ialah doktrin yang paling menyerlah mengatasi doktrin-doktrin yang lain pada waktu itu, dan selama dua belas tahun suatu proses ujian berlangsung sehingga ujian terakhir tiba pada tahun 1856. Ujian itu berkenaan perhentian Sabat bagi tanah, dan hal itu menandai berakhirnya suatu proses ujian yang bermula dengan perhentian Sabat bagi manusia. Tempoh ujian itu memikul tandatangan Alfa dan Omega. Tahun 1856 juga melambangkan suatu pertambahan pengetahuan tentang kebenaran asas pertama yang ditemui oleh Miller, maka pada peringkat itu juga ia memiliki tandatangan Alfa dan Omega. Kebenaran Sabat sebagai tanda umat Tuhan yang dikuduskan dinyatakan sebagai peniupan sangkakala ketujuh, apabila rahsia Kristus di dalam orang percaya, iaitu pengharapan akan kemuliaan, digenapi. “Tujuh kali” itu dinyatakan oleh sangkakala Yobel yang harus ditiup pada Hari Pendamaian.

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.

ปีทั้งเจ็ดตั้งแต่ปี 1856 ถึงปี 1863 เป็นสัญลักษณ์แทนสิบวันในกรุงเยรูซาเล็มสำหรับพวกสาวก และแทนหกวันของการประชุมค่ายที่เอ็กซีเตอร์สำหรับพวกมิลเลอไรต์ฝ่ายฟีลาเดลเฟีย แต่เป็นที่น่าเศร้าที่ช่วงเวลานั้นกลับกลายเป็นภาพประกอบของบรรดาผู้ที่ปฏิเสธจะติดตามองค์พระผู้เป็นเจ้า ขณะที่พระองค์ทรงนำพวกเขาผ่านช่วงเวลาแห่งการเปลี่ยนผ่าน ประวัติศาสตร์ของทูตสวรรค์องค์ที่หนึ่งและองค์ที่สอง ซึ่งเป็นช่วงเวลาในประวัติศาสตร์ของฟ้าร้องทั้งเจ็ด ระบุให้เห็นว่าองค์พระผู้เป็นเจ้าทรงเหยียดพระหัตถ์ของพระองค์ออกเพื่อรวบรวมชนชาติของพระองค์เป็นครั้งที่สองตั้งแต่วันที่ 19 เมษายน ค.ศ. 1844 และประวัติศาสตร์นั้นแสดงให้เห็นการตอบสนองด้วยความเชื่อฟัง เมื่อบรรดาผู้มีปัญญาได้ติดตามพระคริสต์เข้าไปในอภิสุทธิสถาน

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 ya Kadeshi ya yambo, oyo ezali histori ya anzelu ya misato uta 1844 kino 1863, emonisi ete Nkolo azongelaki kotandola lobɔkɔ na Ye mpo na kosangisa bato na Ye mpo na mbala ya mibale; kasi na histori wana, botomboki emonisamaki. Sikoyo, mpo na mbala ya misato, banda sanza ya sambo 2023, Nkolo azali lisusu kotandola lobɔkɔ na Ye mpo na kosangisa bato na Ye mpo na mbala ya mibale, mpe bakokokisa Kadeshi ya mibale lokola Bafiladelifiya batosi, mpo elembo ya solo emonisi ete mbala misato wana ezali ebandeli mpe nsuka oyo ezali komonisa Bafiladelifiya batosi, mpe ndakisa ya katikati ezali Balaodikiya batosi te.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel yang berikutnya.

> “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.

> “Зургаас долоодугаар үеийн сүмүүд Лаодикийн захиасыг анхааран хүлээн авах уу? Тэд гэмших үү, эсвэл хамгийн ёслол хүндэтгэлтэй үнэний захиас болох гурав дахь тэнгэрэлчийн захиас дэлхийд тунхаглагдаж байхад ч нүгэл дотор үргэлжлэн явах уу? Энэ бол нигүүлслийн эцсийн захиас, унасан дэлхийд өгөгдөж буй сүүлчийн анхааруулга мөн. Хэрэв Бурханы сүм бүлээцсэн бол, чөтгөрүүдийн орших газар, бузар сүнс болгоны хоргодох байр, бузартай бөгөөд жигшүүрт шувуу бүрийн тор болсон хэмээн дүрслэгдсэн унаж доройтсон сүмүүдийн адил, тэр нь Бурханы таалалд үл нийцнэ. Үнэнийг сонсож, хүлээн авах боломж эдэлж, өөрсдийгөө Бурханы тушаалыг сахигч ард түмэн хэмээн нэрлэн, Долоо дахь өдрийн Адвентист сүмтэй нэгдсэн атлаа нэр төдий сүмүүдээс илүү амийн хүч чадал, Бурханд зориулсан ариун байдал огт эзэмшдэггүй хүмүүс Бурханы хуулийг эсэргүүцдэг сүмүүдийн адил гарцаагүйгээр Бурханы гай гамшгуудаас хүртэх болно. Гагцхүү үнэнээр ариусгагдсан хүмүүс л Христ Өөрийг нь хайрлаж, Түүний тушаалуудыг сахигчдад бэлтгэхээр очсон тэнгэрийн орд харшуудад хааны гэр бүлийг бүрдүүлэх болно.

> “‘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].

> “‘नङबा, अंग अदुबु खङई हायबा अदुगा মহाक्की হুকুমশিং अदै मरी তৌদবা মীসি, মহা মিথ্যাবাদি অমনি, অদুগা অচুম্বা মহাক্তা লৈते’ [1 John 2:4]. অসি ঈশ্বরবু খঙবা অমা লৈরে হায়বা, অদুগা মহাক্কী হুকুমশিং মরি তৌই হায়বা, অদুবু মসিবু ফজবা থবকশিংনা উত্পা ঙমদবা পুম্নমক্তা য়াওই। মখোয়না মখোয়গী থবকশিংগী মওং ইননা ফংগনি। ‘মহাক্তা লৈনবা কনাসু পাপ তৌদে: পাপ তৌবা কনাসু মহাক্পু উয়দ্রে, মহাক্পু খঙদ্রে’ [1 John 3:6]. অসি সেভেন্থ-ডে অ্যাডভেন্টিস্ট চার্চশিংগী মেম্বর্শিংসু য়াওনা, চার্চকী মেম্বর্শিং পুম্নমক্তা হায়রিবনি। ‘ইচানুপাশিং, কনাগুম্বা মী অমনাসু নখোয়বু খোঙহল্লুদবা য়ারো: অধার্মিক নত্তবা থবক তৌবা মহাক অধার্মিক নত্তবা মীনি, মহাক অধার্মিক নত্তবা ওইবগুম্না। পাপ তৌবা মহাক দিয়াবলগী মীনি; মারমদি দিয়াবলনা অহানবদগী পাপ তৌরকই। ঈশ্বরগী মচা অসিবু উত্লকপগী মরম অসিনি, মহাক্না দিয়াবলগী থবকশিংবু মাঙহল্লক্নবগীদমক। ঈশ্বরদগী পোখ্রবা কনাসু পাপ তৌদে; মারমদি মহাক্কী মচাক মহাক্তা লৈরে: অদুগা মহাক্না পাপ তৌবা ঙমদে, মারমদি মহাক ঈশ্বরদগী পোখ্রে। মসিদা ঈশ্বরগী মচাশিং অদুগা দিয়াবলগী মচাশিং উত্পা ঙমই: কনাসু অধার্মিক নত্তবা থবক তৌদবা মহাক ঈশ্বরদগী নত্তে, অদুগা মগী মনাওবু নুংশিদবা মহাকসু ঈশ্বরদগী নত্তে’ [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].

> “Sabesem ane dae nia-an deklara diri nu’udar Adventista ne’ebé halo-tuir Sabadu, maibé kontinua hela iha sala, sira ne’e na’ok iha Maromak nia oin. Sira-nia dalan aat ne’e kontra servisu Maromak nian. Sira dada ema seluk tama ba sala. Liafuan ne’e mai husi Maromak ba membru ida-idak iha ita-nia igreja sira hotu, ‘No halo dalan loos ba imi-nia ain, atu nune’e buat ne’ebé krekas la sai tiha husi dalan; maibé atu hetan kura fali. Tuir dame ho ema hotu, no santidade, ne’ebé la iha ne’e ema ida la bele haree Nai Maromak: tau matan didiak atu ema ida labele falla husi Maromak nia graça; atu abut moruk ida ne’ebé moris-sae la fo susar ba imi, no husi ne’e ema barak sai foer; Atu la iha ema ida ne’ebé halo relasaun seksuál la tuir dalan, ka ema profanu hanesan Esau, ne’ebé fa’an nia direitu primajenitura tanba de’it hahán ida. Tanba imi hatene katak depois, bainhira nia hakarak atu simu bensaun ne’e ba nia heransa, nia hetan rejeisaun; tanba nia la hetan fatin ba arrependimentu, maski nia buka ho kuidadu no ho isin-matan’ [Hebreus 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.

> “Ini dapat diterapkan kepada banyak orang yang mengaku percaya kepada kebenaran. Alih-alih meninggalkan praktik-praktik hawa nafsu mereka, mereka terus melangkah dalam jalur pendidikan yang salah di bawah sofistri penyesatan Iblis. Dosa tidak dikenali sebagai sesuatu yang berdosa. Hati nurani mereka sendiri telah dicemarkan, hati mereka telah dirusakkan, bahkan pikiran-pikiran mereka terus-menerus rusak. Iblis menggunakan mereka sebagai umpan untuk memikat jiwa-jiwa kepada praktik-praktik najis yang menajiskan seluruh keberadaan. ‘Barangsiapa menolak hukum Musa [yang adalah hukum Allah] mati tanpa belas kasihan atas kesaksian dua atau tiga orang saksi: Betapa jauh lebih berat hukuman yang patut dijatuhkan, menurut sangkaanmu, kepada dia yang telah menginjak-injak Anak Allah, dan yang menganggap darah perjanjian, yang olehnya ia telah dikuduskan, sebagai sesuatu yang najis, dan yang menghina Roh kasih karunia? Sebab kita mengenal Dia yang telah berfirman, Pembalasan adalah hak-Ku, Aku akan membalas, firman Tuhan. Dan lagi, Tuhan akan menghakimi umat-Nya. Sangatlah mengerikan jatuh ke dalam tangan Allah yang hidup’ [Ibrani 10:28–31].” Manuscript Releases, volume 19, 176, 177.

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