We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Nous avons examiné les applications triples de la prophétie. Nous le faisons afin d’établir que, lorsque le Seigneur a descellé les six derniers versets de Daniel onze lors de l’effondrement de l’Union soviétique au « temps de la fin » en 1989, une « augmentation de la connaissance » a été produite, laquelle devait mettre à l’épreuve cette génération du peuple de Dieu.
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 12:9, 10.
而他说：“但以理啊，你只管去吧；因为这话已经隐藏封闭，直到末时。必有许多人使自己洁净，得以白净，并且被熬炼；恶人仍必行恶，一切恶人都不明白，惟独智慧人必明白。”但以理书 12:9, 10。
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
हर बार जब यहूदा के गोत्र का सिंह किसी सत्य की मुहर खोलता है, शैतान उस संदेश का विरोध करने के लिए कार्य करता है। दानिय्येल ग्यारह के उन अंतिम पदों में प्रकट की गई सच्चाइयों के विरुद्ध जो प्रतिरोध उपस्थित किया गया, उसने उन पदों से संबंधित सच्चाइयों का और भी गहन अध्ययन आवश्यक कर दिया, ताकि प्रकट की गई सच्चाइयों को दुर्बल करने के लिए प्रस्तुत की गई त्रुटियों के विरुद्ध एक पवित्र प्रतिरक्षा स्थापित हो सके। उन वाद-विवादों के मध्य जिन सिद्धांतों पर प्रकाश डाला गया, उनमें से एक भविष्यद्वाणी के त्रिविध अनुप्रयोग का सिद्धांत था। इसे प्रारंभ में दानिय्येल की पुस्तक में “the daily” किसका प्रतिनिधित्व करता है (मूर्तिपूजा), और “the taking away of the daily” से संबंधित सही इतिहास (508 AD) के विषय में सही होने की आवश्यकता के संदर्भ में पहचाना गया।
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Kumenyekanisha ubushobozi butatu bw’ubukobe nk’urwego rw’ubuhanuzi, bihuye n’urwego rw’ubuhanuzi rw’Abamillerite rwari ubushobozi bubiri bwa mbere bw’ubukobe, kandi kuba Abamillerite baramenye ko “iby’iteka” ari ubupagani byatanze amateka ahuje n’imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe, nk’uko Sister White yavuze ko byagombye kuba. Bityo, kurwanywa kw’ubumenyi butari bwafunguwe mu gihe cy’imperuka mu 1989, kwabyaye umucyo urushijeho kuba mwinshi, uko ubumenyi bwagendaga bwiyongera, kandi byanagaragaje amategeko yihariye agenga kugenda kw’umutumwa wa gatatu, yaheranwaga n’iterambere ry’amategeko amwe n’amwe y’ubuhanuzi yari yarakusanyijwe kandi agakoreshwa mu rugendo rw’umutumwa wa mbere na William Miller.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
እኛ የሦስቱን ሮማዎች ሦስትዮሽ ተግባራዊነት፣ የባቢሎንን ሦስቱ ውድቀቶች፣ እና የሦስቱን ኤልያሶች ተመልክተናል፤ አሁንም ለቃል ኪዳኑ መልእክተኛ መንገዱን የሚያዘጋጁትን ሦስቱን መልእክተኞች እየመረመርን ነው። በሦስቱ ሮማዎችና በባቢሎን ሦስቱ ውድቀቶች መካከል የቅርብ መደራረብና ትይዩነት እንዳለ ለይተናል፤ እንዲሁም ከሦስቱ ኤልያሶች እና መንገዱን ከሚያዘጋጁት ሦስቱ መልእክተኞች ጋር ያለውን የቅርብ ትይዩነት ደግሞ አውቀናል። በመጨረሻዎቹ ቀኖች ዊልያም ሚለር እና Future for America ሁለቱም ሦስተኛውን ኤልያስ እንዲሁም መንገዱን የሚያዘጋጅ ሦስተኛውን መልእክተኛ ይወክላሉ። ኢየሱስ ሁልጊዜ የአንድን ነገር ፍጻሜ በዚያው ነገር መጀመሪያ ይገልጻል፤ የመጀመሪያውም መልአክ እንቅስቃሴ ከሦስተኛው መልአክ እንቅስቃሴ ጋር ትይዩ ነው።
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
«Gott hat den Botschaften aus Offenbarung 14 ihren Platz in der Linie der Weissagung zugewiesen, und ihr Werk soll nicht aufhören bis zum Abschluss der Geschichte dieser Erde. Die Botschaften des ersten und zweiten Engels sind noch immer Wahrheit für diese Zeit und sollen parallel zu dieser verlaufen, die folgt. Der dritte Engel verkündigt seine Warnung mit lauter Stimme. „Nach diesem“, sagte Johannes, „sah ich einen anderen Engel vom Himmel herabkommen, der große Macht hatte; und die Erde wurde von seiner Herrlichkeit erleuchtet.“ In dieser Erleuchtung ist das Licht aller drei Botschaften vereint.» The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
De beweging van de eerste en de tweede engel werd geleid door William Miller. Zuster White duidt Miller aan als de „uitverkoren boodschapper.”
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
« William Miller troublait le royaume de Satan, et l’ennemi juré cherchait non seulement à contrecarrer l’effet du message, mais encore à détruire le messager lui-même. » Spirit of Prophecy, volume 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Elle identifie également que Miller avait été préfiguré à la fois par Élie et par Jean-Baptiste.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
« Des milliers de personnes furent amenées à embrasser la vérité prêchée par William Miller, et des serviteurs de Dieu furent suscités dans l’esprit et la puissance d’Élie pour proclamer le message. Comme Jean, le précurseur de Jésus, ceux qui prêchaient ce solennel message se sentaient contraints de mettre la cognée à la racine de l’arbre et d’appeler les hommes à produire des fruits dignes de la repentance. » Early Writings, 233.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Jean-Baptiste, qui, selon Jésus, était le second Élie, fut aussi le premier messager qui devait préparer la voie au Messager de l’Alliance. Il est donc évident que le mouvement du troisième ange aura un « messager choisi ». Ce messager aura été typifié par Élie, Jean-Baptiste et William Miller. Avec Miller, les deux messagers choisis représentent le commencement et l’achèvement du mouvement des trois anges d’Apocalypse quatorze, et ce faisant, ils représentent ensemble à la fois le troisième Élie et aussi le troisième messager qui doit préparer la voie au Messager de l’Alliance.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
رفضُ رسالةِ الرسولِ المختارِ في البداية أو في النهاية هو موتٌ، ورسالةُ Future for America قائمةٌ على التطبيق النبويّ لمبدأ «سطرًا على سطر»، وهو منهجُ المطرِ المتأخِّر. ومن خلال تطبيق «سطرًا على سطر» يتقرَّر أنَّ الحركةَ الميلرية كانت رمزًا مسبقًا لحركة Future for America. ومن معالم تاريخ الميلريين وليم ميلر، «الرسول المختار». ورفضُ ذلك المعلَم هو رفضٌ للرسالة؛ وهكذا يتبيَّن من بداية الأدڤنتية ونهايتها أنَّ رفضَ الرسول هو أيضًا رفضٌ للرسالة، لأنَّ الرسالةَ تُعرِّف رسولًا مختارًا. لذلك، فإنَّ رفضَ الرسالة هو رفضٌ للرسول، وبالعكس. فبدون راقصٍ لا تكون هناك رقصة.
“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. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
«Я была обращена вновь к возвещению первого пришествия Христа. Иоанн был послан в духе и силе Илии, чтобы приготовить путь Иисусу. Те, кто отверг свидетельство Иоанна, не получили пользы от учения Иисуса. Их противление вести, предвозвещавшей Его пришествие, поставило их в такое положение, что они не могли с готовностью принять самые сильные доказательства того, что Он был Мессией. Сатана побудил отвергнувших весть Иоанна пойти ещё дальше — отвергнуть и распять Христа. Поступив так, они поставили себя туда, где не могли принять благословение в день Пятидесятницы, которое научило бы их пути в небесное святилище. Раздрание храмовой завесы показало, что иудейские жертвы и обряды более не будут принимаемы. Великая Жертва была принесена и была принята, и Святой Дух, сошедший в день Пятидесятницы, направил мысли учеников от земного святилища к небесному, куда Иисус вошёл со Своею собственной кровью, чтобы излить на Своих учеников благословения Своего искупления. Но иудеи были оставлены во тьме полной. Они утратили весь свет, который могли бы иметь о плане спасения, и всё ещё полагались на свои бесполезные жертвы и приношения. Небесное святилище заняло место земного, однако они не имели никакого знания об этой перемене. Поэтому они не могли получить пользы от ходатайственного служения Христа во Святом».
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. 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. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
«Бисёриҳо ба роҳи яҳудиён, ки Масеҳро рад карданд ва ба салиб кашиданд, бо даҳшат менигаранд; ва ҳангоме ки онҳо таърихи таҳқири нангини Ӯро мехонанд, гумон мекунанд, ки Ӯро дӯст медоранд ва, чунон ки Петрус кард, Ӯро инкор намекарданд, ё, чунон ки яҳудиён карданд, Ӯро ба салиб намекашиданд. Аммо Худое ки дилҳои ҳамаро мехонад, он муҳаббатеро, ки онҳо даъво доштанд нисбат ба Исо эҳсос мекунанд, ба озмоиш овардааст. Тамоми осмон бо амиқтарин таваҷҷуҳ қабули паёми фариштаи аввалро мушоҳида мекард. Аммо бисёре, ки даъво мекарданд Исоро дӯст медоранд ва ҳангоми хондани достони салиб ашк мерехтанд, хабари хуши омадани Ӯро масхара карданд. Ба ҷои он ки паёмро бо шодӣ бипазиранд, онро фиреб эълон карданд. Онҳо аз касоне ки зуҳури Ӯро дӯст медоштанд, нафрат доштанд ва онҳоро аз калисоҳо берун карданд. Онҳое ки паёми аввалро рад карданд, аз паёми дуюм манфиат гирифта натавонистанд; ҳамчунин аз нидои нисфи шаб низ баҳра наёфтанд, ки мебоист онҳоро омода созад, то бо имон бо Исо ба муқаддастарин ҷойи муқаддаси осмонӣ дохил шаванд. Ва бо рад кардани он ду паёми пешин, фаҳмиши худро чунон торик гардонидаанд, ки дар паёми фариштаи сеюм, ки роҳи ба муқаддастарин ҷойро нишон медиҳад, ҳеҷ нуре дида наметавонанд. Ман дидам, ки чунон ки яҳудиён Исоро ба салиб кашиданд, калисоҳои исмӣ низ ин паёмҳоро ба салиб кашидаанд; бинобар ин, онҳо аз роҳи ба муқаддастарин ҷой бурдан ҳеҷ донише надоранд, ва аз шафоати Исо дар он ҷо баҳраманд шуда наметавонанд. Монанди яҳудиён, ки қурбониҳои бефоидаи худро тақдим мекарданд, онҳо низ дуоҳои бефоидаи худро ба он қисмате мебаранд, ки Исо онро тарк кардааст; ва шайтон, ки аз ин фиреб хушнуд аст, симои динӣ ба худ мегирад ва зеҳни ин масеҳиёни эътирофкунандаро ба сӯи худ мебарад, бо қуввати худ, бо аломатҳои худ ва бо мӯъҷизаҳои дурӯғини худ амал карда, то онҳоро дар доми худ маҳкам созад.» Early Writings, 259–261.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Wale “amene walikataa ushuhuda wa Yohana hawakunufaika kwa mafundisho ya Yesu,” na wale “waliokataa ujumbe wa kwanza hawangeweza kunufaika kwa wa pili; wala hawakunufaika kwa kilio cha usiku wa manane.” Huduma ya Yohana ilitangulia ubatizo wa Kristo, ambaye muda mfupi baadaye aliisafisha hekalu mwanzoni mwa huduma Yake. Huduma ya Miller ilitayarisha kwa Kristo kuwatakasa wana wa Lawi alipokuja ghafula tarehe 22 Oktoba, 1844. Katika yeyote wa mashahidi hao wawili, kumkataa mjumbe aandaye njia kwalingana na mauti.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Mchakato wa utakaso na usafishaji uliotimizwa na Kristo katika kazi Yake kama Mjumbe wa Agano ulikuwa kwa kusudi la kuinua watu watakaotimiza kazi ya kubeba ujumbe wa wokovu kuupeleka ulimwenguni. Kazi hiyo hutimizwa kabla ya kipindi cha wakati kinachowakilisha mwanzo wa hukumu ya utekelezaji. Kuangamizwa kwa Yerusalemu katika historia ya wanafunzi kunawakilisha hukumu ya utekelezaji, na Waadventista waligeuka wakaiacha dhamana yao ya kuitimiza kazi hiyo, lakini Bwana alikuwa amejaribu kuwakusanya pamoja. Alikuwa amewaongoza watu Wake kuchapisha chati ya 1850 kama kielelezo cha picha cha ujumbe ambao wangeweza kuupeleka ulimwenguni.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
«មិនមែនជាព្រះហឫទ័យរបស់ព្រះទេដែលឲ្យអ៊ីស្រាអែលវង្វេងអស់រយៈពេលសែសិបឆ្នាំនៅក្នុងទីរហោស្ថាន; ព្រះអង្គមានព្រះបំណងនាំពួកគេចូលទៅដល់ទឹកដីកាណានដោយផ្ទាល់ ហើយតាំងពួកគេឲ្យស្ថិតនៅទីនោះ ជាប្រជាជនបរិសុទ្ធ មង្គល និងមានសុភមង្គល។ ប៉ុន្តែ «ពួកគេមិនអាចចូលទៅបាន ដោយព្រោះការមិនជឿ»។ ហេប្រឺ 3:19។ ដោយសារការបោះបង់ផ្លូវ និងការក្បត់ជំនឿរបស់ពួកគេ ពួកគេបានវិនាសនៅក្នុងវាលរហោស្ថាន ហើយអ្នកដទៃត្រូវបានលើកឡើងមក ដើម្បីចូលទៅក្នុងទឹកដីសន្យា។ ដូចគ្នានេះដែរ មិនមែនជាព្រះហឫទ័យរបស់ព្រះទេដែលឲ្យការយាងមករបស់ព្រះគ្រីស្ទត្រូវបានពន្យារពេលយូរដល់ម៉្លឹងនេះ ហើយឲ្យប្រជារាស្ត្ររបស់ព្រះអង្គនៅសល់អស់រយៈពេលជាច្រើនឆ្នាំនៅក្នុងលោកីយ៍នៃអំពើបាប និងសេចក្តីទុក្ខនេះ។ ប៉ុន្តែ ការមិនជឿបានបំបែកពួកគេចេញពីព្រះ។ ដោយសារពួកគេបដិសេធមិនព្រមធ្វើកិច្ចការដែលព្រះអង្គបានតែងតាំងឲ្យពួកគេធ្វើ អ្នកដទៃត្រូវបានលើកឡើងមក ដើម្បីប្រកាសសារ។ ដោយព្រះមេត្តាចំពោះលោកីយ៍ ព្រះយេស៊ូវពន្យារពេលការយាងមករបស់ព្រះអង្គ ដើម្បីឲ្យមនុស្សបាបមានឱកាសស្តាប់ការព្រមាន ហើយស្វែងរកជម្រកនៅក្នុងព្រះអង្គ មុនពេលព្រះពិរោធរបស់ព្រះនឹងត្រូវបានចាក់ចេញមក»។ The Great Controversy, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
አድቬንቲዝም እምነታቸውን ብቻ አጥብቀው ቢይዙ ኖሮ፣ “ሥራቸው በተፈጸመ ነበር።”
“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.
«Hadde adventistene, etter den store skuffelsen i 1844, holdt fast ved sin tro og fortsatt i enhet å følge Guds åpnende forsyn, idet de tok imot den tredje engels budskap og i Den Hellige Ånds kraft forkynte det for verden, ville de ha sett Guds frelse; Herren ville mektig ha virket med deres anstrengelser, verket ville ha blitt fullført, og Kristus ville allerede ha kommet for å motta sitt folk til deres lønn. Men i den periode av tvil og usikkerhet som fulgte etter skuffelsen, gav mange av de adventtroende avkall på sin tro.... Slik ble verket hindret, og verden ble etterlatt i mørke. Hadde hele adventistlegemet forent seg om Guds bud og Jesu tro, hvor vidt annerledes ville ikke vår historie ha vært!» Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
Sa Panahon ng Tagsibol ng 1844, nilinis ng Sugo ng Tipan ang kilusang Millerita, at pagkaraan, sa Taglagas, ay dinala ang pabalita ng ikatlong anghel. Si Miller, ang kaniyang pabalita, at ang kilusang kaniyang kinatawan, ay tumupad sa talinghaga ng sampung dalaga. Sa pulong-kampuhan sa Exeter, NH, dumating ang pabalita ng Sigaw sa Hatinggabi, at sa loob lamang ng dalawang maikling buwan ay nahayag kung alin sa mga dalaga ang may langis. Ang dalawang uri ay nahayag, at dumating ang ikatlong anghel na may dalang isang pabalita sa kaniyang kamay na dapat kainin, datapuwa’t ang marurunong na dalaga ay “isinuko ang kanilang pananampalataya” sa “panahon ng pag-aalinlangan at kawalang-katiyakan.”
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
La « période de doute et d’incertitude » avait été représentée par les disciples lors de Sa mort, mais le troisième jour Il commença à ouvrir à Ses disciples le message de Sa résurrection, et ils ne « renoncèrent pas à leur foi ». La période de doute et d’incertitude pour les vierges sages du mouvement des messages du premier et du second ange se prolongea pendant environ trois ans, après quoi le Seigneur révéla à Sister White qu’Il avait étendu Sa main pour rassembler de nouveau le reste de Son peuple. Il conduisit Son peuple à commencer son œuvre de publication et à produire la seconde table de Habacuc, mais « beaucoup de ceux qui croyaient à l’avènement renoncèrent à leur foi.... Ainsi l’œuvre fut entravée, et le monde fut laissé dans les ténèbres. »
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
في عام 1849، وُوري الثرى وليم ميلر، الرسول المختار لرسالة الملاك الأول والملاك الثاني. ولو أن العذارى الحكيمات في 22 أكتوبر 1844 «تمسَّكن بإيمانهن وتابعن معًا، باتحاد، في عناية الله المنفتحة»، لأقام الرب رسولًا آخر بروح إيليا وقوته. ولكن عوضًا عن ذلك، فإن «مجيء المسيح» قد «تأخَّر، وشعبه» «على مثال» إسرائيل القديمة «يمكث» «سنين كثيرة في عالم الخطية والحزن هذا».
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
یسویں صدی کے سن 1863 کی بغاوت کے ایک سو چھبیس سال بعد، خداوند نے تیسرے فرشتے کے برگزیدہ قاصد کو برپا کیا۔ اُس کا کام یہ بھی تھا کہ عہد کے رسول کے لیے راہ تیار کرے تاکہ وہ اچانک اپنی ہیکل میں آ جائے اور تفتیشی عدالت کے اختتامی مناظر کے دوران ایک لاکھ چوالیس ہزار کے ساتھ عہد کے رشتہ میں داخل ہو؛ اور یہ بھی کہ وہ ایسا پیغام پیش کرے جو اجرائی عدالت کے زمانہ میں اخی اب، ایزبل، اور اُس کے نبیوں کے سہ گانہ اتحاد کا سامنا کرے، جو عنقریب آنے والے اتوار کے قانون سے شروع ہوتا ہے۔
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Ny malagasy fahatelo izay manamboatra ny lalana dia maneho asa iray, hafatra iray, iraka iray, ary hetsika iray mandritra ny seho famaranana amin’ny Fitsarana Famotopotorana. Ilay Elia fahatelo dia maneho asa iray, hafatra iray, iraka iray ary hetsika iray mandritra ny seho famaranana amin’ny Fitsarana Fampiharana. Ny hafatry ny iraka izay manamboatra ny lalana, sy ny hafatr’i Elia, dia ny hafatry ny loza fahatelo amin’ireo Loza telo ao amin’ny Apokalypsy toko faha-valo ka hatramin’ny faha-iraika ambin’ny folo.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism 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.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
در تاریخی که بهوسیلهٔ آن رسولِ مُعِدِّ طریق نمایانده شده است، پیامِ وایِ سوم، نمودگارِ آن شیپوری است که ادونتیسمِ لاودیکیه را فرا میخواند که «از من طلای آزمودهشده در آتش را بخرید تا دولتمند شوید؛ و جامههای سفید را تا ملبّس گردید و رسواییِ عریانیِ شما ظاهر نشود؛ و چشمان خود را به سُرمهٔ چشم تدهین کنید تا بینا شوید.» این پیامِ محبتِ خداست که تعدیاتِ قومِ خدا را به ایشان نشان میدهد، زیرا «هر که را» او محبت مینماید، «توبیخ و تأدیب» میکند. این پیامِ عدالتِ مسیح است که آدمیان را فرا میخواند تا خصلتِ او را بپذیرند، خصلتی که در آن دورهٔ زمانی آشکار میگردد که رسولِ عهد در حالِ انجامِ کارِ تطهیرِ هیکلِ نفس است؛ و ازاینرو، او کسانی را که محبت مینماید فرا میخواند که خصلتِ او را ظاهر سازند و «پس غیور باش و توبه کن»، زیرا او «بر» درِ آن تدبیرِ الهی «ایستاده است»، تدبیری که نمایانگرِ بستهشدنِ زمانِ آزمایش است، جایی که ادونتیسمِ لاودیکیه را «از» «دهان» خود «قی خواهم کرد.» آن «درِ» تدبیری همان دری است که او «میگشاید و هیچکس نمیبندد؛ و میبندد و هیچکس نمیگشاید.»
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
May isang waring pagsasalungatan na nalulutas sa pamamagitan ng paglalapat ng “line upon Line,” ngunit marami ang maaaring hindi man lamang makapansin sa waring pagsasalungatang iyon. Kapag ito ay nalutas, nagdaragdag ito ng kalinawan sa paglipat mula sa Siyasating Paghuhukom tungo sa Tagapagganap na Paghuhukom na nagaganap sa nalalapit na batas ng Linggo. Nalulutas ito sa pamamagitan ng pagtanggap na ang Pentecostes ay sumasagisag sa nalalapit na batas ng Linggo sa Estados Unidos. Upang tapusin ang ating pagsasaalang-alang sa ikatlong mensahero na naghahanda ng daan bilang isang sagisag sa Siyasating Paghuhukom, na kaiba sa ikatlong Elias bilang isang sagisag ng Tagapagganap na Paghuhukom, tatalakayin natin ang waring pagsasalungatang ito.
We will continue this study in the next article.
A zaa nu chanchin zir peh ang a, a dawtna thuziakah.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
«L’ange qui s’unit à la proclamation du message du troisième ange doit illuminer toute la terre de sa gloire. Il est ici prédit une œuvre d’une portée mondiale et d’une puissance sans précédent. Le mouvement adventiste de 1840–1844 fut une glorieuse manifestation de la puissance de Dieu ; le message du premier ange fut porté à chaque station missionnaire dans le monde, et, dans certains pays, il y eut le plus grand intérêt religieux dont on ait été témoin en quelque contrée depuis la Réforme du seizième siècle ; mais tout cela doit être surpassé par le puissant mouvement suscité sous le dernier avertissement du troisième ange. »
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“L’ouvrage sera semblable à celui du jour de la Pentecôte. De même que la « pluie de la première saison » fut donnée, dans l’effusion du Saint-Esprit à l’ouverture de l’Évangile, afin de faire germer la semence précieuse, de même la « pluie de l’arrière-saison » sera donnée à sa clôture pour amener la moisson à maturité. « Alors nous connaîtrons, si nous persévérons à connaître l’Éternel : sa venue est préparée comme l’aurore, et il viendra pour nous comme la pluie, comme la pluie de l’arrière-saison et de la première saison sur la terre. » Osée 6:3. « Soyez donc dans l’allégresse, enfants de Sion, et réjouissez-vous en l’Éternel, votre Dieu ; car il vous a donné la pluie de la première saison dans une juste mesure, et il fera descendre pour vous la pluie, la pluie de la première saison, et la pluie de l’arrière-saison. » Joël 2:23. « Dans les derniers jours, dit Dieu, je répandrai de mon Esprit sur toute chair. » « Et il arrivera que quiconque invoquera le nom du Seigneur sera sauvé. » Actes 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
«Қуувват-Илоҳийнинг намоён бўлиши билан бошланган Инжилнинг буюк иши унинг якунланишида бундан камроқ намоён бўлиш билан тугамаслиги керак. Инжилнинг бошланишидаги илк ёмғир тўкилишида амалга ошган башоратлар, унинг якунланишидаги сўнгги ёмғирда яна амалга ошиши лозим. Мана, ҳаворий Бутрус қуйидагиларни айтганида олдиндан интизор бўлган “таскин замонлари” шудир: “Шундай экан, тавба қилинглар ва гуноҳларингиз ўчирилиши учун Худога қайтинглар; токи Раббнинг ҳузуридан таскин замонлари келсин; ва У Ийсони юборсин”. Ҳаворийлар 3:19, 20.» The Great Controversy, 611.