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# The Book of Daniel - Number Two-Hundred

Danyýel Kitaby — Iki Ýüzünji San

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

Pygamberlikçe Açylyş: Ikinji Ýygnanyşyň we onuň Adventist Eschatologiýasyndaky ähmiýeti

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.

Biz Işaýa pygamber tarapyndan, soňra bolsa Aýal dogan Waýt tarapyndan kesgitlenen ikinji ýygnanyşygyň alamatlandyrýan pygamberlik döwrüne seredýäris.

> 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.

> Şol günde Ýesseiň bir köki peýda bolar; ol halklar üçin baýdak bolup durar; beýleki milletler oňa ýüz tutarlar; Onuň dynç alýan mekany şöhratly bolar. Şol günde Reb Öz halkynyň galanlaryny gaýtadan, ikinji gezek, Aşurdan, Müsürden, Patrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňiz adalaryndan yzyna getirmek üçin elini uzadar. Ol milletler üçin bir baýdak galdyrar, Ysraýylyň kowlanlaryny bir ýere ýygnar we Ýahudanyň pytraňňy edilenlerini ýeriň dört künjeginden jemlär. Şeýle hem Efraýymyň göripligi ýok bolar, Ýahudanyň garşydaşlary hem ýok ediler; Efraýym Ýahuda göriplik etmez, Ýahuda hem Efraýymy ezmez. Işaýa 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.”

Hudaýyň ahyrzamandaky halky ikinji gezek ýygnananda, Pentekostdan öň gelen on gün bilen şekillendirilip görkezilen şol şägirtleriň arasynda bir bitewülik döreýär; muny Işaýa şeýle bir wagt hökmünde ýatlaýar: “Efraýymyň göripligi-de aýrylar, Ýahudanyň garşydaşlary hem ýok ediler; Efraýym Ýahuda göriplik etmez, Ýahuda hem Efraýymy ynjatmaz.”

> “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.

> “Synaglar Hudaýyň halkynyň üstüne gelmelidir, we alaf bugdaýdan aýrylyp seçilmelidir. Emma Efraýym indi Ýahuda göriplik etmesin, we Ýahuda hem Efraýymy mundan beýläk kemsitmesin. Mukaddeslenmiş ýüreklerden we dodaklardan mylaýym, näzik, rehimdarlykdan doly sözler akar. Biziň birleşen bolmagymyz zerurdyr, we eger hemmämiz Mesihiň ýumşaklygyny we kiçigöwünliligini gözlesek, onda bizde Mesihiň aňy bolar, we ruh birligi bolar.” 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.

Birleşdirme, Mesihiň ýüz kyrk dört müňi ikinji gezek ýygnanda ýerine ýetirýän işiniň bir düzüm bölegidir. Şol agzybirlik Pentikostdan öňki on gün, hem-de Exeter düşelge ýygnagynyň alty güni bilen şekillendirilipdi; 1844-nji ýylyň 22-nji oktýabryndaky beýik lapykeçligi başdan geçirenler ýoldan azaşmadyk bolsadylar, bu iş 1856-njy ýyldan 1863-nji ýyla çenli amala aşyrylyp bilnerdi.

> “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!

> “Emma lapykeçilikden soň ýüze çykan şübhe we näbellilik döwründe advent imanlylarynyň köpüsi öz imanlaryndan dändiler. Agzalalyk we bölünmeler döredi.... Şeýlelikde iş bökdeldildi, we dünýä garaňkylykda galdy. Eger ähli Adventist jemagaty Hudaýyň buýruklarynda we Isanyň imanynda birleşen bolsady, biziň taryhymyz nähili giňden başgaça bolardy!”

> “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.

> Mesihiň gelşi şeýle gijikdirilmegi Hudaýyň erk-islegi däldi. Hudaý Öz halky bolan Ysraýylyň kyrk ýyl çöl-beýewanda sergezdan gezmegini niýet etmändi. Ol olary göni Kanaan ýurduna eltmegi we ol ýerde mukaddes, sagdyn, bagtly bir halk hökmünde berkarar etmegi wada beripdi. Emma bu hoş habar ilki bilen yglan edilenler, “imansyzlyklary sebäpli” içine girip bilmediler (Ýewreýler 3:19). Olaryň ýürekleri hüňürdi, pitne we ýigrenç bilen doludy, şonuň üçin Ol Öz ähtini olar bilen ýerine ýetirip bilmedi.

> “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.

> “Qyrk ýyllyk döwrüň dowamynda imansyzlyk, hyrçylama we gozgalaň gadymy Ysraýyly Kengan ýurduna girmeginden mahrum etdi. Şol bir günäler häzirki Ysraýylyň asman Kenganına girmegini gijikdirdi. Iki ýagdaýyň hiç birinde-de günä Hudaýyň wadalarynda däldi. Bizi bu günä we hasrat dünýäsinde şeýle köp ýyllap saklap gelen zat Rebbiň özüni halky diýip ykrar edýänleriniň arasyndaky imansyzlyk, dünýewilik, bagyşlanmazlyk we dawadyr.” 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.

Ikinji perişdäniň inişi, gijikdiriji döwrüň başlanmagyna sebäp bolan ilkinji lapykeçlikdäki dargamany ýüze çykardy, soňra bolsa Exeterdäki lager ýygnagynda alty günlük bir döwre alyp bardy; şol ýerde ýygnagyň ahyrynda Ýarygije Gykylygynyň habarynda Mukaddes Ruhuň dökülmeginden öňürti, habaryň üstünde birlik gazanyldy.

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.

1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň inişi beýik lapykeçlik wagtynda bir dargamagy ýüze çykardy we Iň Mukaddes Ýer bilen baglanyşykly hakykatlar Hudaýyň halkyna açylandan soň, öwretmek döwrüni başlatdy. 1849-njy ýyla gelnende, Reb Öz halkyny ikinji gezek bir ýere ýygnamak üçin elini uzadýardy, 1851-nji ýylda bolsa 1850-nji ýylyň çyzgysy hödürlenýärdi. Ol çyzgy düýpli habary, hem-de dünýäniň öňünde baýdak hökmünde ýokary galdyrylmalydygy şol bir habary aňladýardy.

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.

Şägirtleriň Mesih tarapyndan ikinji gezek ýygnalmagy Onuň inişi bilen dessine başlandy, Exeterdäkileriň ýygnalmagy bolsa garaşyp durmak wagtynyň dowamynda başlandy. 1863-nji ýylyň gozgalaňynyň taryhynda ikinji gezek ýygnalma 1844-nji ýylda mukaddes ýer baradaky nuryň açylmagy bilen başlanan terbiýeçilik işiniň azyndan bäşinji ýylynda başlandy. 1848-nji ýylda Yslam şonda milletleri gaharlapdy. Ikinji ýygnalma Pentikostdan öň bolan on günüň gelmegi bilen hem, Exeter düşelge ýygnagynyň alty güni bilen hem amal edilýän, öňe gidişli bir iş hökmünde şekillendirilýär we 1856-njy ýyla çenli tamamlanmaly eken.

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.

Öz halkyny ikinji gezek ýygnamak işi üçünji perişdäniň soňky işidir, we ol Mesihiň eli arkaly ýerine ýetirilýär.

> 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.

> Şenbe güni gelende, Ol sinagogada öwretmäge başlady; Ony diňleýänleriň köpüsi haýran galyp şeýle diýdiler: «Bu Adam bu zatlary nireden aldyka? Oňa berlen bu nähili hikmetdir, hatda şeýle gudratly işler hem Onuň elleri arkaly amala aşyrylýar?» 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.

Ylahy nyşan aşak inende ýüze çykýan dargama, ahyrsoňunda iki topar ybadat edijini ýüze çykarýan synag işini başlaýar we şunuň bilen ybadathany tämizleýär.

> 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.

> Onuň elinde seçgiçdir; ol harmanyny düýbünden arassalar we bugdaýyny ambarna ýygnar; emma samany öçmejek ot bilen ýakar. Matta 3:12.

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

Şol döwürde Hudaýyň halky perişdäniň elinden habary alyp, ony iýmeli.

> 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.

> Men asmandan inip gelýän başga bir güýçli perişdäni gördüm; ol bulut bilen örtülendi; onuň başynyň üstünde älemgoşar bardy, ýüzi edil gün ýaly, aýaklary bolsa ot sütünleri ýalydy. Onuň elinde açyk kiçijik kitap bardy; ol sag aýagyny deňziň üstünde, çep aýagyny bolsa ýeriň üstünde goýdy. Ylham 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.

1844-nji ýylyň 19-njy aprelinde ikinji perişde gelende, Hudaýyň halky dagynykdy. Olar ilkibaşda 1840-njy ýylyň 11-nji awgustynda Ylham kitaby, dokuzynjy bap, on bäşinji aýatyň pygamberliginiň berjaý bolmagy bilen ýygnalypdylar, emma Reb çyzgydaky käbir sanlaryň hasaplanmagyndaky bir ýalňyşyň üstünde Öz elini saklapdy.

> “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.

> “Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň Onuň isleýşi ýalydygyny; Onuň eliniň sanlaryň käbirindäki bir ýalňyşlygy örtüp-gizländir, şonuň üçin Onuň eli aýrylýança hiç kim ony görüp bilmedi.” Early Writings, 74.

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

Onuň eliniň aýrylmagy Şamuwel Snouwa gijä galan görnüş üçin dogry senäni kesgitlemäge mümkinçilik berdi.

> “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.

> «Özleriniň Rebbiniň näme üçin gelmändigine düşünip bilmedik şol wepaly, göwni galan adamlar garaňkylykda galdyrylmadylar. Olar ýene-de pygamberlik döwürlerini barlamak üçin Mukaddes Kitaplaryna gönükdirildiler. Rebbiň eli sanlardan aýryldy, we ýalňyşlyk düşündirildi. Olar pygamberlik döwürleriniň 1844-nji ýyla çenli ýetýändigini gördüler, hem-de pygamberlik döwürleriniň 1843-nji ýylda tamamlanýandygyny görkezmek üçin olaryň öňe süren şol bir deliliniň, olaryň 1844-nji ýylda tamamlanjakdygyny subut edýändigini gördüler». 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.

Birinji we ikinji perişdeleriň taryhynda Mesihe degişli el bilen baglanyşykly ýol belgileriniň bir çyzygy bar. Ol 1840-njy ýylyň 11-nji awgustynda we 1844-nji ýylyň 19-njy aprelinde inende, elinde bir habar bardy. 1842-nji ýylyň maýynda 1843-nji ýylyň diagrammasynyň taýýarlanylmagyna we neşir edilmegine ýolbaşçylyk eden Onuň elidi. Diagrammadaky sanlardaky ýalňyşlygy möhürläp ýapan hem Onuň elidi. Şol ilkinji lapykeçligiň dargamagyndan soň, Ýeremiýa Mesihiň eli sebäpli ýalňyz oturdy. Soňra Ol elini çekdi, şeýlelik bilen Ýarygije Agyryşynyň habaryny möhürinden açdy. Öz halkyny ikinji gezek ýygnamak üçin elini uzatmak işi ilkinji lapykeçlikden Exeter çadyr ýygnagyna çenli dowam etdi, edil şonuň ýaly, mukaddes Ruhuň dökülmeginden on gün öň şägirtler ahyrsoňy Iýerusalimde bir ýere jemlenipdiler. Üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda gelende, Reb Öz elini ýokary göterdi.

> 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.

> Soňra meniň deňziň we ýeriň üstünde duranlygyny gören perişdäm elini göge galdyrdy-da, baky ýaşaýan, gögi we onuň içindäkileri, ýeri we onuň içindäkileri, deňzi we onuň içindäkileri ýaradan Hudaýyň ady bilen ant içdi: indi wagt bolmaz. Ylham 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.

1840-njy ýylyň 11-nji awgustyndaky ilkinji ýygnakdan 1844-nji ýylyň 22-nji oktýabryna çenli ilkinji we ikinji perişdeleriň taryhy Mesihiň eli bilen bellenendir. 1844-nji ýylyň 22-nji oktýabrynda üçünji perişde indi, we kiçijik Millerçi sürüsi Beýik Lapykeçlik tarapyndan dargadyldy. Şol senede Mesih elini asmana galdyryp, wagtyň indi bolmajakdygyna ant içdi.

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.

1844-nji ýyldan 1863-nji ýyla çenli bolan taryhdaky ikinji ýygnanyşyk, Mesihiň Öz elini ýokary galdyrmagy bilen başlandy; şol bir wagtda hem elinde iýilmäge degişli bir habary tutýardy. Soňra 1849-njy ýylda, Ol dargap giden halkyny ýygnamak üçin elini ikinji gezek uzatdy. Ol halk Ýarygijeki Gygyryşyň habary bilen ýygnalypdy we çaklanan waka amala aşmadykda dargadyldy. Exeter düşelge ýygnagynda Mesih Öz sürüsini ýygnady we Pentekostdan öň gelen on günüň dowamynda edişi ýaly, olary habaryň üstünde birleşdirdi. Filadelfiýaçan Milleritler Exeter düşelge ýygnagyndan çykyp, Pentekosty gaýtaladylar. 1856-njy ýylda Mesih Laodikeýa öwrülen hereketiň daşyndady, çünki Mesih laodikeýaçynyň ýüreginiň daşynda durup, gapyny kakýar we içeri girmek isleýär.

> 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.

> Ine, Men gapynyň öňünde durup, kakýaryn: eger bir adam Meniň sesimi eşidip, gapyny açsa, onuň ýanyna girerin, onuň bilen agşam naharyny iýerin, ol hem Meniň bilen iýer. Ylham 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.

1856-njy ýylda Mesihiň eli Laodikýa degişli Millerit hereketiniň gapysyny kakýardy, emma netije bolmady. Ondan ýedi ýyl öň, 1849-njy ýylda, Ol Öz halkyny ikinji gezek ýygnap başlapdy, ýöne şübhe bilen ynamsyzlyk Filadelfiýa hereketini saklady.

> “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.

> “Eger Adventistler 1844-nji ýyldaky uly lapykeçlikden soň imanlaryny berk saklap, Hudaýyň açylyp barýan tagdyrsy işi boýunça agzybirlik bilen öňe ýörän bolsadylar, üçünji perişdäniň habaryny kabul edip, ony Mukaddes Ruhuň gudraty bilen dünýä yglan eden bolsadylar, olar Hudaýyň halas edişini görerdiler, Reb olaryň tagallalary bilen güýçli işler ederdi, iş tamamlanyp bolardy, we Mesih Öz halkyny sylagyna gowuşdyrmak üçin şu wagta çenli eýýäm gelen bolardy. Emma lapykeçlikden soň gelen şübhe we näbellilik döwründe advent ynanýanlaryň köpüsi imanlaryny taşladylar.... Şeýlelikde iş bökdeldildi, we dünýä garaňkylykda galdy. Eger ähli Adventist jemagaty Hudaýyň tabşyryklarynyň we Isanyň imanynyň üstünde birleşen bolsady, taryhymyz nähili hem juda başgaça bolardy!” 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.”

2001-nji ýylyň 11-nji sentýabrynda Mesih Öz soňky gün halkyny ýygnady, olar bolsa soňra 2020-nji ýylyň 18-nji iýulynda pytradyldy. 2001-nji ýylyň 11-nji sentýabrynda ýygnalanlar Mesihiň elinden gizlin kitaby alyp, ony iýdiler. 2020-nji ýylyň 18-nji iýulynda olar Onuň ýokary galdyrylan eli bilen beýan edilen buýrugy ret etdiler; şol el bolsa “wagtyň indi bolmajakdygyny” görkezýärdi.

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.

Filadelfiýaly Milleritler 1843-nji ýyl baradaky ýalňyş çaklamalarynda hiç bir gozgalaň ýüze çykarmadylar, çünki olar Rebbiň aýan eden ähli nury boýunça hereket etdiler; emma 2020-nji ýylyň 18-nji iýulynda üçünji perişdäniň hereketiniň Laodikeýalylary Onuň eli bilen baglanyşykly nurga garşy baş göterdiler. 1844-nji ýyldan soň, birinji perişdäniň Filadelfiýa hereketi “şübhe we näbellilik döwründe” “imanlaryny elden berdi” we Laodikeýalylara öwrüldi.

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

1856-njy ýyl geçiş nokadyny aňladýar, bu bolsa ahyrky günlerdäki Hudaýyň halky üçin geçiş nokadyny nusgalaýar.

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.

1849 bilen 1856-njy ýyllaryň arasyndaky ýedi ýylyň içinde bir ýerde Filadelfiýaly Millerit hereketi Öz halkyny ikinji gezek ýygnamak üçin uzadýan Rebbiň eline garşy durdy, wada bolsa Onuň şol wagtda geçmişde edişinden hem has köp iş etjekdigidi.

> “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.

> “23-nji sentýabrda Reb maňa Öz halkynyň galan bölegini yzyna getirmek üçin elini ikinji gezek uzadandygyny, hem-de bu ýygnalyş döwründe tagallalaryň iki esse artdyrylmalydygyny görkezdi. Dargadylyş döwründe Ysraýyl uruldy we parçalandy; emma indi ýygnalyş döwründe Hudaý Öz halkyny şypalandyrar we ýaralaryny sarar. Dargadylyş döwründe hakykaty ýaýratmak üçin edilen tagallalaryň täsiri örän az boldy, örän az zat amala aşyrdy ýa-da hiç zat etmedi; emma ýygnalyş döwründe, Hudaý Öz halkyny ýygnamak üçin elini uzadanda, hakykaty ýaýratmak ugrunda edilen tagallalar niýetlenen täsirini berer. Ähli adamlar işde birleşen we yhlasly bolmalydyrlar. Men gördüm: häzirki ýygnalyş döwründe bizi dolandyrmak üçin mysallar hökmünde dargadylyşa salgylanmak islendik adam üçin utançdyr; çünki Hudaý indi biziň üçin şol wagtkydan artyk zat etmese, Ysraýyl hiç wagt ýygnalmazdy. Hakykaty wagyz etmek nähili zerur bolsa, ony gazetde neşir etmek hem şonça zerurdyr.” 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.

Elbetde, Reb Öz işini birlikde öňe sürmäge synanyşdy, emma bu birlik, görünse, bozulypdy, we “lapykeçlikden soň gelen şübhe we näbellilik döwründe, advent imanlylarynyň köpüsi öz imanlaryndan ýüz öwürdiler.” The Present Truth (soňra Review and Herald) 1849-njy ýylda çap edilip başlandy, we 1851-nji ýyla çenli 1850-nji ýylyň çyzgysy elýeterli boldy, emma 1856-njy ýyla çenli Lewiler kitaby ýigrimi altynjy bapdaky “ýedi wagt” habary tamamlanman galdy. 1844-nji ýylyň 22-nji oktýabrynda açylan habar, iki müň üç ýüz ýyllyk we iki müň bäş ýüz ýigrimi ýyllyk wagt pygamberlikleri tamamlananda bolup geçdi.

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.

Şenbe şol döwürde beýleki taglymatlaryň üstünden şöhle saçan taglymatdy, we on iki ýylyň dowamynda bir synag prosesi dowam edip, ahyrky synag 1856-njy ýylda geldi. Şol synag ýer üçin şenbe dynç alşy barada bolup, adamlar üçin şenbe dynç alşy bilen başlanan synag prosesiniň soňuny alamatlandyrdy. Synag döwri Alfa we Omega nyşanyny göterýärdi. 1856-njy ýyl hem Miller tarapyndan ýüze çykarylan ilkinji düýpli hakykat babatda bilimiň artmagyny aňladýardy, şonuň üçin ol şol derejede-de Alfa we Omega nyşanyna eýedi. Şenbe hakykaty, Hudaýyň mukaddeslenen halkynyň alamaty bolmak bilen, iman edijidäki Mesihiň syry, ýagny şöhratyň umydy, kämilligine ýetirilende, ýedinji surnaýyň ýaňlanmagy hökmünde beýan edilipdi. “Ýedi gezek” Günäleriň geçilýän güni ýaňlanmaly bolan Ýubileý surnaýy arkaly beýan edilipdi.

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.

1856-njy ýyldan 1863-nji ýyla çenli bolan ýedi ýyl, şägirtler üçin Iýerusalimdäki on güni we Filadelfiýaly Millerçiler üçin Exeter lager ýygnagynyň alty gününi aňladýardy, emma gynansak-da, bu döwür Rebbiň geçiş döwründe olary alyp barşy ýaly Onuň yzyna eýermekden ýüz öwürýänleriň mysalyna öwrüldi. Ýedi gürrüldiniň taryhy döwri bolan birinji we ikinji perişdeleriň taryhy, Rebbimiziň 1844-nji ýylyň 19-njy aprelinden başlap Öz halkyny ikinji gezek ýygnamak üçin elini uzadýandygyny görkezýär, hem-de akyllylaryň Mesihiň yzyna düşüp Iň Mukaddes Ýere girşi ýaly boýun egiji jogaby şekillendirýär.

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.

Birinji Kadeşiň taryhy, ýagny 1844-nji ýyldan 1863-nji ýyla çenli üçünji perişdäniň taryhy, Rebbiň Öz halkyny ikinji gezek ýygnamak üçin Öz elini ýene uzadýandygyny görkezýär; emma şol taryhda pitne aýan bolýar. Indi bolsa, üçünji gezek, 2023-nji ýylyň iýul aýyndan bäri, Reb Öz halkyny ikinji gezek ýygnamak üçin Öz elini ýene-de uzadýar, we olar ikinji Kadeşi boýunegiji Filadelfialylar hökmünde ýerine ýetirerler; çünki hakykatyň goly bu üç gezekligiň başynyň we ahyrynyň boýunegiji Filadelfialary aňladýandygyny, ortaky mysalyň bolsa boýun egmeýän Laodikiýalylary aňladýandygyny görkezýär.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “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.

> “Ybadathanalar Laodikýä habarına gulak asarlarmy? Olar toba ederlermi, ýogsa iň dabaraly hakykat habary — üçünji perişdäniň habary — dünýä yglan edilýändigine garamazdan, günäde dowam ederlermi? Bu rehimiň soňky habarydyr, ýykylan dünýä berilýän soňky duýduryşdyr. Eger Hudaýyň ybadathanasy mylaýym bolsa, onda ol Hudaýyň öňünde, ýykylan hem-de jynlaryň mekanyna, her bir haram ruhuň mesgenine we her bir haram hem ýigrenji guşuň kapasyna öwrülen diýip görkezilen ybadathanalardan artyk onuň hoşallygynda durmaýar. Hakykaty eşitmek we kabul etmek mümkinçiligine eýe bolan, ýedinji günüň Adventistler ybadathanasyna goşulan, özlerini Hudaýyň buýruklaryny ýerine ýetirýän halky diýip atlandyrýan, emma resmi ybadathanalardakydan artyk ýaşaýyş güýjüne we Hudaýa bagyşlanma eýe bolmadyk adamlar, Hudaýyň kanunyna garşy çykýan ybadathanalar ýaly şübhesiz Hudaýyň belalaryndan paý alarlar. Diňe hakykat arkaly mukaddes edilenler, Mesihi söýýänler we Onuň buýruklaryny berjaý edýänler üçin taýýarlamaga giden asmandaky mesgenlerde patyşalyk maşgalasyny düzerler.

> “‘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].

> “‘Ony tanaýan diýýän, emma Onuň buýruklaryny ýerine ýetirmeýän adam ýalançydyr, onda hakykat ýokdur’ [1 John 2:4]. Munuň içine Hudaýy tanaýandygyny we Onuň buýruklaryny ýerine ýetirýändigini öňe sürýän, emma muny ýagşy işler arkaly görkezmeýänleriň hemmesi girýär. Olar öz işlerine görä alarlar. ‘Her kim Onda galýansa, günä etmeýär; günä edýän her kim Ony görmändir-de, tanamandyr’ [1 John 3:6]. Bu ähli ybadathana agzalaryna, şol sanda Ýedinji Gün Adventist ybadathanalarynyň agzalaryna hem gönükdirilendir. ‘Eziz çagajyklarym, goý, hiç kim sizi aldamasyn: dogrulygy edýän adam, edil Onuň Özüniň dogruçy bolşy ýaly, dogruçydyr. Günä edýän adam iblisdendir; çünki iblis başdan bäri günä edýär. Hudaýyň Ogly iblisiň işlerini ýok etmek üçin peýda boldy. Hudaýdan doglan her kim günä etmeýär; çünki Onuň urugy onda galýandyr; ol günä edip bilmez, sebäbi Hudaýdan doglandyr. Munuň bilen Hudaýyň çagalary we iblisiň çagalary aýan bolýar: dogrulygy etmeýän her kim Hudaýdan däldir, şeýle hem doganyny söýmeýän adam-da Hudaýdan däldir’ [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].

> “Özlerini Sebt gününe eýerýän Adventistler diýip aýdýan, emma şonda-da günäde dowam edýänleriň hemmesi, Hudaýyň öňünde ýalançydyrlar. Olaryň günäli ýoly Hudaýyň işine garşy işleýär. Olar başgalary hem günä iterýärler. Biziň ybadathanalarymyzyň her bir agzasyna Hudaýdan şeýle söz gelýär: ‘Aýaklaryňyz üçin göni ýodalary dörediň, agsak bolan ýoldan çykarylmasyn, gaýtam bejerilsin. Ähli adamlar bilen parahatçylyga we mukaddeslige eýeriň; çünki onsuz hiç kim Rebbi görmez: üns beriň, Hudaýyň merhemetinden hiç kim mahrum galmasyn; ajylygyň hiç bir köki gögerip çykyp sizi biynjalyk etmesin we şonuň bilen köp adam haram bolmasyn; Hiç bir zynahor ýa-da Esaw ýaly dünýäperest adam bolmasyn; ol bir döwüm nahar üçin ilkinji ogullygynyň hukugyny satdy. Çünki bilýärsiňiz, soňra ol patany miras almak isläninde ret edildi; gözýaş bilen ony yhlasly gözlänem bolsa, toba etmek üçin ýer tapmady’ [Hebrews 12:13–17].”

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

> “Bu, hakykata ynanýandygyny öňe sürýän köp adamlar üçin hem degişlidir. Olar höwes-hyjuwly azgyn endiklerinden el çekmegiň deregine, Şeýtanyň aldawçy hikmeti astynda nädogry bir terbiýe ýolunda öňe gidýärler. Günä, günä hökmünde saýgarylmaýar. Olaryň hut wyždanlary harlanandyr, ýürekleri bozulandyr, hatda pikirleri-de hemişe bozukdyr. Şeýtan olary tutuş barlygy harlaýan haram amallara janlary çekmek üçin aldawa salýan duzak hökmünde ulanýar. ‘Musanyň kanunyny [ol Hudaýyň kanunydy] äsgermezlik eden adam iki ýa-da üç şaýadyň sözi bilen rehimsiz öldürilýärdi: Onda Hudaýyň Ogluny aýak astyna salan, özi onuň arkaly mukaddes edilen ähtiň ganyny mukaddes däl bir zat hasap eden we merhemet Ruhuna haýbat atan adam näçe beter jezä laýyk görülerin diýip pikir edýärsiňiz? Çünki: Ar almak Maňa degişlidir, Men jezasyny bererin, diýeni Rebbi tanaýarys. We ýene-de: Reb Öz halkyna höküm eder. Diriniň Hudaýynyň eline düşmek gorkunç zatdyr’ [Ýewreýler 10:28–31].” Manuscript Releases, 19-njy tom, 176, 177.

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