And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Tan ndea ha’e pe ka’aru mymbajepy ojejapohápe, Elías marangatupy oñemboja ha he’i: Ñandejára Tupã Abraham, Isaac ha Israelgua, tojekuaa ko árape ndeha’eha Tupã Israel-pe, ha cheha’e nde rembiguái, ha ajapohague opa ko’ã mba’e nde ñe’ẽ rupi. 1 Reyes 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Мы распознавали отличительные черты Илии как символа. Одна из этих черт состоит в том, что служение и весть Илии, Иоанна Крестителя и Уильяма Миллера были орудиями суда. Их весть была использована Господом для испытания соответствующих им исторических периодов. Иисус сказал, что если бы Он не пришёл, то придирчивые иудеи не имели бы греха.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
अगर मैं आकर उन से बातें न करता, तो उन पर पाप न होता; पर अब उनके पाप के लिये कोई आड़ नहीं रही। यूहन्ना 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
حزقیئیل برای یهودیانِ خردهگیرِ روزگارِ خود نیز همین اصل را بیان میکند.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
ꞌAꞌalíi, ashdláʼí hólǫ́ łaʼ éí ayóo danihíjiʼígíí dóó tʼáá áhootʼéego bidaʼdeezhchíinii. Tʼáá shǫ́ǫ́dí niidíshnííł; dóó bíighah nídinííł, Háádę́ę́ʼ shí éí Łeʼehé Bįighaní yiiłtsą́. Dóó tʼáá áhootʼéego yił ałchíníłgo, éego éí tʼáá łaʼ yił ałdóʼ doo, (hágoóneeʼgo éí hózhǫ́ǫ́gi bee nidaalnishígíí binaanish bee haneʼígíí yináʼanii da,) tʼáá shǫ́ǫ́dí éí yiká ajiłiiʼígíí bináʼanishígíí hólǫ́ǫ́go yiká adoolwoł. Ezekiel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Simbolismo Elias nisina yacho, pakakataning na bilang maysa nga instrumento ti panangukom.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“မိမိတို့သည် တတိယကောင်းကင်တမန်၏ သတင်းတရားကို ကြေညာလျက်ရှိသောသူများသည် အဖ မီလာ ခံယူကျင့်သုံးခဲ့သော အစီအစဉ်အတိုင်း ကျမ်းစာတော်ကို ရှာဖွေလေ့လာလျက်ရှိကြသည်။ Views of the Prophecies and Prophetic Chronology ဟု အမည်ရသော စာအုပ်ငယ်တွင် အဖ မီလာက ကျမ်းစာတော်ကို လေ့လာခြင်းနှင့် အနက်ဖွင့်ဆိုခြင်းအတွက် ရိုးရှင်းသော်လည်း ဉာဏ်ပညာရှိပြီး အရေးကြီးသော စည်းကမ်းချက်များကို အောက်ပါအတိုင်း ဖော်ပြထားသည်။
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“«1. Hervagh zhul ek eryn vo the proper bearing war an taysh ymmyrtee ayns y Vible; 2. Ta ooilley yn Scriptyr femeagh, as oddagh eh ve toiggit liorish cur-my-ner creeoil as studeyrys; 3. Cha bee red erbee ta er ny hoilshaghey ayns y Scriptyr follit veih adsyn ta geearree ayns credjue, gyn doobtey; 4. Dy hoiggal yn dooghyss, cur ooilley ny scriptyryn cooidjagh er y chooish t’ou shirrey dy hoiggal, as eisht lhig da dagh ockle e hroailt chairagh y yannoo; as my oddys oo dty horys y chummey gyn doaieys, cha nod oo ve ayns mearrey; 5. Shegin da’n Scriptyr ve e hene ny expounder echey hene, er-y-fa dy vel eh ny reill jeh hene. My ta mee croghe er ynseyder dy expoundal dou, as dy jeanagh eh tommanys er y chialg echey, ny geearree eh dy beagh eh myr shen er coontey e chredjue scoillagh hene, ny son dy ve smooinit er myr dooinney creeney, eisht she e tommanys, e yeearree, e chredjue, ny e chreenaght ta ny reill dou, as cha nee yn Vible.»”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Upar nirkangan apkan no iyan a bahagi nin mga alagadan; asin sa satuyang pag-adal kan Biblia, marahay an magin pagbantayan ta gabos an mga prinsipyong inilahad.”
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
«Agya a ɛyɛ nokware no gyina Kyerɛwsɛm no so; nanso Satan de akwan pii yɛ adwuma de kyerɛw Kyerɛwsɛm no kɔ ɔkwan bɔne so na ɔde mfomso ba mu, enti sɛ obi pɛ sɛ ohu nea ɛkyerɛkyerɛ ankasa a, ɛsɛ sɛ ɔhwɛ yiye kɛse. Ɛyɛ nna yi nnaadaa akɛse no mu baako sɛ wɔde adwene si atenka so pii, na wɔka sɛ wɔyɛ nokwarefo bere a wɔbu Onyankopɔn asɛm no kasa a emu da hɔ animtia, efisɛ saa asɛm no ne wɔn atenka nhyia. Nnipa pii nni nnyinaso biara mma wɔn gyidi gye atenka nko ara. Wɔn som gyina anigyehyew so; na sɛ ɛno to twa a, wɔn gyidi nso kɔ. Akenkan betumi ayɛ ntɛtɛ, na Onyankopɔn asɛm no ne awi no. Na ‘dɛn,’ sɛnea odiyifo no se no, ‘na ntɛtɛ yɛ ma awi?’»
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Үзбээгүй, олж авах ч боломжгүй байсан гэрэл ба мэдлэгийг дагаагүйн төлөө хэн ч яллагдахгүй. Харин олон хүн ертөнцийн жишигт нийцэхийг хүсдэг учраас Христийн элч нараар дамжин өөрсдөд нь толилуулагдсан үнэнийг дуулгавартай дагахаас татгалздаг; тэгвэл тэдний ухаанд хүрсэн үнэн, сэтгэлд нь гэрэлтсэн тэр гэрэл нь Шүүлтийн өдөр тэднийг яллана. Эдгээр эцсийн өдрүүдэд бид бүх эрин үеийн турш гэрэлтсээр ирсэн хуримтлагдсан гэрлийг эзэмшиж байгаа бөгөөд үүнд дүйцүүлэн биднээс хариуцлага нэхэгдэх болно. Ариун байдлын зам ертөнцийн түвшинтэй эн зэрэгцэхгүй; тэр нь өндөрт зассан зам мөн. Хэрэв бид энэ замаар явж, Эзэний тушаалуудын замаар гүйвэл, ‘зөв хүний зам нь гялалзах гэрэл мэт бөгөөд төгс өдөр хүртэл улам улам гэрэлтэнэ’ гэдгийг бид олж мэднэ.” Review and Herald, 1884 оны 11 дүгээр сарын 25.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
ನಾವು “ಎಂದಿಗೂ ಹೊಂದಿರದ” ಹಾಗೆಯೇ “ಪಡೆಯಲೂ ಸಾಧ್ಯವಾಗದ” “ಬೆಳಕು ಮತ್ತು ಜ್ಞಾನಕ್ಕೆ ಕಿವಿಗೊಡದ ಕಾರಣಕ್ಕೆ ದಂಡಿತರಾಗುವುದಿಲ್ಲ.” ಈ ವಾಕ್ಯದ ಪ್ರಮುಖ ಅಂಶವೆಂದರೆ “ಪಡೆಯಲೂ ಸಾಧ್ಯವಾಗದ” ಎಂಬ ಅಭಿವ್ಯಕ್ತಿ. ಏಲೀಯ, ಯೋಹಾನ ಮತ್ತು ಮಿಲ್ಲರ್ ತಮ್ಮ ತಮ್ಮ ತಲೆಮಾರುಗಳಿಗೆ ಪಡೆಯಬಹುದಾದ ಬೆಳಕಿನ ಪ್ರತಿನಿಧಿಗಳಾಗಿದ್ದಾರೆ. ಅವರ ಸಂದೇಶದ ಸನ್ನಿಧಿಯು, ಅಮೆರಿಕ ಸಂಯುಕ್ತ ಸಂಸ್ಥಾನಗಳಲ್ಲಿ ಕಾನೂನುಭಾಷೆಯಲ್ಲಿ ಕರೆಯಲ್ಪಡುವ “plausible deniability” ಎಂಬ ಆವರಣವನ್ನು ತೆಗೆದುಹಾಕಿತು. ಯಾವುದೇ ತಲೆಮಾರಿನಲ್ಲಿ ಏಲೀಯನ ಸಂದೇಶವು ವ್ಯಕ್ತವಾಗುವಾಗ, ಅದು ಯಾವುದೇ “plausible deniability” ಯನ್ನೂ ತೆಗೆದುಹಾಕುತ್ತದೆ; ಹೀಗೆ, ಆಗ ಪ್ರಸ್ತುತಪಡಿಸಲ್ಪಡುವ ಬೆಳಕಿನ ವಿಷಯದಲ್ಲಿ ಆ ಸಂಪೂರ್ಣ ತಲೆಮಾರನ್ನು ಹೊಣೆಗಾರರನ್ನಾಗಿ ಮಾಡುತ್ತದೆ.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Walaalkay mar buu yidhi inuusan maqli doonin wax ku saabsan caqiidada aannu hayno, isaga oo ka baqaya in la qanciyo. Kulanimada ma iman jirin, mana dhegaysan jirin khudbadaha; hase yeeshee dabadeed wuxuu qirtay inuu arkay in uu dembi la’eg leeyahay sidii isagoo maqlay. Ilaah wuxuu siiyey fursad uu runta ku ogaado, isaguna wuu kula xisaabtami doonaa fursaddaas. Kuwo badan baa inaga dhex jooga oo cuqdad ka qaba caqiidooyinka hadda laga hadlayo. Ma yimaadaan inay maqlaan, si degganna uma baadhaan, laakiinse diidmooyinkooda waxay ku soo bandhigaan mugdiga. Waxay si buuxda ugu qanacsan yihiin mawqifkooda. ‘Waxaad tidhaahdaa, Waxaan ahay taajir, oo maal baan ku kordhay, waxbana uma baahni; mana ogid inaad tahay hoogan, oo murugaysan, oo miskiin ah, oo indha la’, oo qaawan: waxaan kugula talinayaa inaad iga iibsato dahab dab lagu tijaabiyey, si aad u taajirto; iyo dhar cad, si aad u labbisato, oo aan ceebta qaawanaantaadu u muuqan; oo indhahaaga mari dawo indhood, si aad u aragto. Intaan jeclahay oo dhan waan canaantaa oo waan edbiyaa: sidaas daraaddeed qiiro yeelo, oo toobad keen’ (Muujintii 3:17–19).”
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Ji lar û ji bo wan kesan re ye ku di bin dengê peyamê de dijîn, lê ne tên ku wê bibihîzin. Tu çawa dizanî ku nebe ku Xudan delîlên nû yên rastiya xwe dide, wê di çarçoveyek nû de datîne, da ku rêya Xudan were amadekirin? We çi plan danîne ku ronahiya nû di nav rêzên gelê Xwedê de were tevlîkirin? We çi delîl heye ku Xwedê ronahî ji bo zarokên xwe neşandiye? Her xwe-besbûn, egotîzm û kibrê ramana xwe divê were avêtin. Divê em bên ber lingên Îsa û ji Wî fêr bibin, yê ku dilnizm û bi dilê xwe nizim e. Îsa şagirtên xwe wekî ku rabî şagirtên xwe hîn dikirin, ne hîn kir. Gelek ji Cihûyan hatin û guhdarî kirin dema ku Mesîh sirrên rizgariyê eşkere dikir, lê ew nehatin ku fêr bibin; ew hatin ku rexne bikin, ku Wî di nakokiyekê de bigirin, da ku tiştek hebe ku bi wê gel pê pêşdar bikin. Ew bi zanîna xwe razî bûn, lê zarokên Xwedê divê dengê Şivanê Rastîn nas bikin. Ma ev ne demek e ku pir guncaw be ku em li ber Xwedê rojî bigirin û dua bikin? Em di metirsîya nakokiyê de ne, di metirsîya aliyek girtinê de ne li ser xaleke nîqaşbar; û gelo divê em bi cidiyetê, bi xwarina canê xwe, Xwedê negerin, da ku em bizanibin ka rastî çi ye?” Selected Messages, pirtûka 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
ꦲꦺꦴꦁꦏꦁ ꦔꦭꦩ꧀ꦧꦁꦏꦺꦤ꧀ ꦥꦼꦱꦺꦤ꧀ ꦲꦺꦭꦶꦪꦃ ꦲꦶꦏꦸ ꦧꦺꦤ꧀ꦠꦸꦏ꧀ ꦥꦲꦏꦶꦩꦤ꧀ ꦲꦶꦁ ꦱꦸꦲꦠꦸ ꦥꦿꦺꦴꦱꦺꦱ꧀ ꦥꦼꦩꦸꦫ꧀ꦤꦶꦪꦤ꧀ ꦏꦁ ꦤꦆꦪꦥꦏꦼꦤ꧀ ꦭꦩ꧀ꦥꦃꦲꦶꦥꦸꦤ꧀ ꦱꦁ ꦩꦼꦱꦁꦒꦼꦂ ꦥꦼꦫꦗ꧀ꦗꦶꦪꦤ꧀ ꦩꦸꦁꦒꦸꦃ ꦤꦼꦫꦱ꧀ꦏꦺ ꦥꦸꦫꦶ. ꦲꦶꦁ ꦤꦭꦶꦏ ꦔꦭꦏꦺꦴꦤꦶ ꦏꦫꦾ ꦥꦫꦶꦱꦸꦝꦤ꧀ ꦥꦸꦫꦶ, ꦥꦁꦭꦸꦗꦼꦁ ꦏꦧꦼꦤꦼꦫꦤ꧀ ꦱꦲꦶꦏꦶ ꦏꦿꦶꦢꦱ꧀ꦏꦺꦤ꧀. ꦩꦸꦁꦒꦸꦃ ꦲꦤ꧀ꦢꦫꦧꦺꦤ꧀ ꦏꦿꦶꦢꦱ꧀ꦏꦺꦤ꧀, ꦲꦺꦴꦁꦏꦁ ꦥꦸꦤꦶꦏ ꦏꦁ ꦏꦿꦶꦱ꧀ꦠꦸꦱ꧀ ꦈꦱꦶꦏꦏꦺꦤ꧀ ꦭꦤ꧀ ꦱꦼꦢꦁ ꦈꦱꦶꦏꦏꦺꦤ꧀ ꦈꦤ꧀ꦠꦸꦏ꧀ ꦥꦫꦶꦱꦸꦝꦏꦺꦤ꧀ ꦲꦏꦤ꧀ ꦠꦼꦠꦼꦥ꧀ ꦔꦒꦼꦩ꧀ ꦗꦸꦧꦃ ꦭꦪꦺꦴꦢꦶꦏꦺꦪ ꦩꦶꦭꦶꦏꦺ, ꦪꦲꦶꦏꦸ ꦥꦼꦤꦶꦥꦸꦮꦤ꧀ ꦢꦶꦫꦶ. ꦲꦺꦭꦶꦪꦃ ꦩꦼꦭꦩ꧀ꦧꦁꦏꦺꦤ꧀ ꦱꦸꦲꦠꦸ ꦥꦼꦭꦪꦤꦤ꧀ ꦏꦁ ꦔꦠꦸꦫꦏꦺ ꦏꦧꦼꦤꦼꦫꦤ꧀ ꦏꦪ ꦧꦺꦤ꧀ꦠꦸꦏ꧀ ꦥꦲꦏꦶꦩꦤ꧀. ꦲꦶꦏꦸ ꦱꦼꦧꦧꦺ ꦏꦶꦠ ꦡꦶꦤ꧀ꦢꦶꦏꦏꦺꦤ꧀ ꦪꦺꦤ꧀ ꦲꦺꦴꦁꦏꦁ ꦤꦺꦴꦭꦏ꧀ ꦥꦼꦱꦺꦤ꧀ ꦪꦺꦴꦲꦤꦺꦱ꧀ ꦥꦼꦩꦁꦥ꧀ꦠꦶꦱ꧀ ꦠꦶꦢꦏ꧀ ꦧꦶꦱ ꦩꦼꦫꦺꦴꦭꦺꦃ ꦩꦤ꧀ꦥꦲꦠ꧀ ꦱꦏ ꦥꦼꦔꦗꦫꦤ꧀ ꦪꦺꦱꦸꦱ꧀.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
«Ka ni a terug na e proklamashon di e promé bini di Kristu. A manda Juan den e spiritu i poder di Elia pa prepará e kaminda pa Hesus. Esnan ku a rechasa e testimonio di Juan no a haña benefisio di e enseñansanan di Hesus.» Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Ibe we nteka amụma ndị na-anọchi anya ime ka ndị Chineke dị ọcha, e meghewo ozi eziokwu nke ugbu a nke na-eme ka ọgbọ ahụ bụrụ ndị a ga-aza ajụjụ maka ịhọrọ ma ọchịchịrị ma ọ bụ ìhè.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Na e, O Daniel, faka‘asi ‘a e ngaahi lea, pea sila‘i ‘a e tohi, ʻo aʻu ki he taimi ʻo e ngata‘anga: ʻe tokolahi ʻa e kakai te nau feʻaluʻaki holo, pea ʻe tupulaki ʻa e ʻilo…. Pea na‘a ne pehē, ʻAlu ʻi ho hala, Daniel: he kuo tāpuni mo sila‘i ʻa e ngaahi lea ʻo aʻu ki he taimi ʻo e ngata‘anga. ʻE fakamaʻa ʻa e tokolahi, pea fakahinehinaʻi, pea ʻahiʻahiʻi; ka ʻe fai kovi ʻa e kakai angahala: pea ʻe ʻikai mahino ia ki ha taha ʻo e kakai angahala; ka ʻe mahino ia ki he kau poto. Taniela 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
Elías ña’ẽmondo ogueraháva hikuái iñemoñarekuéra peteĩteĩme, Cristo ohechauka chupekuéra Ha’e rembiguái-rendaguáicha ikatu hag̃uáicha oipuru chupekuéra huísio rembiporurãramo. Kóva hína pe Elías oikuaaukáva’ekue he’írõ guare: “tojekuaa ko árape nde ha’eha Tupã Israel-pe, ha che ha’eha ne rembiguái, ha ajapo hague opa ko’ã mba’e nde ñe’ẽ rupi.”
This truth is also set forth by Jesus concerning John the Baptist.
ꯃꯁꯤ ꯑꯁꯤꯗꯕꯨ ꯌꯦꯁꯨꯅꯥꯁꯨ ꯌꯣꯍꯟ ꯗ ꯕꯥꯞꯇꯤꯁ꯭ꯇꯀꯤ ꯃꯔꯝꯗꯁꯨ ꯐꯣꯔꯛꯏ।
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
И тэднийг явмагц, Есүс олонд Иоханы талаар ийн хэлж эхлэв: Та нар цөл уруу юу үзэхээр гарсан бэ? Салхинд ганхах зэгс үү? Харин та нар юу үзэхээр гарсан бэ? Зөөлөн хувцас өмссөн хүн үү? Болгоогтун, зөөлөн хувцас өмсөгсөд хаадын өргөөнд байдаг. Харин та нар юу үзэхээр гарсан бэ? Эш үзүүлэгч үү? Тийм ээ, Би та нарт хэлье, эш үзүүлэгчээс ч илүү нэгнийг. Учир нь: Харагтун, Би Өөрийн элчийг Чиний өмнө илгээж байна, тэр чиний өмнө замыг чинь бэлтгэх болно гэж бичигдсэн нь энэ хүний тухай юм. Матай 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Yahya peygəmbərdən də artıq idi; o, hökm aləti idi və onun xidməti öz nəslinə tanıdılmışdı, çünki bütün İsrail Əhəbın əmri ilə Karmelə gəldiyi kimi, onlar da onu görmək üçün çölə çıxmışdılar. Uilyam Miller 1798-ci ildə möhürü açılmış bilik artımını başa düşdü. O, bilik artdıqca Allahın Kəlamında ora-bura qaçanları təmsil edirdi. Onun xəbəri peyğəmbərlik zamanına əsaslanırdı və 1840-cı ildə onun xəbəri və xidməti öz nəslinin qarşısına elə bir şəkildə qoyuldu ki, bütün protestant aləmi onun metodunun işləyib-işləmədiyini görmək üçün baxırdı. Bu təsdiq olunanda, onun xəbəri bütün dünyaya yayıldı.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
«Am jwat 1840, jun iet ym shym pyndep ba la pyndep kaba wan ka jia ka jingmut u paidbah. Ar snem mynshwa, u Josiah Litch, uwei na ki nongsharai ba hakhmat eh kiba ialap ia ka jingwan arsien, u la pynmih ia ka jingbatai jong ka Jingpynpaw 9, da kaba iathuh lypa ia ka jinghap noh jong ka Hima Ottoman. Katkum ki jingkhein jong u, ia kane ka bor yn sa pynjot noh... ha ka 11 tarik u Nailar, 1840, haba lah ban khmih lynti ba ka bor Ottoman ha Constantinople kan shah pynpra. Bad nga ngeit ba yn shem ba ka long kumta.»
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“تی مقرر بیچاسی، ترکیہ پنہنجن سفیرن جی وسیلی سان، یورپ جی متحدہ قوتن جی حفاظت قبول ڪئي، ۽ اهڙيءَ طرح پاڻ کي مسیحی قومن جي ڪنٽرول هيٺ رکي ڇڏيو. هي واقعو پيشنگوئيءَ کي بلڪل ٺيڪ نموني سان پورو ڪندڙ هو. جڏھن اها ڳالهه معلوم ٿي، تڏھن بيشمار ماڻھن کي اُنھن پيشنگوئيءَ جي تعبير جي اصولن جي درستيءَ جو يقين ٿي ويو، جي ملر ۽ سندس ساٿين اختيار ڪيا هئا، ۽ ايڊونٽ تحريڪ کي ھڪ عجيب زور مليو. علم ۽ مرتبي وارا ماڻھو، تبليغ توڙي سندس خيالن جي اشاعت ۾، ملر سان شامل ٿيا، ۽ 1840 کان 1844 تائين هي ڪم تيزيءَ سان ڦهليو.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
“1840 ばり 1844 まで”は、黙示録第十章の“七つの雷”の歴史を表している。その歴史において、マラキ書第三章、およびキリストによる二度の宮の潔めに表象された清めの過程が開始された。その清めの過程は、ミラーの一日一年の原則の理解に基づく、漸進的な試みの過程であった。エリヤの使命を表す者たちは、契約の使者が突如としてその宮に来られるための道を備え、また彼らは、光よりも闇を選ぶ者たちを追い出すために契約の使者によって用いられる裁きの器具の象徴である。
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 thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Мен шын мәнінде сендерді тәубеге келтіру үшін сумен шомылдырамын; бірақ менен кейін Келуші менен құдіреттірек, Оның аяқ киімін алып жүруге де мен лайық емеспін; Ол сендерді Киелі Рухпен және отпен шомылдырады. Оның күрегі Өз қолында, және Ол қырманын әбден тазартып, бидайын қамбаға жинайды; ал сабанды өшпес отпен өртеп жібереді. Матай 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Naka Criston urunajj Juan 6:66 qillqatan uñachtʼayataxa, jupax yaqha kuna pachanakats sipansa jukʼamp discipulonak aptʼasïna. The Desire of Ages sat qillqatanxa, kawkhantï aka Juan qillqatan yatichäwipax uñakipaski ukhaxa, profetikan apnaqañ thakhïw pachpa discipulonakax sarxapxañapatakïna. Jupanakax janiw amuyapkaspänti kunatï literaläki ukax espiritualar uñtʼayi, ukat apostol Pabloarjamaxa, literal ukaw nayraqat jutaski espiritual ukat sipansa.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
ច្បាស់ដូចមានសេចក្តីសរសេរថា «អាដាម មនុស្សដំបូង បានត្រូវធ្វើឲ្យក្លាយជាព្រលឹងរស់»; «អាដាមចុងក្រោយ បានត្រូវធ្វើឲ្យក្លាយជាវិញ្ញាណដែលផ្តល់ជីវិត»។ ប៉ុន្តែ អ្វីដែលជាវិញ្ញាណ មិនមែនមកមុនទេ គឺអ្វីដែលជាធម្មជាតិវិញ; ហើយបន្ទាប់មក ទើបជាអ្វីដែលជាវិញ្ញាណ។ ១ កូរិនថូស 15:45, 46។
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Ayuun chennaashshino, hegaa qassi dandayanabayta Ayhudete, Kiristoosi ba huuphenthan salo oytha uri iittonna miyettanau koshshiya qobba gidido geeshshaana mala yootin, akeekana ixxidosona. Aadaataanne wogaa-ogaata, Kiristoosi ba huuphen oosidosi oosuwaa aayidan xoonnidosona. Haysi taarikhaabaa Sister White hagaadan xaafidaa:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
«مێژووییەکانی بەرزەری باوەڕنەبوونیان لەبەردەم خەڵکدا، ئەم قوتابیانە زیاتر لە عیسا دوورخراونەوە. زۆر ناخۆش بوون، و بە ئاواتی ئەوەی کە ڕزگاردەر بریندار بکەن و خراپیی فەریسییەکان خۆشحاڵ بکەن، پشتئەستوو بۆی کرد و بە سووکایەتی بەجێیان هێشت. هەڵبژاردەی خۆیان کردبوو؛ شێوەکەیان وەرگرتبوو بێئەوەی ڕۆحی تێدا بێت، پووستەکە بێ ناوەڕۆک. بڕیاریان هەرگیز دواتر نەگۆڕدرا؛ چونکە ئیتر لەگەڵ عیسا نەدەڕۆیشتن.»
“‘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.
“‘Wa iminkobi yakwe iri mu maboko yiwe, kandi alirya rwose ku ruhongore rwiwe, kandi alikoranya ingano yiwe mu kigega.’ Matayo 3:12. Iki cari kimwe mu bihe vyo guhanagura. Biciye mu majambo y’ukuri, urwatsi rwari ruriko rutandukanywa n’ingano. Kubera ko benshi bari ab’ubwibone bwinshi kandi bihaya, ku buryo badashobora kwemera ugukeburwa, kandi bakunda isi cane ku buryo badashobora kwemera ubuzima bwo kwicisha bugufi, benshi barahindukiriye Yesu. Benshi n’ubu baracari bakora ikintu nk’ico. Ubugingo burageragezwa uno musi nk’uko abo bigishwa bageragejwe mw’isinagogi y’i Kaperinawumu. Iyo ukuri gushikanywe ku mutima, babona yuko ubuzima bwabo budahuye n’ivyo Imana igomba. Babona ko bakeneye guhinduka rwose muri bo ubwabo; ariko ntibaba bashaka kwemera ico gikorwa co kwiyanka. Ni co gituma bashavura iyo ivyaha vyabo bishizwe ahabona. Baragenda bababaye kandi babangamiwe, nk’uko ba bigishwa basize Yesu, binuba bati: ‘Iri jambo rirakomeye; ni nde ashobora kuryumva?’” Uwipfuzo rw’Ibihe Vyose, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
ꞌIta kovenánto pa mensahéro ni Malakias so mamurga ed saray anak ni Levi babaen ed apoy. Amla so panaglinis to ed dalin na a pagdayepan, ya ibablag toy trigo tan dayami. Aramiden to iya a obra babaen ed saray banntáy. Say banntáy so mangigagawa ed panagbelag, tan say banntáy so mensahe na kasalukoyan a katuaan parad balang maitunos a pakasaritaan no iner so panagpurga to ed saray anak ni Levi. Say banntáy so mensahe tan saray mensahéro ni Elias, a mangitotoro ed sakey a instrumento na panangukom.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–4.
Диққат қилиңлар, Мән Өз әлчимни әвәтимән, у Мениң алдимда йолни тәйярлайду; вә силәр издәйдиған Рәбб өз ибадәтханисиға туюқсиз келиду, йәни силәр хуш көридиған әһдиниң Әлчиси — мана, У келиду, дәп дейду қошунларниң Рәбби. Лекин Униң келиш күнигә ким бәрдашлиқ берәләйду? У көрүнгәндә ким тик туралайду? Чүнки У тазилағучиниң отиғичә, ағартқучиниң ишқоридәк болиду. У күмүчни тазилап пак қилғучидәк олтириду; У Лавий оғуллирини паклайду, уларни алтун вә күмүчтәк тазилайду, шуниң билән улар Рәббкә һәққанийлиқ билән һәдийә суналайдиған болиду. Андин Йәһуда билән Йерусалимниң һәдийәси Рәббкә қедимки күнләрдикидәк, бурунқи жиллардикидәк йеқимлиқ болиду. Малаки 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Յովհաննէս Մկրտչից յետոյ եկողը Նա է, որ իր կալը մաքրում է հովով, եւ նման է զտիչի կրակին։ Մաքրագործման ընթացքը կատարում է ուխտի պատգամաբերը, եւ հետեւաբար մատնանշում է մի պատմութիւն, ուր Տէրը ուխտի մէջ է մտնում նոր ընտրեալ ուխտի ժողովրդի հետ։ Երբ հին Իսրայէլը ազատուեց Եգիպտոսի ստրկութիւնից, այդ սրբազան պատմութեան թեմաներից մէկը «անդրանիկի» հարցն էր։ Թէ՛ Եգիպտոսի անդրանիկների մահը, թէ՛ Աստծու՝ Իսրայէլին Իր անդրանիկը ճանաչելը։
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Thou nyɛ na woaka akyerɛ Farao sɛ, Sɛdeɛ Awurade seɛ ni, Israel yɛ me ba, me ba panyin no ankasa; na meka kyerɛ wo sɛ, Gyaa me ba no ma ɔnkɔ, na ɔnsom me; na sɛ wopow sɛ wobɛgyaa no a, hwɛ, mɛkum wo ba, wo ba panyin no ankasa. Exodus 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
यूहन्नाले मिश्रबाट छुटकारा दिने प्रसङ्गमा इस्राएलसित करार बाँध्नुभएको बेला, परमेश्वरको दिव्य योजना यस्तो थियो कि प्रत्येक गोत्रका हरेक जेठो छोरालाई पूजाहारीको कार्यमा समर्पित गरियोस्। तर सुनको बाछाको विद्रोहमा, विद्रोहको घडीमा मोशाको पक्षमा उभिने केवल लेवीको गोत्र मात्र थियो। तिनीहरूको विश्वासीपनको कारण, परमेश्वरले हरेक गोत्रका प्रत्येक जेठो जनलाई पूजाहारीत्वमा समर्पित गर्ने आफ्नो योजना रद्द गर्नुभयो, र अरू गोत्रहरूलाई पन्छाउँदै लेवीको गोत्रलाई मात्र पूजाहारीत्वको विशेष अधिकार दिनुभयो। जब करारका दूतले लेवीका छोराहरूलाई शुद्ध पार्छन्, त्यसले यस्तो इतिहासलाई प्रतिनिधित्व गर्दछ जहाँ अघिल्लो करारका जनहरूलाई अलग राखेर नयाँ करारका जनहरू स्थापित गरिँदैछन्। यही अवस्था यूहन्ना बप्तिस्मा दिने, मिल्लेराइटहरू, र एक लाख चौवालीस हजारका सन्दर्भमा थियो र हुनेछ। 1840 देखि 1844 सम्म, विलियम मिलरलाई दिइएको भविष्यवाणीसम्बन्धी सन्देशको जाँचको विषयद्वारा शुद्धीकरणको एक प्रक्रिया आरम्भ गरियो। त्यसले 22 अक्टोबर 1844 मा प्रभु आफ्नो मन्दिरमा अचानक आउनुहुने घटनासम्म पुर्यायो, तर शुद्धीकरणको प्रक्रिया 1863 सम्म अन्त्य भएन।
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Daniel 8:14-ի մարգարեությունը՝ «Մինչեւ երկու հազար երեք հարյուր երեկո եւ առաւօտ. ապա սրբարանը պիտի մաքրուի», եւ առաջին հրեշտակի պատգամը՝ «Վախեցէ՛ք Աստուծուց եւ փա՛ռք տուէք Նրան, որովհետեւ եկած է Նրա դատաստանի ժամը», երկուսն էլ մատնանշում էին Քրիստոսի սպասաւորութիւնը Սրբութիւնների Սրբոցում, քննչական դատաստանին, եւ ոչ թէ Քրիստոսի գալուստը՝ Իր ժողովրդին փրկելու եւ ամբարիշտներին կործանելու համար։ Սխալը չէր եղել մարգարէական ժամանակահատուածների հաշւարկի մէջ, այլ այն իրադարձութեան մէջ, որ պիտի տեղի ունենար 2300 օրերի վերջում։ Այս սխալի պատճառով հաւատացեալները յուսախաբութիւն էին կրել, սակայն այն ամէնը, ինչ մարգարեութեամբ կանխասացուած էր, եւ այն ամէնը, ինչ նրանք Սուրբ Գրքի հիման վրայ իրաւունք ունէին ակնկալելու, իրականացուած էր։ Ճիշդ այն ժամանակ, երբ նրանք ողբում էին իրենց յոյսերի խորտակումը, տեղի էր ունեցել այն իրադարձութիւնը, որ կանխասացուած էր պատգամով, եւ որը պէտք էր կատարուէր նախքան Տիրոջ յայտնուելը՝ Իր ծառաներին վարձատրութիւն տալու համար։”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
«Քրիստոսը եկել էր ոչ թե երկիր, ինչպես նրանք էին սպասում, այլ, ինչպես նախապատկերված էր խորհրդանշանի մեջ, երկնքում գտնվող Աստծո տաճարի Ամենասուրբ վայրը։ Մարգարե Դանիելը Նրան ներկայացնում է որպես այս ժամանակում Հինավուրց Օրերի մոտ եկողին. «Գիշերային տեսիլքներում տեսնում էի, և ահա մարդու Որդու նման մեկը գալիս էր երկնքի ամպերով և եկավ»՝ ոչ թե երկիր, այլ՝ «Հինավուրց Օրերի մոտ, և Նրան մոտեցրին Նրա առաջ»։ Դանիել 7:13։»
“This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
«Гьал тӀекъам долу килса гӀаракь Малакъи пайхамарас аьлхинчила: „БетӀер, шуьга кхайкхина волу, гӀалатехь Суна храме кхочур ву, цуьнан а, шуьга безам болу Ахьд дийцархо; хьанна, Цуьнан кхочуш ву“, — олу Дуьнен тӀехь Долу Эзараллин БетӀер.» Малакъи 3:1. БетӀеран Суьна храме кхачар гӀалатехь, ца хеташ, Цуьнан халкъана дуьхьал даьлла. Уьш Цуьнан цига кхочур ву бохуш хьажа ца дийна. Уьш Цуьнан лаьтта кхочур ву тешна дара, «цӀе йовзаш долу цӀеран догӀахьа дӀакхачо, Дела ца довзаш болчарна а, Вангелин хьехамна муьтӀахь ца болуш болчарна а, гӀазот дохьуш». 2 Фессалоникехь 1:8.
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
«Բայց ժողովուրդը դեռ պատրաստ չէր հանդիպելու իր Տիրոջը։ Դեռևս անհրաժեշտ էր նրանց համար կատարել պատրաստության մի գործ։ Պետք է լույս տրվեր՝ նրանց մտքերը ուղղելով դեպի երկնքում գտնվող Աստծո տաճարը, և երբ նրանք հավատքով հետևեին իրենց Քահանայապետին Նրա այնտեղյա ծառայության մեջ, նոր պարտականություններ պիտի հայտնվեին։ Եկեղեցուն պետք է տրվեր նախազգուշացման և խրատի ևս մի պատգամ։»
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
“Ohrŋɔ ni nbi ‘Ɔnɔ de nyɛhɛ badzɛna no da no? na hena na obegyina sɛ ɔreba no? osi ɔyɛ tse dɛ dadehyewgya, na ɔtse dɛ ntarhohoraduru; na ɔbɛtsena ase dɛ dwetɛ dwinnyi na hohoranyi; na ɔbɛhohora Levi mba no, na ɔbɛpaapae hɔn mu dɛ sika na dwetɛ, ama wɔdze tsenenee afɔr abɔ Ewuradze no.’ Malachi 3:2, 3. Wɔn a wɔtse ase wɔ asaase do ber a Christ ne mpaebɔmu adwuma begyae wɔ sor santu hɔ no, ɔsɛ dɛ wogyina kronkron Nyankopɔn enyim a wɔnnyi gyidzikasafowanyi biara. Ɔsɛ dɛ hɔn ntar yɛ fɛfɛw; ɔsɛ dɛ wɔdze pɛsɛnpɛsɛn mogya no hohora hɔn suban fi bɔn ho. Nyankopɔn adom na hɔnankasa mbɔdzenbɔ a wɔdze si pi no ntsi, ɔsɛ dɛ wɔyɛ nkunyimdifo wɔ ko a wɔko tsia bɔn no mu. Ber a nhwehwɛmu atembu no rokɔ do wɔ sor no, ber a wɔreyi adzebɔnfakyɛ gyidzinyi hɔn bɔn efi santu hɔ no, ɔsɛ dɛ ahotew adwuma bi soronko, bɔn a wɔpa gu no, kɔ do wɔ Nyankopɔn nkorɔfo a wɔwɔ asaase do no mu. Wɔda adwuma yi edzi pefee kɛse wɔ Nkrasɛm 14 nkrahorow no mu.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“ꯃꯁꯤ ꯇꯧꯔꯕ ꯑꯁꯤ ꯃꯇꯝ ꯂꯩꯔꯕꯗꯥ, ꯈ꯭ꯔꯤꯁꯇꯒꯤ ꯃꯇꯧ ꯄꯥꯡꯕꯁꯤꯡ ꯃꯍꯥꯛ ꯎꯠꯄꯥꯗꯥ ꯑꯗꯨꯒꯤ ꯁꯦꯝꯁꯥꯔꯛꯄꯥ ꯑꯣꯏꯔꯒꯅꯤ꯫ ‘ꯃꯗꯨꯗꯥ ꯖꯨꯗꯥ ꯑꯃꯁꯨꯡ ꯖꯦꯔꯨꯁꯂꯦꯝꯒꯤ ꯑꯣꯐꯔꯤꯡ ꯑꯁꯤ ꯑꯍꯥꯅꯕ ꯅꯨꯃꯤৎꯁꯤꯗꯒꯤ ꯑꯃꯁꯨꯡ ꯃꯃꯥꯡꯒꯤ ꯆꯍꯤꯁꯤꯡꯗꯥ ꯑꯣꯏꯈꯤꯕ ꯑꯗꯨꯝꯅ ꯑꯗꯨꯒꯨꯝꯕꯅꯥ ꯄ꯭ꯔꯚꯨꯗꯥ ꯄꯥꯝꯕ ꯑꯣꯏꯔꯒꯅꯤ꯫’ Malachi 3:4. ꯃꯗꯨꯗꯥ ꯑꯩꯈꯣꯌꯒꯤ ꯄ꯭ꯔꯚꯨꯅꯥ ꯃꯍꯥꯛ ꯎꯠꯂꯛꯄꯗꯥ ꯃꯍꯥꯛ ꯃꯃꯥꯡꯗꯥ ꯂꯧꯖꯤꯟꯕꯒꯤ ꯆꯔꯆ ꯑꯁꯤ ‘ꯃꯌꯥꯡ ꯅꯤꯡꯉꯥꯏꯕ ꯆꯔꯆ, ꯃꯁꯤꯗꯥ ꯃꯥꯟ ꯑꯃ ꯂꯩꯇꯕ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯨꯔꯨꯝ ꯑꯃ ꯂꯩꯇꯕ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯁꯨꯝ ꯑꯁꯨꯝꯕ ꯑꯃꯒꯨꯝꯕ ꯂꯩꯇꯕ’ ꯍꯥꯏꯅ ꯑꯣꯏꯔꯒꯅꯤ꯫ Ephesians 5:27. ꯃꯗꯨꯗꯥ ꯃꯍꯥꯛꯅꯥ ‘ꯅꯨꯡꯁꯤꯠꯒꯤ ꯑꯣꯡꯄꯥꯛ ꯑꯃꯒꯨꯝꯕ, ꯊꯥꯁꯤꯡ ꯑꯃꯒꯨꯝꯕ ꯐꯖꯕ, ꯅꯨꯡꯁꯤꯠ ꯑꯃꯒꯨꯝꯕ ꯑꯌꯥꯝꯕ, ꯑꯃꯁꯨꯡ ꯐꯤꯖꯣꯜ ꯊꯥꯕ ꯂꯥꯟꯃꯤꯁꯦꯟꯥ ꯑꯣꯏꯅ ꯑꯍꯣꯨꯕ’ ꯍꯥꯏꯅ ꯎꯠꯂꯛꯀꯅꯤ꯫ Song of Solomon 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“ब्यांत, प्रभु यान्हें आपू मन्दिर मां आवन के अलावा, मलाकी हिनकर दूसरा आगमन, अर्थात् न्याय के कार्यान्वयन खातिर हिनकर आगमन, इ वचनन मां भी भविष्यवाणी करत है: ‘और मैं न्याय करने खातिर तुम्हरे नज़दीक आऊँगा; और मैं जादूगरन के विरुद्ध, और व्यभिचारियन के विरुद्ध, और झूठी शपथ खावइयन के विरुद्ध, और उन्के विरुद्ध जे मज़दूर के मज़दूरी मां अत्याचार करत हैं, विधवा और अनाथ पर, और परदेसी के ओकर अधिकार से फेर देत हैं, और हमसे भय नाहीं राखत, सेनाओं के प्रभु कहत हैं।’ मलाकी 3:5. यहूदा वही दृश्य के ओर संकेत करत है जब उ कहत है, ‘देखो, प्रभु आपन हजारों पवित्र जनन संग आवत है, सब पर न्याय करे खातिर, और उन्के बीच जे सब अभक्त हैं, उन्के सब अभक्त कामन के विषय मां सब के दोषी ठहरावे खातिर।’ यहूदा 14, 15. इ आगमन, और प्रभु के आपू मन्दिर मां आवन, अलग और पृथक घटनाएँ हैं।”
“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, 424–426.
“ክርስቶስ እንደ ሊቀ ካህናታችን ሆኖ ለመቅደሱ መንጻት ወደ እጅግ ቅዱሱ ስፍራ መምጣቱ፣ በዳንኤል 8፥14 የተገለጠው፤ የሰው ልጅም ወደ ዘመናት ሽማግሌ መምጣቱ፣ በዳንኤል 7፥13 እንደቀረበው፤ እንዲሁም ጌታ ወደ ቤተ መቅደሱ መምጣቱ፣ በሚልክያስ እንደተነበየው፣ እነዚህ ሁሉ የአንድና የአንዲት ክስተት መግለጫዎች ናቸው፤ ይህም ደግሞ በማቴዎስ 25 በተጻፈው የአሥሩ ደናግል ምሳሌ ውስጥ ክርስቶስ እንደገለጸው የሙሽራው ወደ ሰርግ መምጣት በሚወክለው ምስል ደግሞ ተወክሏል።” ታላቁ ተጋድሎ፣ 424–426።
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
पिछले अनुच्छेद में चार “आगमन” का उल्लेख है, और वे सब एक ही आगमन हैं, जिसे चार भिन्न प्रकारों से प्रतीकात्मक रूप में दर्शाया गया है। उन “आगमन” में से एक दस कुँवारियों का दृष्टान्त है।
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ama-sikwa ukuba ndiqwalasele umzekeliso weentombi ezilishumi, ezintlanu kuzo zazilumkile, zaza ezintlanu zaba zizidenge. Lo mzekeliso uzalisekisiwe kwaye uya kuqhubeka uzalisekiswa ngokwentsingiselo yawo kanye, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, uzalisekisiwe kwaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Kung ang apat na “pagparito” ay “mga paglalarawan ng iisang pangyayari,” kung gayon ang apat na “pagparito” na natupad sa pasimula ng Adventismo sa kilusang Millerita ay “matutupad” muli “sa bawat titik” sa kilusang Elias sa katapusan ng Adventismo.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller y los Milleritas fueron los representantes del mensaje del primer ángel, y en el mismo pasaje de Early Writings que citamos recientemente, el mensaje del primer ángel poseía las mismas características de Juan el Bautista. Citamos el pasaje que dice que quienes rechazaron el mensaje de Juan el Bautista no podían beneficiarse de las enseñanzas de Jesús. En el párrafo siguiente ella dice: “Aquellos que rechazaron el primer mensaje no podían ser beneficiados por el segundo; ni tampoco fueron beneficiados por el clamor de medianoche, que había de prepararlos para entrar con Jesús por la fe en el lugar santísimo del santuario celestial.” Tanto William Miller como Juan el Bautista representan instrumentos de juicio.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Aneynkak ni hokturakaneng, kairang meam chakatgiminrangko seng∙aniko jechakani gimin dos gnangja ine chanako man∙jawa. Isol uni gni watatgiminrangko jakkalchi Laodiceani papni rimgimin bakko ra∙angaha, aro indake skang nirokgimin manderangni Laodiceani golgipa ong∙aniko mesokaha, indake ma∙sina gita sa sandesko ra∙baha je, uko ra∙chakgenma ba jechakgenma, bichalni somoio uan indine chin ong∙gen je katchinikgipa sa uamangni gisepo dongachim. 1840 ni saloni 1844 ni salona janggi tangkani itihasko Karmel A∙bri so∙otao Eliyani bolirangni kosako wa∙alni ong∙baani chi∙songanichi mesokaha. Beben katchinikgipako tol∙a katchinikgiparangoni dingtangatako man∙aha.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
असि तस्मिन् बिन्दौ स्मः यत्र अस्माभिः 22 अक्टूबर, 1844, अनन्तरं निरन्तरं प्रवृत्तस्य शुद्धीकरण-प्रक्रियायाः रूपरेखा निर्देष्टव्या। सिस्टर व्हाइट उक्तवती यत् 22 अक्टूबर, 1844, अनन्तरं “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Ben xbe̱j̱in Adventism tenzde̱é laa “seven times” Leviticus twenty-six, da Daniel gí “oath” shí Moses, hadaał yaa naltsoosígíí hólǫ́ doo biniiyé da nitsáhákeesgo, t’áá ajiłiił da doo bee hadaał’į́į́ʼ da, díí t’áá nihá ályaa haneʼ bee naʼanishgo, t’áá ajiłiił da naaltsoos bee haneʼígíí biyiʼ yáʼátʼéego nidaalnishgo, át’éego t’áá hwiindzinííłígíí biyiʼ hólǫ́go, doo aałtso bílaʼashdlaʼii haneʼígíí biyiʼ hastiin da.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Asay yuyachisun hamuq qillqapi pichanapaq rurayninraq purisqanta, hinaspataq qallarisun 1840 watakunapi Millerita Adventismo chaskisqa cheqaq Protestantismoq waqran Republicanismoq waqranwan tinkuchiyta.