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.

Ukwinjira mu buryo butatu kwa Eliya kureba ku butumwa, ku ntumwa, no ku rugendo rw’ikorwa muri icyo gihe cy’urubanza rw’ikorwa rw’Imana, rutangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika kandi rukomeza kugeza igihe cy’igeragezwa gifunzwe. Urubanza rw’ikorwa ruzamuka ruvuye mu gihe urubanza rw’Imana ruvanze n’imbabazi rukagera ku gihe imanza zayo zisukwa nta mbabazi mu byago birindwi bya nyuma.

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.

Ukwelulata ukwahatu ukwa ntumigwa uyo alinganya inzila ku Ntumigwa wa Cipangano kukhwaya ku nsigo, ku ntumigwa, na ku cinywelele pa cimpelo ca nshita ya bupingushi bwa kufwaya bwa Leza, ico cilangisha inshita ya kusindika ikimanyilo pa bantu ikana limo na makumi yane na bane. Iyo nshita ipwa pa mweo wa pa Mulungu uwa kwisa nomba ku United States, apo e po ubupingushi bwa kukonkelesha bwa Leza butandikila.

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.

یوحەننا مەعمەدان مسیح ئۈچۈن يول تەييارلىدى، ئەھدىنىڭ ئەلچىسى بولۇپ، دانىيال كىتابى توققۇزىنچى باب، يىگىرمە يەتتىنچى ئايەتنىڭ ئەمەلگە ئېشىشىدە ئەھدىنى مۇستەھكەملەش ئۈچۈن كەلدى. شۇنداق قىلىپ، ئۇ يەنە مسیحنىڭ تۇيۇقسىز ئۆز ئىبادەتخانىسىغا كېلىپ لاۋىينىڭ ئوغۇللىرىنى پاكلىشى ئۈچۈنمۇ يول تەييارلىدى؛ بۇنى ئۇ ئۈچ يېرىم يىللىق خىزمىتىنىڭ باشلىنىشىدا ۋە ئاخىرىدا ئەمەلگە ئاشۇردى. ھەقىقىي ئىبادەتخانىنىڭ تازىلىنىشى، لاۋىينىڭ ئوغۇللىرى دەپ ئىپادىلەنگەنلەرنىڭ جان-ئىبادەتخانىسىنى پاكلاش خىزمىتىنىڭ سىمۋولى ئىدى.

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.

Ubutumwa Bwe bw’ukuri bwo kweza urusengero bwari ugusohora k’ubuhanuzi, kandi igihe Yarangizaga uwo murimo muri Yohana igice cya kabiri, umurongo wa cumi na gatatu kugeza kuri makumyabiri na kabiri, Umwuka Wera yayoboye abigishwa kwibuka igice cyo mu Isezerano rya Kera cyari umwe mu migabane y’umurimo We wo kweza no guhumanura abigishwa mu gusohora Malaki gatatu.

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.

In kalam i ka Juan, inpakilala ni Cristo na pag naguba an templo kan saiyang hawak, babangunon niya ini sa laog nin tulo ka aldaw. An pakikipag-ulay sa mga Judiong mapagtubod-tubod nagdugang na an pagbag-o nin literal na templo na isinagawa ni Herodes, asin na natapos kan mismong taon na iyo, nag-abot nin kap-atan asin anom na taon. Pinupuripikar ni Jesus an saiyang mga disipulo paagi sa sarong ehemplo kan saro sa mga alagad na kaibahan kan propetikong tataramon na ipinahimugtak ni Jesus sa laog kan saiyang Tataramon, paagi sa buruhaton kan mga anghel, kan Espiritu Santo, asin kan mga propeta.

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.

Wawupikan ukumu wa kinabii kwamba lililo halisi huwakilisha lililo la kiroho. Akaweka ufunguo wa kinabii wa hesabu “arobaini na sita,” kuwa ishara ya hekalu. “Arobaini na sita” ilikuwa idadi ya siku ambazo Musa alikaa mlimani akipokea maagizo ya hekalu. “Arobaini na sita” ndiyo idadi ya kromosomu zinazoifanya hekalu la kibinadamu. “Arobaini na sita” ndiyo idadi ya miaka (1798 hadi 1844) iliyotimia katika kulirejesha hekalu la kiroho lililokuwa limekanyagwa chini na upagani na kisha upapa.

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.

دوو پاککردنەوەی پەرستگا ئەو هێماگەرییە لەخۆدەگرن کە سێ ڕۆژ یەکسانە بە چل و شەش ساڵ. ئەوە ئەو بنەمایەش لەخۆدەگرێت کە واتای ڕاستەوخۆ نوێنەرایەتی واتای ڕۆحی دەکات. ئەوە هەردووکیان هەم بەجێهێنانی پێشبینی بوو و هەم پێشبینییەک بوو. ئەو دوو پاککردنەوەیە ڕاستییەک نوێنەرایەتی دەکەن کە لەلایەن چینێکەوە تێنەگەیشتووە، و بۆ چینێکی تر ئاشکرا کراوە.

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.

Uku kwezwa kubiri kugaragaza igihe ishengero ry’Imana ryari ryarandujwe ku rugero rwo kuba “igisekuru cy’abasambanyi n’inzoka z’impiri,” bashaka ikimenyetso, kandi nyamara ikimenyetso kirimo kubasobanurirwa ubwacyo mu buryo butaziguye, kuko ikimenyetso rukumbi kizahabwa ari ikimenyetso cyo kurimbuka kw’urusengero ruzongera kubakwa mu minsi itatu.

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.

Enyi kizazi cha nyoka, mwawezaje kusema mema, hali ninyi ni waovu? Kwa maana kinywa hunena yatokayo katika wingi wa moyo.... Ndipo baadhi ya waandishi na Mafarisayo wakamjibu, wakisema, Mwalimu, twataka kuona ishara itokayo kwako. Lakini yeye akajibu, akawaambia, Kizazi kibaya na cha uzinzi hutafuta ishara; wala hakitapewa ishara yoyote isipokuwa ishara ya nabii Yona. Kwa maana kama vile Yona alivyokuwa siku tatu na usiku tatu ndani ya tumbo la nyangumi; vivyo hivyo Mwana wa Adamu atakuwapo siku tatu na usiku tatu moyoni mwa nchi. Mathayo 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.

Ebiintu bino byonna eby’obunnabbi biragibwa mu kutuukirira kwonna okusatu okw’Omutume ow’Endagaano okujja amangu mu yeekaalu ye, nga bwe yakola mu Yokaana essuula ey’okubiri.

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.

Na Pasaka ya Wayahudi ilikuwa imekaribia, naye Yesu akapanda kwenda Yerusalemu. Naye akawakuta hekaluni wale waliokuwa wakiuza ng’ombe na kondoo na njiwa, na wabadili fedha wameketi. Naye alipokwisha kufanya mjeledi wa kamba ndogo, akawafukuza wote kutoka hekaluni, na kondoo na ng’ombe pia; akazimwaga fedha za wabadili fedha, na kupindua meza zao. Akawaambia wale waliokuwa wakiuza njiwa, Ondoeni vitu hivi hapa; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Wanafunzi wake wakakumbuka ya kuwa imeandikwa, Bidii ya nyumba yako imenila. Basi Wayahudi wakajibu wakamwambia, Ni ishara gani utuonyeshayo, kwa kuwa unafanya mambo haya? Yesu akajibu akawaambia, Libomoeni hekalu hili, nami katika siku tatu nitalisimamisha. Basi Wayahudi wakasema, Hekalu hili lilijengwa kwa muda wa miaka arobaini na sita, nawe utalisimamisha katika siku tatu? Lakini yeye alinena habari za hekalu la mwili wake. Basi, alipofufuka katika wafu, wanafunzi wake wakakumbuka ya kuwa alisema haya; nao wakayaamini Maandiko, na lile neno alilolisema Yesu. Yohana 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.

Ntumwa wa Isezerano yagombaga kweza kandi no guhumanura abana ba Levi nk’“ifeza,” ishushanya Ijambo ry’Imana, n’“izahabu,” ishushanya ukwizera. Ntumwa wa Isezerano yagombaga kweza abigishwa Be, yongera “ukwizera” kwabo mu “ijambo” Rye ry’ubuhanuzi. Iryo jambo ry’ubuhanuzi ryari ryagenewe kweza, ariko kandi no guhumanura. Ijambo Rye ry’ubuhanuzi buri gihe rihagararira ikigeragezo, kandi ni mu Ijambo Rye ry’ubuhanuzi ni ho abana ba Levi bahumanurirwa mu gihe aza mu rusengero Rwe atunguranye.

“‘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.

“‘مُهَکُو وُرِی وَسِی أُوُی یُودُوغِه خَنوَی کِن، اَت وَر بَری خِرهِ خَلِحِی نِیکَندو، ات خَنزَه دَرمَن أَنجَبارِی نِیکَندو۔’ Matthew 3:12. اِی پَک کِرنَن وَختانِی اَک بُو۔ حَقیقتِ وَاتان وَسِیلَه وَس چَف خَنزَه مَنِی جدا کِرَن دوای بُو۔ چُونکِه اَوان ملامت قَبول کِرنَه اَندازَه وَر خُودپَسَندی ات باطِل شَان وَر زیاد بُو، ات خُواری ژیَن اَک قَبول کِرنَه اَندازَه وَر دُنیا دۆست بُو، گەلَک کَس عیسیٰ مَن دُور کِرِی بُو۔ نُکا ژی گەلَک کَس هَمان شَی وَکُنو۔ اَمرُو روحنان تَجرِبه کِرن دوای وَکُو کەفَرنَاحومِ کِنیسَه دَر اَوان شاگردان تَجرِبه کِرَن بُو۔ وَختِه حقیقت دِل سَر دِهات، اَوان دِبینن کِه اَوانِ ژیَنا خُدا ئیرادَه وَر موافِق نِیَن۔ اَوان دِبینن کِه خُو نَفسِی دَر تَمام دِگۆڕینَه حاجەت هَیە؛ لِکِن اَوان نَفس اِنکار کِرنَن کار بَرگِرتِنَه آمادَه نِیَن۔ بۆیە، وَختِه اَوانِ گُناهان آشکار دِبن، اَوان خَشمگین دِبن۔ اَوان رَنجیده بُوی دُور دِچن، هَروَکُو اَوان شاگردان عیسیٰ وِهِل کِرِی بُو، وَزغِین: ‘اِی قَول سَخت اَست؛ کێ دِکارێت وِی بِهیسێت؟’” 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.

“Kapernaumdaki havrada” “sınanan” o “canlar”, Mesih onlara Kendi bedenini yemeleri ve Kendi kanını içmeleri gerektiğini söylediğinde, O’nun ruhsal bir hakikati ifade etmek için kendi gerçek bedenini kullandığını anlamayı reddettiler. Bu, Yuhanna ikinci bölümde mabed hakkında yaptığı peygamberî tasvirin aynısıydı. Harfî olanın ruhsal olandan önce geldiği ve onu temsil ettiği ilkesi, onların “dinlemek” istemedikleri “çetin bir söz” olarak tanındığında, geri dönüp artık bir daha O’nunla yürümediler. Bu olay Yuhanna altıncı bölüm, altmış altıncı ayette (666) meydana geldi; bu da yakında gelecek Pazar yasasını temsil eder; o da 22 Ekim 1844 ile tiplendirilmişti; bu da kendi payına Kalvari çarmıhıyla tiplendirilmişti.

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

그때부터 그의 제자 중 많은 이들이 물러가서 다시는 그와 함께 다니지 아니하였다. 요한복음 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.

Mu Yohana igice cya kabiri, Mwuka Wera yari yarayoboye ibitekerezo by’abigishwa kugira ngo “bibuke” ubuhanuzi busobanura ishyaka ry’Imana, kandi ijambo “ushyaka” ni ryo jambo rimwe na “gufuha” haba mu Giheburayo no mu Kigiriki.

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.

Çimkî gayreta mala te min xwar; û şermezarkirina wan ên ku te şermezar dikin ketine ser min. Zebûr 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.

Nzambi weto wululamo, yina i jealousy andi, ivandanga kisalu kya kinsweki kya nkadilu ya Nzambi bonso Nzambi wa jealousy; mpe jealousy andi imonisamanga na nkilulu ya tatu mpe ya iya na zulu ya bo yina bazolaka Yandi ve. Na Yoane kapu ya zole, Mpeve-Santu vandaka kutula na kisika ete kupetuka yina Muntu ya Nsiku ya Ngwisani asalaki, salamaka na nkilulu ya iya mpe ya nsuka, ata mpidina ntangu yonso kele na ndambu ya nkilulu ya tatu yina kitelemaka kaka ntangu dibaya ya nkilulu ya nsuka mefuluka. Nkilulu yina kele nkilulu ya kindumba mpe ya banioka.

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.

മോശെ നാലാം തലമുറയെ പ്രതിനിധീകരിച്ചു; അന്നേരം മോശെ നാൽപ്പത്താറ് ദിവസങ്ങളോളം ദേവാലയം പണിയുന്നതിനെക്കുറിച്ചുള്ള ഉപദേശം സ്വീകരിച്ചു. ആ ദിവസങ്ങളിൽ തന്നേ അവൻ ന്യായപ്രമാണം പ്രാപിച്ചു; അതിൽ രണ്ടാമത്തെ കല്പനയിൽ ദൈവത്തിന്റെ അസൂയ മൂന്നാംതലമുറയിലും നാലാംതലമുറയിലും പ്രകടമാകുന്നതായി വ്യക്തമാക്കുന്നു.

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.

Et il dit à Abram : Sache avec certitude que ta descendance sera étrangère dans un pays qui ne sera pas à elle ; ils les asserviront, et ils l’opprimeront pendant quatre cents ans. Mais je jugerai aussi la nation à laquelle ils seront asservis ; et après cela ils sortiront avec de grands biens. Quant à toi, tu iras vers tes pères en paix ; tu seras enterré après une heureuse vieillesse. Mais à la quatrième génération ils reviendront ici ; car l’iniquité des Amoréens n’est pas encore à son comble. Genèse 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.

Kizazi cha mwisho cha Israeli ya kale, hekalu la kanisa la Kikristo, ambalo Petro aliliita “nyumba ya kiroho,” lilijengwa. Katika historia hiyo Mungu alidhihirisha wivu Wake mara mbili wakati, katika bidii Yake, alipotakasa hekalu. Mwaka wa 1844 Mungu alikuwa ameliinua hekalu la kiroho la Wamilleri, na kwa mara nyingine tena alikuwa amewapita watu wale waliochaguliwa hapo awali. Katika historia hiyo Mjumbe wa Agano alikuja ghafula tarehe 22 Oktoba, 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.

Uku kuoneka kweka kwali kwategekebwa ng’obuheereza bwa William Miller. Nga Abapolotesitanti n’Abamillerite baasembera ku October 22, 1844, ebika bibiri byagezesebwa. Ekigezo ky’Abapolotesitanti kyatuuka mu kiseera eky’enkomerero mu kujja kw’omumalayika ow’olubereberye mu 1798. Obubaka obwali obw’“okulongoosa era n’okutukuza” abaana ba Leevi bwe bwategekebwa mu butongole mu 1831, okugezesebwa kw’Abapolotesitanti kwatandika obubaka bw’omumalayika ow’olubereberye bwe bwaweebwa amaanyi nga August 11, 1840. Nga April 19, 1844, Abapolotesitanti baalemwa ekigezo, ne bafuuka abawala ba Babulooni.

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.

Nkelo ya zole yina kwisaka na nsima, mpe lukwikilu ya ba-Millerite yamekama; mpe bopetoli mpe bopangoli esalemaka. Wana nsangu ya nkelo ya zole epesamaka nguya na liyangani ya kaa na Exeter, banda mokolo ya zomi na mibale kino mokolo ya zomi na nsambo ya sanza ya mwambe, bokabwani ya ba-Millerite ya bwanya mpe ba-Millerite ya bozoba, na bomekoli ya bokabwani na bango, esalemaka.

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.

Okutanula wakati wa abanoonyi n’abasirusiru kwali amafuta, ge gwali obubaka obwa nnabbi obw’Okukaaba okw’Ekiro wakati. Bwe Malayika ow’okusatu yatuuka nga 22 Okitobba, 1844, yeekaalu yali ezimbiddwa (mu myaka amakumi ana mu mukaaga). Mu kiseera ekyo Omubaka w’Endagaano n’ajja mangu eri yeekaalu Ye.

“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.

“Kristo aliĩze nĩwe Mũthĩnjĩri-Inene witũ kũu Handũ-Harĩa-Hatheru-Mũno, nĩ ũndũ wa gũtheria hekarũ, o ũrĩa kwonanyitwo thĩinĩ wa Danieli 8:14; kwĩza kwa Mwana wa Mũndũ kũrĩ Mũkũrũ wa Mĩthenya, o ta ũrĩa kwerekanĩrwo thĩinĩ wa Danieli 7:13; na kwĩza kwa Mwathani gũkũ hekarũ-inĩ yake, o kũrĩa kwametwo mbere nĩ Malaki, nĩ maelezo ma gĩkũyũ kĩmwe; na ũyũ nĩguo o hamwe wonanagĩrĩirwo nĩ kwĩza kwa mũhiki kũrĩ irua, o ta ũrĩa Kristo aaringĩtie thĩinĩ wa ngerekano ya airĩtu ikũmi a ndigiri, ya Mathayo 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.

Ni hoho hange ni yo ka Mbezi ya Lisinga a bandaki kisalu na ye ya kopetola mpe ya kolongola mbindo kati na bayekoli ya Millerite, oyo bamonisami na Mokanda ya Malaki mokapo mwa misato lokola bana ba Levi.

“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.

“گەلەک کەسانێک کە ژێر پەیامەکانی فریشتەی یەکەم و دووەم دەرهاتن بۆ پێشوازی لە زاوا، پەیامی سێیەم، ئەو پەیامی تاقیکردنەوەی کۆتایی کە دەبێت بە جیهان بدرێت، ڕەتکردەوە؛ و هەمان هەڵوێست دەگیرێت کاتێک بانگەوازی دواهەم دەدرێت.”

“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.

“Ekintu kyona ekitegekeddwa mu lugero luno kisaanidde okwekenneenyebwa n’obwegendereza obungi. Ffe tukiikirirwa oba abayizi abamagezi oba abasiriikirivu abasirusiru.” Review and Herald, October 31, 1899.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Wakati ujumbe wa malaika wa kwanza ulipotiwa nguvu tarehe 11 Agosti, 1840, umati mkubwa uliungana na vuguvugu la Wamilleri. Kisha tarehe 19 Aprili, 1844, kundi kubwa lililiacha vuguvugu hilo. Tarehe 22 Oktoba, 1844, mtazamo wa jadi ni kwamba kulikuwapo takriban nafsi hamsini zilizoingia kwa imani ndani ya Patakatifu pa Patakatifu. Tukidhania kwamba idadi hiyo ilikuwa karibu nafsi hamsini ambazo hapo mwanzo zilifuata nuru ya malaika wa tatu, ina maana gani tunapoarifiwa kwamba “wengi” waliokuwa wamezikubali jumbe za malaika wa kwanza na wa pili, “waliukataa ujumbe wa tatu, ujumbe wa mwisho wa kupima”?

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.

Ntumiki ya Lulaya kwiza kwa kusumina ku Hekalu yakwe no kusokola muunu wa hukutakilo ya mu diulu ni mujimbu wa ngelo wa katatu ku makumi atanu ava vakavangijile kulutwe mu kulivanga kwa ngelo wa katatu, kanda kavahandunukile ha kuputuka. Kukengejeka chavo mwaya nthawi yene hiyo kwavangilile kukula kuhambakana na kukengejeka cha kutanga, chipwe tukwechiwa lisesa kuli Ndumbu wamuka White ngwenyi kukengejeka chavo kachavangilile kukula ngechiya cha vakakulondezelela hanyima ya musalaba.

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.

Mu mbiri ziwiri zofanana, Khristu anatsegula Mawu Ake a uneneri kwa iwo amene anakhumudwa, ndipo pofika chaka cha 1850, Mlongo White akunena kuti anaonetsedwa kuti pa nthawiyo Ambuye anali kutambasulanso dzanja Lake kuti asonkhanitse anthu Ake.

“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.

“Lyo 23, [1850] onyakulo angupangisya Yehova ya kuti waunula ukuboko kwakwe ulwa cibili pakukombola abasyeleko ab’abandu bakwe, kabili ya kuti amaka yalefwile ukwongeleshiwa mu ino nshita ya kuongana. Mu nshita ya kusalangana, Israeli apondiwe no kutatulwa; lelo nomba mu nshita ya kuongana, Lesa akaposha no kukakilila abantu bakwe. Mu kusalangana, amano yakwe ayo yapangilwe pakusambaza ukuli ukwa cine yali no mushilo munono sana, yapwishishe ifinono sana nangu takuli; lelo mu kuongana, ilyo Lesa abikile ukuboko kwakwe pa kuonganika abantu bakwe, amano yakwe aya kusambaza ukuli ukwa cine yakaba ne fyo yafwilwe ukupwishisha. Bonse balefwile ukuba abaume no kushipikisha mu mulimo. Namwene ya kuti cali ni nsoni kuli uli onse ukusubila ku kusalangana nge fya kutontonkanyako ifya kututungulula nomba mu kuongana; pantu nga Lesa takwata ifingi ifyo alecita kuli ifwe nomba ukucila ifyo acitile lilya, Israeli teti aonganikwe. Cili icakosa fye nganshi ya kuti ukuli ukwa cine kufwile ukulembwa mu pepala, nge fyo kufwile ukushimikwa.” Review and Herald, Novemba 1, 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.

Musaraba ha musalaba, bayekoli bakalangwanaki; mpe na lisolo wana, mikolo misato na nsima, abandaki kosangisa lisusu bayekoli na Ye oyo bakalangwanaki. Ezalaki pene na mbula misato nsima ya nsuka ya 1844 nde Klisto abandaki kosangisa etonga na Ye oyo ekalangwanaki. Na lisolo wana akambaki bato na Ye ete babanda mosala ya kobimisa mikanda mpe kobimisa etando ya mibale kati na bitando mibale ya Habakuki, oyo esalemaki na nsuka ya 1850, mpe na nsima ebandaki kotekama na Review and Herald na sanza ya yambo ya 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.

1843-ൽ പ്രസിദ്ധീകരിച്ച ചാർട്ട് ആദ്യവും രണ്ടാം ദൂതന്മാരുടെയും സന്ദേശങ്ങളുടെ ചരിത്രത്തിൽ സ്ഥാപിക്കപ്പെട്ട, ആലയം ശുദ്ധീകരിച്ച സന്ദേശത്തിന്റെ ദൃശ്യരൂപമായിരുന്നു. മൂന്നാം ദൂതൻ വന്നപ്പോൾ, ദൈവം തന്റെ പ്രവൃത്തി പൂർത്തിയാക്കി തന്റെ ജനത്തെ ഭവനത്തിലേക്കു കൊണ്ടുപോകുവാൻ ഉദ്ദേശിച്ചു; എന്നാൽ പുരാതന യിസ്രായേൽ കലഹിച്ചതുപോലെ അവർയും കലഹിച്ചു; അങ്ങനെ പുരാതന യിസ്രായേലിനും ആധുനിക യിസ്രായേലിനും മരുഭൂമിയിൽ അലഞ്ഞുതിരിയുവാൻ വിധിക്കപ്പെട്ടു. മൂന്നാം ദൂതന്റെ വെളിച്ചം ആദിയിൽ സ്വീകരിച്ചിരുന്ന ആ അഡ്വെന്റിസ്റ്റുകൾ, തങ്ങളുടെ സന്ദേശത്തിന്റെ ദൃശ്യരൂപമായ 1850-ലെ ചാർട്ട് വഹിച്ചുകൊണ്ട് വിശ്വാസത്തിൽ മുന്നോട്ടുപോയിരുന്നുവെങ്കിൽ, അവർക്ക് യേശുവിന്റെ രണ്ടാം വരവ് വരവേൽപ്പിക്കുകയും ഭവനത്തിലെത്തുകയും ചെയ്‍വാൻ കഴിഞ്ഞേനേ. എന്നാൽ യോശുവയുടെയും കാലേബിന്റെയും, അവിശ്വസ്തരായ പത്ത് ചാരന്മാരുടെയും ചരിത്രം ആവർത്തിപ്പാൻ അവർ നിർണ്ണയിക്കപ്പെട്ടവരായിരുന്നു.

“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.

“Kama Waadventista, baada ya masikitiko makuu ya mwaka 1844, wangeshikilia imara imani yao na kuendelea kwa umoja katika maongozi ya Mungu yaliyokuwa yakifunguka, wakiupokea ujumbe wa malaika wa tatu na, katika nguvu za Roho Mtakatifu, wakiutangaza kwa ulimwengu, wangeuona wokovu wa Mungu; Bwana angefanya kazi kwa uweza mkuu pamoja na juhudi zao, kazi ingekuwa imekamilika, na Kristo angekuwa amekwisha kuja kabla ya sasa kuwapokea watu Wake kwa thawabu yao. Lakini katika kipindi cha mashaka na kutokuwa na uhakika kilichofuata masikitiko yale, waamini wengi wa ujio waliziacha imani yao.... Hivyo kazi ilizuiliwa, na ulimwengu ukaachwa gizani. Laiti mwili mzima wa Waadventista ungeungana juu ya amri za Mungu na imani ya Yesu, historia yetu ingekuwa tofauti kwa mapana jinsi gani!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Yohana Mbatizaji na William Miller walitayarisha njia ili Kristo aje ghafula na kutakasa watu ambao wangeuchukua ujumbe wa wokovu, chini ya uweza wa Roho Mtakatifu, kuupeleka kwa ulimwengu wote. Wanafunzi wa Kristo walitimiza agizo lao, lakini mwanzo wa Uadventista haukulitimiza. Kufikia mwaka 1856 walikuwa wameanguka katika hali ya Laodikia, wakaukataa nuru iliyoendelea ya “nyakati saba,” na mwaka 1863 wakaanza mchakato wa uasi unaozidi kuongezeka hadi kufikia sheria ya Jumapili iliyo karibu kuja. Uasi wa mwaka 1863 ulifananishwa kwa mfano na uasi wa wale wapelelezi kumi. Mwishoni mwa miaka arobaini ya kutanga-tanga jangwani, Israeli ya kale ilirudishwa kwenye jaribio lilelile, na hivyo kutoa mfano wa Israeli ya kisasa kurudishwa kwenye jaribio la mwanzo.

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.

Qadeş’teki on casusun isyanı, kırk yıl sonra yine Qadeş’te tekrarlandı. Eski İsrail’in çölde kırk yıl dolaşmasına sebep olan on casusun isyanı, modern İsrail’in Laodikya’nın çölünde kendi dolaşmalarını başlattığı 1863 isyanını temsil eder. Kırk yılın sonunda eski İsrail yeniden Qadeş’e getirildi; böylece, 1863 isyanında Millerci Adventizmi arıtmış olan sınamanın, Antlaşma’nın Habercisi yine ansızın kendi mabedine geldiğinde tekrar edileceği belirtilmiş olur.

We will continue this study in the next article.

Tukendelea na somo hili katika makala inayofuata.

“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.

“Gileadi na Bashani vitwiyo mu byo batwaliine, haliho baingi abaijukire ebigambo ebyabaireho nk’emyaka nka makumi ana mbere aho, ebyali i Kadeshi, ebicwerire Isiraeri omusango ogw’okutambura omu ihamba omwanya muremure. Baabona ngu embara y’abaketsi erukukwata aha Nsi ey’Okuraganisibwa ekaba eri ntuufu omu bintu bingi. Ebyaro byayo bikaba birikuzingirwaho ebigo kandi biri bikuru munonga, kandi bikaba bituurwemu ebihangange, omu kugereranya nabo Abaheburayo bakaba bari nk’abana bakye munonga. Kwonka hati baasobora kureeba ngu ensobi ey’akabi ey’abaisenkuru baabo ekaba eri omu kuteesiga amaani ga Ruhanga. Eki kyonka niikyo kyabazibire aho naaho kutahingira omu nsi enungi.”

“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.

“Ngen da due ge Canaan lo-hàm nga-a, soˍnga nà nge da-nyi ke, eboˍbo a shi tsi má dùn a-ngo ta. Màháng nà Gòd wa àhà dze beˍnyi ngà, ǹgà be shí nyi kùrì wa, àhà dze beˍnyi ngà, be shi wa sàhà gò wa, àhà dze be tǒ be ye, be doˍngo be, be lú beˍnyi. Nà àhà dze be hornets gò wa, kàhà lo ngà beˍnyi, be fu be gi. Ghaˍnyi dze be ke nàhà beˍnyi lo ngà, be tàhà nge da vùrù ta, nà be shí tsì kùrì be kàhà lo-hàm ngà shí ta. A mà nà, kàhà Màháng nàhà Israel be ngà be tòsì ngà, be kàhà be shi beˍnyi dze be nyí, be ngà dze be kùrì nàhà, nà be shi be lú sojà be kàhà dze be da kùrì, be shi tsì nge da jàhà be wa nàhà be kàhà.”

“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.

“Mu mashindano yao na Ogi na Sihoni, watu waliletwa katika jaribu lilo hilo ambalo chini yake baba zao walikuwa wameshindwa kwa namna ya wazi sana. Lakini sasa jaribu lilikuwa kali zaidi kuliko wakati Mungu alipowaamuru Israeli waende mbele. Magumu yaliyokuwa njiani mwao yalikuwa yameongezeka sana tangu walipokataa kusonga mbele walipoamriwa kufanya hivyo kwa jina la Bwana. Ndivyo Mungu anavyoendelea kuwajaribu watu Wake hata sasa. Na wakishindwa kustahimili jaribu hilo, huwaleta tena kwenye hatua iyo hiyo, na mara ya pili jaribu litakuja karibu zaidi, tena litakuwa kali zaidi kuliko lile la kwanza. Hali hii huendelea mpaka walivumilie jaribu hilo, au, kama bado wanaendelea kuwa waasi, Mungu huiondoa nuru Yake kwao na kuwaacha gizani.” Wazee na Manabii, 436, 437.