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.

कःएलियाहस्य त्रिविधः प्रयोगः” इति वाक्यांशः, परमेश्वरस्य कार्यकारी न्यायस्य कालावधौ सन्देशं, सन्देशवाहकं, तथा आन्दोलनं सम्बोधयति। एषा कालावधिः संयुक्तराज्येषु रविवासरविधेः आरम्भेण प्रारभ्य, परीक्षाकालस्य समापनपर्यन्तं प्रवर्तते। कार्यकारी न्यायः तस्मात् अवस्थाकालात् क्रमशः तीव्रतां गच्छति, यस्मिन् परमेश्वरस्य न्यायः दयया मिश्रितः भवति, तस्मात् तस्मिन् समये यावत्, यदा तस्य न्यायाः दयां विना अन्तिमासु सप्तसु विपत्तिषु प्रवहन्ति।

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.

পবিত্র অঙ্গীকারের দূতের জন্য পথ প্রস্তুতকারী দূতের ত্রিবিধ প্রয়োগ ঈশ্বরের অনুসন্ধানমূলক বিচারকার্যের সমাপনী পর্যায়ে বার্তা, দূত এবং আন্দোলনকে নির্দেশ করে; আর সেই পর্যায়ই এক লক্ষ চুয়াল্লিশ হাজারের মোহরাঙ্কনের সময়কালকে শনাক্ত করে। সেই সময়কাল যুক্তরাষ্ট্রে শীঘ্রই আগত রবিবার-আইনের সময়ে সমাপ্ত হয়; তখনই ঈশ্বরের কার্যকর বিচারসমূহ আরম্ভ হয়।

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.

Johanes Mzabatizi alongiselela indlela kaKristu, uMthunywa weSivumelwano, ukuba aqinise isivumelwano ekuzalisekisweni kukaDaniyeli isahluko sesithoba, indima yamashumi amabini anesixhenxe. Ngokwenjenjalo, walungiselela nendlela yokuba uKristu afike ngesiquphe etempileni yaKhe aze ahlambulule oonyana bakaLevi, awakwenzayo ekuqaleni nasekupheleni kobulungiseleli baKhe beminyaka emithathu enesiqingatha. Ukuhlanjululwa kwetempile yokoqobo kwakungumqondiso womsebenzi waKhe wokuhlambulula itempile yomphefumlo yabo babemelwe njengoonyana bakaLevi.

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.

Ɔsom adwuma a ɔyɛe de hohoro asɔredan no ankasa yɛɛ nkɔmhyɛ mmamu, na bere a ɔwiee adwuma no wɔ Yohane ti abien, nkyekyem dummiɛnsa kosi aduonu mmienu mu no, Honhom Kronkron no kyerɛɛ asuafo no ma wɔkaee Twam Dada no mu asɛm bi a na ɛka ne dwumadi a ɔde rehohoro na repam fi asuafo no mu no ho, de rema Malaki ti abiɛsa no aba mu.

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.

Dans le passage de Jean, le Christ a indiqué que, lorsque le temple de son corps serait détruit, il le relèverait en trois jours. L’échange avec les Juifs chicaneurs ajoutait que la reconstruction du temple littéral, exécutée par Hérode et achevée cette même année, avait pris quarante-six ans. Jésus purifiait ses disciples au moyen d’un exemple de l’une des règles associées à la parole prophétique que Jésus avait enchâssée dans sa Parole par l’action des anges, du Saint-Esprit et des prophètes.

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.

Il a donné l’exemple prophétique selon lequel le littéral représente le spirituel. Il a établi la clé prophétique du nombre « quarante-six » comme symbole du temple. « Quarante-six » avait été le nombre de jours pendant lesquels Moïse se trouvait sur la montagne pour recevoir les instructions relatives au temple. « Quarante-six » est le nombre de chromosomes qui composent le temple humain. « Quarante-six » est le nombre d’années (1798 à 1844) qui se sont accomplies dans la restauration du temple spirituel, lequel avait été foulé aux pieds d’abord par le paganisme, puis par le papisme.

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.

Die zwei Tempelreinigungen schließen die Symbolik ein, dass drei Tage sechsundvierzig Jahren entsprechen. Sie schließen den Grundsatz ein, dass das Wörtliche das Geistliche darstellt. Sie stellten sowohl eine Erfüllung als auch eine Vorhersage der Prophetie dar. Die zwei Reinigungen stellen eine Wahrheit dar, die von einer Klasse missverstanden und einer anderen Klasse offenbart wird.

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.

Les deux purifications désignent une période où l’Église de Dieu a été corrompue au point d’être « une génération adultère de vipères », qui cherche un signe, alors même que le signe lui est directement expliqué, car le seul signe qui sera donné est le signe de la destruction du temple, relevé en trois jours.

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.

Ó, boa, como podeis vós, sendo maus, falar coisas boas? Pois a boca fala do que está cheio o coração.... Então alguns dos escribas e dos fariseus responderam, dizendo: Mestre, queremos ver da tua parte um sinal. Mas ele, respondendo, disse-lhes: Uma geração má e adúltera pede um sinal; e nenhum sinal lhe será dado, senão o sinal do profeta Jonas. Porque, assim como Jonas esteve três dias e três noites no ventre da baleia, assim o Filho do homem estará três dias e três noites no coração da terra. Mateus 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.

Toutes ces dynamiques prophétiques sont représentées dans les trois accomplissements du Messager de l’Alliance venant soudainement à Son temple, comme Il l’a fait dans Jean, chapitre deux.

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.

At Paskua ng mga Judio ay malapit na, at si Jesus ay umahon sa Jerusalem; at nasumpungan niya sa templo ang mga nagtitinda ng mga baka at mga tupa at mga kalapati, at ang mga mamamalit ng salapi na nangakaupo: At nang siya’y makagawa ng isang panghampas na lubid na maliliit, ay pinalayas niyang lahat sila sa templo, pati ang mga tupa, at ang mga baka; at ibinuhos ang salapi ng mga mamamalit, at ipinataob ang mga dulang; At sinabi niya sa mga nagtitinda ng mga kalapati, Alisin ninyo rito ang mga bagay na ito; huwag ninyong gawing bahay-kalakal ang bahay ng aking Ama. Naalaala ng kaniyang mga alagad na nasusulat, Nilamon ako ng sikap sa iyong bahay. Kaya nga nagsisagot ang mga Judio at sinabi sa kaniya, Anong tanda ang iyong ipinakikita sa amin, yamang ginagawa mo ang mga bagay na ito? Sumagot si Jesus at sinabi sa kanila, Gibain ninyo ang templong ito, at sa tatlong araw ay itatayo ko. Sinabi nga ng mga Judio, Apat na pu’t anim na taon itinayo ang templong ito, at itatayo mo sa tatlong araw? Datapuwa’t ang sinalita niya ay ang tungkol sa templo ng kaniyang katawan. Nang magbangon nga siya sa mga patay, ay naalaala ng kaniyang mga alagad na ito ang sinabi niya; at nagsisampalataya sila sa kasulatan, at sa salitang sinabi ni Jesus. Juan 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.

‘তুমি’তে?

“‘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.

“‘जिसके हाथ में उसका सूप है, और वह अपने खलिहान को भली-भाँति साफ करेगा, और अपने गेहूँ को कोठार में इकट्ठा करेगा।’ मत्ती 3:12। यह शुद्धि के समयों में से एक था। सत्य के वचनों के द्वारा भूसी को गेहूँ से अलग किया जा रहा था। क्योंकि बहुत से लोग ताड़ना ग्रहण करने के लिए अत्यन्त व्यर्थ और आत्मधर्मी थे, और नम्रता का जीवन स्वीकार करने के लिए संसार-प्रेम में डूबे हुए थे, वे यीशु से फिर गए। बहुत से लोग आज भी यही कर रहे हैं। आज आत्माओं की परीक्षा वैसे ही हो रही है जैसे कफरनहूम के आराधनालय में उन चेलों की हुई थी। जब सत्य को हृदय पर लागू किया जाता है, तब वे देखते हैं कि उनका जीवन परमेश्वर की इच्छा के अनुरूप नहीं है। वे अपने भीतर पूर्ण परिवर्तन की आवश्यकता को देखते हैं; परन्तु वे उस आत्म-त्यागपूर्ण कार्य को हाथ में लेने के लिए तैयार नहीं होते। इसलिए जब उनके पाप प्रकट किए जाते हैं, तब वे क्रोधित हो उठते हैं। वे ठेस खाकर चले जाते हैं, जैसा कि वे चेले यीशु को छोड़कर बड़बड़ाते हुए चले गए थे, ‘यह बात कठिन है; इसे कौन सुन सकता है?’” 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.

የእነዚያ “የተፈተኑ ነፍሳት” በ “ካፍርናሆም ምኵራብ” ውስጥ፣ ክርስቶስ ሥጋውን ሊበሉና ደሙን ሊጠጡ እንዳለባቸው በነገራቸው ጊዜ፣ መንፈሳዊ እውነትን ለማስተላለፍ ቃል በቃል ሥጋውን እየተጠቀመ እንደነበር ለመረዳት እምቢ አሉ። ይህም በዮሐንስ ምዕራፍ ሁለት ስለ መቅደሱ ያቀረበው ያው ትንቢታዊ መግለጫ ነበር። ቃል በቃል ያለው ከመንፈሳዊው አስቀድሞ እንደሚመጣና እርሱንም እንደሚወክል ያለው መርህ “ከባድ ንግግር” መሆኑ እነርሱም “ሊሰሙት” ፈቃደኞች ባልነበሩበት ጊዜ፣ ተመልሰው ከእርሱ ጋር ዳግመኛ አልሄዱም። ይህም በዮሐንስ ምዕራፍ ስድስት ቁጥር ስድሳ ስድስት (666) ውስጥ ተፈጸመ፤ ይህም በቅርቡ የሚመጣውን የእሑድ ሕግ ይወክላል፣ እርሱም በጥቅምት 22, 1844 አስቀድሞ ተመስሏል፣ ይህም ደግሞ በቀራንዮ መስቀል አስቀድሞ ተመስሏል።

From that time many of his disciples went back, and walked no more with him. John 6:66.

उस समय से उसके बहुत से चेले लौट गए, और फिर उसके साथ न चले। यूहन्ना 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.

Dans Jean, chapitre deux, le Saint-Esprit avait conduit les pensées des disciples à « se souvenir » de la prophétie décrivant le zèle de Dieu, et le mot « zélé » est le même que « jaloux » tant en hébreu qu’en grec.

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.

فَإِنَّ غَيْرَةَ بَيْتِكَ قَدْ أَكَلَتْنِي، وَتَعْيِيرَاتِ الْمُعَيِّرِينَ إِيَّاكَ وَقَعَتْ عَلَيَّ. مزمور 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.

Le zèle de Dieu, qui est sa jalousie, représente l’élément du caractère de Dieu en tant que Dieu jaloux, dont la jalousie se manifeste jusqu’à la troisième et à la quatrième génération sur ceux qui le haïssent. Au chapitre deux de Jean, le Saint-Esprit établissait que la purification accomplie par le Messager de l’Alliance a lieu dans la quatrième et dernière génération, bien qu’il y ait toujours encore quelques-uns de la troisième génération qui subsistent lorsque la coupe de la génération finale est remplie. Cette génération-là est une génération adultère de vipères.

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.

Mose emelol dzē yo dōn rālōr, im āinwōt in, ilik Mose, ilo raan 46, ej bōk katak kin kāāl eo an tempel eo. Ilo raan ko, ej bōk kien eo, im ilo ruoñoul kein tok, ej kwalok ke joñan jela in God ej walok ilo jilu ñan emān rālōr ko.

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.

E ele disse a Abrão: Sabe, com certeza, que a tua descendência será peregrina em terra alheia, e servirá aos seus moradores; e estes a afligirão por quatrocentos anos. Mas também eu julgarei a nação à qual servirão; e depois sairão com grandes riquezas. E tu irás para teus pais em paz; serás sepultado em ditosa velhice. Mas, na quarta geração, tornarão para cá; porque a iniquidade dos amorreus ainda não está cheia. Gênesis 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.

Mu muryango wa nyuma wa Isirayeli ya kera, urusengero rw’Itorero rya Gikristo, Petero yise “inzu y’Umwuka,” rwubatswe. Muri ayo mateka Imana yagaragaje ishyari ryayo incuro ebyiri ubwo, mu ishyaka ryayo, yahumanuraga urusengero. Mu 1844 Imana yari yarahagurukije urusengero rw’umwuka rw’Abamileriti, kandi yongeye kunyura ku bantu bari baratoranyijwe mbere. Muri ayo mateka Intumwa y’Isezerano yaje itunguranye ku wa 22 Ukwakira 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.

Ezinemekoa kozanga nzela na losambo ya William Miller. Wana Baprotesta mpe ba-Millerite bazalaki kopusana na mokolo ya 22 Sánzá ya zomi, 1844, bituluku mibale bamekamelamaki. Momekano ya Moprotesta eyaki na ntango ya nsuka na boyei ya mwanje ya liboso na 1798. Nsima ya ete nsango oyo esengelaki “kopɛtola mpe kopɛtola mpenza” bana mibali ya Levi ebongisamaki na lolenge ya mibeko na 1831, komekama ya Baprotesta ebandaki ntango nsango ya mwanje ya liboso epesamaki nguya na 11 Sánzá ya mwambe, 1840. Na 19 Sánzá ya minei, 1844, Baprotesta balembaki na momekano yango, mpe bakomaki bana basi ya Babilone.

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.

Mae’r ail angel wedyn wedi cyrraedd, ac yna profwyd ffydd y Milleriaid, a chyflawnwyd puro a glanhau. Pan roddwyd grym i neges yr ail angel yng nghyfarfod gwersyll Exeter ar y deuddegfed hyd at y ddwy ar bymtheg o Awst, cyflawnwyd profi gwahaniad y Milleriaid rhwng y doeth a’r ffôl.

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.

La distinction entre les sages et les insensées était l’huile, laquelle était le message prophétique du Cri de Minuit. Lorsque le troisième ange arriva le 22 octobre 1844, le temple avait été édifié (en quarante-six ans). À ce moment-là, le Messager de l’alliance vint soudain à Son temple.

“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.

« La venue du Christ en tant que notre souverain sacrificateur dans le lieu très saint, pour la purification du sanctuaire, présentée dans Daniel 8:14 ; la venue du Fils de l’homme vers l’Ancien des jours, telle qu’elle est exposée dans Daniel 7:13 ; et la venue du Seigneur à son temple, annoncée par Malachie, sont des descriptions du même événement ; et cela est aussi représenté par la venue de l’époux aux noces, décrite par le Christ dans la parabole des dix vierges, en Matthieu 25. » 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.

Ndipo Mjumbe wa Agano alipoanza kazi Yake ya kuwatakasa na kuwasafisha wanafunzi wa Kiwamileri, waliotambulishwa katika sura ya tatu ya Malaki kuwa wana wa 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.

« Beaucoup de ceux qui s’avancèrent à la rencontre de l’Époux sous les messages du premier et du second ange refusèrent le troisième, le dernier message d’épreuve destiné à être donné au monde ; et une attitude semblable sera adoptée lorsque le dernier appel sera lancé. »

“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.

« Chaque détail de cette parabole doit être étudié avec soin. Nous sommes représentés soit par les vierges sages, soit par les vierges folles. » Review and Herald, 31 octobre 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”?

ເມື່ອຂ່າວສານຂອງທູດສະຫວັນອົງທຳອິດໄດ້ຮັບການປະທານພະລັງໃນວັນທີ 11 ສິງຫາ 1840, ຝູງຊົນຈຳນວນຫຼາຍໄດ້ເຂົ້າຮ່ວມຂະບວນການ Millerite. ຕໍ່ມາໃນວັນທີ 19 ເມສາ 1844, ຄົນກຸ່ມໃຫຍ່ກຸ່ມໜຶ່ງໄດ້ອອກຈາກຂະບວນການນັ້ນ. ໃນວັນທີ 22 ຕຸລາ 1844, ທັດສະນະແບບດັ້ງເດີມແມ່ນວ່າມີປະມານຫ້າສິບດວງວິນຍານຜູ້ໄດ້ເຂົ້າໄປໂດຍຄວາມເຊື່ອໃນບ່ອນບໍລິສຸດທີ່ສຸດ. ຖ້າສົມມຸດວ່າຈຳນວນນັ້ນປະມານຫ້າສິບດວງວິນຍານທີ່ໃນເບື້ອງຕົ້ນໄດ້ຕິດຕາມແສງສະຫວ່າງຂອງທູດສະຫວັນອົງທີສາມ, ແລ້ວມັນໝາຍຄວາມວ່າຢ່າງໃດ ເມື່ອພວກເຮົາຖືກແຈ້ງວ່າ “ຫຼາຍຄົນ” ຜູ້ທີ່ໄດ້ຍອມຮັບຂ່າວສານຂອງທູດສະຫວັນອົງທຳອິດແລະອົງທີສອງ “ໄດ້ປະຕິເສດອົງທີສາມ ຄືຂ່າວສານສຸດທ້າຍແຫ່ງການທົດສອບ”?

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.

فەرمانبەری پەیمان بە خێرایی هاتە پەرستگای خۆی و ڕووناکی پیرۆزگاکەی ئاسمانی و پەیامی فریشتەی سێیەمی بۆ ئەو پەنجا کە بەدوایدا چوون بۆ ئەزموونی فریشتەی سێیەمەوە کردەوە، بەڵام لە سەرەتاوە پەرتەوازە بوون. ئەو دڵشکاویانەی ئەوکاتە گەورەتر بوو لە دڵشکاوی یەکەم، هەرچەندە لەلایەن خوشک وایتەوە ئاگادار کراوین کە دڵشکاویان وەک دڵشکاوی قوتابییان دوای خاچ نەبوو.

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.

Em zung kawpinak pahnih ah khan, Khrih cun a profet bia a hngakchia mi pawl hnenah a ongter; cule 1850 ah, Sister White cun Bawipa cu cucu a kut a phar sal in a miphun a khawmkhawm dingah a um ti kha a hmuhter mi a si tiah a sim.

“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.

“23 septanm [1850] Seyè a te montre m ke li te lonje men li yon dezyèm fwa pou reprann rès pèp li a, e ke efò yo dwe double nan tan rasanbleman sa a. Nan tan dispèsyon an, Izrayèl te frape epi dechire; men kounye a, nan tan rasanbleman an, Bondye pral geri pèp li a epi bande blesi yo. Nan tan dispèsyon an, efò ki te fèt pou gaye verite a te gen sèlman yon ti efè, yo te akonpli anpil piti oswa anyen ditou; men nan tan rasanbleman an, lè Bondye mete men li pou rasanble pèp li a, efò pou gaye verite a pral gen efè yo te fèt pou yo genyen. Tout moun dwe ini epi chofe nan travay la. Mwen te wè ke se te yon wont pou nenpòt moun fè referans ak tan dispèsyon an kòm egzanp pou dirije nou kounye a nan tan rasanbleman an; paske si Bondye pa fè plis pou nou kounye a pase sa li te fè lè sa a, Izrayèl pa t ap janm rasanble. Li nesesè menm jan an pou verite a pibliye nan yon jounal, menm jan yo preche li.” Review and Herald, 1 novanm 1850.

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.

Ku musaraba ni ho abigishwa batatanye, kandi muri iyo mateka, nyuma y’iminsi itatu, yatangiye kongera gukoranya abigishwa be bari baratatanye. Hafi y’imyaka itatu nyuma y’iherezo ry’umwaka wa 1844, Kristo yatangiye gukoranya umukumbi we wari waratatanye. Muri iyo mateka yayoboye ubwoko bwe gutangira umurimo wo gutangaza no gutangaza urwa kabiri mu byapa bibiri bya Habakuki, rwakozwe mu mpera z’umwaka wa 1850, hanyuma rutangira kwamamazwa ko rugurishwa muri Review and Herald, muri Mutarama 1851.

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.

Die Schautafel von 1843 war die leibhaftige Darstellung der Botschaft, welche den Tempel reinigte, der in der Geschichte der Botschaften des ersten und zweiten Engels aufgerichtet worden war. Mit dem Erscheinen des dritten Engels beabsichtigte Gott, Sein Werk zu vollenden und Sein Volk heimzuführen; doch sie empörten sich wie das alte Israel, und sowohl das alte als auch das neuzeitliche Israel wurde daraufhin dazu bestimmt, in der Wüste umherzuwandern. Hätten jene Adventisten, welche anfangs das Licht des dritten Engels angenommen hatten, im Glauben weiter vorangeschritten und dabei die leibhaftige Darstellung ihrer Botschaft getragen, nämlich die Schautafel von 1850, so hätten sie die Wiederkunft Jesu herbeiführen und heimgehen können. Doch es war ihnen bestimmt, die Geschichte Josuas und Kalebs sowie der zehn untreuen Kundschafter zu wiederholen.

“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.

“如果复临信徒在1844年的大失望之后，仍持守他们的信心，并同心合意地跟随上帝所展开的护理，领受第三位天使的信息，并靠着圣灵的大能向世界宣扬，他们就必看见上帝的救恩；主必大大地与他们的努力同工，圣工早已完成，而基督也早已降临，接祂的子民去承受他们的赏赐了。但在失望之后那一段疑惑与不确定的时期，许多复临信徒放弃了他们的信心……于是圣工受了拦阻，世界被留在黑暗之中。倘若整个复临信徒的团体都联合于上帝的诫命和耶稣的真道之上，我们的历史将会何等不同啊！”《布道论》，695页。

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.

Jean-Baptiste et William Miller préparèrent la voie pour que Christ vienne soudainement purifier un peuple qui porterait le message du salut, sous la puissance du Saint-Esprit, au monde entier. Les disciples de Christ accomplirent leur mission, mais les débuts de l’adventisme ne l’accomplirent pas. En 1856, ils étaient tombés dans la condition de Laodicée, avaient refusé la lumière avancée des « sept temps », et, en 1863, commencèrent le processus d’une rébellion croissante qui se poursuivra jusqu’à la loi dominicale imminente. La rébellion de 1863 était préfigurée par la rébellion des dix espions. À la fin des quarante années d’errance dans le désert, l’ancien Israël fut ramené à la même épreuve, fournissant ainsi l’exemple de l’Israël moderne ramené à l’épreuve initiale.

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.

Kadesh’teki on casusun isyanı, kırk yıl sonra yine Kadesh’te tekrarlandı. Eski İsrail’in çölde kırk yıl dolaşmasına yol açan on casusun isyanı, modern İsrail’in Laodikya çölündeki kendi dolaşmasını başlattığı 1863 yılındaki isyanı temsil eder. Kırk yılın sonunda eski İsrail yeniden Kadesh’e getirildi; böylece, 1863 isyanında Millerci Adventizmi arındıran sınavın, Antlaşma’nın Habercisi yine ansızın kendi mabedine tekrar geldiğinde yeniden tekrarlanacağı gösterilmiş olur.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“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.

"Na ushindi wa Gileadi na Bashani walikuwapo wengi waliokumbuka matukio ambayo karibu miaka arobaini kabla, kule Kadeshi, yalikuwa yameihukumia Israeli kutangatanga kwa muda mrefu jangwani. Wakaona kwamba taarifa ya wale wapelelezi kuhusu Nchi ya Ahadi ilikuwa, katika mambo mengi, sahihi. Miji ilikuwa imezungushiwa kuta na ilikuwa mikubwa sana, nayo ilikaliwa na majitu, ambao kwa kulinganishwa nao Waebrania walikuwa kama vibete tu. Lakini sasa wangeweza kuona kwamba kosa la kutisha la baba zao lilikuwa kumkosa Mungu imani katika uwezo wake. Hili peke yake ndilo lililowazuia wasiingie mara moja katika ile nchi nzuri."

“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.

«Երբ նրանք սկզբում պատրաստվում էին մտնել Քանան, այդ ձեռնարկումը ուղեկցվում էր այժմվանից անհամեմատ ավելի քիչ դժվարություններով։ Աստված Իր ժողովրդին խոստացել էր, որ եթե նրանք հնազանդվեն Իր ձայնին, Ինքը կգնա նրանց առջևից և կպատերազմի նրանց համար, և նաև եղջյուրավոր ճանճեր կուղարկի՝ երկրի բնակիչներին դուրս քշելու համար։ Ազգերի երկյուղը դեռևս ընդհանուր կերպով չէր արթնացել, և նրանց առաջխաղացմանը հակադրվելու համար քիչ նախապատրաստություն էր արվել։ Բայց երբ Տերն այժմ պատվիրեց Իսրայելին առաջ գնալ, նրանք պիտի շարժվեին զգոն և հզոր թշնամիների դեմ և բախվեին մեծ ու լավ վարժեցված բանակների, որոնք պատրաստվում էին դիմակայել նրանց մոտեցմանը։»

“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.

“ᱚᱜ ᱟᱨ ᱥᱤᱦᱚᱱ ᱥᱟᱶ ᱩᱱᱠᱩᱣᱟᱜ ᱯᱚᱨᱛᱤᱭᱚᱜ ᱨᱮ ᱦᱚᱲ ᱠᱚ ᱚᱱᱟ ᱢᱤᱫ ᱯᱚᱨᱤᱠᱷᱟ ᱨᱮ ᱟᱫᱮᱨ ᱮᱱᱟ, ᱚᱠᱟ ᱞᱟᱛᱟᱨᱨᱮ ᱩᱱᱠᱩᱣᱟᱜ ᱟᱯᱩ‑ᱟᱯᱩᱧ ᱥᱯᱚᱥᱴ ᱵᱷᱟᱵᱮ ᱰᱷᱮᱨ ᱵᱟᱲᱟ ᱵᱷᱩᱞ ᱠᱟᱱᱟᱭ ᱾ ᱢᱮᱱᱠᱷᱟᱱ ᱱᱤᱛᱚᱜ ᱟᱱᱟᱹᱪ ᱱᱚᱣᱟ ᱵᱮᱥᱤ ᱠᱚᱨᱟ ᱛᱟᱦᱮᱸᱱᱟ ᱥᱮᱢᱚᱱ ᱚᱠᱛᱚ ᱨᱮ, ᱚᱠᱛᱚ ᱡᱚᱠᱷᱚᱱ ᱤᱥᱚᱨ ᱤᱥᱨᱟᱭᱮᱞ ᱠᱚ ᱞᱟᱦᱟ ᱥᱮᱱᱚᱜ ᱠᱚᱢᱟᱱᱰ ᱮᱢᱟᱭ ᱛᱟᱦᱮᱱᱟ ᱾ ᱩᱱᱠᱩᱣᱟᱜ ᱦᱚᱨᱟ ᱨᱮ ᱵᱤᱵᱷᱨᱟᱴ ᱠᱚ ᱢᱟᱦᱟᱭ ᱦᱟᱛᱤᱧ ᱵᱟᱲᱦᱟᱣ ᱟᱠᱟᱱᱟ, ᱥᱮᱢᱚᱱ ᱩᱱᱠᱩ ᱯᱨᱚᱵᱷᱩᱣᱟᱜ ᱧᱩᱛᱩᱢ ᱨᱮ ᱞᱟᱦᱟ ᱵᱟᱹᱲᱤᱪᱽ ᱠᱮᱢᱟ ᱛᱮ ᱞᱟᱦᱟ ᱥᱮᱱᱚᱜ ᱨᱮ ᱢᱟᱱᱟ ᱠᱟᱱᱟᱭ ᱾ ᱱᱚᱣᱟ ᱠᱟᱹᱲᱤ ᱢᱮᱱᱛᱮ ᱤᱥᱚᱨ ᱟᱡᱟᱜ ᱦᱚᱲ ᱠᱚ ᱮᱛᱟᱣ ᱯᱚᱨᱤᱠᱷᱟ ᱠᱚᱣᱟᱭ ᱾ ᱟᱨ ᱡᱩᱫᱤ ᱩᱱᱠᱩ ᱱᱚᱣᱟ ᱟᱱᱟᱹᱪ ᱥᱚᱦᱚᱨ ᱨᱮ ᱵᱟᱣᱟᱲ ᱭᱟᱠᱟᱱ ᱛᱚ, ᱩᱱᱤ ᱩᱱᱠᱩᱠᱚ ᱟᱨᱦᱚᱸ ᱚᱱᱟᱜ ᱢᱤᱫ ᱯᱚᱭᱮᱱᱴ ᱨᱮ ᱟᱹᱜᱩᱭᱟ; ᱟᱨ ᱫᱚᱥᱨᱚ ᱫᱷᱟᱣ ᱟᱱᱟᱹᱪ ᱟᱨᱦᱚᱸ ᱱᱟᱲᱮᱜ ᱮᱢ ᱟᱨ ᱢᱟᱨᱟᱝ ᱠᱚᱨᱟ ᱦᱚᱭᱚᱜᱼᱟ, ᱩᱱᱟᱹᱜ ᱢᱟᱨᱟᱝ ᱞᱟᱛᱟᱨ ᱟᱱᱟᱹᱪ ᱛᱮ ᱵᱮᱥᱤ ᱾ ᱱᱚᱣᱟ ᱮᱢᱚᱱ ᱞᱮᱠᱟᱛᱮ ᱪᱟᱞᱟᱣᱟ ᱡᱟᱝ ᱛᱤᱥ ᱦᱟᱵᱤᱡ ᱩᱱᱠᱩ ᱯᱚᱨᱤᱠᱷᱟ ᱠᱚ ᱵᱮᱭᱟᱨ ᱮᱫᱟᱭ, ᱟᱨ ᱡᱩᱫᱤ ᱩᱱᱠᱩ ᱱᱤᱛᱚᱜᱦᱚᱸ ᱵᱤᱫᱨᱚᱦᱤ ᱛᱟᱦᱮᱱᱟ ᱛᱚ, ᱤᱥᱚᱨ ᱩᱱᱠᱩᱣᱟᱜ ᱢᱟᱨᱥᱟᱞ ᱩᱱᱠᱩ ᱛᱷᱮᱱ ᱠᱷᱚᱱ ᱦᱟᱴᱟᱣᱟᱭ ᱟᱨ ᱩᱱᱠᱩᱠᱚ ᱱᱩᱵᱟᱹᱜ ᱨᱮ ᱪᱟᱹᱲᱤᱭᱟ ᱾” Patriarchs and Prophets, 436, 437.