The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Էլիայի եռակի կիրառությունը վերաբերում է պատգամին, պատգամաբերին և շարժմանը Աստծո գործադիր դատաստանի ժամանակահատվածում, որը սկսվում է Միացյալ Նահանգներում կիրակնօրյա օրենքի ընդունմամբ և շարունակվում մինչև շնորհքի ժամանակի ավարտը։ Գործադիր դատաստանը սրվում է այն ժամանակաշրջանից, երբ Աստծո դատաստանը խառնված է ողորմությամբ, մինչև այն ժամանակը, երբ Նրա դատաստանները առանց ողորմության թափվում են վերջին յոթ պատուհասների մեջ։
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Usa ka tulo ka pilo nga aplikasyon sa mensahero nga nagaandam sa dalan alang sa Mensahero sang Katipan nagatuhoy sa mensahe, sa mensahero, kag sa kalihukan sa katapusan nga tion sang masusi nga paghukom sang Dios, nga nagakilala sa tion sang pagpatik sang usa ka gatos kag kap-atan kag apat ka libo. Ina nga tion nagatapos sa madali na nga nagaabot nga balaod sang Domingo sa Estados Unidos, nga amo ang tion nga nagasugod ang mga ehekutibo nga paghukom sang Dios.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Yohane Mubatizi yateguye inzira ya Kristo, Intumwa y’Isezerano, kugira ngo akomeze isezerano asohoza ibyo muri Daniyeli igice cya cyenda, umurongo wa makumyabiri na karindwi. Mu gukora atyo, yanateguye inzira kugira ngo Kristo ahite aza mu rusengero Rwe kandi yeze abahungu ba Levi, ibyo yakoze mu itangiriro no ku iherezo ry’umurimo We w’imyaka itatu n’igice. Kweza urusengero nyakuri byari ikimenyetso cy’umurimo We wo kweza urusengero rw’ubugingo rw’abagereranywa nk’abahungu ba Levi.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Templi təmizləmək barədə Onun hərfi işi peyğəmbərliyin yerinə yetirilməsi idi və O, Yəhya ikinci fəslin on üçdən iyirmi ikiyədək olan ayələrində bu işi yerinə yetirəndə, Müqəddəs Ruh şagirdləri Əhdi-Ətiqdən bir parçanı xatırlamağa yönəltdi; bu parça Malaki üçüncü fəslin yerinə yetirilməsi olaraq Onun şagirdləri təmizləmək və saflaşdırmaq işinin bir hissəsi idi.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
ཡོ་ཧན་ནང་གི་ཚན་པ་དེར། ཁྲིསཏས་ཀྱིས་ཁོང་གི་སྐུ་ཡི་མཆོད་ཁང་དེ་བཤིག་པའི་ཚེ། ཉིན་གསུམ་གྱི་ནང་དུ་ཁོང་གིས་དེ་སླར་ཡང་བསླང་བར་འགྱུར་ཞེས་མཚོན་པར་མཛད། རྩོད་པར་དགའ་བའི་ཡ་ཧུ་ད་པ་དེ་དག་དང་གི་གཏམ་གླེང་ནང་། ཧེ་རོད་ཀྱིས་བསྐྱར་བཟོ་བྱས་པའི་དངོས་ཡོད་ཀྱི་མཆོད་ཁང་དེ་ཡང་། ལོ་དེ་ཉིད་ལ་མཇུག་རྫོགས་པར་གྱུར་ཞིང་། ལོ་ཞེ་དྲུག་འགོར་ཡོད་པར་བསྣན། ཡེ་ཤུས། ཕོ་ཉ་དག་དང་། དམ་པའི་ཐུགས་ཉིད། ལུང་སྟོན་པ་དག་གི་བྱ་བའི་ཐོག་ནས། ཁོང་གི་གསུང་ནང་དུ་ཁོང་གིས་གཏན་ལ་ཕབ་པའི་ལུང་གི་བཀའ་དང་འབྲེལ་བའི་སྒྲིག་ལམ་ཞིག་གི་དཔེ་མཚོན་བརྒྱུད་ནས། ཁོང་གི་སློབ་མ་རྣམས་དག་པར་མཛད་ཀྱི་ཡོད་དོ།
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Akipa ti profetiku a mangipakita nga ti litiral ket isublianna ti naespirituan. Impasdekna ti profetiku a tulbek ti bilang a “uppat a pulo ket innem,” kas simbolo ti templo. Ti “uppat a pulo ket innem” ket isu idi ti kaadu dagiti aldaw a ni Moises ket adda idiay bantay a mangawat kadagiti bilbilin maipanggep iti templo. Ti “uppat a pulo ket innem” ket isu ti bilang dagiti kromosoma a mangbukel iti nataoan a templo. Ti “uppat a pulo ket innem” ket isu ti bilang dagiti tawen (1798 agingga 1844) a natungpal idi iti panangisubli iti naespirituan a templo a naparparigatan ken napagur-uray babaen iti paganismo ken kalpasanna babaen iti papalismo.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
ਇਹ ਦੋ ਮੰਦਰ-ਸ਼ੁੱਧੀਆਂ ਆਪਣੇ ਅੰਦਰ ਇਹ ਪ੍ਰਤੀਕਾਤਮਕਤਾ ਸਮੇਟਦੀਆਂ ਹਨ ਕਿ ਤਿੰਨ ਦਿਨ ਛਿਆਲੀਹ ਸਾਲਾਂ ਦੇ ਬਰਾਬਰ ਹਨ। ਇਸ ਵਿੱਚ ਇਹ ਸਿਧਾਂਤ ਵੀ ਸ਼ਾਮਲ ਹੈ ਕਿ ਸ਼ਾਬਦਿਕ ਆਤਮਿਕ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦਾ ਹੈ। ਇਸ ਨੇ ਭਵਿੱਖਬਾਣੀ ਦੀ ਪੂਰਤੀ ਅਤੇ ਉਸ ਦੀ ਪੂਰਵ-ਸੂਚਨਾ, ਦੋਹਾਂ ਦਾ ਹੀ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕੀਤਾ। ਇਹ ਦੋ ਸ਼ੁੱਧੀਆਂ ਉਸ ਸੱਚਾਈ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦੀਆਂ ਹਨ ਜਿਸ ਨੂੰ ਇੱਕ ਵਰਗ ਗਲਤ ਸਮਝਦਾ ਹੈ, ਅਤੇ ਜੋ ਦੂਜੇ ਵਰਗ ਉੱਤੇ ਪ੍ਰਗਟ ਕੀਤੀ ਜਾਂਦੀ ਹੈ।
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
ᎠᏂᏔᏲᎭ ᎤᏅᎦᎵᏍᏗ ᎤᏃᏟᏍᏗ ᎤᏪᏙᎯᏳᎯ ᎤᏍᏆᏂᎪᏗ ᎤᎵᏰᎢ ᎤᏁᎦᎸ ᎠᏰᎵ ᎤᏅᏒ ᎤᎾᏓᏡᎬ ᎤᏅᎦᎵᏍᏔᏅ ᎤᏍᏆᏂᎪᏗ ᎤᎵᏰᎢ ᎠᏗᎾ ᎨᏒ ᎠᏂᏍᎦᏯ ᎠᏓᏓᏅᏙ ᎠᏂᏍᏗᏱ ᎤᎾᏓᏅᏛ ᏗᏂᎾᏓᏅᏛ, ᎤᎾᏚᎵᎭ ᎤᏰᎸᏛ ᎠᎪᎵᏰᎢ, ᎾᎿ ᎤᏰᎸᏛ ᏚᏓᎴᎲᏍᎬ ᎬᏩᏃᏁᎭ, ᎠᏎᏃ ᎤᏰᎸᏛ ᎤᎾᏁᎲ Ꮭ ᏱᎩ ᏌᏊ ᎯᎠ ᎤᏰᎸᏛ ᎤᏲᏍᏔᏅ ᏧᏓᏁᏍᏗ ᎤᏁᏨᎯ ᏦᎢ ᏧᏒᎯᏛ ᎬᏗ.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
ਅਰੇ ਸੱਪਾਂ ਦੀ ਸੰਤਾਨੋ, ਤੁਸੀਂ ਬੁਰੇ ਹੋ ਕੇ ਚੰਗੀਆਂ ਗੱਲਾਂ ਕਿਵੇਂ ਬੋਲ ਸਕਦੇ ਹੋ? ਕਿਉਂਕਿ ਦਿਲ ਦੀ ਭਰਪੂਰਤਾ ਵਿੱਚੋਂ ਹੀ ਮੂੰਹ ਬੋਲਦਾ ਹੈ.... ਫਿਰ ਸ਼ਾਸਤ੍ਰੀਆਂ ਅਤੇ ਫਰੀਸੀਆਂ ਵਿੱਚੋਂ ਕਈਆਂ ਨੇ ਉੱਤਰ ਦੇ ਕੇ ਕਿਹਾ, ਗੁਰੂ ਜੀ, ਅਸੀਂ ਤੇਰੇ ਵੱਲੋਂ ਕੋਈ ਨਿਸ਼ਾਨ ਦੇਖਣਾ ਚਾਹੁੰਦੇ ਹਾਂ। ਪਰ ਉਸ ਨੇ ਉਨ੍ਹਾਂ ਨੂੰ ਉੱਤਰ ਦੇ ਕੇ ਕਿਹਾ, ਇੱਕ ਬੁਰੀ ਅਤੇ ਵਿਭਚਾਰੀ ਪੀੜ੍ਹੀ ਨਿਸ਼ਾਨ ਮੰਗਦੀ ਹੈ; ਅਤੇ ਇਸ ਨੂੰ ਕੋਈ ਨਿਸ਼ਾਨ ਨਹੀਂ ਦਿੱਤਾ ਜਾਵੇਗਾ, ਸਿਵਾਇ ਯੂਨਾਹ ਨਬੀ ਦੇ ਨਿਸ਼ਾਨ ਦੇ। ਕਿਉਂਕਿ ਜਿਵੇਂ ਯੂਨਾਹ ਤਿੰਨ ਦਿਨ ਅਤੇ ਤਿੰਨ ਰਾਤਾਂ ਵੇਲ ਮੱਛੀ ਦੇ ਪੇਟ ਵਿੱਚ ਰਿਹਾ, ਤਿਵੇਂ ਮਨੁੱਖ ਦਾ ਪੁੱਤਰ ਵੀ ਤਿੰਨ ਦਿਨ ਅਤੇ ਤਿੰਨ ਰਾਤਾਂ ਧਰਤੀ ਦੇ ਹਿਰਦੇ ਵਿੱਚ ਰਹੇਗਾ। ਮੱਤੀ 12:34, 38–40।
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Ari nakꞌat uwe na qꞌijobꞌal xuqujeꞌ kꞌutunik are kꞌutun pa ronojel oxibꞌal rajilaxik ri Taqanel rech ri Kꞌulmatajik, ri aninaq xopan pa Racho, jas ri xuban pa Juan kapítul 2.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Ju dai Paskwa binti da leih a lawi, hna leh Jerusalem ah kal. Biakinn chungah sanghawng zuarhtu, tuu leh vahte zuarhtu, sum thlengtu ṭhut an awm tih a hmuh a. Hmuingaih hriin hriin hriam a siam hnuah, biakinn atangin an zavaiin a delh chhuak a; tuu leh vahte pawh a delh chhuak bawk a; sum thlengtute sumte a theh darh a, an dawhkante a let ling vek a. Vahsi zuarhtute hnêna a tih chu, “Hengte hi hian hruai bo ula; ka Pa in chu sumdawnna inah siam suh u,” tiin a hrilh a. Tichuan a zirtīrte chuan, “I in lama phurna chuan min ei ral a,” tih ziah chu an hre reng a. Chutah chuan Juda-te chuan a chhângin an hrilh a, “Heng thilte hi i tih avang hian eng chhinchhiahna nge min entīr ang?” an ti a. Isua chuan an chhâng a, “He biakinn hi tihchhiat rawh u, ni thum chhungin ka din thar ang,” a ti a. Chutah Juda-te chuan, “He biakinn hi kum sawmli paruk chhung zetin sak a ni a, nang chuan ni thum chhungin i din thar dawn em ni?” an ti a. Amaherawhchu, a sa biakinn thu a sawi a ni. Chuvangin thihna atangin a thawhleh hnuah chuan, a zirtīrte chuan he thu hi a lo sawi tawh kha an hre reng a; tichuan Pathian Thu leh Isua’n a sawi thu chu an ring ta a. Johana 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
Malaikha vaSungano aifanira kunatsa uyezve kusefa vanakomana vaRevhi se“sirivha,” inomiririra Shoko raMwari, uye se“ndarama,” inomiririra kutenda. Malaikha vaSungano vaizonatsa vadzidzi vavo nokuwedzera “kutenda” kwavo mu“shoko” ravo rouprofita. Shoko iroro rouprofita rakanga rakagadzirirwa kunatsa, asiwo kusefa. Shoko ravo rouprofita rinogara richimiririra muedzo, uye kubudikidza neShoko ravo rouprofita ndimo munosefwa vanakomana vaRevhi panguva yavanouya pakarepo kutemberi yavo.
“‘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.
“‘Kipasangnana a adu ha kamotna, ket pagnacna a dalusan ti pagiramanan, ket tiponenna ti trigo na idiay ammuen.’ Mateo 3:12. Daytoy ket maysa kadagiti tiempo ti pannakadalus. Babaen kadagiti sao ti kinapudno, ti taep ket maissina manipud iti trigo. Gaputa adu dagiti napalalo ti kinaubbogda ken panagpalintegda iti bagbagida a saan a mangawat iti pannakatubngar, ken napalalo ti ayatda iti lubong a saan a mangawat iti biag ti kinapakumbaba, adu ti timmaliaw ken Jesus. Adu pay laeng iti agaramid iti isu met laeng a banag. Dagiti kararua ket mapadas ita kas iti pannakapadas dagidiay adalan idiay sinagoga idi Capernaum. No ti kinapudno ket maipan iti puso, makitada a dagiti biagda ket saan a maitunos iti pagayatan ti Dios. Makitada ti kasapulan ti naan-anay a panagbaliw iti bagbagida; ngem saanda a kayat ti mangala iti trabaho ti panagilibak iti bagi. Gapuna, mapungtotda no mabigbig dagiti basolda. Pumanawda a nasaktan ti nakemda, a kas kadagiti adalan a nangibati ken Jesus, nga agung-ungor, ‘Nadagsen daytoy a sao; siasino ti makaawat iti dayta?’” The Desire of Ages, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Ay kalong “mga kalag nga gintilawan” sa “sinagoga sa Capernaum” nagdumiri sa paghangup nga sang ginpamulong ni Cristo sa ila nga kinahanglan nila kaunon ang Iya unod kag imnon ang Iya dugo, gin-gamit Niya ang Iya literal nga lawas agud ipaabot ang isa ka espirituhanon nga kamatuoran. Amo gid ini ang amo man nga matagnaon nga representasyon nga Iya ginpakita nahanungod sa templo sa Juan kapitulo dos. Sang ang prinsipyo nga ang literal nag-una kag nagarepresentar sang espirituhanon ginkilala bilang “isa ka mabudlay nga pulong” nga indi nila handa “pamation,” nagtalikod sila kag wala na gid nag-upod pa sa Iya. Natabo ini sa Juan kapitulo sais, bersikulo saisenta’y sais (666), nga nagarepresentar sang malapit na nga palaabuton nga balaod sang Domingo, nga ginatipohan sang Oktubre 22, 1844, nga sa pihak naman ginatipohan sang krus sa Kalbaryo.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Akket waqti aṭas, aṭas n yinelmaden-is uɣalen ɣer deffir, ur teddun ara yid-s sya ɣer zdat. Yuḥenna 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
Johanis mangaa lamaatti, Ayyaanni Qulqulluun sammuu bartootaa raajii hinaaffaa Waaqayyoo ibsu “akka yaadatan” geggeessee ture; jechi “hinaaffaa qabu” jedhames afaan Ibrootaa fi afaan Giriikii lamaan keessatti jecha “hinaafaa” jedhuuma dha.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Yanapaq wasiykipa munayninmi ñuqata tukuruqta ruwarqan; qamtam phiñachiqkunapa k’aminakusqankupas ñuqaman urmaykurqan. Salmos 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Umbhali bukaNkulunkulu, obuyisikhwele saKhe, bumele isici sobuntu bukaNkulunkulu njengoNkulunkulu onesikhwele, okubonakaliswa isikhwele saKhe esizukulwaneni sesithathu nesesine phezu kwalabo abaMzondayo. KuJohane isahluko sesibili, uMoya oNgcwele wayebeka ukuthi ukuhlanzwa okwenziwa yiSithunywa seSivumelwano kwenzeka esizukulwaneni sesine nesokugcina, nakuba kuhlale kukhona abathile besizukulwane sesithathu abasamile lapho inkomishi yesizukulwane sokugcina igcwaliswa. Leso sizukulwane siyisizukulwane esiphingayo sezinyoka.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
मूसा चौथो पुस्तासँग सम्बन्धित थिए, र त्यही समय मूसा छयालिस दिनसम्म मन्दिर खडा गर्ने विषयमा शिक्षा प्राप्त गरिरहेका थिए। ती दिनहरूमा उहाँले व्यवस्था प्राप्त गर्नुभयो, जसमा दोस्रो आज्ञाले परमेश्वरको ईर्ष्या तेस्रो र चौथो पुस्तासम्म प्रकट हुन्छ भनी देखाउँछ।
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Ewî ji Abram re got: “Bi rastî bizane ku nifşê te dê li welatekî ku ne yê wan e bibe xerîb, û dê xizmeta wan bikin; û ew dê wan çar sed salan zilmê bikin. Û ezê jî ew netewe, ya ku ewê xizmeta wê bikin, dadbarî bikim; û paşê ew dê bi mal û milkekî mezin derkevin. Û tu dê bi aşîtî here ba bav û kalên xwe; tu dê di temeneke pîr û baş de were veşartin. Lê di nifşa çaremîn de ew dê vegerin vir; çimkî guneha Amoriyan hîn ne gihîştiye tijehiyê.” Pêşbûn 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
Israyel an matumpik henerasion iti kadaanan a panawen, naipatakder ti templo ti Nacristianoan nga iglesia, nga inawagan ni Pedro a maysa a “naespirituan a balay.” Iti dayta a pakasaritaan, imparangarang ti Dios ti panagap-apalna iti dua a daras idi, iti sidong ti siglatna, dinalusanNa ti templo. Idi 1844, pinatakder manen ti Dios ti naespirituan a templo dagiti Millerita, ket maminsan pay a linabayanna dagiti immuna a napili a tattao. Iti dayta a pakasaritaan, dimteng a dagus ti Mensahero ti Tulag idi Oktubre 22, 1844.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
آنار کۆرۈنۈشى ۋىللىيام مىللېرنىڭ خىزمىتى ئارقىلىق ئالدىن تەييارلانغان ئىدى. پروتېستانتلار بىلەن مىللېرىتلار 1844-يىلى 22-ئۆكتەبىرگە يېقىنلاشقاندا، ئىككى تۈر سىناق قىلىندى. پروتېستانتلارنىڭ سىنىقى ئاخىر زاماندا، 1798-يىلى بىرىنچى پەرىشتىنىڭ كېلىشى بىلەن يېتىپ كەلدى. لاۋىنىڭ ئوغۇللىرىنى ھەم «پاكىزلايدىغان، ھەم تازىلاپ يوقاتىدىغان» بۇ خەۋەر 1831-يىلى رەسمىي شەكىلگە كىرگۈزۈلگەندىن كېيىن، پروتېستانتلارنىڭ سىنىقى 1840-يىلى 11-ئاۋغۇستتا بىرىنچى پەرىشتىنىڭ خەۋىرى قۇدرەتلەندۈرۈلگەندە باشلاندى. 1844-يىلى 19-ئاپرېلدا پروتېستانتلار بۇ سىناقتا مەغلۇپ بولدى ۋە بابىلنىڭ قىزلىرىغا ئايلاندى.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
ᏔᎵᏁᎦ ᎠᏂᏍᎦᏯ ᎿᏉ ᎤᎷᏤ, ᎠᎴ ᎿᏉ ᎻᎳᎳᏭᏍᏗ ᏃᎯᏳᏒ ᎠᎾᏓᎪᎵᏰᎥ ᎤᏂᏰᎸᏎ; ᎠᎴ ᎠᏂᏅᏩᏍᏗ ᎠᎴ ᎠᏂᏅᏅᎢ ᎤᎵᏰᎢᎶᏁ. ᎦᎨᏥᏍᏛ ᏔᎵᏁ ᎠᏥᏅᏏᏛ ᎧᎵᎢᏍᏔᏅ ᎤᎵᏂᎩᏛ ᎢᎬᏁᎸ ᎡᎩᏌᏥ ᏓᏓᏁᎸᎢ ᎦᏚᎩ ᏔᎳᏚ ᏔᎵᏁ ᎢᎦ ᏅᏓᎬᎩᎸ ᏔᎳᏚ ᎦᎵᏉᎩ ᎢᎦ ᎢᏯᏍᏘ, ᎻᎳᎳᏭᏍᏗ ᎨᏒ ᎤᎾᏓᏅᏖᏗᏱ ᏚᎾᏓᎴᏒ ᎠᏂᎦᏔᎾ ᎠᎴ ᎠᏂᏁᎫ ᎻᎳᎳᏭᏍᏗ ᏕᎨᏥᏯᏙᎸ ᎤᎵᏰᎢᎶᏁ.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
ئەقڵدارەکان و نەزانەکان لە ڕووی جیاوازییەکەیاندا، ئەو نەوتە بوو کە پەیامی پێشبینیی بانگی نیوەشەو بوو. کاتێک مەلەکی سێیەم لە ٢٢ی ئۆکتۆبری ١٨٤٤ گەیشت، پەرستگا لە ماوەی چل و شەش ساڵدا بنیات نرابوو. لەو کاتەدا نێردراوی پەیمان بە خێرایی هاتە ناو پەرستگاکەی خۆی.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
«Քրիստոսի գալուստը՝ որպես մեր Քահանայապետի, դեպի Ամենասուրբ տեղը՝ սրբարանի մաքրման համար, ինչպես ներկայացված է Դանիել 8:14-ում, մարդու Որդու գալուստը դեպի Հնոցյալը, ինչպես ներկայացված է Դանիել 7:13-ում, և Տիրոջ գալուստը դեպի Իր տաճարը, ինչպես մարգարեացել է Մաղաքիան, նույն իրադարձության նկարագրություններն են. և նույնը նաև ներկայացված է փեսայի՝ հարսանիքին գալուստով, ինչպես Քրիստոս նկարագրում է Մատթեոս 25-ի տասը կույսերի առակում»։ The Great Controversy, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
Na ni ndo Mutumi wa Sungano a thomithie wira wake wa kuthambia na kuhonokia athoni a Millerite, aria matetewetwo thĩinĩ wa Malaki gatatũ, ta ciana cia Lawi.
“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.
«Շատերը, որ առաջին և երկրորդ հրեշտակների պատգամների ներքո դուրս եկան ընդառաջ գնալու Փեսային, մերժեցին երրորդը՝ վերջին փորձության պատգամը, որ պետք է տրվի աշխարհին, և նման դիրք կզբաղեցվի, երբ տրվի վերջին կանչը։»
“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.
«በዚህ ምሳሌ ውስጥ ያለ እያንዳንዱ ዝርዝር በጥንቃቄ ሊጠና ይገባል። እኛ ወይም በጥበበኞቹ ድንግልናት ወይም በሰነፎቹ ድንግልናት እንደተወከልን ነን።» Review and Herald, October 31, 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
1840 burji 11 Ogasiti, loko ombila waangi wa ntumwa ya kwanza wa londungifwa na maaŋu, bantubabule bakwata ku mwendo wa baMillerite. Pashishe, pa 19 Epuleli, 1844, kibunda kinene kya bantu kyafumina mu mwendo awu. Pa 22 Okutoba, 1844, lumbulwilu lwa kala lulombola kuti kwavwa myeo nga makumi atanu eyingila mu lwitabilo mu Pantu Panshima Ngovu. Nge twatwala kuti umwenso awu wali nga myeo makumi atanu eyakonkela ntanda wa ntumwa ya usatu pakutandika, cikulumbula cinghi apo twalondolwa kuti “bavule” abaakutambula milumbe ya ntumwa ya kwanza neya cibili, “bakasumbula iya usatu, milumbe ya kulekesha ya kweselako ya ku mpelo”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Ateŋu ma Pii Nyaŋɔ na o yɔl templi piny-e, kɛ a buɔth mar baai ma leŋ e pol kɛ cɔl pa lɛc mar adek ne joɔñ pɛtke piɔu abic ma luɔi nyinɔ tɔɔ e yiɛr mar lɛc mar adek, kɛnɔɔ acak ka rɛɛc gup. Kɛ a kād mɛnhou nɔ kɛnɔɔ piɛth käd ma cit e nyin, tɛdɔŋ wa ye lɛu ku Sister White nɔ käd mɛnhou kɛnɔɔ aci piɛth ka käd mɛnhou mar joɔpɔc ke thak cɔl kruc.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
Üsegul parallel tarixlerin her ikisinde hem, Mesiḥ mutaḷḷiẓlardan qalğanlara Öz peyġamberlik Kəlamını açtı, ve 1850 yılına gelindiğinde, Kız Qardaş White, Rəbbin o zaman halkını toplamak içün əlini yenidən uzatmaqta olduğu kendisine gösterildiğini beyan eder.
“September 23d, [1850] 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.
«23d сентября [1850] Господь показал мне, что Он простёр Свою руку во второй раз, чтобы возвратить остаток Своего народа, и что усилия в это время собирания должны быть удвоены. Во время рассеяния Израиль был поражаем и терзаем; но ныне, во время собирания, Бог исцелит и перевяжет Свой народ. Во время рассеяния усилия, предпринимаемые для распространения истины, имели лишь малое действие, приносили мало или вовсе ничего; но во время собирания, когда Бог простёр Свою руку, чтобы собрать Свой народ, усилия по распространению истины произведут предназначенное им действие. Все должны быть едины и ревностны в этом деле. Я увидела, что постыдно кому бы то ни было ссылаться на время рассеяния как на пример, который должен управлять нами ныне, во время собирания; ибо если Бог не сделает для нас теперь более, чем Он делал тогда, Израиль никогда не будет собран. Столь же необходимо, чтобы истина публиковалась в печатном издании, как и проповедовалась». Review and Herald, 1 ноября 1850 г.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
La Cruzpe, discipulonak sakabanatuta izan ziren, eta historia hartan, hiru egun geroago, Hark bere sakabanatutako discipuluak biltzen hasi zen. 1844aren amaieratik hiru urte inguru igaro ondoren, Kristok bere artalde sakabanatua biltzen hasi zen. Historia hartan, Hark bere herria argitalpen-lanari ekiten gidatu zuen, eta Habakuken bi taulen artean bigarrena argitaratzera; taula hura 1850aren amaieran ekoitzi zen, eta gero salgai eskaintzen hasi ziren Review and Herald-en, 1851ko urtarrilean.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
1843-тәхи схема биринчи вә иккинчи пәриштиниң хәвәрлириниң тарихи ичидә орнитилған, ибадәтханини паклиған хәвәрниң җисманий ипадиси еди. Үчинчи пәриштәниң келиши билән, Худа Өз ишини тамамлап, Өз хәлқиңни өйигә елип кетишни мәқсәт қилған еди, амма улар қедимки Исраилдәк исиян қилди, шуниң билән қедимки вә заманивий Исраилниң һәр иккиси чөл-баяванда сәрсан болушқа бекитилди. Әгәр дә үчинчи пәриштәниң нурини дәсләп қобул қилған шу Адвентистлар иман арқилиқ давам қилип, өзлириниң хәвириниң җисманий ипадиси болған 1850-тәхи схемини көтәргән болса, улар Әйса Мәсиһниң иккинчи қетим келишини елип кирип, өйлиригә кәткән болатти. Лекин улар Йәшуа билән Калебниң вә вапасиз он җасусниң тарихини тәкрарлашқа тәғдир қилинған еди.
“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.
“Adventista ukanakaxa, 1844 maran jach’a llakisiñ qhiphata, iyawsäwinakaparu ch’ama katxatasipxaspäna, ukatsti Diosan jist’artat providenciaparu mayacht’at arktapxaspäna, kimsïr angelan yatiyäwip katuqapxasin Espíritu Santon ch’amapampi aka yatiyäwi akapachar yatiyapxaspäna ukhaxa, Diosan qhispiyasiñap uñjapxaspäna, Tatitux ch’amampiw jupanakan ch’amachasiñanakapamp luraspäna, luräwix tukuyatäspäna, ukat Cristoax niyas jichhak purinispäna markaparu jupanakan premio katuqañataki katuqiri. Ukampis, uka llakisiñ qhiphata pächasiña ukat jan yatiña pachanxa, advent creyentenakat waljanix iyawsäwinakap apt’asipxäna.... Ukhamatwa luräwix jarkt’ayatäna, ukat akapachax ch’amakan jaytatäna. Taqi Adventista tama Diosan kamachinakapa ukat Jesusan iyawsäwipa tuqiru mayacht’asipxaspäna ukhaxa, ¡kunja wali mayjapunis jiwasan sarnaqäwis utjaspäna!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Yohanis Cuuphaa fi Wiliyaam Miilar Kiristoos tasaan dhufee saba Ergaa fayyinaa humna Hafuura Qulqulluutiin gara addunyaa guutuutti geessu qulqulleessuuf karaa qopheessan. Barattoonni Kiristoos hojii isaanii raawwatan; garuu jalqabni Adventizimii akkas hin goone. Bara 1856tti isaan gara haala Laa’odiiqeyaa kufan, ifa dabalataa “yeroo torbaa” jedhu didan, akkasumas bara 1863tti adeemsa fincilaa dabalaa deemuu jalqaban; inni kunis hamma seera Dilbataa yeroo dhihootti dhufu sanaatti itti fufe. Fincilli bara 1863 fincila basaastota kudhanii tiin fakkeenfame. Dhuma waggoota afurtamaa keessatti Israa’el durii isa lafa onaa keessa jooraa ture gara qormaata isuma duraatti deebi’ee fidame; kanaanis fakkeenya Israa’el ammayyaa gara qormaata jalqabaatti deebifamee fidamuu kenne.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
दस जासूसों का कादेश में हुआ विद्रोह, चालीस वर्ष बाद कादेश में फिर दोहराया गया। दस जासूसों का वह विद्रोह, जिसके कारण जंगल में चालीस वर्षों का भटकना आया, 1863 के उस विद्रोह का प्रतीक है, जब आधुनिक इस्राएल ने लौदीकिया के जंगल में अपने ही भटकने को उत्पन्न किया। उन चालीस वर्षों के अंत में प्राचीन इस्राएल को फिर कादेश में लाया गया; इस प्रकार यह स्पष्ट होता है कि वह परीक्षा, जिसने 1863 के विद्रोह के समय मिलराइट एडवेंटिज़्म को शुद्ध किया, फिर दोहराई जाएगी, जब वाचा का दूत फिर एकाएक अपने मन्दिर में आएगा।
We will continue this study in the next article.
Se continuará este estudio en el próximo artículo.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
«Գաղաադի և Բասանի նվաճման ժամանակ շատեր կային, որոնք հիշում էին այն դեպքերը, որոնց պատճառով գրեթե քառասուն տարի առաջ Կադեսում Իսրայելը դատապարտվել էր անապատում երկար թափառելու։ Նրանք տեսնում էին, որ Ավետյաց երկրի վերաբերյալ լրտեսների տված լուրը շատ առումներով ճշմարիտ էր։ Քաղաքները պարիսպներով էին ամրացված և շատ մեծ էին, և բնակեցված էին հսկաներով, որոնց համեմատ եբրայեցիները սոսկ գաճաճներ էին։ Բայց այժմ նրանք կարող էին տեսնել, որ իրենց հայրերի ճակատագրական սխալը Աստծո զորությանը չվստահելն էր։ Միայն սա էր նրանց արգելել իսկույն մտնել այն բարի երկիրը»։
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
«Kanʉ dɔr ɔ̀ kànànà to Canaan, àpɛ́ ɓɔ́rɔ̀ àlɔ́n kɛ̀ kɛ́rɛ̀nɛ̀ ná tɔ̀rɔ̀ nɔ́ ká nɛ̀nɛ̀ kà. Mɔ̀nɔ̀ Ŋun kwɛ́rɛ́ nɨ́ lɔ́rɔ́ kà, kɔ́rɔ̀ kanʉ àwɔ̀n àpàŋ ànɔ̀, ŋun ɔ́ ɓɔ́rɔ̀ kɛ̀rɛ̀nɛ̀ nɨ́ tɔ̀rɔ̀ nà, ànɛ̀ ŋun ɔ́ dɔ̀rɔ̀ kà nɨ́ lɛ̀gɛ̀rɛ̀ kà. Ànɛ̀ ŋun ɔ́ tɔ̀rɔ̀ hornets nɨ́ ɓà kà, nɔ́ kùrù àwɔ̀n ànàŋ kɛ̀ tɨ́rɛ̀nɛ̀ nà. Kàrɔ́rɔ̀ àwɔ̀n ɓàŋ nàà kɛ́rɛ́kɛ́rɛ́ nà tɔ̀rɔ̀ kà nɔ́ kɛ́, ànɛ̀ àwɔ̀n àbàtɔ̀rɔ̀ tɔ̀rɔ̀ ànɔ̀ nɔ́ gɛ̀rɛ̀nɛ̀ kɛ́ nà kà. Kà nɨ́ Ŋun nà àdà kà nɔ́ Israel ànɔ̀ nɨ́ tɔ̀rɔ̀ ànɔ̀ nà, kanʉ ànɔ̀ àwɔ̀n àtɔ̀rɔ̀ ànɔ̀ ànɔ̀ tɔ̀rɔ̀ kà nɔ́ kùrù àwɔ̀n àbàŋ ànɔ̀ kɛ̀ ànɛ̀ ɔ́wɔ̀n àpàŋ kɛ̀rɛ̀nɛ̀; ànɛ̀ kanʉ ànɔ̀ àdà nɔ́ lɛ̀gɛ̀rɛ̀ kɛ̀ àwɔ̀n àsàrì ànɔ̀ kɛ̀ àpàŋ kɛ̀rɛ̀nɛ̀ ànɛ̀ kɛ̀ àtɔ̀rɔ̀ tɔ̀rɔ̀, kɛ̀ ànɔ̀ àbàtɔ̀rɔ̀ tɔ̀rɔ̀ nɨ́ kɛ̀rɛ̀nɛ̀ nɔ́ kùrù kà nɔ́ bìsì ànɔ̀.»
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
“ኣብ ምግጣሞም ምስ ዖግን ሲሆንን እቶም ህዝቢ ናብቲ እቶም ኣቦታቶም ብንጹር ዝወደቑሉ ተመሳሳሊ ፈተና ተመርሑ። ግናኸ እቲ ፈተና ሕጂ፡ እግዚኣብሄር ንእስራኤል ክቕድሙ ምስ ኣዘዞም ዝነበረ ጊዜ ካብኡ ኣዝዩ ዝጸንነ ነበረ። ኣብ መገዶም ዝነበሩ ጸገማት ብስም ጐይታ ክቕድሙ ምስ ተጸውዑ ኣብ እዋኑ ንምቕዳም ስለ ዘግደፉ እጅግ በዚሑ ነበረ። ከምዚ እዩ ኣምላኽ ገና ንህዝቡ ዝፍትኖም። እንተ ደኣ ነቲ ፈተና ምጽዋር ኣብዩ፡ ዳግም ናብታ ተመሳሳሊት ነጥቢ ይመልሶም፤ እቲ ካልኣይ ጊዜ ድማ እቲ ፈተና ዝያዳ ቀረባ ኮይኑ ይመጽእ፣ ካብቲ ቀዳማይ ዝበርትዐ ድማ ይኸውን። እዚ ድማ ክሳዕ ነቲ ፈተና ዝሸከሙ ወይ እንተ ኣብ ዓመፃኦም ገና ይጸንዑ፡ ኣምላኽ ብርሃኑ ካባታቶም ይስሕብ እሞ ኣብ ጸልማት ይሓድጎም።” Patriarchs and Prophets, 436, 437.