The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

ئەو هەفتەیەی مەسیح پەیمانەکەی پشتڕاست کرد، نوێنەرایەتی ئەو ماوەیەی دەکرد لە لەئاوهەڵکێشانی خۆیەوە تا ئەو کاتەی مەسیح لە پیرۆزگای ئاسمانی لە کاتی بەردبارانی ستێفەن هەستایە سەرپێ.

But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

Na u, synde Müqəddəs Ruhla dolu olaraq, gözlərini qətiyyətlə göyə dikib Allahın izzətini və İsanı Allahın sağında durmuş gördü. Və dedi: Budur, mən göylərin açıldığını və Bəşər Oğlunun Allahın sağında durmuş olduğunu görürəm. Onda onlar uca səslə qışqırdılar, qulaqlarını tutdular və bir nəfər kimi onun üstünə atıldılar; onu şəhərdən bayıra çıxarıb daşqalaq etdilər. Şahidlər isə paltarlarını Şaul adlı bir gəncin ayaqları önünə qoydular. Onlar İstefanı daşqalaq edərkən o, Allaha yalvarıb deyirdi: Ya Rəbb İsa, ruhumu qəbul et. Sonra diz çöküb uca səslə fəryad etdi: Ya Rəbb, bu günahı onların boynuna qoyma. Bunu deyəndən sonra yuxuya getdi. Həvarilərin İşləri 7:55–60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

በስጢፋኖስ በድንጋይ በተወገረ ጊዜ ሚካኤልም በቆመ ጊዜ፣ ወንጌል ወደ አሕዛብ ሄደ፤ እስከዚያ ጊዜ ድረስ ወንጌል ለአይሁድ ብቻ የተገደበ ነበር።

“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

ئۇ ۋاقىتتا پەرىشتە مۇنداق دېدى: «ئۇ نۇرغۇنلار بىلەن بىر ھەپتە [يەتتە يىل] ئۈچۈن ئەھدەنى مۇستەھكەملەيدۇ.» قۇتقۇزغۇچى ئۆز خىزمىتىنى باشلىغاندىن كېيىن يەتتە يىل داۋامىدا، ئىنجىل بولۇپمۇ يەھۇدىيلارغا جاكارلىنىشى كېرەك ئىدى؛ ئۈچ يېرىم يىلنى مەسىھ ئۆزى جاكارلىدى؛ ئۇنىڭدىن كېيىن بولسا ئەلچىلەر جاكارلىدى. «ھەپتىنىڭ ئوتتۇرىسىدا ئۇ قۇربانلىق بىلەن ھەديىنى توختىتىدۇ.» Daniel 9:27. مىلادى 31-يىلىنىڭ باھارىدا، ھەقىقىي قۇربانلىق بولغان مەسىھ كالۋارىيەدە قۇربان قىلىندى. شۇنىڭ بىلەن ئىبادەتخانىنىڭ پەردىسى ئىككىگە يىرتىلدى، بۇ بولسا قۇربانلىق خىزمىتىنىڭ مۇقەددەسلىكى ۋە مەنىسىنىڭ يوقاپ كەتكەنلىكىنى كۆرسەتتى. يەر يۈزىدىكى قۇربانلىق بىلەن ھەديىنىڭ توختايدىغان ۋاقتى يېتىپ كەلگەن ئىدى.

“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

“Ny herinandro iray—fito taona—dia nifarana tamin’ny A.D. 34. Ary tamin’izay, tamin’ny nitora-bato an’i Stefana, dia nohamafisin’ny Jiosy tamin’ny farany ny fandavany ny filazantsara; ireo mpianatra izay niparitaka noho ny fanenjehana kosa dia ‘nandeha nitory ny teny hatraiza hatraiza’ (Asa. 8:4); ary tsy ela taorian’izany, Saoly ilay mpanenjika dia niova fo, ka tonga Paoly, apostoly ho an’ny Jentilisa.” The Desire of Ages, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

सान 34 में, पवित्र सप्ताह (पच्चीस सौ बीस दिन) समाप्त भयो, आ प्राचीन इस्राएल परमेश्वर सऽ त्यागल गेल; हुनकर परीक्षाकाल पूर्ण रूपेण बन्द भऽ गेल। ओहि बिन्दु पर, वाचा के अस्वीकार करबाक लेल आ परमेश्वरक पुत्रक क्रूस-विद्ध करबाक कारणेँ प्राचीन इस्राएल पर जे प्रतिदण्ड आयत, से परमेश्वरक कार्यान्वयनकारी न्यायक अधीन छल। परमेश्वर अपन दीर्घसहनशील दयामेँ यरूशलेमक विनाश के 66 ईस्वीमेँ घेराबन्दी आ 70 ईस्वी धरि विनाश होइपर्यन्त स्थगित कयने रहलाह।

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Los versículos del capítulo nueve de Daniel, que identifican la semana en que Cristo confirmó el pacto, también identifican que la Roma pagana (el príncipe que ha de venir) destruiría la ciudad y el santuario; pero Dios, en su misericordia longánime, permitió a los hijos del antiguo Israel tiempo para oír el evangelio y tomar una decisión, como lo habían hecho sus padres durante el período de siete años del ministerio de Cristo y de los discípulos entre ellos.

“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

«Մոտ քառասուն տարի այն բանից հետո, երբ Երուսաղեմի դատապարտությունը հռչակվել էր հենց Քրիստոսի կողմից, Տերը հետաձգեց Իր դատաստանները քաղաքի և ազգի վրա։ Զարմանալի էր Աստծո երկայնամտությունը Իր ավետարանը մերժողների և Իր Որդուն սպանողների հանդեպ։ Անպտուղ ծառի առակը ներկայացնում էր Աստծո վարմունքը հրեական ազգի հետ։ Հրամանը տրված էր. «Կտրի՛ր դա. ինչո՞ւ է հողն էլ ապարդյուն զբաղեցնում» (Ղուկաս 13:7), բայց աստվածային ողորմությունը դեռ մի փոքր ժամանակ խնայել էր այն։ Հրեաների մեջ դեռ շատեր կային, որոնք անտեղյակ էին Քրիստոսի բնավորությանը և գործին։ Եվ զավակները չէին ունեցել այն հնարավորությունները և չէին ստացել այն լույսը, որ իրենց ծնողները արհամարհել էին։ Առաքյալների և նրանց գործակիցների քարոզչության միջոցով Աստված լույս պիտի ծագեցներ նրանց վրա. նրանց պիտի թույլ տրվեր տեսնել, թե ինչպես էր մարգարեությունը կատարվել ոչ միայն Քրիստոսի ծննդյան և կյանքի, այլև Նրա մահվան և հարության մեջ։ Զավակները չէին դատապարտվում ծնողների մեղքերի համար, բայց երբ, իրենց ծնողներին տրված ամբողջ լույսի մասին գիտությամբ հանդերձ, զավակները մերժեցին իրենց ևս շնորհված հավելյալ լույսը, նրանք դարձան ծնողների մեղքերի մասնակիցներ և լցրին իրենց անօրենության չափը։»

“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

“Anin tibbawitꞌ n‑Yahweh ɣer Yerushalayim ur tettwaffeg ara acḥal n teẓẓi n wul n Yihud. Deg wugur‑nsen d tlelli‑nsen mgal inelmaden n Ɛisa, ugin asumer aneggaru n uḥnun. Dɣa Yahweh yekkes fellasen ammesten‑is, yerra yiwen tama tazmert‑is i yettaḥbes Satan d lmalayekkat‑is, u tameddurt tennaḍt tettwaǧǧa ddaw uselkim n unedbal i tferḥed. Warraw‑is semḥasen lfaḍl n Lmasiḥ, win ara ten‑yeǧǧen ad ḥekmen ɣef yimeylawen‑nsen n diri; tura ayenni yuɣal d imernan‑nsen. Satan issaker‑d timsal n diri akked yimeylawen i ifellun, i d‑yezgan deg yiman. Medden ur smenyafen ara; ufan i d‑ffɣen beṛṛa n lɛaql—ttwaḥekmen s wawal n tuɣac d lɣeḍb aberkan. Uɣalen d isataniyen deg tlelli‑nsen. Deg twacult d deg tmurt, gar imeqranen d imeẓyanen ula d iḍrisen, llan ccekk, taḥesdit, taẓẓayt, amennuɣ, amxalaḍ, amurud, d tameslayt. Ulac laman deg yiswi. Imdukkal d imawlan xedmen aɣelluy yiwen mgal wayeḍ. Imawlan nɣan tarwa‑nsen, d tarwa nɣan imawlan‑nsen. Inedbalen n ugdud ur sɛin ara tazmert ad ḥekmen ula ɣef yiman‑nsen. Yimeylawen ur nettwaḥbes ara rrant‑ten d ijebbar. Yihud qeblen ccahada n lekdeb iwakken ad ḥekmen ɣef Mmmi n Yahweh amdan‑mačči. Tura isefkawen n lekdeb rrant tudert‑nsen d tin ur nesɛi ara laman. S yixeddimen‑nsen, seg wasmi qan: ‘Err Win Iqeddsen n Israel ad yekkes zdat‑nneɣ.’ Isaiah 30:11. Tura asirem‑nsen yettwafk‑asen. Ugad n Yahweh ur ten‑yesruḥ ara s usexlaḍ. Satan yella d aqerru n lǧens, u inedbalen ifellayen n tsertit d n ddin llan ddaw uselkim‑is.” The Great Controversy, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

Ahin k'uhul t'aanil ts'íibo'ob ti' le Pacto', Cristo túun ba'ax ka beetaj ti' jump'éel ja'abil u páajtal u meyaj yéetel u judíoso'ob. Ti' le ja'abil 34, ichil le tunich'il ti' Esteban, le evangelio túun bin ti' le gentilo'ob, yéetel táan u yáantal le k'iinil ti' Dios u juicio ejecutivo, wa'alak Dios ichil u yóolil yéetel u yaabil u túun ts'aik u p'éek' túumben le k'iinilo'oba' tu láakal kaxtik cuarenta ja'abilo'ob.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

Kaw miuk tawngthuchah hriattîrṭu a nih angin, Malakhi bung 3 thu a famkimnaah, Krista chuan biak in a ṭhianghlimtir hnih ṭum a ni. Chu chu, hmun hrang hrangah, chuanlai hun kha thuthlung mi hnam, anmahni chu kal ta tûra hnutchhiah leh thenhrangin an ni mek lâi atâna bîk taka siam a ni a; chutih rualin, chumi hnu-a thlang thar mi hnam an lo ni tûrte tân pawh a ni bawk. Chu hunbi chu a tâwp hnuah chuan, Pathian rorêlna thuneitute hna hun chu a lo ṭan ta a ni. Baptisma petu Johana chu, Krista’n thuthlung a siam ang a, mi hnam thlang thar a kaihthar hna tûra a kawng lo buatsaihtu vântirhkoh chu a ni.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

Uko kusukura kubiri kw’urusengero kwari amasomo y’inyigisho yagaragazaga umurimo wa Kristo wo kweza urusengero rw’umutima. Igihe Intumwa y’Isezerano igera gitunguranye muri Malaki igice cya gatatu, yeza kandi asukura bene Lewi, kugira ngo habeho ituro nk’uko byari biri mu minsi ya kera.

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

Nguni ongahlala ngosuku lokufika kwakhe? Futhi ngubani oyokuma lapho ebonakala? ngokuba unjengomlilo womncibilikisi, nanjengensipho yowashayo: Uyohlala njengomncibilikisi nomhlanzisisi wesiliva; ahlanze amadodana kaLevi, awahluze njengegolide nesiliva, ukuze anikele kuJehova umnikelo ngokulunga. Khona umnikelo kaJuda noweJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zakudala, nanjengaseminyakeni yakuqala. Malaki 3:2–3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

ಮಲಾಕಿಯ ಮೂರನೇ ಅಧ್ಯಾಯದಲ್ಲಿ, ಮತ್ತು ದೇವಾಲಯದ ಎರಡು ಶುದ್ಧೀಕರಣಗಳು ಒಡಂಬಡಿಕೆಯ ದೂತನಿಂದ ನೆರವೇರಿಸಲ್ಪಡುವ ಲೇವಿಯ ಪುತ್ರರ ನಂಬಿಕೆಯ ಪರಿಪೂರ್ಣತೆಯನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತವೆ. ಲೇವಿಯ ಪುತ್ರರ ನಂಬಿಕೆಯ ಪರಿಪೂರ್ಣತೆ ಚಿನ್ನದ ಶುದ್ಧೀಕರಣದಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಡುತ್ತದೆ.

“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

“Sanatoriadun eragina duen guzi-guztiek behar dute Jainkoaren borondatearekin bat etorri, norbere burua apaldu, eta bihotza Kristoren Espirituaren eragin preziatuari zabaldu. Suan frogatutako urreak maitasuna eta fedea adierazten ditu. Asko ia erabat maitasunik gabe daude. Norbere buruarenganako asetasunak itsutzen dizkie begiak, duten premia handiaren aurrean. Guztiz beharrezkoa da egunero Jainkoarengana bihurtzea, eta bizitza erlijiosoan esperientzia berri, sakon eta egunerokoa izatea.” Testimonies, 4. liburukia, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Malaki tsì nitsotłʼizhí, dóó naaki eʼeʼaah bíkááʼdę́ę́ʼą́ą́ʼígíí bee haneʼ doo shił bee áhodooníłígíí yázhígo bééhózinígíí bílaʼ ashkii dóó asdzání bee bílaʼgo naashá, tʼáá ájíłii bee ádáhodooníłígíí, Levi biyeʼkéhjí, éí Tʼáá Áko Dineʼé Bichʼįʼ Naaltsoos Baa Haneʼígíí biyiʼ bee hahoodzo. Levi biyeʼkéhjí biyiʼ hózhǫ́ǫgo ádahodooníłígíí éí łigaiʼ yił niʼoolʼį́į́łgo bee bééhózin.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

Rabbiin dubbiin qulqullaaʼoodha; akkuma meetii lafa keessaa bobaʼa keessatti qoratamee yeroo torba qulqulleeffamee sanaa. Faarfannaa 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Фариштаи Аҳд мебоист писарони Левиро мисли нуқра ва тилло пок созад. Каломи Худо ҳамон чизест, ки пок мекунад, зеро пок гардидан ин сафед шудан ва муқаддас гардидан аст.

Sanctify them through thy truth: thy word is truth. John 17:17.

ᎯᏅᏘ ᏫᎬᏁᎸᎢ ᏣᏤᎵ ᎤᏙᎯᏳᎯᏯ ᎤᎬᏗᏍᎬᎢ; ᏣᏤᎵ ᎧᏃᎮᏛ ᎤᏙᎯᏳᎯᏯ ᎨᏎᏍᏗ. ᏣᏂ 17:17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Ⲓⲱⲁⲛⲛⲏⲥ ⲡⲓⲣⲉϥϯⲱⲙⲥ ⲛⲉ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲉⲧⲥⲟⲃϯ ⲙⲡⲓⲙⲱⲓⲧ ϧⲉⲛ ⲑⲓϣⲱⲣⲡ ⲙⲡⲓϫⲱⲕ ⲉⲃⲟⲗ ⲛ̀ⲧⲉ Ⲙⲁⲗⲁⲭⲓ ⲕⲉⲫⲁⲗⲉⲟⲛ ⲅ̅, ⲙ̀ⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲙ̀ⲡⲓⲥⲩⲛⲑⲏⲕⲏ, ⲟⲩⲟϩ ⲡⲉϥⲙⲏⲛⲩⲙⲁ ϧⲉⲛ ⲫⲁⲓ ⲛⲉ ⲟⲩϥⲱϯ ⲛ̀ⲓⲣⲏϯ. Ⲡⲉϥϩⲃⲏⲟⲩⲓ ⲛⲁϩⲧⲉϥ ϧⲁ ⲡ̀ϯⲟⲩⲱⲛϩ ⲉ̀ⲃⲟⲗ ⲙ̀ⲡⲓϩⲃⲏⲟⲩⲓ ⲙ̀ⲡⲓⲧⲃⲃⲟ ⲉⲧⲉⲣⲉ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲙ̀ⲡⲓⲥⲩⲛⲑⲏⲕⲏ ⲉ̀ⲁⲓϥ, ⲟⲩⲟϩ ϫⲉ ⲡⲓϩⲃⲏⲟⲩⲓ ⲙ̀ⲡⲓⲧⲃⲃⲟ ⲉⲧⲁϥϫⲟⲕϥ ⲉ̀ⲃⲟⲗ ⲛⲁϥⲧⲱⲛϥ ⲉ̀ⲟⲩϩⲃⲱϣ ⲛ̀ⲟⲩⲙⲁ ⲛ̀ⲑⲣⲉϣ. Ⲁϥϯⲟⲩⲱⲛϩ ⲟⲛ ϫⲉ ⲡⲓⲗⲁⲟⲥ ⲉⲧⲥⲱⲧⲡ ϣⲁⲣⲟⲥ ⲛⲁⲩ ϧⲉⲛ ⲟⲩⲡⲣⲟⲥⲉⲥⲥⲟⲥ ⲛ̀ⲥⲓⲛⲓ ϩⲓⲣⲱⲟⲩ. Ⲁϥⲉⲛ ⲟⲛ ⲙ̀ⲡⲓⲙⲏⲛⲩⲙⲁ ⲛ̀Ⲗⲁⲟⲇⲓⲕⲉⲓⲁ ϣⲁ ⲡ̀ⲗⲁⲟⲥ ⲙ̀Ⲫϯ, ⲉϥⲧⲁⲙⲟⲛ ⲛⲱⲟⲩ ⲉ̀ⲛⲟⲩⲛⲟⲃⲓ ⲛⲉⲙ ⲛⲓⲛⲟⲃⲓ ⲛ̀ⲛⲟⲩⲓⲟϯ. Ⲁϥⲭⲱ ⲛ̀ⲛⲁⲓ ⲧⲏⲣⲟⲩ ϧⲉⲛ ⲡ̀ⲡⲗⲁⲓⲥⲓⲟⲛ ⲙ̀ⲡⲓ “ϫⲱⲛⲧ ⲉⲑⲛⲏⲟⲩ.” Ⲡⲓϩⲃⲏⲟⲩⲓ ⲙ̀ⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲉⲧⲥⲟⲃϯ ⲙⲡⲓⲙⲱⲓⲧ ⲛⲁϥⲧⲱⲛϥ ⲉ̀ⲟⲩϩⲃⲏⲟⲩⲓ ⲛ̀ⲟⲩⲁⲓ ⲉⲧⲉ ⲙ̀ⲡⲉϥϭⲓ ⲥ̀ⲃⲱ ϧⲉⲛ ⲡⲓⲥⲩⲥⲧⲏⲙⲁ ⲛ̀ⲧⲉ ⲡⲓⲥ̀ⲃⲱ ⲙ̀ⲡⲓⲗⲁⲟⲥ ⲉⲧⲁⲩⲥⲓⲛⲓ ϩⲓⲣⲱⲟⲩ.

“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

«Di Juan el Bautista, el Señor suscitó para Sí un mensajero que preparase el camino del Señor. Había de dar al mundo un testimonio inflexible al reprender y denunciar el pecado. Lucas, al anunciar su misión y su obra, dice: “E irá delante de Él con el espíritu y el poder de Elías, para hacer volver los corazones de los padres a los hijos, y de los desobedientes a la sabiduría de los justos; para preparar al Señor un pueblo bien dispuesto” (Lucas 1:17).»

“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

«Жонның шомылдыруына парышылдар мен садұққилердің көбі келді. Жон оларға тіл қатып: “Ей, улы жыландардың ұрпағы, келер қаһардан қашып құтылуды сендерге кім ескертті? Ендеше, тәубеге лайық жемістер беріңдер. Өз іштеріңнен: ‘Біздің әкеміз — Ыбырайым’,— деп айтпақ болмаңдар. Өйткені сендерге айтамын: Құдай осы тастардан да Ыбырайымға балалар тұрғыза алады. Қазірдің өзінде-ақ балта ағаштардың түбіне қойылған. Сондықтан жақсы жеміс бермейтін әрбір ағаш кесіліп, отқа тасталады. Мен сендерді тәубеге келтіру үшін сумен шомылдырамын, ал менен кейін Келуші менен де құдіреттірек; Мен Оның аяқ киімін көтеруге де лайық емеспін. Ол сендерді Киелі Рухпен және отпен шомылдырады. Оның күрегі Өз қолында, Ол қырманын әбден тазартып, бидайын қамбаға жинайды, ал сабанды өшпейтін отпен өртейді”» (Матай 3:7–12).

“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

“ထို့နောက် ယောဟန်၏အသံသည် တံပိုးသံကဲ့သို့ မြင့်တက်၍ ကြားခဲ့ရသည်။ သူ၏တာဝန်မှာ ‘ငါ့လူမျိုးအား သူတို့၏လွန်ကျူးမှုကို၎င်း၊ ယာကုပ်အမျိုးအနွယ်အား သူတို့၏အပြစ်များကို၎င်း ပြသလော့’ (ဟေရှာယ 58:1) ဟူ၍ ဖြစ်၏။ သူသည် လူတို့ထံမှ ပညာသင်ကြားမှုကို မရရှိခဲ့။ ဘုရားသခင်နှင့် သဘာဝတရားတို့ပင် သူ၏ဆရာများဖြစ်ကြသည်။ သို့ရာတွင် ခရစ်တော်၏ရှေ့၌ လမ်းကိုပြင်ဆင်ပေးရန်၊ မိမိအသံကို ရှေးခေတ်ပရောဖက်များကဲ့သို့ ရဲဝံ့စွာ ကြားသိစေနိုင်ပြီး၊ ယိုယွင်းပျက်စီးနေသော လူမျိုးကို နောင်တရခြင်းသို့ ခေါ်သွားနိုင်သောသူတစ်ဦး လိုအပ်ခဲ့သည်။” Selected Messages, book 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

William Miller a ɔtɔ so mmienu somafoɔ a ɔsiesiee kwan maa Apam no Somafoɔ no, na wɔde Miller nipadua ne ne dwumadie ahyɛɛ Yohane Ɔbɔmemufoɔ no mu sɛ sunsuma.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

“Бине гылт кьырыылаах Вильям Миллер үөрэтэн кэлбит истиинэни ыларга сүрүннэ, уонна Илья тыыныгар уонна күүһүгэр таҕыстаах Танара кулуттара бу суруйу көҥүллүүргэ туруорулуннулар. Иисус иннигэр барбыта Иоанн курдук, бу сэрэйэр суруйу көҥүллүүрдэр мас төрүтүгэр сүгэ ууруйарга уонна дьоннору тобуллууга тиийэ сотору емүөнү таһаарарга ынырарга иһин ыйааннаах буоллулар.” Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

ཀྲིསྟོས་ཀྱི་དུས་ཀྱི་ཡ་ཧུ་ད་པ་རྩོད་པ་ཅན་རྣམས་ལ་མེས་སི་ཨའི་སྐོར་གྱི་འཕྲིན་བཟང་རྫུན་མ་ཞིག་ལ་ཡིད་ཆེས་བྱེད་པར་འཁྲིད་ཡོད། “Messiah” ནི་གརིག་སྐད་ཀྱི་མིང་ “Christ” ཞེས་པའི་ཧེ་བྲུ་སྐད་ཀྱི་མིང་ཡིན་ཞིང་། དེའི་དོན་ནི “བསྐུར་བ” ཞེས་པ་ཡིན།

The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

Ey sa yisus niyakâ kêng Dagat a impinaabot na king anak da ring Israel, a mangaral kapayapaan kapamilatan ni Jesu-Cristo: (iya ing Ginu ning sablang bage:) Iting sa, ing akakit kung sasabyan, balu yu na, a mipalwal ya king atlung Judea, at nagumpisa ya king Galilea, kaybat ning bautismung ipinangaral nang Juan; Nanu ing pámagpahiran ning Dios kang Jesus a taga-Nazaret king Espiritu Santo at king kapangyarihan: ing metung a mituking gagawa kabutihan, at mamagpamagaling kareng sablang pipilitan nang Diablo; uling ing Dios mituki keniya. Gawa 10:36–38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

“Həm “məsih”, həm də “Xristos” “məsh olunmuş olan” deməkdir. Xristos vəftizi zamanı məsh olundu; buna görə də, texniki baxımdan, O, vəftizinə qədər nə Məsih, nə də Xristos idi. Onun vəftizi peyğəmbərcəsinə Vəhy kitabının onuncu fəslindəki mələyin enişinə uyğun gəlir; həmin mələk 11 avqust 1840-cı ildə enmişdir, və bu həmçinin Vəhy kitabının on səkkizinci fəslindəki qüdrətli mələyin enişinə də uyğun gəlir; o, 11 sentyabr 2001-ci ildə enmişdir. Bu üç peyğəmbərlik nişanı son yağışda Müqəddəs Ruhun təzahürünü müəyyən edir.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

Yahudälerning jedelci topary, Mesih dünýäni Ysraýyl milleti dolandyrjak göni manydaky ýer ýüzündäki patyşalygy getirjek diýen nädogry düşünjä, ýalan pygamberlik habaryna ýapyşdy. Ol “parahatçylyk we abadançylyk” wada berýän ýalan habar bolupdy.

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

پیام ویلیام میلر دو عنصر عمده داشت. نخست، به‌کارگیری نبوت‌های زمانی بود که تطهیرِ مقدس را شناسایی می‌کرد؛ و دوم، ردّ او نسبت به تفسیر کاتولیکیِ هزارهٔ هزارساله بود که پروتستان‌ها گرایش به باور آن داشتند. آن دیدگاه کاذب از هزاره، که آن را هزار سال صلح و رفاه معرفی می‌کرد، به‌وسیلهٔ همان برداشت باطل از ملکوتِ مسیحا بازنمایی شده بود که یهودیانِ مجادله‌گر بدان معتقد بودند.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

Asɔredansefoɔ baanu no da adanseɛ kyerɛ atoro osutɔ a ɛtwa toɔ no nkrasɛm bi a ɛhyɛ “asomdwoeɛ ne yiedie” ho bɔ wɔ abɔdeɛ mmiɛnsa no mu a ɛyɛ awieeɛ mu baako wɔ ɔsomafoɔ a ɔsiesie ɛkwan ma Apam no Bɔfoɔ no na ɔba ne asɔredan mu mpofirim no abakɔsɛm mu. Saa atoro osutɔ a ɛtwa toɔ no nkrasɛm no, wɔda no adi sɛ ɛyɛ “asomdwoeɛ ne ahotɔ” nkrasɛm, a ɛne Yohane Osubɔni no nkrasɛm no bɔ abira, ɔno a ɔkyerɛɛ sɛ, “dua biara a ɛnsow aba pa no, wotwa gu fam, na wɔto gu gya no mu,” berɛ a “abufuo a ɛreba no” bɛba. Wɔsan de no yɛɛ mfonini wɔ Miller nkyerɛkyerɛ mu sɛ mfeɛ apem biara nni hɔ a ɛbɛyɛ asomdwoeɛ berɛ, sɛnea Katolekfoɔ kyerɛkyerɛ no, ɛfiri sɛ sɛ Awurade sane ba a, ɔde ne mmaeɛ no hann bɛsɛe asase no.

And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

Na iwonse omwe akuzunzika, mupumule pamodzi nafe, pamene Ambuye Yesu adzaululidwa kuchokera kumwamba pamodzi ndi angelo ake amphamvu, m’moto woyaka, akubwezera chilango pa iwo amene sadziwa Mulungu, ndi amene samvera uthenga wabwino wa Ambuye wathu Yesu Khristu; amene adzalangidwa ndi chiwonongeko chosatha, kuchotsedwa pamaso pa Ambuye ndi ku ulemerero wa mphamvu yake. 2 Atesalonika 1:7–9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Яңа сайланган халык белән килешүгә керү өчен Килешү Хәбәрчесенең килүенә әзерләгән беренче ике хәбәрче шуны күрсәтә: Лаодикия адвентизмының өченче буынында формалаштырылган ялган «тынычлык һәм иминлек» соңгы яңгыр хәбәре, өченче кайгыда чагылган Исламның ролен Лаодикия адвентизмының дүртенче буыны танып белмәсен өчен, Шайтан тарафыннан уйлап чыгарылган.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

En el proceso de purificación que se lleva a cabo en favor de aquellos representados por los hijos de Leví, Aquel que había de venir después de Juan el Bautista debía barrer a fondo y “limpiar” su era, con el aventador que está en su mano. Esa obra se realiza por medio de su Palabra.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

«‹Манюш думба ТӀуман гӀедел гӀайра, ва ТӀуман дика-дика гьанжаризе гӀадамал кьурчӀили, ТӀуман шилай пшеницай мичӀир къазайра хъуве›. Матфей 3:12. Иш лъугьунин цӀурал тӀалабунан вахтӀалра цо бу. Хьакъал дешнашца пшеницая чӀехь бөлетун буьлура. Церан дукхалш, шен-динцалш гӀехь цӀийи сагӀат къабулдай хьунал, дуне лъюбдалш гьумилал даьлкъай дацӀа къабулдай хьунал, къадаме Iиса гъасса дукха чӀогӀа вукӀна. ХӀалхӀа гӀадамалра шуьшинакъ хӀинца иш буьлура. РухӀал хӀинца, Капернаумал синагогада шогӀа шогӀа шардисал текъе дуьнна хьунагӀай, текъе хьун бу. Хьакъал дешнаш уркӀуял хъудуьйла, цара шен гӀумрул Аллагьас иродазе маслахӀат хьун къадай кӀанай къачӀарна. Цара шуьшира тӀубан цхьа шенар цӀена хийцар лазимвал кӀанай къачӀарна; амма цара шуьшца даьлкъай, шенна гӀайгӀан, ахькар къадай болх хъалаца хӀазий къабу. Шулар гӀалаташ къайдорайла, цара гъазаб хьуна. Цара Iисая хъуссура дуькха, шардисаша къасттийла, чӀирла кхеташ: ‹И гьеч дийцар хӀуч! ХӀенд цуьнга ла хетар ду?›» The Desire of Ages, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

ᱢᱩᱪᱟᱹᱛ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱫᱚ ᱦᱟᱵᱟᱠᱩᱠ ᱫᱚᱥᱚᱨ ᱫᱷᱟᱹᱨᱟᱣ ᱨᱮᱱ “ᱵᱤᱛᱟᱨᱠ” ᱠᱟᱱᱟ, ᱟᱨ ᱫᱚ ᱥᱟᱹᱛᱭᱟᱜ ᱠᱚᱛᱷᱟ, ᱚᱠᱟ ᱥᱟᱞ ᱟᱨ ᱜᱩᱸᱫᱞᱤ ᱛᱮ ᱟᱞᱟᱜ-ᱟᱞᱟᱜ ᱠᱚᱣᱟ। ᱚᱱᱟ ᱟᱞᱟᱜ ᱫᱚ ᱚᱱ ᱥᱩᱫᱷᱤᱠᱚᱨᱚᱱ ᱠᱟᱱᱟ ᱚᱠᱟ ᱪᱩᱠᱛᱤᱱᱟᱢᱟᱜ ᱫᱩᱛ ᱦᱚᱛᱮ ᱥᱟᱹᱫᱷᱟᱣ ᱟᱠᱟᱱᱟ। ᱢᱤᱞᱟᱨᱟᱭᱤᱛ ᱨᱮᱭᱟᱜ ᱤᱛᱤᱦᱟᱥ ᱨᱮ, ᱫᱟᱱᱤᱭᱮᱞ ᱫᱚᱥᱚᱨ ᱟᱴ, ᱯᱚᱫ ᱪᱚᱣᱫᱟ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱢᱩᱠᱛᱤ-ᱥᱩᱫᱷᱤᱠᱚᱨᱚᱱ ᱚᱛᱮ ᱚᱛᱮ ᱩᱫᱩᱜ ᱮᱱᱟ, ᱛᱤᱱᱨᱮ ᱯᱟᱹᱦᱤᱞ ᱫᱟᱣ ᱨᱮ ᱚᱱᱟ ᱵᱤᱛᱷᱟᱹᱣ ᱮᱱᱟ ᱟᱨ ᱦᱟᱵᱟᱠᱩᱠ ᱫᱚᱥᱚᱨ ᱫᱷᱟᱹᱨᱟᱣ ᱨᱮᱱᱟᱜ ᱛᱟᱹᱦᱟᱹᱨ ᱚᱠᱛᱚ ᱟᱨ ᱢᱟᱛᱷᱤᱭᱩ ᱫᱚᱥᱚᱨ ᱯᱚᱪᱤᱥ ᱨᱮᱱ ᱡᱮᱞᱮᱝ ᱠᱟᱱᱭᱟ ᱜᱮᱞ ᱠᱩᱸᱣᱟᱹᱨᱤᱠᱚᱣᱟᱜ ᱠᱟᱦᱱᱤ ᱩᱛᱟᱹᱨ ᱠᱮᱫᱟ। ᱢᱤᱫᱱᱟᱭᱤᱛ ᱠᱨᱟᱭ ᱨᱮᱱᱟᱜ ᱥᱟᱱᱫᱮᱥ ᱛᱤᱱᱨᱮ 22 ᱚᱠᱴᱳᱵᱚᱨ 1844 ᱨᱮ ᱪᱟᱵᱟ ᱯᱩᱨᱟᱹᱣ ᱮᱱᱟ, ᱚᱱᱟ ᱟᱨᱦᱚᱸ ᱵᱟᱹᱲᱛᱤ ᱢᱤᱫ ᱥᱩᱫᱷᱤᱠᱚᱨᱚᱱ ᱩᱫᱩᱜ ᱠᱮᱫᱟ। ᱚᱱᱟ ᱚᱠᱛᱚ ᱜᱮ ᱪᱩᱠᱛᱤᱱᱟᱢᱟᱜ ᱫᱩᱛ ᱦᱟᱹᱴᱤᱧ ᱦᱮᱡ ᱮᱱᱟ ᱟᱨ ᱢᱩᱪᱟᱹᱛ ᱥᱩᱫᱷᱤᱠᱚᱨᱚᱱ ᱟᱨ ᱯᱚᱨᱤᱥᱠᱟᱨᱚᱱ ᱮᱦᱚᱵ ᱠᱮᱫᱟ। ᱚᱱ ᱟᱱᱫᱚᱞᱚᱱ, ᱚᱠᱟ ᱛᱤᱱ ᱟᱲᱤᱥ ᱥᱩᱫᱷᱤᱠᱚᱨᱚᱱ ᱟᱨ ᱯᱚᱨᱤᱥᱠᱟᱨᱚᱱ ᱢᱩᱫ ᱯᱟᱹᱦᱤᱞ ᱵᱟᱨᱭᱟ ᱛᱟᱞᱟ ᱛᱮ ᱦᱮᱡ ᱠᱟᱱ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱛᱮᱥᱟᱨ ᱫᱟᱣ ᱨᱮ ᱵᱤᱛᱷᱟᱹᱣ ᱮᱱᱟ ᱟᱨ 1863 ᱨᱮ ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱜ ᱵᱤᱨ-ᱡᱟᱹᱲᱤ ᱨᱮ ᱠᱩᱞ ᱮᱱᱟ।

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

W historii Milleritów protestanci zostali najpierw oczyszczeni przez słowa prawdy; następnie ruch pierwszego anioła został oczyszczony wraz z nadejściem trzeciego poselstwa próby. Lecz ci, którzy byli budowniczymi świątyni millerowskiej przez czterdzieści sześć lat, od 1798 aż do 1844 roku, nie przeszli trzeciej próby, która nadeszła 22 października 1844 roku, chociaż doskonale wypełnili przypowieść o dziesięciu pannach.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

“Мәсих Күйеу жігітті қарсы алуға бірінші және екінші періштелердің хабарларының әсерімен шыққандардың көбі үшінші, дүниеге берілетін соңғы сынаушы хабарды қабылдамай қойды; соңғы шақыру жарияланғанда да осындай ұстаным байқалатын болады.

“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

“Barcha tafsilotlari diqqat bilan o‘rganilishi lozim bo‘lgan ushbu masalda biz yo dono, yo nodon qizlar sifatida tasvirlanganmiz.” Review and Herald, 1899-yil 31-oktyabr.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Amaan seenaan raajii isa ergamaa sadaffaatti jalqabee Onkololeessa 22, 1844 irratti dhufe kufaatii ture; fincila bara 1863tiin immoo xumurame. Hanga bara 1850tti Obboleettii White ergaa armaan gadii barreessite.

“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

“Óli LORD jirwa januari 26, xe echen manbung aujijarjok bwe in aikuj kwalok. Ij kile ke jet ro an armij ro an God rej jab melele, im rej mour ilo menin mour eo an ma ej jab mour; rej emmaanlok naan in, koba ibben nejin eok, im rejab bok ilo aer bwebwenato ien in jej mour ie jinoan; im ke “armij” eo ibben “dirt-brush” eo emaron in etal im ekkā an debrij ilo bwidej; im ke jet rej ilo kauwōtata in kar swept away. Ij kajitōk kin Jesus bwe en jolok im kōjparok er, bwe en kōmmane aer mour kin jidik talboon, im lelok ñan er bwe ren lo kauwōtata eo aer emman an mej, bwe ren kakōllāik etan aer mokta jen m̧ōttan eo enaj etto ñan tarto wōt in jemlok. An anjelo eo ear ba, ‘Jorrāān emōj itok āinwōt juon whirlwind in kajoor.’ Ij kajitōk kin anjelo eo bwe en kajimwe im kōjparok ro rej yokwe lal in, im rej bōk kwōnono kin mweo aer, im rejab men in likūt im jolok mweo aer, im katak jen er ñan jerbal in jipan ro rej bōk naan, bwe ren jab etal kein in an jilkinlok ro rej loe sip ro rej maron maron mour mokta jen mōttan kōn jab wōn spiritual food.”

“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

“Anä körgöndä, qazirgi xaqiqatqa muxtaj bolğandıqtarınan ölüp baratqan bechare jandarni, jäne haqiqatqa işenemiz dep e’tirap qilğandılardin, Xudaning işini ilgeri alıp meñzish üchün zörür bolğan vastilerni tutup qalış bilen, ularni ölüşke qaldurup qoyğannı körgänimdə, bu körünüsh nihayiti azabliq boldi, şunda men periştidin uni mendin yiraqlashturuşini ötündüm. Men kördümki, Xudaning da’wasi ularning mal-mülkidin bir qismını talap qilğanda, Hudaning aldigha kelgen yigitkə oxşap, [Matthew 19:16–22.] ular ghamgin halda ketip qalidu; wä tez arida toşup ketkän balayi’apet üstidin ötüp, ularning barliq malini süpürüp ketidu, andin keyin dunyawiy bayliqlarni qurban qilip, asmända xezinä toplash üchün bək kech bolidu.” Review and Herald, April 1, 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

Mu 1850, umugabo wo koza umukungugu yari yamaze kuza. Ku wa 22 Ukwakira 1844, Intumwa y’Isezerano yari yaje mu rusengero rwayo gitunguranye, maze itangira umurimo wo kweza no gutunganya bene Lewi.

We will continue this study in the next article.

Yachachikta qatiq artículope qatiqsaq.

“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

“بۆ ئەمڕۆ ڕۆحەکان لە تاقیکردنەوە و تاقیکردنەوەدان، و زۆربەیان بەسەر هەمان ئەو ڕێگایەدا دەڕۆن کە ئەوانەی مەسیحیان بەجێهێشت پێی تێپەڕین. کاتێک بە وشە تاقی دەکرێنەوە، مامۆستای ئیلاهی ڕەت دەکەنەوە. کاتێک سەرزەنشت دەکرێن چونکە ژیانیان لەگەڵ ڕاستی و دادپەروەریدا هاوتا نییە، لە دەرگای ڕزگارکەرەوە دەگەڕێنەوە؛ و بڕیاریان، وەک بڕیاری ئەو قوتابیانەی تووشی پەشێوی بوون، هەرگیز ناگەڕێتەوە. ئیدی چیتر لەگەڵ مەسیحدا ناڕۆن. بەم شێوەیە وشەکان دێنە دی، ‘شەنگەکەی لە دەستیدایە، و تەواو هۆڵەکەی پاک دەکاتەوە، و گەنمەکەی لە ئەنباری خۆیدا کۆ دەکاتەوە.’” Signs of the Times, May 15, 1901.