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# The Book of Daniel - Number Two-Hundred

Kitaabka Daanyeel - Laba Boqol

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

Furfuritaanka Nebiyaysan: Ururinta Labaad iyo Muhiimaddeeda ku jirta Eschatology-ga Adventist-ka

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.

Waxaan ka fiirsanaynaa xilligii nebiyadeed ee loo matalay ururintii labaad ee uu aqoonsaday nebiga Ishacyaah, dabadeedna ay walaasha White iyaduna sidaas oo kale u aqoonsatay.

> 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.

> Oo maalintaas waxaa jiri doona xididkii Yesay, kaasoo u taagnaan doona calan loo taago dadyowga; isaga ayay quruumuhu doondooni doonaan, oo nasashadiisuna waxay ahaan doontaa mid ammaanu ka buuxo. Oo maalintaas Rabbigu mar labaad ayuu gacantiisa u fidin doonaa si uu u soo ceshado hadhaaga dadkiisa oo hadhay, kuwaas oo ka iman doona Ashuur, iyo Masar, iyo Pathros, iyo Kuush, iyo Ceelaam, iyo Shincaar, iyo Xamaad, iyo jasiiradaha badda. Oo wuxuu quruumaha u taagi doonaa calan, oo wuxuu soo ururin doonaa kuwa Israa’iil laga eryay, oo wuxuu geesaha afarta ah ee dhulka ka soo wada ururin doonaa kuwa Yahuudah kala firidhsan. Masayrkii Efrayimna wuu dhammaan doonaa, oo cadaawayaasha Yahuudahna waa la baabbi’in doonaa; Efrayim Yahuudah ma masayri doono, Yahuudahna Efrayim ma dhibi doono. Ishacyaah 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.”

Marka dadka Ilaah ee maalmaha ugu dambeeya mar labaad la soo ururiyo, waxaa xertaas dhexdeeda ka dhaca midnimo, taas oo ay astaan u ahaayeen tobankii maalmood ee ka horreeyey Bentakostiga, oo Ishacyaahna ku tilmaamay waqti ay, “Masayrkii Efrayimna wuu tegi doonaa, cadaawayaashii Yahuudahna waa la baabbi’in doonaa; Efrayim Yahuudah masayri maayo, Yahuudahna Efrayim dhibi maayo.”

> “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.

> “Tijaabooyin ayaa ku soo degi doona dadka Ilaah, oo haramaha waa in laga soocaa sarreenka. Laakiin Efrayim yaanu mar dambe ka hinaasin Yahuudah, Yahuudahna mar dambe yuusan dhibin Efrayim. Erayo naxariis leh, debecsan, oo damqasho leh ayaa ka soo burqan doona qalbiyo iyo bushimo la quduuseeyey. Waa lama huraan in aynu midowno, oo haddii aynu dhammaanteen doonno qabownimada iyo is-hoosaysiinta Masiixa, waxaynu yeelan doonnaa maanka Masiixa, waxaana jiri doona midnimo ruuxeed.” 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.

Midayntu waa qayb ka mid ah shaqada Masiixu sameeyo marka uu mar labaad soo ururiyo boqol iyo afar iyo afartanka kun. Midnimadaas waxaa astaan u ahaa tobanka maalmood ee horseeday Bentakostiga, iyo lixdii maalmood ee shirkii xerada Exeter, waxaana la hirgelin kari lahaa laga bilaabo 1856 ilaa 1863, haddii kuwii soo maray niyad-jabkii weynaa ee Oktoobar 22, 1844, aanay jidkoodii lumin.

> “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!

> “Laakiin xilligii shakiga iyo hubanti la’aanta ee ka dambeeyey niyad-jabkii, qaar badan oo ka mid ah rumaystayaashii imaatinka waxay ka tanaasuleen rumaysadkoodii. Khilaafyo iyo kala qaybsanaan baa soo galay.... Sidaas ayaa shaqadii loo carqaladeeyey, duniduna mugdi baa loogu reebay. Haddii jidhka Adventistka oo dhan uu ku midoobi lahaa amarrada Ilaah iyo rumaysadka Ciise, sidee bay taariikhdeenna aad uga duwanaan lahayd!”

> “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.

> Ma ahayn doonista Ilaah in imaatinka Masiixa sidaas loo dib dhigo. Ilaah ma uu qorshayn in dadkiisa, reer binu Israa’iil, ay afartan sannadood cidlada ku warwareegaan. Wuxuu ballanqaaday inuu si toos ah ugu hoggaamiyo dhulka Kancaan, oo uu halkaas kaga dhiso quruun quduus ah, caafimaad qabta, faraxsan. Laakiin kuwii warka marka hore loo wacdiyey ma ay gelin “rumaysadla’aan aawadeed” (Cibraaniyada 3:19). Quluubtoodu waxay ka buuxeen gunuunac, fallaagonimo, iyo nacayb, oo isagu ma uu oofin karin axdigiisii uu la galay.

> “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.

> “Afaratan sannadood ayay rumaysadla’aanta, gunuunaca, iyo fallaagadu ka reebeen Israa’iiltii hore inay gasho dalka Kancaan. Isla dembiyadan ayaa dib u dhigay gelitaanka Israa’iilka casriga ah ee Kancaanka jannada. Labada xaaladood midna ballanqaadyada Ilaah khalad kuma ay lahayn. Waa rumaysadla’aanta, adduunyo-jeclaysiga, quduusnaan-la’aanta, iyo khilaafka ka dhex jira dadka Rabbiga ee isu qirta inay yihiin kuwiisa kuwaas oo sannado badan nagu hayay dunidan dembiga iyo murugada.” 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.

Soo degista malaa’igta labaad waxay tilmaantay kala firdhid dhacday niyad-jabkii ugu horreeyey ee bilaabay wakhtiga dib-u-dhaca, dabadeedna waxay horseedday muddo lix maalmood ah oo shirkii xerada Exeter ka dhacday, halkaas oo midnimo ku saabsan farriinta lagu gaadhay ka hor shubashadii Ruuxa Quduuska ah ee farriinta Qayladii Saqda-dhexe dhammaadkii shirka.

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.

Degitaankii malaa’igta saddexaad 22-kii Oktoobar, 1844, wuxuu tilmaamay kala firidhsanaan dhacday niyad-jabkii weynaa, wuxuuna soo geliyey wakhti waxbarid ah intii runihii la xiriiray Meesha Quduuska ugu Quduusan loo furayey dadka Ilaah. Sannadkii 1849-kii, Rabbigu wuxuu gacantiisa u fidinayey inuu dadkiisa mar labaad isu soo ururiyo, oo sannadkii 1851-na, shaxdii 1850 ayaa la soo bandhigayey. Shaxdaasu waxay matalaysay farriintii aasaaska ahayd, iyo isla farriintaas oo ay ahayd in dunida horteed loo taago calan ahaan.

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.

Ururintii labaad ee xertii ee Masiixu sameeyey waxay bilaabatay isla markiiba markuu soo degay, ururintii kuwii Exeter joogayna waxay bilaabatay intii lagu jiray muddadii wakhtiga dib-u-dhaca. Taariikhda kacdoonkii 1863, ururinta labaad waxay bilaabatay ugu yaraan shan sannadood gudahood habsocodkii waxbarasho ee bilaabmay markii iftiinka quduuska laga furay 1844. Sannadkii 1848, Islaamku markaas ayuu quruumaha ka cadhaysiinayey. Ururinta labaad waxaa lagu matalay hawl horusocod ah oo lagu dhammaystiro imaatinka tobanka maalmood ee ka horreeyey Bentakostiga, iyo weliba lixdii maalmood ee shirkii xerada Exeter, waana inay ahayd mid la dhammaystiray marka la gaadho 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.

Shaqada ah in mar labaad la soo ururiyo dadkiisa waa hawsha gunaanadka ee malaa’igta saddexaad, waxaana lagu dhammeeyaa gacanta Masiixa.

> 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.

> Oo markii maalintii sabtida la gaadhay, ayuu bilaabay inuu sunagogga wax ku baro; oo dad badan oo isaga maqlay ayaa la yaabay, iyagoo leh, Ninkanu waxyaalahan xaggee ka helay? oo xigmaddan isaga la siiyey waa maxay, in xataa shuqullo waaweyn oo sidan oo kale ah gacmihiisa lagu sameeyo? Markos 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.

Kala firdhidda dhacda marka astaanta rabbaanigu soo degto waxay billowdaa hab tijaabo ah oo ugu dambayntii muujinaya laba nooc oo caabudayaal ah, sidaasna waxay ku nadiifisaa macbudka.

> 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.

> Kan firdhintiisu gacantiisa ku jirto, oo wuxuu si dhamaystiran u nadiifin doonaa meeshii uu hadhuudhka ku tumay, oo saraydiisana wuxuu ku ururin doonaa bakhaarka; laakiin xaabkana wuxuu ku gubi doonaa dab aan la demin karin. Matayos 3:12.

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

Muddadaas dadka Ilaah waa inay farriinta ka qaataan gacanta malaa’igta oo ay cunaan.

> 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.

> Oo waxaan arkay malaa'ig kale oo xoog badan oo samada ka soo degaysa, oo daruur huwan; qaanso-roobaadna madaxeeda ayuu saarnaa, wejigeeduna wuxuu u ekaa qorraxda, cagahaheeduna waxay ahaayeen sida tiirar dab ah. Oo gacanteeda waxaa ku jiray kitaab yar oo furan; cagtaheeda midigta ahna waxay saartay badda, tan bidixdana dhulka. Muujintii 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.

Markii malaa’igtii labaad timid 19-kii Abriil, 1844, dadka Ilaah way kala firdhaysnaayeen. Bilowgii waxaa la isu soo ururiyey markii la rumoobay wax sii sheegidda Muujintii cutubka sagaal, aayadda shan iyo tobnaad 11-kii Agoosto, 1840, laakiin Rabbigu gacantiisa ayuu ku daboolay qalad ku jiray xisaabinta qaar ka mid ah tirooyinka ku qornaa shaxda.

> “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.

> “Waxaan arkay in shaxdii 1843 uu hagayay gacanta Rabbigu, iyo inaan aan la beddelin; in tirooyinku ahaayeen sida uu Isagu doonayay; in gacantiisu saarnayd oo ay qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.” Early Writings, 74.

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

Ka qaadista gacantiisu waxay Samuel Snow u saamaxday inuu garto taariikhda saxda ah ee riyadii dib u dhacday.

> “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.

> “Kuwii aaminka ahaa ee niyad jabay, kuwaas oo aan garan karin sababta Rabbigoodu u iman waayay, laguma tegin gudcur. Mar kale waxaa loo hoggaamiyey Kitaabbadoodii si ay u baadhaan waqtiyadii nebiyannimada. Gacantii Rabbiga ayaa laga qaaday tirooyinkii, khaladkiina waa la sharxay. Waxay arkeen in waqtiyadii nebiyannimadu gaadhayeen 1844, iyo in isla caddayntii ay soo bandhigeen si ay u muujiyaan in waqtiyadii nebiyannimadu ku xidhmeen 1843, ay caddaynaysay inay ku dhammaanayaan 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.

Taariikhda malaa’igta koowaad iyo tan labaad waxay xambaarsan tahay taxane calaamado jid ah oo la xiriira gacanta Masiixa. Markuu soo degay Ogosto 11, 1840 iyo Abriil 19, 1844, wuxuu gacantiisa ku watay farriin. Gacantiisa ayaa hagaysay samaynta iyo daabacaadda shaxdii 1843 bishii Maajo 1842. Gacantiisa ayaa ku xidhay qalad ku jiray tirooyinka shaxda. Ka dib kala firdhidii niyad-jabkaas koowaad, Yeremyaah kaligiis buu fadhiistay gacanta Masiixa aawadeed. Markaasuu gacantiisa ka qaaday, sidaas darteedna wuxuu furfuray farriintii Qaylada Habeenbadhka. Ficilka uu gacantiisa u fidiyey si uu dadkiisa mar labaad u soo ururiyo wuxuu dhacay laga bilaabo niyad-jabkii koowaad ilaa shirkii xerada Exeter, sida xertii ugu dambayntii Yeruusaalem ugu wada urureen toban maalmood ka hor daadinta Ruuxa Quduuska ah. Markii malaa’igta saddexaad timid Oktoobar 22, 1844, Rabbigu gacantiisii kor buu u qaaday.

> 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.

> Malaa’igtii aan arkay oo badda iyo dhulka dul taaganaydna gacanteedii bay samada u taagtay, oo waxay ku dhaaratay kan weligiis iyo weligiis nool, kaasoo abuuray samada iyo waxa ku jira, iyo dhulka iyo waxa ku jira, iyo badda iyo waxa ku jira, in wakhti dambe jiri doonin. Muujintii 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.

Laga soo bilaabo kulankii ugu horreeyey ee 11-ka Agoosto, 1840 ilaa 22-ka Oktoobar, 1844, taariikhda malaa’igtii kowaad iyo tan labaadba waxaa calaamadaysnaa gacanta Masiixa. 22-ka Oktoobar, 1844, malaa’igtii saddexaad ayaa soo degtay, oo adhigii yaraa ee Millerite-ka ahaa waxaa kala firdhiyey Niyad-jabkii Weynaa. Taariikhdaas Masiixu wuxuu gacantiisii u qaaday xagga samada, oo wuxuu ku dhaartay inaan wakhti dambe jiri doonin.

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.

Ururintii labaad ee taariikhda 1844 ilaa 1863 wuxuu billowday iyadoo Masiixu gacantiisa kor u qaaday, isla markaana gacantiisa ku hayay farriin la cuni doono. Dabadeedna sannadkii 1849, ayuu mar labaad gacantiisa fidiyey si uu u soo ururiyo dadkiisii kala firidhsanaa. Dadkaas waxaa lagu soo ururiyey farriintii Qaylada Saqda-dhexe, waxaana la kala firdhiyey markii dhacdadii la sii sheegay aysan dhicin. Shirkii teendhada ee Exeter, Masiixu wuxuu soo ururiyey adhigiisii oo ku mideeyey farriinta, sidii uu yeelay tobanka maalmood ee ka horreeyey Bentakostiga. Milleriyiintii Filadelfiyaanka ahaa waxay ka tageen shirkii teendhada ee Exeter oo waxay ku celiyeen Bentakostiga. Sannadkii 1856, Masiixu wuxuu ka baxsanaa dhaqdhaqaaqii u gudbay La'odikiya, waayo Masiixu wuxuu taagan yahay bannaanka qalbiga qofka La'odikiyaanka ah oo garaacaya, isagoo doonaya meel uu ka galo.

> 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.

> Bal eeg, waxaan taaganahay albaabka, oo waan garaacayaa; haddii nin uun codkayga maqlo oo albaabka furo, waan u soo geli doonaa isaga, oo waan la cashayn doonaa isaga, isaguna aniga. Muujintii 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.

Sanadkii 1856, gacanta Masiixu waxay garaacaysay dhaqdhaqaaqii Millerite ee La’odikiya, laakiinse waxba lagama faa’iidin. Sanadkii 1849, toddoba sannadood ka hor, wuxuu bilaabay inuu mar labaad soo ururiyo dadkiisa, hase yeeshee shaki iyo hubanti-la’aan ayaa joojiyey dhaqdhaqaaqii Filadelfiya.

> “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.

> “Haddii Adventistayaashu, niyad-jabkii weynaa ee 1844 ka dib, rumaysadkooda ku adkaysan lahaayeen oo ay si midaysan ugu sii socon lahaayeen hanuunka furmaya ee Ilaah, iyagoo aqbalaya farriinta malaa’igta saddexaad oo ku naadinaya dunida iyada oo lagu jiro xoogga Ruuxa Quduuska ah, waxay arki lahaayeen badbaadada Ilaah; Rabbigu si xoog leh ayuu ula shaqayn lahaa dadaalladooda, hawshu way dhammaan lahayd, Masiixuna mar hore ayuu iman lahaa si uu dadkiisa ugu qaabilo abaalgudkooda. Laakiin muddadii shakiga iyo hubanti-la’aanta ee ka dambaysay niyad-jabkaas, qaar badan oo ka mid ahaa rumaystayaashii imaatinka waxay ka tageen rumaysadkoodii.... Sidaas daraaddeed hawshii waa la hakiyey, duniduna mugdi ayaa looga tegay. Haddii dhammaan jidhka Adventistku ku midoobi lahaa amarrada Ilaah iyo rumaysadka Ciise, sidee bay taariikhdeenna u ahaan lahayd mid aad uga duwan!” 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.”

Sebtembar 11, 2001, Masiixu wuxuu soo ururiyey dadkiisii maalmaha ugu dambeeya, kuwaas oo dabadeed kala firdhay Luulyo 18, 2020. Sebtembar 11, 2001, kuwii la soo ururiyey waxay kitaabkii qarsoonaa ka qaadeen gacanta Masiixa oo way cuneen. Luulyo 18, 2020, waxay diideen amarkii uu matalayey gacantiisa kor loo taagay, kaas oo caddeeyey in “waqti dambe jiri doonin.”

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.

Milleriyiintii Filadelfiyaan ah wax fallaagannimo ah kuma ay muujin saadaashoodii khaldanayd ee 1843, waayo waxay ku dhaqmeen iftiinkii oo dhan ee Rabbigu muujiyey; laakiinse 18-ka Luulyo, 2020 Laodikiyaankii dhaqdhaqaaqa malaa’igta saddexaad waxay ku fallaagoobeen iftiinkii la xidhiidhay gacantiisa. Ka dib 1844, dhaqdhaqaaqii Filadelfiyaan ee malaa’igta kowaad, “xilligii shakiga iyo hubanti-la’aanta,” “rumaysadkoodii way ka tanaasuleen,” oo waxay noqdeen Laodikiyaan.

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

1856 waxay ka dhigan tahay barta kala-guurka, iyadoo astaan u ah barta kala-guurka ee dadka Ilaah ee maalmaha ugu dambeeya.

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.

Meel ka mid ah toddobadii sannadood ee u dhexeeyey 1849 iyo 1856, dhaqdhaqaaqii Millerite-ka ee Filadelfiya ayaa ka hor yimid gacanta Rabbiga ee soo fidday si ay dadkiisa mar labaad u soo ururiso, ballantuna waxay ahayd in markaasuu samayn doono wax ka sii badan wixii uu hore u sameeyey.

> “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.

> “Sebtembar 23, Rabbigu wuxuu i tusay inuu gacantiisa mar labaad u fidiyey si uu u soo ceshado kuwa hadhay ee dadkiisa ka mid ah, iyo in dadaallada ay tahay in labanlaab loo kordhiyo wakhtigan isu-ururinta. Wakhtigii kala-firdhinta Israa’iil waa la garaacay oo la kala jeexjeexay; laakiinse hadda wakhtigan isu-ururinta Ilaah wuxuu bogsiin doonaa oo duubi doonaa dadkiisa. Wakhtigii kala-firdhinta, dadaalladii la sameeyey si runta loo faafiyo saameyn aad u yar bay lahaayeen, wax aad u yar bay qabteen ama waxba; laakiinse wakhtigan isu-ururinta, marka Ilaah gacantiisa u saaray inuu dadkiisa isu ururiyo, dadaallada lagu faafinayo runta waxay yeelan doonaan saameyntii loogu talagalay. Dhammaan waa inay ku midoobaan oo ay xamaasad ku jiraan shaqada. Waxaan arkay inay ceeb tahay in qofna uu dib ugu noqdo wakhtigii kala-firdhinta si uu uga soo qaato tusaalooyin ina xukuma hadda wakhtigan isu-ururinta; waayo, haddii Ilaah aanu hadda inoo samayn wax ka badan intii uu markaas sameeyey, Israa’iil weligeed lama soo ururin lahaa. Waa sida loogu baahan yahay in runta lagu daabaco warqad, sida loogu baahan yahay in lagu wacdiyo.” 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.

Sida muuqata, Rabbigu wuxuu isku dayay inuu shuqulkiisa ku horumariyo midnimo, laakiin midnimadii si cad ayay u burburtay, oo “xilligii shakiga iyo hubanti-la’aanta ee ka dambeeyey niyad-jabka, qaar badan oo ka mid ah rumaystayaashii adventka ayaa ka dhacay iimaankoodii.” The Present Truth (dabadeedna noqotay Review and Herald) waxa la bilaabay in la daabaco 1849kii, oo sannadkii 1851kii jaantuskii 1850 waa la heli karayey, laakiin marka la gaadhay 1856kii, farriintii “toddobada wakhti” ee Laawiyiintii labaatan iyo lix waxaa laga tegay iyada oo aan la dhammaystirin. Farriintii la furfuray Oktoobar 22, 1844, waxay dhacday markii nebiyadii wakhtiga ee laba kun iyo saddex boqol oo sannadood iyo laba kun iyo shan boqol iyo labaatan sannadood ay dhammaadeen.

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.

Sabtidu wuxuu ahaa caqiidadii ka iftiintay caqiidooyinka kale wakhtigaas, oo muddo laba iyo toban sannadood ah hab imtixaan ah ayaa socday ilaa imtixaankii ugu dambeeyey uu yimid 1856. Imtixaankaasu wuxuu ku saabsanaa nasashada sabtida ee dhulka, wuxuuna calaamadeeyey dhammaadka hab imtixaan ah oo ku bilaabmay nasashada sabtida ee dadka. Wakhtigii imtixaanku wuxuu xambaarsanaa saxiixa Alfa iyo Oomeega. Sannadka 1856 waxa kale oo uu matalay korodhka aqoonta ee ku saabsan runta aasaasiga ah ee ugu horraysay ee Miller helay, sidaas darteedna heerkaasna wuxuu lahaa saxiixa Alfa iyo Oomeega. Runta Sabtida oo ah calaamadda dadka Ilaah quduus ka dhigay waxaa loo metelay dhawaaqa buunka toddobaad, marka qarsoodiga Masiixa ee rumaystaha ku jira, rajada ammaanta, la dhammaystiro. “Toddobadii goor” waxaa loo metelay buunka Yubiliiga oo ahayd in la afuufo Maalinta Kafaaraggudka.

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.

Toddobada sannadood ee ka bilaabma 1856 ilaa 1863 waxay astaan u ahaayeen tobanka maalmood ee Yeruusaalem ee xertiisa, iyo lixdii maalmood ee shirkii teendhada Exeter ee Milleriyiintii Filadelfiyaanka ahaa; hase ahaatee, si murugo leh, muddadaasu waxay noqotay tusaalaha kuwa diida inay Rabbiga raacaan sida uu ugu hoggaaminayo xilliga kala-guurka. Taariikhda malaa’igta kowaad iyo tan labaad, taas oo ah muddadii taariikheed ee toddobada onkod, waxay muujinaysaa Rabbiga oo gacantiisa fidinaya si uu mar labaad dadkiisa uga soo ururiyo laga bilaabo Abriil 19, 1844, waxayna tusaale u tahay jawaab addeecsan sida kuwii xigmadda lahaa ay Masiixa ugu raaceen Quduuska ugu Quduusan.

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.

Taariikhda Qaadeesh tii ugu horraysay, taas oo ah taariikhda malaa’igta saddexaad laga bilaabo 1844 ilaa 1863, waxay mar kale tilmaamaysaa in Rabbigu gacantiisa u fidinayo inuu dadkiisa ururiyo mar labaad; hase ahaatee, taariikhdaas fallaagow ayaa ka muuqata. Haddaba, markii saddexaad, tan iyo Luulyo 2023, Rabbigu mar kale ayuu gacantiisa u fidinayaa inuu dadkiisa ururiyo mar labaad, oo iyagu waxay dhammaystiri doonaan Qaadeesh tii labaad iyagoo ah Filadelfiyiin addeecsan; waayo, saxeexa runta ayaa tilmaamaya in saddexda mar ay yihiin bilowga iyo dhammaadka oo matalaya Filadelfiyiin addeecsan, halka tusaalaha dhexe uu yahay La’odikiyaan aan addeecin.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “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.

> “Kaniisaduhu ma dhegaysan doonaan farriinta La’odikiya? Ma toobad keeni doonaan, mise, inkasta oo farriinta runta ee ugu xurmada badan—farriinta malaa’igta saddexaad—lagu naadinayo dunida, ayay dembiga ku sii socon doonaan? Tanu waa farriintii ugu dambaysay ee naxariista, digniintii ugu dambaysay ee loo dirayo dunidii dhacday. Haddii kiniisadda Ilaah ay diirranato, mar dambe raalli kama aha Ilaah sidii aanay ugu jirin kiniisadaha lagu tilmaamay inay dhaceen oo ay noqdeen hoygii jinniyada, iyo rugtii ruux kasta oo wasakh leh, iyo qafaskii shimbir kasta oo nijaas ah oo la karaahiyado. Kuwa helay fursado ay runta ku maqlaan oo ku aqbalaan, oo ku biiray kaniisadda Adventist-ka Maalinta Toddobaad, iyagoo isku magacaabaya dadka Ilaah ee amarradiisa xajiya, haddana aan lahayn nolol ruuxi ah iyo isqaddarin Ilaah loo leeyahay oo ka badan tan kiniisadaha magac-u-yaalka ah, waxay hubaal ahaan u heli doonaan belaayooyinka Ilaah sida ay u heli doonaan kiniisadaha ka soo horjeeda sharciga Ilaah. Kuwa keliya ee runta quduus kaga noqday ayaa ka koobnaan doona qoyska boqortooyada ee guryaha samada ku yaal oo Masiixu u tegay inuu u diyaariyo kuwa isaga jecel oo amarradiisana xajiya.”

> “‘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].

> “‘Kan yidhaahda, Waan aqaan isaga, oo aan amarradiisa xajin, waa beenaale, runa kuma jirto isaga’ [1 Yooxanaa 2:4]. Tani waxay khusaysaa dhammaan kuwa sheegta inay aqoon u leeyihiin Ilaah oo ay amarradiisa dhawraan, hase yeeshee aan taas ku muujin shuqullo wanaagsan. Iyagu waxay heli doonaan sida ay shuqulladoodu yihiin. ‘Ku alla kii ku sii nagaada isaga, ma dembaabo; ku alla kii dembaabaa, ma uu arag isaga, mana uu aqoon isaga’ [1 Yooxanaa 3:6]. Tan waxaa lala hadlayaa dhammaan xubnaha kaniisadda, oo ay ku jiraan xubnaha kaniisadaha Seventh-day Adventist. ‘Carruur yaryarow, ninna yuusan idin khiyaanayn; kii xaqnimo sameeyaa waa xaq, sida isaga qudhiisu xaq u yahay. Kii dembi falaa wuxuu ka yimid Ibliiska; waayo, Ibliisku tan iyo bilowgii wuu dembaabayey. Taas aawadeed ayaa Wiilka Ilaah loo muujiyey, inuu baabbi’iyo shuqullada Ibliiska. Ku alla kii Ilaah ka dhashay dembi ma sameeyo; waayo, abuurkiisu isaguu ku sii jiraa; mana uu dembaabi karo, maxaa yeelay, Ilaah buu ka dhashay. Taas ayaa carruurta Ilaah iyo carruurta Ibliisku ku kala muuqdaan: ku alla kii aan xaqnimo samayn, Ilaah kama aha, sidaas oo kalena kii aan walaalkii jeclayn’ [1 Yooxanaa 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].

> “Kuwa kulli oo sheegta inuu yahay Adventist ilaaliya Sabtida, oo haddana ku sii socda dembi, waa beenaalayaal hortiisa Ilaah. Jidkooda dembiga leh wuxuu ka soo horjeedaa hawsha Ilaah. Waxay kuwa kale ku hoggaaminayaan dembi. Eraygu xagga Ilaah ayuu uga yimaadaa xubin kasta oo kaniisadahayaga ka mid ah, ‘Oo cagihiinna u sameeya waddooyin qumman, si aan waxa curyaanka ahi jidka uga leexan, laakiinse uu bogsado. Nabad la raaca dadka oo dhan, iyo quduusnimada aan ninna Rabbiga ku arki doonin la’aanteed; idinkoo aad u fiirsanaya inaanu qofna nimcada Ilaah ka gaabin; inaan xidid qadhaadhi ahi soo baxin oo idin dhibin, oo sidaas daraaddeed kuwa badan ku nijaasoobin; inaanu jirin sinoole ama qof aan quduus ahayn sida Ceesaw, kii hal xabbad oo cunto ah ugu iibiyey curadnimadiisii. Waayo, waad og tihiin in dabadeed, markuu doonay inuu dhaxlo barakada, la diiday; maxaa yeelay, meel toobad keenid ah ma uu helin, in kastoo uu ilmada ku doondoonay si aad ah’ [Cibraaniyada 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.

> “Tani waxay khusaysaa kuwo badan oo sheegta inay rumaysan yihiin runta. Halkii ay ka tegi lahaayeen falalkooda damaca leh, waxay ku sii socdaan waddo khaldan oo waxbarasho, iyagoo hoos jooga xeeladda khiyaanada leh ee Shayddaanka. Dembiga looma garto inuu dembi yahay. Damiirkoodii qudhiisu waa wasakhoobay, qalbiyadoodiina way qudhmeen, xataa fikirraduna si joogto ah bay u xun yihiin. Shayddaanku wuxuu iyaga u adeegsadaa sidii dabinno nafaha loogu soo jiido falal nijaas ah oo wasakheeya jiritaanka oo dhan. ‘Kii quudhsaday sharcigii Muuse [kaas oo ahaa sharciga Ilaah] wuxuu dhintay isagoo aan naxariis loo muujin, markhaati laba ama saddex ah hortood; intee in le’eg baa ciqaab ka sii daran, sidaad u malaynaysaan, loogu xukumi doonaa kii cagaha hoostooda ku tuntay Wiilka Ilaah, oo dhiiggii axdiga ee isaga quduus lagaga dhigay ku tiriyey wax aan quduus ahayn, oo caayay Ruuxa nimcada? Waayo, waxaynu naqaan kan yidhi, Aarsashadu anigaa leh, anna waan abaalmarin doonaa, ayaa Rabbigu leeyahay. Oo haddana, Rabbigu wuxuu xukumi doonaa dadkiisa. Waa wax laga cabsado in lagu dhaco gacmaha Ilaaha nool’ [Cibraaniyada 10:28–31].” Manuscript Releases, mugga 19, 176, 177.

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