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# The Book of Daniel - Number Two-Hundred

Bhukuḽa ḽa Daniele — Nomboro Mavhili a Maḓana

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

Kupitiriza kwa Uprofeti: Ukusanyiko wa Pili na Umuhimu Wake katika Eskatolojia ya Waadventista

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.

Tiri kufunga nguva youprofita inomiririrwa sekuunganidzwa kwechipiri kunozivikanwa nomuprofita Isaya, uye gare gare naSista 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.

> Uye pazuva iro kuchava nomudzi waJese, uchamira sechiratidzo chavanhu; kwaari ndiko kuchatsvaka vaHedheni; uye zororo rake richava rinobwinya. Uye zvichaitika pazuva iro, kuti Ishe achasimudzazve ruoko rwavo rwechipiri kuti adzose vakasara vavanhu vake, vachange vasara, kubva kuAsiria, nokuIjipiti, nokuPathrosi, nokuKushi, nokuEramu, nokuShinari, nokuHamati, nokuzvitsuwa zvegungwa. Uye achasimudza chiratidzo kumarudzi, uye achaunganidza vakadzingwa vaIsraeri, nokuunganidza pamwe chete vakapararira vaJudha kubva kumativi mana enyika. Negodo raEfuremu richabvawo, navavengi vaJudha vachagurwa: Efuremu haangagodori Judha, uye Judha haangatambudzi Efuremu. 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.”

Kana vanhu vaMwari vomumazuva okupedzisira vaunganidzwa kechipiri, panova nokubatana pakati pavadzidzi ivavo, kwakafananidzirwa namazuva gumi akatungamirira Pentekosti, uye uko Isaya anotaura nezvako senguva iyo, “Godo raEfuremu richabvawo, navavengi vaJudha vachaparadzwa; Efuremu haangagodori Judha, naJudha haangatsamwisi Efuremu.”

> “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.

> “မစမ်းသပ်မှုများသည် ဘုရားသခင်၏လူမျိုးအပေါ်သို့ ရောက်လာရမည်ဖြစ်ပြီး၊ ပင်စည်တို့ကို ဂျုံစပါးမှ ခွဲထုတ်ရမည်ဖြစ်သည်။ သို့သော် ဧဖရိမ်သည် ယုဒကို နောက်တဖန် မနာလိုမဖြစ်စေကာ၊ ယုဒသည်လည်း ဧဖရိမ်ကို နောက်တဖန် မနှောင့်ယှက်တော့မည်။ သန့်ရှင်းစေခြင်းခံရသော နှလုံးများနှင့် နှုတ်ခမ်းများမှ ကြင်နာသော၊ နူးညံ့သော၊ ကရုဏာပြည့်ဝသော စကားများ စီးဆင်းထွက်လာမည်။ ကျွန်ုပ်တို့သည် တစ်လုံးတစ်ဝတည်းဖြစ်ကြရန် အရေးကြီးလှ၏။ ထို့ပြင် ကျွန်ုပ်တို့အားလုံးသည် ခရစ်တော်၏ နူးညံ့သိမ်မွေ့ခြင်းနှင့် နှိမ့်ချမှုကို ရှာဖွေကြလျှင်၊ ခရစ်တော်၏ စိတ်တော်ကို ရရှိကြမည်ဖြစ်ပြီး၊ ဝိညာဉ်တစ်ပါးတည်းဖြစ်သော ညီညွတ်ခြင်း ရှိလာမည်ဖြစ်သည်။” 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.

Kubatanidzwa chikamu chebasa rinoitwa naKristu paanounganidza zvakare kechipiri vane zviuru zana nemakumi mana nezvina. Kubatana ikoko kwakamiririrwa nemazuva gumi aienda kuPendekosti, uye nemazuva matanhatu emusangano wemusasa weExeter, uye kwaigona kunge kwakazadzikiswa kubva muna 1856 kusvika muna 1863, dai avo vakanga vakasangana nekuora mwoyo kukuru kwa22 Gumiguru 1844 vasina kurasika nzira.

> “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!

> “Kodwa ngesikhathi sokungabaza nokungaqiniseki okwalandela ukudumazeka, abaningi kulabo ababekholwa ekufikeni kukaKristu balahla ukholo lwabo. Kwavela ukungezwani nokwehlukana phakathi kwabo.... Ngaleyo ndlela umsebenzi waphazamiseka, futhi izwe lashiywa ebumnyameni. Ukube wonke umzimba wama-Adventist wawuhlangene phezu kwemiyalo kaNkulunkulu nokukholwa kukaJesu, umlando wethu ngabe wawuhluke kakhulu!”

> “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.

> “Haikuwa mapenzi ya Mungu kwamba kuja kwa Kristo kucheleweshwe namna hii. Mungu hakukusudia kwamba watu Wake, Israeli, watangatange miaka arobaini jangwani. Aliwaahidi kuwaongoza moja kwa moja mpaka nchi ya Kanaani, na kuwaweka huko wawe watu watakatifu, wenye afya, wenye furaha. Lakini wale waliohubiriwa kwanza hawakuingia ‘kwa sababu ya kutokuamini’ (Waebrania 3:19). Mioyo yao ilijaa manung’uniko, uasi, na chuki, naye hakuweza kutimiza agano Lake pamoja nao.

> “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.

> “Kwa zaka makumi mana, kusakhulupirira, kudandaula, ndi kupanduka zinatseka Aisrayeli akale kulowa m’dziko la Kanani. Machimo omwewo achedwetsa kulowa kwa Aisrayeli amasiku ano mu Kanani wakumwamba. M’zochitika zonsezi, malonjezo a Mulungu sanali ndi cholakwa. Ndi kusakhulupirira, kukonda dziko, kusadzipatulira, ndi mikangano pakati pa anthu a Ambuye odzinenera kuti ndi ake, zimene zatigwira m’dziko lino la uchimo ndi chisoni kwa zaka zambiri chonchi.” 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.

Kudzika kwemutumwa wechipiri kwakaratidza kupararira kwakaitika pakuodzwa mwoyo kwekutanga kwakavamba nguva yekunonoka, uye kwakazotungamirira kunguva yemazuva matanhatu pamusangano wemisasa weExeter apo kubatana pashoko kwakazadzikiswa pamberi pekudururwa kweMweya Mutsvene mushoko reKudanidzira kwePakati pousiku pakupera kwemusangano.

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.

ការចុះមកនៃទេវតាទីបី នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 បានបញ្ជាក់អំពីការបែកខ្ញែកមួយនៅពេលនៃការខកចិត្តដ៏ធំ ហើយបាននាំឲ្យចូលទៅក្នុងកាលៈទេសៈមួយនៃការអប់រំ ខណៈដែលសេចក្តីពិតដែលពាក់ព័ន្ធនឹងទីបរិសុទ្ធបំផុត ត្រូវបានបើកសម្ដែងដល់ប្រជារាស្ត្ររបស់ព្រះ។ នៅត្រឹមឆ្នាំ 1849 ព្រះអម្ចាស់កំពុងលាតព្រះហស្តរបស់ទ្រង់ ដើម្បីប្រមូលប្រជារាស្ត្ររបស់ទ្រង់ឲ្យមកជុំគ្នាជាលើកទីពីរ ហើយនៅឆ្នាំ 1851 តារាងឆ្នាំ 1850 កំពុងត្រូវបានដាក់បង្ហាញ។ តារាងនោះតំណាងឲ្យសារមូលដ្ឋាន ហើយជាសារដ៏ត្រឹមត្រូវនោះឯង ដែលត្រូវបានលើកឡើងនៅមុខលោកិយជាទង់សញ្ញា។

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.

Ukuqoqwa kwesibili kwabafundi nguKristu kwaqala masinyane ekwehleni Kwakhe, futhi ukuqoqwa kwalabo base-Exeter kwaqala ngesikhathi sokulibala. Emlandweni wokuvukela kuka-1863, ukuqoqa okwesibili kwaqala okungenani eminyakeni emihlanu ngaphakathi kwenqubo yemfundo eyaqala lapho ukukhanya kwendawo engcwele kuvulwa ngo-1844. Ngo-1848, iSulumane ngaleso sikhathi sasithukuthelisa izizwe. Ukuqoqwa kwesibili kuvezwa njengomsebenzi oqhubekayo ofezwa ngokufika kwezinsuku eziyishumi ezandulela iPhentekoste, futhi nangalezinsuku eziyisithupha zomhlangano wenkambu wase-Exeter, futhi kwakufanele ukuba sekuqediwe ngo-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.

Umsebenzi wokuqoqa abantu Bakhe okwesibili ungumsebenzi wokuphetha wengelosi yesithathu, futhi wenziwa ngesandla sikaKristu.

> 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.

> Zvino nezuva resabata rakati rasvika, akatanga kudzidzisa musinagoge; uye vazhinji vakamunzwa vakashamiswa, vachiti: Zvinhu izvi murume uyu anozviwanepiko? Uye uchenjeri ihwohwu chii hwaakapiwa, zvokuti kunyange mabasa esimba akadaro anoitwa namaoko ake? 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.

Kupararira kunoitika apo chiratidzo choumwari chinoburuka kunotanga nzira yokuedzwa iyo, pakupedzisira, inoratidza mapoka maviri avanamati, uye nokuita saizvozvo inochenesa temberi.

> 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.

> Mupura wake uri muruoko rwake, uye uchanyatsotsvaira buriro rake, nokuunganidza gorosi rake mudura; asi achapisa hundi nomoto usingadzimiki. Mateo 3:12.

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

Mungu w’abantu biwe muri ico gihe bakwiye kwakira ubutumwa buvuye mu kuboko kwa marayika no kuburya.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.

> Zvino ndakaona umwe mutumwa ane simba achiburuka kubva kudenga, akafukidzwa negore; uye murarabungu wakanga uri pamusoro wake, uye chiso chake chakanga chakaita sezuva, uye tsoka dzake dzakanga dzakaita sembiru dzomoto. Uye wakanga ane kabhuku kaduku kakazaruka muruoko rwake; uye akaisa rutsoka rwake rworudyi pamusoro pegungwa, neruboshwe rwake pamusoro penyika. Zvakazarurwa 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.

Pakusvika kwengirozi yechipiri musi wa19 Kubvumbi, 1844, vanhu vaMwari vakanga vapararira. Vakanga vaunganidzwa pakutanga nekuzadzika kwechiporofita chaZvakazarurwa chitsauko 9, ndima 15, musi wa11 Nyamavhuvhu, 1840, asi Ishe akanga akabata ruoko rwavo pamusoro pokukanganisa kwakaitwa pakuverenga zvimwe zvenhamba dzaiva pachati.

> “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 kongomisiwe hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinomboro a ti ri hilaha A a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri fihla xihoxo eka yin’wana ya 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.

Ukususwa kwesandla saKhe kwamvumela uSamuel Snow ukuba achonge umhla ochanekileyo wombono owawulibazisile.

> “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.

> “වෛශ්වාසවත් වූ, නිරාශ වූ, තම ස්වාමීන් වහන්සේ මන්ද නොපැමිණියේදැයි වටහාගත නොහැකි වූ අය අන්ධකාරයෙහි අත්හැර දමනු නොලැබූහ. නැවතත් ඔවුන්ට භවिष्यවාණි කාලපරිච්ඡේද සෙවීම සඳහා තම බයිබල් වෙත මෙහෙයවනු ලැබූහ. ප්‍රතිමූර්තිවලින් ස්වාමීන් වහන්සේගේ අත ඉවත් කරන ලදී, සහ දෝෂය පැහැදිලි කරනු ලැබීය. භවिष्यවාණි කාලපරිච්ඡේද 1844 දක්වා ළඟා වූ බවත්, භවिष्यවාණි කාලපරිච්ඡේද 1843දී අවසන් වූ බව පෙන්වීමට ඔවුන් ඉදිරිපත් කළ එම සාක්ෂියම ඒවා 1844දී අවසන් වන බව ඔප්පු කළ බවත් ඔවුන් දුටුවෝය.” 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.

Mbiri ya angelo woyamba ndi wachiwiri ili ndi mzere wa zizindikiro za njira zogwirizana ndi dzanja la Kristu. Pamene Iye anatsika pa 11 Ogasiti, 1840 ndi pa 19 Epulo, 1844, anali ndi uthenga m’dzanja Lake. Linali dzanja Lake limene linatsogolera kukonzedwa ndi kusindikizidwa kwa tchati cha 1843 mu Meyi wa 1842. Linali dzanja Lake limene linasindikiza cholakwa m’manambala a pa tchatiyo. Pambuyo pa kubalalika kwa kukhumudwitsidwa koyamba kuja, Yeremiya anakhala yekha chifukwa cha dzanja la Kristu. Kenako Iye anachotsa dzanja Lake, ndipo motero anachotsa chisindikizo pa uthenga wa Kufuula kwa Pakati pa Usiku. Ntchito yotambasula dzanja Lake kuti asonkhanitse anthu Ake kachiwiri inachitika kuyambira pa kukhumudwitsidwa koyamba kufikira ku msonkhano wa pamsasa wa ku Exeter, monga momwe ophunzira potsiriza anasonkhanitsidwira pamodzi ku Yerusalemu kwa masiku khumi asanatsanulidwe Mzimu Woyera. Pakufika kwa mngelo wachitatu pa 22 Okutobala, 1844, Ambuye anakweza dzanja Lake.

> 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 yandakaona amire pamusoro pegungwa napamusoro penyika akasimudzira ruoko rwake kudenga, akapika naiye anorarama nokusingaperi-peri, akasika denga nezvinhu zviri mariri, nenyika nezvinhu zviri mairi, negungwa nezvinhu zviri mariri, kuti nguva haichazovipozve. Zvakazarurwa 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.

Kutanga pakuungana kwekutanga musi wa11 Nyamavhuvhu 1840 kusvikira kuna 22 Gumiguru 1844, nhoroondo yengirozi yokutanga neyechipiri yakaratidzirwa noruoko rwaKristu. Musi wa22 Gumiguru 1844, ngirozi yechitatu yakaburuka, uye boka duku revaMillerite rakapararira nokuda kweKuodzwa Mwoyo Kukuru. Pazuva iroro Kristu akasimudzira ruoko Rwake kudenga akapika kuti nguva yakanga isisazovipo.

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.

Kuungana kwa pili katika historia ya mwaka 1844 hadi 1863 kulianza Kristo alipoinua mkono Wake, huku pia akiwa ameshika ujumbe mkononi Mwake wa kuliwa. Kisha mwaka 1849, alinyosha mkono Wake mara ya pili ili kuwakusanya watu Wake waliokuwa wametawanyika. Watu hao walikuwa wamekusanywa kwa ujumbe wa Kilio cha Usiku wa Manane, na wakatawanyika wakati tukio lililotabiriwa halikutokea. Katika mkutano wa kambi wa Exeter Kristo alilikusanya kundi Lake na kuwaunganisha juu ya ujumbe, kama alivyofanya katika siku kumi zilizotangulia Pentekoste. Wamilleri wa Filadelfia waliondoka katika mkutano wa kambi wa Exeter na kuirudia Pentekoste. Mwaka 1856, Kristo alikuwa nje ya vuguvugu lile lililokuwa limebadilika na kuwa Laodikia, kwa maana Kristo husimama nje ya moyo wa Mlaodikia na kubisha, akitafuta kuingizwa.

> 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.

> Tarisa, ndinomira pamukova, uye ndinogogodza; kana munhu upi noupi akanzwa inzwi rangu, akazarura mukova, ndichapinda kwaari, ndigodya naye, naiyewo agodya neni. Zvakazarurwa 3:20.

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

Mu 1856, ukuboko kwa Kristo kwari gukomanga ku mutwe w’Abamilerite b’i Lawodikiya, ariko biba iby’ubusa. Mu 1849, imyaka irindwi mbere yaho, yari yaratangiye kongera kwegeranya ubwoko Bwe ubwa kabiri, ariko ugushidikanya no kutamenya neza bihagarika umutwe w’i Filadelifiya.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “1844 දී සිදු වූ මහත් નિરાશාවෙන් පසු ඇඩ්වෙන්ටිස්වරු තම විශ්වාසය තදින් අල්ලාගෙන, දෙවියන්වහන්සේගේ විවෘත වන ප්‍රොවිඩන්සිය තුළ එක්සිතින් ඉදිරියට ගොස්, තුන්වන දූතයාගේ පණිවිඩය පිළිගෙන ශුද්ධාත්මයාණන්ගේ බලයෙන් එය ලෝකයට ප්‍රකාශ කළේ නම්, ඔවුන් දෙවියන්වහන්සේගේ ගැළවීම දුටුවේ ය; ස්වාමීන්වහන්සේ ඔවුන්ගේ උත්සාහයන් සමඟ මහත් බලයෙන් ක්‍රියා කළේ ය; කාර්යය සම්පූර්ණ වී තිබුණේ ය; ක්‍රිස්තුස්වහන්සේද මේ වන විටත් තම ජනතාවට ඔවුන්ගේ විපාක ලබාදීමට ඔවුන්ව පිළිගැනීමට පැමිණ තිබුණේ ය. එහෙත්, එම નિરાશාවෙන් පසු ඇති වූ සැක සහ අනಿಶ್ಚිතතාවයේ කාලය තුළ, ඇඩ්වෙන්ට් විශ්වාසීන්ගෙන් බොහෝදෙනෙක් තම විශ්වාසය අත්හැර දැමූහ.... මෙලෙස කාර්යය අඩාල විය, ලෝකයද අන්ධකාරයේ තබා දමන ලදී. මුළු ඇඩ්වෙන්ටිස් සමූහයම දෙවියන්වහන්සේගේ ආඥා සහ යේසුස්වහන්සේගේ විශ්වාසය මත එක්ව සිටියා නම්, අපගේ ඉතිහාසය කොපමණ විශාල ලෙස වෙනස් වී තිබුණේද!” 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 nga 11 i Loetse, 2001 Kreste o ile a phutha batho ba Hae ba matsatsi a bofelo, bao hamorao ba ileng ba hasanngoa ka la 18 Phupu, 2020. Ka la 11 Loetse, 2001, ba neng ba phuthiloe ba ile ba nka buka e patiloeng letsohong la Kreste, ba e ja. Ka la 18 Phupu, 2020 ba ile ba hana taelo e emeloang ke letsoho la Hae le phahamisitsoeng, le neng le supa hore “nako e ne e ke ke ea hlola e e-ba teng.”

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.

VaMillerite veFiradherifia havana kuratidza kumukira mukufembera kwavo kwenhema kwa1843, nokuti vakaita maererano nechiedza chose chakanga chazarurwa naShe, asi musi wa18 Chikunguru 2020 vaRaodhikia vesangano remutumwa wechitatu vakamukira chiedza chakanga chakabatana noruoko rwake. Mushure ma1844, sangano reFiradherifia remutumwa wekutanga “munguva yokusahadzika nokusava nechokwadi” “rakasiya kutenda kwaro,” rikava vaRaodhikia.

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

1856 inomirira iyo nguva yokuchinja, ichifananidzira nguva yokuchinja kuvanhu vaMwari vomazuva okupedzisira.

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.

Pane imwe nzvimbo mukati memakore manomwe ari pakati pa1849 na1856, kufamba kwevaMillerite veFiradherufia kwakaramba ruoko rwaShe rwakanga rwakatambanudzwa kuti aunganidze vanhu Vake kechipiri, uye chipikirwa chaiva chokuti aizozovaita zvakawanda panguva iyoyo kupfuura zvaakaita kare.

> “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.

> “Nyamavhuvhu 23, Ishe akandiratidza kuti akanga atambanudza ruoko rwake kechipiri kuti adzorere vakasara vevanhu vake, uye kuti kushanda kunofanira kuwedzerwa kaviri munguva ino yokuunganidza. Munguva yokuparadzirwa, Israeri akarohwa akabvarurwa; asi zvino munguva yokuunganidza, Mwari achaporesa nokusunga maronda avanhu vake. Mukuparadzirwa, kuedza kwakaitwa kuparadzira chokwadi kwakava nesimba shoma zvikuru, kwakaita zvishoma kana kuti hapana; asi munguva yokuunganidza, apo Mwari atanga kushandisa ruoko rwake kuti aunganidze vanhu vake, kuedza kuparadzira chokwadi kuchava nomugumisiro kwakanga kwakarongerwa. Vose vanofanira kuva vakabatana uye vanoshingaira mubasa. Ndakaona kuti kwaiva kunyadzisa kuti ani naani atarise kukuparadzirwa kuti awane mienzaniso yokutitungamirira zvino mukuunganidza; nokuti kana Mwari asingaiti zvakawanda kwatiri zvino kupfuura zvaakaita panguva iyoyo, Israeri haangatongounganidzwi. Zvakangofanana pakukosha kuti chokwadi chibudiswe mubepanhau, sezvachinoparidzirwa.” Review and Herald, November 1, 1850.

Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.

Zviri pachena kuti Ishe vakaedza kufambisa basa ravo mberi vari muhumwe, asi humwe ihwohwo hwakanga hwaparara pachena, uye “munguva yokusahadzika nokusava nechokwadi yakatevera kuodzwa mwoyo, vazhinji vavatendi veAdventi vakarasa kutenda kwavo.” The Present Truth (yakazozonzi Review and Herald) yakatanga kubudiswa muna 1849, uye pakazosvika 1851 chati ya1850 yakanga yava kuwanikwa, asi pakazosvika 1856, shoko re“nguva nomwe” raRevhitiko makumi maviri nenhanhatu rakasiyiwa risina kupedzwa. Shoko rakasunungurwa chisimbiso musi wa22 Gumiguru, 1844 rakaitika apo zviporofita zvenguva zvamakore zviuru zviviri namazana matatu pamwe chete namakore zviuru zviviri namazana mashanu namakumi maviri zvakaguma.

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.

Sabata ndiyo iliyokuwa fundisho lililoangaza juu ya mafundisho mengine wakati huo, na kwa muda wa miaka kumi na miwili mchakato wa kujaribiwa uliendelea hadi jaribio la mwisho lilipowadia mwaka wa 1856. Jaribio hilo lilikuwa juu ya pumziko la Sabata kwa ajili ya nchi, nalo likaashiria mwisho wa mchakato wa kujaribiwa uliokuwa umeanza kwa pumziko la Sabata kwa ajili ya wanadamu. Kipindi hicho cha kujaribiwa kilibeba saini ya Alfa na Omega. Mwaka 1856 pia uliwakilisha ongezeko la ujuzi juu ya ukweli wa kwanza wa msingi uliogunduliwa na Miller, hivyo nao ulikuwa na saini ya Alfa na Omega katika ngazi hiyo pia. Ukweli wa Sabata ukiwa ndiyo ishara ya watu wa Mungu waliotakaswa uliwakilishwa kama mlio wa tarumbeta ya saba, wakati siri ya Kristo ndani ya mwamini, tumaini la utukufu, inapotimizwa. “Nyakati saba” ziliwakilishwa na tarumbeta ya Yubile ambayo ilipaswa kulizwa siku ya Upatanisho.

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.

Makore manomwe kubva muna 1856 kusvikira muna 1863 aimiririra mazuva gumi muJerusarema kuvadzidzi, uye mazuva matanhatu emusangano wemisasa weExeter kuvaMillerite veFiraderufiya; asi, zvinosuruvarisa, nguva iyi yakava mufananidzo weavo vanoramba kutevera Ishe sezvavanovatungamirira panguva yokuchinja. Nhoroondo yengirozi yokutanga neyechipiri, inova nguva yenhoroondo yemabhanan’ana manomwe, inoratidza Ishe vachitambanudza ruoko rwavo kuti vaunganidze vanhu vavo rwechipiri kubva pana 19 Kubvumbi 1844, uye inoratidza mhinduro yokuteerera apo vakachenjera vakatevera Kristu kupinda muNzvimbo Tsvene-tsvene.

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.

Historia ya Kadeshi ya kwanza, ambayo ndiyo historia ya malaika wa tatu tangu mwaka 1844 hadi 1863, hubainisha kwamba Bwana kwa mara nyingine anaunyosha mkono Wake ili awakusanye watu Wake mara ya pili, lakini katika historia hiyo uasi hudhihirishwa. Sasa, kwa mara ya tatu, tangu Julai 2023, Bwana kwa mara nyingine anaunyosha mkono Wake ili awakusanye watu Wake mara ya pili, nao watatimiza Kadeshi ya pili wakiwa Wafiladelfia watiifu, kwa maana saini ya kweli hubainisha kwamba hizo nyakati tatu ni mwanzo na mwisho vinavyowawakilisha Wafiladelfia watiifu, na kielelezo cha katikati kikiwa Walaodekia wasiotii.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “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.

> “Ko machechi achateerera shoko reRaodhikia here? Achatendeuka here, kana kuti, kunyange hazvo shoko rechokwadi rinorema zvikuru—shoko remutumwa wechitatu—richiziviswa kunyika, acharamba achiita chivi here? Iri ndiro shoko rekupedzisira retsitsi, yambiro yokupedzisira kunyika yakawa. Kana kereke yaMwari ikadziya, haichamiri panyasha dzaMwari kupfuura machechi anomiririrwa seakawa, uye akava ugaro hwamadhimoni, nenhare yemweya yose yakaipa, uye dendere reshiri yose isina kuchena neinovengwa. Avo vakava nemikana yokunzwa nokugamuchira chokwadi uye vakabatana nechechi yeSeventh-day Adventist, vachizvidana kuti ndivo vanhu vaMwari vanochengeta mirairo, asi vasina upenyu hwomweya nokuzvipira kuna Mwari kupfuura zvinowanikwa mumachechi ezita chete, vachagamuchira matambudziko aMwari zvechokwadi sezvichaitika kumachechi anopikisa murayiro waMwari. Vaya chete vanotsveneswa nechokwadi ndivo vachava mhuri youmambo mudzimba dzokudenga idzo Kristu akaenda kundogadzirira avo vanomuda uye vanochengeta mirairo yake.

> “‘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].

> “‘අපි ඔහුව දනිමු’යි කියාත්, ඔහුගේ ආඥා නොපාලනය කරන තැනැත්තා බොරුකාරයෙකි, සත්‍යයද ඔහු තුළ නොමැත” [1 යොහන් 2:4]. මෙයට දෙවියන් පිළිබඳ දැනුමක් ඇති බවත්, ඔහුගේ ආඥා පාලනය කරන බවත් ප්‍රකාශ කරන නමුත් එය යහපත් ක්‍රියා මඟින් ප්‍රකාශ නොකරන සියල්ලෝ ඇතුළත් වෙති. ඔවුන්ට ඔවුන්ගේ ක්‍රියා අනුව ප්‍රතිඵල ලැබෙනු ඇත. “‘ඔහු තුළ වාසය කරන සෑම කෙනෙකුම පව් නොකරයි; පව් කරන සෑම කෙනෙකුම ඔහුව දැක නැත, ඔහුව දැනගෙනද නැත” [1 යොහන් 3:6]. මෙය සභාවේ සියලු සාමාජිකයන්ට, සෙවන්ත්-ඩේ ඇඩ්වෙන්ටිස්ට් සභාවල සාමාජිකයන් ද ඇතුළුව, අදාල කර කියනු ලැබේ. “‘කුඩා දරුවෙනි, කිසිවෙකු ඔබව රවටන්න එපා. ධර්මිෂ්ඨකම කරන තැනැත්තා ධර්මිෂ්ඨයෙකි, ඔහු ධර්මිෂ්ඨයෙහි සිටින සේමය. පව් කරන තැනැත්තා යක්ෂයාගෙන්ය; මන්ද යක්ෂයා ආරම්භයේ සිටම පව් කරයි. දෙවියන්ගේ පුත්‍රයා ප්‍රකාශ වූයේ මේ සඳහාය, එනම් යක්ෂයාගේ ක්‍රියා විනාශ කරන පිණිසය. දෙවියන්ගෙන් උපන් සෑම කෙනෙකුම පව් නොකරයි; මන්ද ඔහුගේ බීජය ඔහු තුළ පවතින බැවින්ය; ඔහුට පව් කළ නොහැක, මන්ද ඔහු දෙවියන්ගෙන් උපන් බැවිනි. මෙයින් දෙවියන්ගේ දරුවන්ද යක්ෂයාගේ දරුවන්ද ප්‍රකාශ වෙති: ධර්මිෂ්ඨකම නොකරන සෑම කෙනෙකුම දෙවියන්ගෙන් නොවේ; තම සහෝදරයාට ප්‍රේම නොකරන තැනැත්තාද එසේමය’” [1 යොහන් 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].

> “Vose vanozviti vanochengeta Sabata vari maAdventista, asi vachiramba vari muchivi, vanyepi pamberi paMwari. Mafambiro avo ezvivi ari kupikisa basa raMwari. Vari kutungamirira vamwe muchivi. Shoko rinobva kuna Mwari rinouya kunhengo imwe neimwe yemakereke edu richiti, ‘Uye ruramisirai tsoka dzenyu nzira dzakatwasuka, kuti icho chakaremara chisatsaukiswa panzira; asi ngachiporeswe hacho. Teverai rugare navanhu vose, noutsvene, pasina izvozvo hakuna munhu achaona Ishe; muchinyatsochenjerera kuti kurege kuva nomunhu anoshaiwa nyasha dzaMwari; kuti kurege kuva nemudzi wokuvava unomera uchikutambudzai, uye vazhinji vanosvibiswa nawo; kuti kurege kuva nechifeve, kana munhu asina utsvene, saEsau, uyo akatengesa kodzero yake youdangwe nokuda kwechidyo chimwe chete. Nokuti munoziva kuti pashure, paakada kugamuchira nhaka yokuropafadzwa, akarambwa; nokuti haana kuwana nzvimbo yokutendeuka, kunyange akakutsvaka nokushingaira nemisodzi’ [VaHebheru 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.

> “Izi zvinoshanda kune vazhinji vanoti vanotenda chokwadi. Panzvimbo pokurasa miitiro yavo yoruchiva, vanoramba vachipfuurira munzira yakaipa yedzidzo pasi porunyengedzo runonyengera rwaSatani. Chivi hachizivikanwi sechivi. Hana dzavo pachadzo dzakasvibiswa, mwoyo yavo yakaora, kunyange mifungo yavo inoramba yakaora nguva dzose. Satani anovashandisa semiteyo yokukwezva mweya kuti ipinde mumabasa etsvina anosvibisa munhu wose. ‘Uyo wakazvidza murayiro waMozisi [waiva murayiro waMwari] wakafa asina nyasha pamberi pezvapupu zviviri kana zvitatu: Ko munofunga kuti ucharangwa zvakanyanya sei uyo akatsika-tsika Mwanakomana waMwari pasi petsoka, uye akati ropa resungano, raakaitwa naro mutsvene, chinhu chisati chena, uye akazvidza Mweya wenyasha? Nokuti tinoziva Iye wakati, Kutsiva ndokwangu, ndicharipira, ndizvo zvinotaura Ishe. Uyezve, Ishe achatonga vanhu Vake. Chinhu chinotyisa kuwira mumaoko aMwari mupenyu’ [VaHebheru 10:28–31].” Manuscript Releases, volume 19, 176, 177.

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