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.
Og það bar svo til á þeim tíma er kvöldfórnin var færð fram, að Elía spámaður gekk nær og sagði: Drottinn, Guð Abrahams, Ísaks og Ísraels, lát það verða kunnugt í dag að þú ert Guð í Ísrael og að ég er þjónn þinn og að ég hef gjört allt þetta eftir orði þínu. 1 Konungabók 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.
Tumeweza kubainisha sifa za Eliya kama ishara. Mojawapo ya sifa hizo ni kwamba huduma na ujumbe wa Eliya, Yohana Mbatizaji, na William Miller vilikuwa vyombo vya hukumu. Ujumbe wao ulitumiwa na Bwana kuyajaribu historia zao husika. Yesu alisema kwamba kama asingalikuja, basi Wayahudi wabishi wasingalikuwa na dhambi.
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.
Si je n’étais pas venu et ne leur avais pas parlé, ils n’auraient pas eu de péché; mais maintenant ils n’ont aucune excuse pour leur péché. Jean 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Езекиил идентифицира същия принцип за заядливите юдеи от своето време.
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.
Car ils sont des enfants insolents et au cœur endurci. Je t’envoie vers eux; et tu leur diras: Ainsi parle le Seigneur, l’Éternel. Et eux, qu’ils écoutent ou qu’ils s’en abstiennent, (car c’est une maison rebelle,) sauront néanmoins qu’il y a eu un prophète au milieu d’eux. Ézéchiel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Akaragaza k’ikirango kwa Eliya gakubiyemo uruhare rwiwe nk’igikoresho c’urubanza.
“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:
«Барои онҳое ки ба эълон намудани паёми фариштаи сеюм машғуланд, Навиштаҳоро мувофиқи ҳамон усуле меомӯзанд, ки Падар Миллер қабул карда буд. Дар китоби кӯчаке таҳти унвони Views of the Prophecies and Prophetic Chronology, Падар Миллер қоидаҳои зерини содда, вале хирадмандона ва муҳимро барои омӯзиш ва тафсири Китоби Муқаддас пешниҳод мекунад:
“‘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. Her söz, Kutsal Kitap’ta sunulan konu üzerinde kendine özgü uygun ağırlığını taşımalıdır; 2. Kutsal Yazı’nın tümü gereklidir ve gayretli uygulama ve inceleme yoluyla anlaşılabilir; 3. Kutsal Yazı’da açıklanmış olan hiçbir şey, imanla ve kuşku duymadan isteyenlerden gizlenemez ve gizli kalmayacaktır; 4. Öğretiyi anlamak için, bilmek istediğiniz konuya ilişkin bütün ayetleri bir araya getirin; sonra her sözün kendine özgü uygun etkisini göstermesine izin verin; ve eğer çelişkiye düşmeden kuramınızı oluşturabiliyorsanız, yanılıyor olamazsınız; 5. Kutsal Yazı, kendi kendisinin yorumcusu olmalıdır; çünkü kendisinin kuralıdır. Eğer bana açıklaması için bir öğretmene bağımlı kalırsam ve o da anlamını tahmin edecek olursa ya da mezhepsel inancı nedeniyle yahut bilge sayılmak arzusuyla metni öyle yapmak isterse, o zaman onun tahmini, arzusu, inancı ya da bilgeliği benim kuralım olur, Kutsal Kitap değil.’”
“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.
“Na kei e cake e dua na tiki ni veivakalawa oqo; ia ena noda vulica na iVolatabu, eda na cakava vinaka kece kevaka eda muria na ivakavuvuli sa vakaraitaki oti.
“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?’
« La foi véritable est fondée sur les Écritures ; mais Satan use de tant de stratagèmes pour tordre les Écritures et y introduire l’erreur, qu’une grande vigilance est nécessaire à quiconque veut savoir ce qu’elles enseignent réellement. C’est l’une des grandes illusions de notre temps que de s’attarder beaucoup au sentiment, et de se prétendre honnête tout en négligeant les déclarations claires de la parole de Dieu, parce que cette parole ne concorde pas avec le sentiment. Beaucoup n’ont d’autre fondement pour leur foi que l’émotion. Leur religion consiste en exaltation ; lorsque celle-ci cesse, leur foi disparaît. Le sentiment peut être la balle, mais la parole de Dieu est le froment. Et « qu’est-ce que la balle auprès du froment ? » dit le prophète. »
“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.
“Walaupun demikian, tidak seorang pun akan dihukum karena tidak mengindahkan terang dan pengetahuan yang tidak pernah dimilikinya dan yang tidak mungkin diperolehnya. Tetapi banyak orang menolak untuk menaati kebenaran yang disampaikan kepada mereka oleh para duta Kristus, karena mereka ingin menyesuaikan diri dengan ukuran dunia; dan kebenaran yang telah mencapai pengertian mereka, terang yang telah bersinar di dalam jiwa, akan menghukum mereka pada Penghakiman. Pada hari-hari terakhir ini kita memiliki terang yang terhimpun, yang telah bersinar sepanjang segala zaman, dan karenanya kita akan dimintai pertanggungjawaban yang sepadan. Jalan kekudusan tidak sejajar dengan dunia; itu adalah jalan raya yang ditinggikan. Jika kita berjalan di jalan ini, jika kita berlari pada jalan perintah-perintah Tuhan, kita akan mendapati bahwa ‘jalan orang benar itu seperti cahaya fajar, yang kian bertambah terang sampai rembang tengah hari.’” Review and Herald, 25 November 1884.
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.
Tsɔ̃ menye “wɔbu mía fɔ̃ ta le kekeli kple sidzedze si” míe “kpɔ o, eye” míate ŋu “nyee xɔe o” la ta o. Nya vevitɔ si le nyatakaka sia me enye nyagbe si be “nyee xɔe o.” Eliya, Yohanes, kple Miller ɖo kekeli na wɔnawo ƒe dzidzɔmeawo si woate ŋu akpɔ. Woƒe nyanyui la ƒe nɔnɔmetata ɖe nuvɔ̃vɔ̃ si wowɔna le dɔwɔƒe si wowɔ le Amerika-dukɔ la me be “plausible deniability” la ɖa. Eliya ƒe nyanyui la le dzidzɔme aɖeke si me wòɖe eɖokui fia la, eɖe “plausible deniability” aɖeke ɖa; alea wòwɔna be woakpɔ dzidzɔme blibo la katã be wowɔ akɔnta na kekeli si woɖe fia le ɣemaɣi.
“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).
«Vor einiger Zeit sagte mein Bruder, er wolle nichts über die Lehre hören, die wir vertreten, aus Furcht, er könnte überzeugt werden. Er wollte nicht zu den Versammlungen kommen noch den Ansprachen zuhören; doch erklärte er später, er habe eingesehen, dass er ebenso schuldig sei, als hätte er sie gehört. Gott hatte ihm eine Gelegenheit gegeben, die Wahrheit zu erkennen, und Er würde ihn für diese Gelegenheit verantwortlich halten. Viele unter uns hegen Vorurteile gegen die Lehren, die jetzt erörtert werden. Sie kommen nicht, um zu hören; sie wollen nicht ruhig forschen, sondern bringen ihre Einwände im Verborgenen vor. Sie sind mit ihrem Standpunkt vollkommen zufrieden. „Du sprichst: Ich bin reich und habe Überfluss und bedarf nichts! und weißt nicht, dass du elend und jämmerlich bist, arm, blind und bloß. Ich rate dir, von mir Gold zu kaufen, geläutert im Feuer, damit du reich werdest, und weiße Kleider, damit du bekleidet werdest und die Schande deiner Blöße nicht offenbar werde; und salbe deine Augen mit Augensalbe, damit du sehen mögest. Welche ich liebhabe, die überführe und züchtige ich. So sei nun eifrig und tue Buße“ (Offenbarung 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.
«ഈ വചനഭാഗം സന്ദേശത്തിന്റെ ശബ്ദപരിധിക്കുള്ളിൽ ജീവിച്ചുകൊണ്ടിരിക്കുമ്പോഴും അതു കേൾക്കുവാൻ വരാതിരിക്കുന്നവർക്ക് ബാധകമാണ്. കർത്താവ് തന്റെ സത്യത്തിന്റെ പുതുപുത്തൻ തെളിവുകൾ നല്കിക്കൊണ്ടിരിക്കുകയാണോ, അതിനെ ഒരു പുതിയ പശ്ചാത്തലത്തിൽ സ്ഥാപിക്കുകയാണോ, അങ്ങനെ കർത്താവിന്റെ വഴി ഒരുക്കപ്പെടേണ്ടതിന്നു—ഇങ്ങനെ ആയിരിക്കാമെന്നു നിങ്ങൾ എങ്ങനെ അറിഞ്ഞിരിക്കുന്നു? പുതിയ വെളിച്ചം ദൈവജനങ്ങളുടെ നിരകളിലുടനീളം നിറയേണ്ടതിന്നു നിങ്ങൾ എന്തെല്ലാം പദ്ധതികളാണ് ആസൂത്രണം ചെയ്തിരിക്കുന്നത്? ദൈവം തന്റെ മക്കൾക്കു വെളിച്ചം അയച്ചിട്ടില്ലെന്നതിന് നിങ്ങൾക്കുള്ള തെളിവ് എന്താണ്? സകല സ്വയംപര്യാപ്തതയും അഹങ്കാരവും അഭിപ്രായഗർവ്വവും ഉപേക്ഷിക്കപ്പെടണം. ഹൃദയത്തിൽ സൗമ്യനും വിനീതനും ആയിരിക്കുന്ന യേശുവിന്റെ പാദങ്ങൾക്കരികെ നാം എത്തി, അവനിൽനിന്നു പഠിക്കണം. യേശു തന്റെ ശിഷ്യന്മാരെ റബ്ബിമാർ തങ്ങളുടേതിനെ പഠിപ്പിച്ചതുപോലെ പഠിപ്പിച്ചില്ല. അനേകം യെഹൂദർ ക്രിസ്തു രക്ഷയുടെ രഹസ്യങ്ങൾ വെളിപ്പെടുത്തുമ്പോൾ വന്നു കേട്ടു; എങ്കിലും അവർ പഠിക്കുവാനല്ല വന്നത്; അവർ കുറ്റം കണ്ടെത്തുവാനും, അവനിൽ എന്തെങ്കിലും അസംഗതി പിടികൂടുവാനും, അതിലൂടെ ജനങ്ങളെ മുൻവിധിയിലാക്കുവാൻ എന്തെങ്കിലും ലഭിക്കേണ്ടതിന്നും വന്നു. തങ്ങളുടെ അറിവിൽ അവർ തൃപ്തരായിരുന്നു; എന്നാൽ ദൈവത്തിന്റെ മക്കൾ സത്യ ഇടയന്റെ ശബ്ദം അറിയേണ്ടതാണ്. ദൈവസന്നിധിയിൽ ഉപവസിച്ചു പ്രാർത്ഥിക്കേണ്ട അത്യന്തം യുക്തമായ സമയം ഇതല്ലയോ? നാം ഭിന്നതയുടെ അപകടത്തിൽ ആകുന്നു; വിവാദവിഷയമായ ഒരു കാര്യത്തിൽ പക്ഷം പിടിക്കുന്ന അപകടത്തിലും ആകുന്നു; അങ്ങനെ ആയിരിക്കെ, സത്യം എന്തെന്നു അറിയേണ്ടതിന്നു, ആത്മനമ്രതയോടും ആത്മാവിന്റെ താഴ്ചയോടും കൂടെ, ഗൗരവപൂർവ്വം ദൈവത്തെ അന്വേഷിക്കേണ്ടതില്ലയോ?» Selected Messages, book 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.
ang mga nagarepresentar han mensahe ni Elias amo an mga instrumento han paghukom dida hin proseso han paghinlo nga nag-aandam han dalan para han mensahero han katipan basi limpyohan an templo. Ha pagtuman han buluhaton han paghinlo han templo, iginpapadayag an kapawa han presente nga kamatuoran. Kon diri ini ipapadayag, adton mga ginpapangita ni Cristo hadto ngan yana basi hinloan magpapadayon nga magtipig han ira balabal han Laodicea nga panlimbong-ha-kalugaringon. Hi Elias nagsisimbolo hin ministeryo nga nagtatanyag han kamatuoran sugad nga instrumento han paghukom. Amo ini an hinungdan nga iginpapahibaro kita nga adton nagsalikway han mensahe ni Juan nga Parabaptis diri makakakarawat hin kapulsanan tikang ha pagturon-an ni Jesus.
“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.
«Бях насочена обратно към прогласяването на първото пришествие на Христос. Йоан беше изпратен в духа и силата на Илия, за да приготви пътя на Исус. Онези, които отхвърлиха свидетелството на Йоан, не се възползваха от ученията на Исус.» Ранни писания, 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.
Mu masaha y’ubuhanuzi ashushanya kwezwa kw’ubwoko bw’Imana hamenurwa ubutumwa bw’ukuri kw’iki gihe bubaza icyo gisekuru kubazwa inshingano zo guhitamo umwijima cyangwa umucyo.
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.
Mais toi, ô Daniel, tiens secrètes ces paroles, et scelle le livre jusqu’au temps de la fin: plusieurs courront çà et là, et la connaissance augmentera…. Et il dit: Va, Daniel; car ces paroles sont tenues secrètes et scellées jusqu’au temps de la fin. Beaucoup seront purifiés, blanchis et éprouvés; mais les méchants agiront méchamment, et aucun des méchants ne comprendra; mais les sages comprendront. Daniel 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.”
Cei care reprezintă solia lui Ilie pentru generațiile lor sunt identificați de Hristos ca ambasadori ai Săi, pentru a-i folosi ca instrumente ale judecății. Aceasta este ceea ce identifica Ilie când spunea: „să se știe astăzi că Tu ești Dumnezeu în Israel și că eu sunt slujitorul Tău și că am făcut toate aceste lucruri după cuvântul Tău.”
This truth is also set forth by Jesus concerning John the Baptist.
Nok atitudo hemoi i stap klia long ol tok bilong Jisas long sait bilong Jon Baptais.
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.
Et comme ils s’en allaient, Jésus se mit à dire aux foules au sujet de Jean : Qu’êtes-vous allés voir au désert ? Un roseau agité par le vent ? Mais qu’êtes-vous allés voir ? Un homme vêtu d’habits délicats ? Voici, ceux qui portent des habits délicats sont dans les maisons des rois. Mais qu’êtes-vous allés voir ? Un prophète ? Oui, vous dis-je, et plus qu’un prophète. Car c’est celui dont il est écrit : Voici, j’envoie mon messager devant ta face, lequel préparera ton chemin devant toi. Matthieu 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.
Yohane alikuwa zaidi ya nabii; alikuwa chombo cha hukumu, na huduma yake ilitambulishwa kwa kizazi chake, kwa maana walikuwa wametoka kwenda nyikani ili kumwona, sawasawa kabisa na jinsi Israeli wote walivyokuja Karmeli kwa amri ya Ahabu. William Miller alielewa kuongezeka kwa ujuzi kulikofunuliwa mwaka 1798. Aliwawakilisha wale waliokwenda huku na huku katika Neno la Mungu kadiri ujuzi ulivyoongezeka. Ujumbe wake ulitegemezwa juu ya wakati wa unabii, na mwaka 1840 ujumbe na huduma yake viliwekwa mbele ya kizazi chake kwa namna ambayo ulimwengu wote wa Kiprotestanti ulitazama kuona ikiwa mbinu yake ilifanya kazi. Ilipothibitishwa, ujumbe wake ulipelekwa kote ulimwenguni.
“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.’
«Na ngwaga wa 1840, tiragalo e nngwe e e gakgamatsang ya go diragala ga boporofeti e ne ya tsosa kgatlhego e kgolo. Dingwaga di le pedi pele ga moo, Josiah Litch, mongwe wa badiredi ba bagolo ba ba neng ba rera ka go tla ga bobedi, o ne a gatisa tlhaloso ya Tshenolo 9, a bolelela pele go wa ga Mmusomogolo wa Ottoman. Go ya ka dipalo tsa gagwe, maatla ano a ne a tshwanetse go fenngwa... ka la 11 Phatwe, 1840, fa maatla a Ottoman kwa Constantinople a ka solofelwang go robega. Mme seno, ke dumela, se tla fitlhelwa se ntse jalo.»
“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.
“በተወሰነው ጊዜ በትክክል ቱርክ በአምባሳደሮቿ አማካይነት የአውሮፓ ተባባሪ ኃይሎችን ጥበቃ ተቀበለች፣ እንዲሁም ራሷን በክርስቲያን አሕዛብ ቁጥጥር ሥር አኖረች። ይህ ክስተት ትንቢቱን በትክክል ፈጸመ። ይህ በታወቀ ጊዜ፣ ብዙ ሕዝቦች ሚለርና ባልደረቦቹ የተቀበሏቸው የትንቢት ትርጓሜ መርሆች ትክክለኛነት ተረዱ፣ እንዲሁም ለአድቬንት እንቅስቃሴ አስደናቂ ጉልበት ተሰጠ። የትምህርትና የማዕረግ ሰዎች ሚለርን ተቀላቀሉ፤ አመለካከቶቹንም በመስበክና በማተም ከ1840 እስከ 1844 ድረስ ሥራው በፍጥነት ተስፋፋ።” 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年から1844年まで”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きよめに示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、段階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払うために契約の使者によって用いられる裁きの器の象徴でもある。
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.
Nna asubɔ mo nsu mu de kɔ adwensakra mu; na nea ɔreba m’akyi no yɛ den sen me, na mensɛ sɛ meyɛ nea ɔbɛsoa ne mpaboa mpo; ɔno na ɔde Honhom Kronkron ne ogya bɛbɔ mo asu. Ne mmoa a ɔde huam no wɔ ne nsam, na ɔbɛtew ne ayuporow no ho yiye koraa, na ɔbɛboaboa ne atoko no ano de agu adekorabea mu; na ntɛtɛ no de, ɔde ogya a ennum da bɛhyew no. Mateo 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.
Le jour du Christ représenté en Jean 6:66, il perdit plus de disciples qu’en tout autre temps. Dans Jésus-Christ, où ce passage de Jean est traité, la méthode de l’application prophétique fut précisément la raison pour laquelle les disciples s’en allèrent. Ils ne pouvaient comprendre que le littéral représentait le spirituel, et, selon l’apôtre Paul, le littéral vient avant le spirituel.
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.
Et ainsi qu’il est écrit : Le premier homme, Adam, fut fait une âme vivante ; le dernier Adam est devenu un esprit vivifiant. Mais ce qui est spirituel n’est pas le premier ; c’est ce qui est naturel ; ensuite vient ce qui est spirituel. 1 Corinthiens 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:
Étant dépourvus de volonté et, par conséquent, incapables, les Juifs refusèrent de comprendre le Christ lorsqu’il déclara qu’il était le pain du ciel qui devait être mangé. Les coutumes et les traditions l’emportèrent sur la méthode que le Christ lui-même avait mise en œuvre. Au sujet de cette histoire, Sœur White écrivit :
“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.
“Ma rebuke faafoou i lo latou lē talitonu na atili ai ona vavaeeseina nei soo mai iā Iesu. Sa matuā lē fiafia i latou, ma i lo latou manaʻo e faatigā i le Faaola ma faamalieina ai le lotoleaga leaga o le ʻau Faresaio, sa latou liliu atu o latou tua iā te Ia, ma tuua o Ia ma le ʻinoʻino. Ua latou faia la latou filifiliga, ua latou talia le foliga i fafo ae lē o le agaga, le ʻauvae ae lē o le aano. E leʻi toe suia lava mulimuli ane la latou faaiʻuga; auā ua latou lē toe savavali faatasi ma Iesu.”
“‘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.
“‘जिसका सूप उसके हाथ में है, और वह अपने खलिहान को भली-भाँति शुद्ध 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 गेहूँ से अलग की जा रही थी। क्योंकि वे ताड़ना ग्रहण करने के लिए अत्यन्त व्यर्थ और आत्म-धर्मी थे, और नम्रता का जीवन स्वीकार करने के लिए संसार से अत्यधिक प्रेम रखनेवाले थे, बहुतों ने यीशु से मुँह मोड़ लिया। बहुत-से लोग अब भी यही कर रहे हैं। आज आत्माओं की परीक्षा वैसी ही हो रही है जैसी कफरनहूम के आराधनालय में उन चेलों की हुई थी। जब सत्य 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 देखते हैं; परन्तु वे उस आत्म-त्यागमय कार्य को उठाने के लिए तैयार नहीं होते। इसलिए जब उनके पाप प्रकट किए जाते हैं, तो वे क्रोधित हो उठते हैं। वे ठेस खाकर चले जाते हैं, ठीक वैसे ही जैसे वे चेले यीशु को छोड़कर यह बड़बड़ाते हुए चले गए, ‘यह बात कठोर है; इसे कौन सुन सकता है?’” The Desire of Ages, 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.
ff ke sandhibel-r dut je agnira madhyame Levi-r santandigake shuddha kare. Se tāhār māth sampūrṇarupe porishkar kare, ghom theke tūṣke prithak kare. Se ei kāj kulār dvārā sampanna kare. Kulāi sei upāy yā dvārā ei prithakkaraṇ ghaṭe, ebam kulā holo prati prati itihāser janya bartamān satyer bārtā, yakhon Tini Levi-r santandigake shuddha karen. Kulā holo Eliyā-r bārtā o dūtagan, yārā bichārer ek upakaraṇer pratinidhitva kare.
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.
लो, मैं अपना दूत भेजता हूँ, और वह मेरे आगे मार्ग तैयार करेगा; और प्रभु, जिसे तुम ढूँढ़ते हो, अचानक अपने मन्दिर में आएगा; अर्थात् वाचा का वह दूत, जिससे तुम प्रसन्न होते हो—देखो, वह आएगा, सेनाओं के यहोवा का यही वचन है। परन्तु उसके आने के दिन को कौन सह सकेगा? और जब वह प्रकट होगा, तब कौन ठहर सकेगा? क्योंकि वह कसौटी परखनेवाले की आग के समान और धोबियों के साबुन के समान है। वह चाँदी को तपाकर शुद्ध करनेवाले के समान बैठ जाएगा; और वह लेवी की सन्तानों को शुद्ध करेगा, और उन्हें सोने और चाँदी के समान निर्मल करेगा, ताकि वे यहोवा के लिये धर्म में भेंट चढ़ाएँ। तब यहूदा और यरूशलेम की भेंट यहोवा को प्रिय लगेगी, जैसे प्राचीन दिनों में और जैसे पूर्वकाल के वर्षों में लगती थी। मलाकी 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.
An wan daeth efter John y Baptist yw Ef sy’n glanhau Ei lawr â gwyntyll, ac sydd fel tân purwr. Cyflawnir y broses o buro gan gennad y cyfamod, ac felly y mae’n dynodi hanes lle y mae’r Arglwydd yn mynd i mewn i gyfamod â phobl gyfamodol etholedig newydd. Pan waredwyd Israel gynt rhag caethiwed yr Aifft, un thema yn hanes sanctaidd hwnnw oedd mater y “cyntaf-anedig.” Pa un ai marwolaeth cyntaf-anedig yr Aifft oedd hi, neu adnabod Israel gan Dduw fel Ei gyntaf-anedig.
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.
और तू फिरौन से कहे, यहोवा यों कहता है, इस्राएल मेरा पुत्र है, वरन् मेरा पहिलौठा: और मैं तुझ से कहता हूँ, मेरे पुत्र को जाने दे, कि वह मेरी सेवा करे; और यदि तू उसे जाने देने से इन्कार करे, तो देख, मैं तेरे पुत्र, अर्थात् तेरे पहिलौठे को मार डालूँगा। निर्गमन 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.
Wanneer God bij de bevrijding uit Egypte een verbond met Israël sloot, was het goddelijke plan dat elke eerstgeboren zoon uit elk van de stammen aan het werk van het priesterschap zou worden gewijd. Maar bij de opstand rond het gouden kalf was het alleen de stam van Levi die in die opstand aan de zijde van Mozes stond. Vanwege hun trouw stelde God Zijn plan buiten werking dat elke eerstgeborene uit elke stam aan het priesterschap zou worden gewijd, en Hij ging aan de andere stammen voorbij en gaf aan de stam van Levi het exclusieve recht op het priesterschap. Wanneer de boodschapper van het verbond de zonen van Levi reinigt, beeldt dit een geschiedenis uit waarin een vroeger verbondsvolk terzijde wordt gesteld ten behoeve van een nieuw verbondsvolk. Zo was het in het geval van Johannes de Doper, de Millerieten, en zo zal het zijn met de honderd vierenveertigduizend. Van 1840 tot 1844 werd een reinigingsproces in gang gezet door de toetsende kwestie van de profetische boodschap die aan William Miller was gegeven. Dit leidde ertoe dat de Heer op 22 oktober 1844 plotseling tot Zijn tempel kwam, maar het reinigingsproces eindigde niet vóór 1863.
“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 的预言，‘到二千三百日，圣所就必洁净’，以及第一位天使的信息，‘应当敬畏上帝，将荣耀归给他！因他施行审判的时候已经到了’，所指的都是基督在至圣所中的职任，是指查案审判，而不是指基督降临，为救赎他的子民并毁灭恶人。错误并不在于对预言时期的推算，而在于对那二千三百日结束时所要发生之事件的理解。信徒因这错误而遭受了失望；然而，凡预言所预告的，以及他们按圣经根据所能期待的一切，都已经应验了。正当他们为自己希望落空而哀痛之时，那由信息所预告、并且必须先行应验、然后主才会显现来报赏他仆人的事件，已经发生了。”
“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 սպասում էին, այլ, ինչպես նախապատկերված էր խորհրդանիշում, երկնքում գտնվող Աստծո տաճարի Սրբությունների Սուրբը։ Դանիել մարգարեն Նրան ներկայացնում է որպես այս ժամանակ գալով Հինավուրց Օրերի մոտ. «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.
« Cette venue est aussi annoncée par le prophète Malachie : “Le Seigneur, que vous cherchez, viendra soudain à son temple, et le Messager de l’alliance, que vous désirez ; voici, il vient, dit l’Éternel des armées.” Malachie 3:1. La venue du Seigneur à son temple fut soudaine, inattendue, pour son peuple. Ils ne l’y attendaient pas. Ils s’attendaient à ce qu’il vînt sur la terre, “dans une flamme de feu, pour tirer vengeance de ceux qui ne connaissent pas Dieu et qui n’obéissent pas à l’Évangile.” 2 Thessaloniciens 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.
“Amma har yanzu jama’a ba su shirya su sadu da Ubangijinsu ba. Har yanzu akwai aikin shiri da ya wajaba a kammala dominsu. Ya kamata a ba da haske, yana juyar da hankalinsu zuwa haikalin Allah a sama; kuma yayin da za su bi Babban Firistinsu ta wurin bangaskiya a hidimarsa a can, za a bayyana musu sabbin ayyuka. Wani saƙo kuma na gargaɗi da koyarwa ya kamata a ba wa ikilisiya.
“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.
Ua vula na parofita: ‘O cei ena rawa ni vosota na siga ni Nona lako mai? ka o cei ena tucake ni sa rairai mai ko Koya? ni sa vaka na bukawaqa ni dauvakasavasavataka na koula, ka vaka na sovu ni dauvakasavasavataka na isulu: ka ena dabe ko Koya me vaka na dauvakasavasavataka ka vakasavasavataka na siliva: ka ena vakasavasavataki ira na luvei Livai, ka savasavataki ira me vaka na koula kei na siliva, me rawa ni ra vakacabora vua na Jiova e dua na isoro ena yalododonu.’ Malakai 3:2, 3. O ira era bula tiko e vuravura ni sa oti na veimasulaki i Karisito ena vale tabu mai cake, era na tucake ena mata ni Kalou tabu ka sega e dua na dauniveivosoti. E dodonu me sega ni ca na nodra isulu, e dodonu me vakasavasavataki na nodra itovo mai na ivalavala ca ena dra ni veirorogo. Ena loloma soli wale ni Kalou kei na nodra sasaga gugumatua, e dodonu me ra qaqa ena ivalu kei na ca. Ni sa toso tiko e lomalagi na veilewai ni vakadidike, ni sa kau tani tiko mai na vale tabu na nodra ivalavala ca na tamata vakabauta sa veivutuni, e dodonu me dua na cakacaka vakatabakidua ni vakasavasavataki, na biu tani ni ivalavala ca, ena kedra maliwa na tamata ni Kalou e vuravura. Na cakacaka oqo sa vakaraitaki vakamatata cake ena veika sa tukuni ena iTukutuku 14.
“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.
“Lorsque cette œuvre aura été accomplie, les disciples du Christ seront prêts pour son apparition. ‘Alors l’offrande de Juda et de Jérusalem sera agréable à l’Éternel, comme aux anciens jours, comme aux années d’autrefois.’ Malachie 3:4. Alors l’Église que notre Seigneur, à son avènement, doit recevoir à lui-même sera une ‘Église glorieuse, sans tache, ni ride, ni rien de semblable.’ Éphésiens 5:27. Alors elle paraîtra ‘comme l’aurore, belle comme la lune, pure comme le soleil, mais redoutable comme des troupes sous leurs bannières.’ Cantique des cantiques 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.
«تا افزون بر آمدن خداوند به هیکل خویش، ملاکی نیز ظهور دوم او، یعنی آمدنش برای اجرای داوری را، با این سخنان پیشگویی میکند: “و من برای داوری به شما نزدیک خواهم شد؛ و بر ضد جادوگران، و بر ضد زناکاران، و بر ضد سوگنددروغان، و بر ضد کسانی که مزدِ مزدور را پایمال میکنند، و بیوهزنان و یتیمان را ستم مینمایند، و حقِ غریب را منحرف میسازند، و از من نمیترسند، شهادتی سریع خواهم داد، میگوید یهوه صبایوت.” ملاکی 3:5. یهودا نیز به همین صحنه اشاره میکند آنگاه که میگوید: “اینک خداوند با دهها هزار از مقدسان خویش میآید، تا بر همه داوری را اجرا کند، و همه بیدینان را از همه اعمال بیدینانهشان محکوم سازد.” یهودا 14، 15. این آمدن، و آمدن خداوند به هیکل خویش، دو رویداد متمایز و جدا از یکدیگرند.»
“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.
„Venirea lui Hristos ca Marele nostru Preot în Locul Preasfânt, pentru curățirea sanctuarului, prezentată în Daniel 8:14; venirea Fiului omului la Cel Îmbătrânit de zile, așa cum este înfățișată în Daniel 7:13; și venirea Domnului la templul Său, prevestită de Maleahi, sunt descrieri ale aceluiași eveniment; iar acesta este reprezentat, de asemenea, prin venirea Mirelui la nuntă, descrisă de Hristos în parabola celor zece fecioare, din Matei 25.” Tragedia veacurilor, 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.
ਖ਼ਤਮੀ ਪੈਰਾਗ੍ਰਾਫ ਵਿੱਚ ਚਾਰ “ਆਉਣ” ਦਾ ਉਲੇਖ ਕੀਤਾ ਗਿਆ ਹੈ, ਅਤੇ ਉਹ ਸਭ ਇੱਕੋ ਹੀ ਆਉਣ ਹਨ ਜੋ ਚਾਰ ਵੱਖ-ਵੱਖ ਢੰਗਾਂ ਨਾਲ ਪ੍ਰਤੀਕਿਤ ਕੀਤੇ ਗਏ ਹਨ। ਉਹਨਾਂ “ਆਉਣਾਂ” ਵਿੱਚੋਂ ਇੱਕ ਦਸ ਕੁਆਰੀਆਂ ਦੀ ਦ੍ਰਿਸ਼ਟਾਂਤ ਹੈ।
“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.
« On attire souvent mon attention sur la parabole des dix vierges, dont cinq étaient sages et cinq insensées. Cette parabole s’est accomplie et s’accomplira jusque dans les moindres détails, car elle s’applique d’une manière particulière à notre époque et, à l’instar du message du troisième ange, elle s’est accomplie et continuera d’être la vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 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.
Si les quatre « venues » « sont des descriptions du même événement », alors ces quatre « venues » qui se sont accomplies au commencement de l’adventisme dans le mouvement millérite « s’accompliront » de nouveau « à la lettre même » dans le mouvement d’Élie à la fin de l’adventisme.
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 et les millérites furent les représentants du message du premier ange, et, dans le même passage de Early Writings que nous avons récemment cité, le message du premier ange possédait les caractéristiques mêmes de Jean-Baptiste. Nous avons cité le passage qui dit que ceux qui rejetèrent le message de Jean-Baptiste ne pouvaient tirer aucun bénéfice des enseignements de Jésus. Dans le paragraphe suivant, elle dit : « Ceux qui rejetèrent le premier message ne pouvaient être favorisés par le second ; ils ne furent pas davantage favorisés par le cri de minuit, lequel devait les préparer à entrer avec Jésus, par la foi, dans le lieu très saint du sanctuaire céleste. » William Miller aussi bien que Jean-Baptiste représentent des instruments de jugement.
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.
अगर उनमें से कोई भी प्रकट न हुआ होता, तो उनकी-उनकी पीढ़ियों को ज्योति का तिरस्कार करने के लिए उत्तरदायी न ठहराया जाता। परमेश्वर ने उन दो दूतों का उपयोग लौदीकिया के पाप के आवरण को हटा देने के लिए किया, और इस प्रकार एक ऐसे संदेश को प्रस्तुत करके, जिसे चाहे स्वीकार किया जाए या अस्वीकार, न्याय में इस चिन्ह के रूप में काम में लाया जाता कि एक भविष्यद्वक्ता उनके बीच था, पूर्वकाल के चुने हुए लोगों की लौदीकिया-नंगाई को प्रकट कर दिया। 1840 से 1844 तक का इतिहास कर्मेल पर्वत पर एलिय्याह की भेंट पर स्वर्ग से आग उतरने द्वारा पूर्वरूपित किया गया था। सच्चे भविष्यद्वक्ता को झूठे भविष्यद्वक्ताओं से पृथक ठहराया गया था।
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.”
हम उस बिंदु पर हैं जहाँ हमें उस शुद्धिकरण-प्रक्रिया की रूपरेखा प्रस्तुत करनी चाहिए जो 22 अक्टूबर, 1844 के बाद भी जारी रही। सिस्टर व्हाइट ने कहा कि 22 अक्टूबर, 1844 के बाद “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.
Ланӈдыг ӧтӄэ ытвэтни тэвыкэн Левитын еп ытлён «ӄӄэнмэл янрак» ытвык, инэн Даниил Моисейн «клятва» тэлгын, эйин нэнмэлӈыт ӄутыӈинэ гымнин вылвылын, мэнин очищениен процесс ынпыӈык продолжаться гымнин начальный работа ӄутыӈинэ истинаӈыт, судын открытиен лыӄылвылын.
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.
Nous aborderons le processus continu de purification dans l’article suivant, et commencerons à mettre en parallèle la corne du véritable protestantisme que l’adventisme millérite a reçue dans les années 1840 avec la corne du républicanisme.