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.
Tuye twabaye turatekereza ku mikoreshereze itatu y’ubuhanuzi. Ibyo turabikora kugira ngo tumenye yuko, igihe Umwami yafunguraga imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe, binyuze mu gusenyuka kw’Ubumwe bw’Abasoviyeti mu “gihe cy’imperuka” mu 1989, habonetseho “ukwiyongera kw’ubumenyi” kwari kugenewe kugerageza icyo gisekuru cy’ubwoko bw’Imana.
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.
Awo osi kʉmʉbʉla ati, “Luta njira yako, Danieli; pakuti amagambo aya afindikiwe na kusindikikwa kufika pa nguva ya kumalilikilo. Bingi bakasansibwa, bakapyangikwa, no kutesibwa; lelo ababifi bakacita ububifi: kabili takuli nangu umo wa mu babifi uukomfwa; lelo abamano bakomfwa.” Danieli 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).
Akase a lonji lyatambululwa na Ntambu wa mukoka wa Yuda, Satana ukatendekanga kuswisa ubutumwa. Ukuswisa ukwapelekeelwe ku malonji ayasokololwe mu vesi sha kuleka vya Daniele ikumi na imo, kwasungilepo ukusambilila kwa mozgo ukwamalumbo ayakwatene na vesi shene, pakuti ukukingilila kwa busweku ukwasantifaiwa ku mashilu ayaletelwe ku kusuulwila malonji ayasokololwe, kutekaleka ukwima. Umwe pa misepela iyaletelwe ku lulamiko pakati ka kalumbulwako ako, waali mushilo wa kugwirisha kwa butume kwa buprofita inshita shitatu. Pakutandikilapo waamenyekenye mu kukwatana no bulembeteko bwa kuba abalungama pa kyakulangisha “icakuli conse” mu buku lya Daniele (upagani), ne nondo iyalungama iyakwatene no “kuusapo icakuli conse” (508 AD).
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.
Ukwemera ubushobozi butatu bw’ubutayu nk’urwego rw’ubuhanuzi, bwaheranaga n’urwego rw’ubuhanuzi rw’Aba-Millerite rwari ubushobozi bubiri bwa mbere bw’ubutayu, kandi kugaragaza kw’Aba-Millerite ko “ibya buri munsi” ari ubupagani kwatanze amateka yahuzaga n’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, nk’uko Sister White yavuze ko byari bikwiye. Bityo, ukurwanya ubumenyi butari bwarafunguwe mu gihe cy’iherezo mu 1989, kwazanye umucyo urushijeho kuba mwinshi, uko ubumenyi bwongerwaga, kandi kwanagaragaje amategeko yihariye agenga kugenda kw’umumarayika wa gatatu, yaheranaga n’iterambere ry’amwe mu mategeko y’ubuhanuzi yari yarakusanyijwe kandi agakoreshwa mu murimo w’umumarayika 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.
Twasuzumizye ikoreshwa ry’incuro eshatu ry’i Roma eshatu, kugwa gatatu kwa Babuloni, na Eliya batatu, none ubu turimo kwita ku ntumwa eshatu zitegura inzira y’Intumwa y’Isezerano. Twagaragaje isano ya bugufi cyane n’uguhura kw’amashusho hagati y’i Roma eshatu n’ukugwa gatatu kwa Babuloni, kandi tunagaragaza isano ya bugufi cyane n’uguhwana hagati ya Eliya batatu n’intumwa eshatu zitegura inzira. Mu minsi ya nyuma, William Miller na Future for America bombi bahagarariye Eliya wa gatatu kandi n’intumwa ya gatatu itegura inzira. Buri gihe Yesu yerekana iherezo ry’ikintu akoresheje intangiriro y’ikintu, kandi urugendo rw’umumarayika wa mbere ruhura mu ishusho n’urugendo rw’umumarayika wa gatatu.
“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.
“Kalunga me nahele e mibelu ya Kusoloka 14 ociyukilo cayo momulongo womauprofete, n’omulimo wayo ka wa pwa okuza koma njikanena yondjokonona yedu eli. Omibelu yongeloi yotete neyovavali osho oshituthi pefimbo eli, ndeyi na okutambalala pamwe neli ilandula. Ongelo yotitatu oya londolola eheneno layo n’ondaka inene. ‘Konima yoinima ei,’ ta ti Johannes, ‘onda mona ongelo imbi yeuya yehanga koulu, yi na epangelo linenenene, n’edu ola minikila n’efimano layo.’ Momuniko ou, ouyelele womibelu aishe itatu owa kankamena pamwe.” 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.”
Kuruga kwa baamalaika ba mbere n’aba kabiri, kwari kuyobowe na William Miller. Mushiki wacu White aramuranga ko ari “intumwa yatoranijwe.”
“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 alikuwa akiutikisa ufalme wa Shetani, na yule adui mkuu hakutafuta tu kuzuia athari ya ujumbe huo, bali pia kumwangamiza mjumbe mwenyewe.” Spirit of Prophecy, volume 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Yeye pia anatambua kwamba Miller alikuwa amefananishwa kwa mfano na Eliya pamoja na Yohana Mbatizaji.
“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.
„Tusiani twaletelekewe kuhokya buhya ubuzima obw’ukuri obwabuuliibwe na William Miller, kandi abaheereza ba Ruhanga baimutirwe mu mutima n’amaani ga Eliya kugira bamanyise ubwo butumwa. Nkana Yohana, omutegesi w’inzila ya Yesu, abo abaabuuliaga obu butumwa obw’amaani baahatiibwaga kutaho embazi ku mizi gw’omuti, kandi kuranga abantu kuleeta ebibala ebisaanira okweteisa.” 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.
یوحناى لە ئاودان، کە بەگوێرەی عیسى ئیلیای دووەم بوو، هەروەها یەکەم نێردراو بوو کە دەبوو ڕێگا بۆ نێردراوی پەیمان ئامادە بکات. لەبەر ئەوە، ئاشکرایە کە بزووتنەوەی فریشتەی سێیەم «نێردراوێکی هەڵبژێردراو» دەبێت. ئەو نێردراوە لە پێشەوە بە ئیلیا، یوحنای لە ئاودان و ویلیام میلەر نیشاندراوە. ئەم دوو نێردراوە هەڵبژێردراوانە لەگەڵ میلەر، دەستپێک و کۆتایی بزووتنەوەی سێ فریشتەکەی وەحیی چواردە نمایندگی دەکەن، و بەو شێوەیە پێکەوە هەردووکیان هەم ئیلیای سێیەم و هەم نێردراوی سێیەمیش نمایندگی دەکەن، کە دەبێت ڕێگا بۆ نێردراوی پەیمان ئامادە بکات.
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.
ئەگەر پەیامی نێردراوی هەڵبژێردراوی یان لە سەرەتادا یان لە کۆتاییدا ڕەت بکرێتەوە، ئەوە مردنە؛ و پەیامی Future for America لەسەر بەکارهێنانی پێشبینیی «هێڵ بەسەر هێڵ» دامەزراوە، کە ئەوەش ڕێبازەکەی بارانی دواهەمە. لە ڕێگەی بەکارهێنانی «هێڵ بەسەر هێڵ» ـەوە ئەوە دامەزرێت کە جووڵەی Millerite وێنەی پێشگویی جووڵەی Future for America بوو. یەکێک لە نیشانە ڕێگاکانی مێژووی Millerite ویلیام میلەرە، «نێردراوی هەڵبژێردراو». ڕەتکردنەوەی ئەو نیشانە ڕێگایە، ڕەتکردنەوەی پەیامە؛ بۆیە بە سەرەتا و کۆتایی Adventism دامەزراوە کە ڕەتکردنەوەی نێردراو هەروەها ڕەتکردنەوەی پەیامە، چونکە پەیام نێردراوێکی هەڵبژێردراو ناساندن دەکات. کەواتە، ڕەتکردنەوەی پەیام واتە ڕەتکردنەوەی نێردراوە، و بە پێچەوانەشەوە. بەبێ سەماکەر، سەما نییە.
“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.
“Ndzi kombisiwe leswaku ndzi tlhela ndzi languta eka ku twarisiwa ka ku ta ko sungula ka Kreste. Yohane u rhumeriwe hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava va nga amukelangiki vumbhoni bya Yohane a va pfunekanga hi tidyondzo ta Yesu. Ku lwisana ka vona ni rungula leri a ri bvumba ku ta ka Yena ku va vekile endhawini leyi va nga kotangiki ku amukela hi ku olova vumbhoni lebyi tiyeke swinene bya leswaku a a ri Mesiya. Sathana u kongomisile lava va alaka rungula ra Yohane leswaku va ya emahlweni swinene, va fika eka ku ala ni ku vamba Kreste. Hi ku endla sweswo va tivekile endhawini leyi va nga kotangiki ku amukela nkateko hi siku ra Pentekosta, lowu a wu ta va dyondzisa ndlela yo nghena endhawini yo kwetsima ya le tilweni. Ku handzuriwa ka khetheni ra tempele ku kombisile leswaku magandzelo ni milawu ya vukhongeri ya Vayuda a swi nga ha ta amukeriwa. Gandzelo lerikulu a ri nyikeriwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu xikeke hi siku ra Pentekosta wu susile miehleketo ya vadyondzisiwa eka ndhawu yo kwetsima ya laha misaveni wu yi yisa eka leyi nga le tilweni, laha Yesu a a nghene kona hi ngati ya Yena n’wini, leswaku a chela ehenhla ka vadyondzisiwa va Yena mimpfuno ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwile emunyameni hinkwawo. Va lahlekeriwe hi ku vonakala hinkwako loku a va ta va na kona mayelana ni kungu ra ku ponisiwa, kambe va hambeta va tshembela eka magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Ndhawu yo kwetsima ya le tilweni a yi teke ndhawu ya leyi ya laha misaveni, kambe a va nga ri na vutivi bya ku cinca koloko. Hikokwalaho a va nga koti ku pfuneka hi ku vulavulela ka Kreste endhawini yo kwetsima.
“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.
“Bangi baingi ndu baa gita na hofu mukado gwa Bayahudi mu kukataa na kumsulubisha Kristo; na wanaposoma historia ya kutendwa kwake vibaya kwa aibu, hudhani ya kwamba wanampenda, wala wasingalimkana kama Petro alivyofanya, au kumsulubisha kama Wayahudi walivyofanya. Lakini Mungu, asomaye mioyo ya wote, ameileta katika jaribu ile upendo kwa Yesu ambao walidai kuwa nao. Mbingu yote ilitazama kwa shauku iliyo kuu mno mapokezi ya ujumbe wa malaika wa kwanza. Lakini wengi waliodai kumpenda Yesu, na waliomwaga machozi waliposoma kisa cha msalaba, waliidhihaki habari njema za kuja kwake. Badala ya kuupokea ujumbe huo kwa furaha, walitangaza kuwa ni upotovu. Waliwachukia wale walioipenda kuonekana kwake, nao wakawafungia nje ya makanisa. Wale walioukataa ujumbe wa kwanza hawangeweza kufaidishwa na wa pili; wala hawakufaidishwa na kile kilio cha usiku wa manane, ambacho kilipaswa kuwaandaa kuingia pamoja na Yesu kwa imani katika patakatifu pa patakatifu pa patakatifu pa mbinguni. Na kwa kuikataa ile jumbe mbili za kwanza, wamefanya ufahamu wao kuwa na giza kiasi kwamba hawawezi kuona nuru yo yote katika ujumbe wa malaika wa tatu, uonyeshayo njia iingiyayo katika patakatifu pa patakatifu. Nikaona ya kwamba kama vile Wayahudi walivyomsulubisha Yesu, ndivyo makanisa ya jina tu yalivyosulubisha jumbe hizi, na kwa hiyo hawana maarifa ya njia iingiyayo katika patakatifu pa patakatifu, wala hawawezi kufaidishwa na uombezi wa Yesu humo. Kama Wayahudi, waliotoa dhabihu zao zisizofaa, wao hupeleka sala zao zisizofaa katika kile chumba ambacho Yesu amekiacha; naye Shetani, akipendezwa na udanganyifu huo, hujivika tabia ya kidini, na kuiongoza mioyo ya hawa wanaojiita Wakristo kwake mwenyewe, akitenda kazi kwa uwezo wake, kwa ishara zake na maajabu ya uongo, ili awafunge kabisa katika mtego wake.” 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.
Awo “avaalekele bubamoni bwa Yohane, valeyi vafwainwa kuupwa lusevo ku mafundisho aa Yesu,” kabili awo “avaalekele ubutumwa bwa kutendeka valeyi vafwainwa kuupwa lusevo ku bwa bubili; nangula valeyi vaapwa lusevo ku kulila kwa pakati ka bushiku.” Ubutumishi bwa Yohane bwatangile ulubatizo lwa Kristo, uyo pa nshita iipi panuma ya ico asangulwile itempile ku ntendekelo ya butumishi bwakwe. Ubutumishi bwa Miller bwalungamike inshila ya kuti Kristo asangulule abana ba Levi ilyo eisa mu mfulumende pa Okitoba 22, 1844. Mu umo ne umo wa abo bakambone babili, ukuleka intumintumi oyo ulongosha inshila, kulingana ne mfwa.
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.
Kristo, sa Kaniyang buluhaton ingon nga Mensahero sa Pakigsaad, nagpatuman sa pagpanghinlo ug pagkaputli alang sa tumong sa pagpatindog ug usa ka katawhan nga motuman sa buluhaton sa pagdala sa mensahe sa kaluwasan ngadto sa kalibotan. Ang maong buluhaton matuman daan sa wala pa ang yugto sa panahon nga nagrepresentar sa panahon sa pagsugod sa hudisyal nga paghukom sa pagpatuman. Ang pagkalaglag sa Jerusalem sa kasaysayan sa mga tinun-an nagrepresentar sa maong paghukom sa pagpatuman, ug ang Adventismo mitalikod gikan sa ilang katungdanan sa pagtuman niana nga buluhaton, apan ang Ginoo naningkamot sa pagtigom kanila. Iyang gimandoan ang Iyang katawhan sa pagmantala sa 1850 chart ingon nga grapikal nga representasyon sa mensahe nga unta ilang madala ngadto sa kalibotan.
“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.
“Haikukala lya Nguluve kwamba Israyeli wazunguke jangwani miaka arobaini; alikusudia kuwaongoza moja kwa moja mpaka nchi ya Kanaani na kuwathibitisha humo, wawe watu watakatifu, wenye heri. Lakini ‘hawakuweza kuingia kwa sababu ya kutokuamini.’ Waebrania 3:19. Kwa sababu ya kurudi nyuma kwao na uasi wao waliangamia jangwani, nao wengine waliinuliwa ili waingie katika Nchi ya Ahadi. Vivyo hivyo, halikuwa kusudi la Nguluve kwamba kuja kwa Kristo kucheleweshwe kwa muda mrefu hivyo na watu Wake wabaki miaka mingi namna hiyo katika ulimwengu huu wa dhambi na huzuni. Lakini kutokuamini kuliwatenga na Nguluve. Kwa kuwa walikataa kufanya kazi aliyokuwa amewawekea, wengine waliinuliwa ili kuitangaza ile ujumbe. Kwa rehema kwa ulimwengu, Yesu anachelewesha kuja Kwake, ili wenye dhambi wapate nafasi ya kuisikia ile onyo na kupata ndani Yake kimbilio kabla ghadhabu ya Nguluve haijamwagwa.” The Great Controversy, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Adventism ne wĩkĩrĩirie ta andũ a kũnyiita wĩtĩkio wao na hinya, “wĩra wao ũngĩari mũthĩrĩrĩru.”
“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.
“1844年の大失望の後、もしアドベンチストたちがその信仰を堅く保ち、神の開かれた摂理に一致して従い進み、第三天使の使命を受け入れ、聖霊の力によってそれを全世界に宣べ伝えていたなら、彼らは神の救いを見たであろう。主は彼らの働きと共に力強く御業を行われ、その働きは完了し、キリストはご自身の民に報いをお与えになるため、すでにこの時までに来られていたであろう。ところが、失望に続く疑惑と不確実の時期において、多くの再臨信徒はその信仰を捨ててしまった。……このようにして働きは妨げられ、世界は闇の中に取り残された。もしアドベンチスト全体が神の戒めとイエスの信仰の上に一致していたなら、私たちの歴史はどれほど大きく異なっていたことであろうか！”『エバンジェリズム』695ページ。
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.”
Di bihara sala 1844-an de, Peyambera Peymana xebata Milleriyan paqij kir, û paşê di payîzê de peyama milyakêt sêyem anî. Miller, peyama wî û ew tevgera ku wî nîşan dida, mesela deh keçikên paqij pêk anîbû. Li civîna konê ya Exeter, NH, peyama Gaziya Nîvê Şevê hat, û di du mehên kurt de hate nîşandan ka kîjan ji wan keçikan rûn hebû. Her du çîn hatin eşkere kirin, û milyakêt sêyem bi peyamekê di destê xwe de hat ku divê were xwarin, lê keçikên jîr di “demê guman û nezelaliyê” de “baweriya xwe berdan.”
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.”
“ꯁꯤꯖꯤꯟ ꯑꯃ ꯐꯕ ꯑꯃꯁꯨꯡ ꯃꯗꯨ ꯊꯤꯅꯕ” ꯍꯥꯏꯕ ꯃꯇꯝ ꯑꯁꯤ ꯃꯍꯥꯛ ꯁꯤꯕꯗ ꯃꯍꯥꯛꯀꯤ ꯂꯩꯔꯤꯛ ꯆꯥꯎꯕꯁꯤꯡꯅ ꯃꯤꯑꯣꯏꯔꯛꯄ ꯑꯣꯏꯅ ꯎꯠꯂꯤ, ꯑꯗꯨꯕꯨ ꯑꯍꯨꯝꯁꯨꯕ ꯅꯨꯃꯤৎꯇꯥ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯑꯌꯨꯛꯐꯝꯕꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯃꯍꯥꯛꯀꯤ ꯂꯩꯔꯤꯛ ꯆꯥꯎꯕꯁꯤꯡꯗ ꯍꯥꯡꯗꯣꯛꯄ ꯍꯧꯖꯤꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯅ “ꯃꯈꯣꯏꯒꯤ ꯊꯥꯖꯕ ꯊꯥꯗꯣꯛꯄ” ꯇꯧꯗꯦ। ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯏꯪꯒꯤ ꯄꯥꯎꯖꯦꯜꯒꯤ ꯃꯣꯕꯃꯦꯟꯇꯀꯤ ꯃꯔꯤꯡ ꯂꯩꯕ ꯅꯨꯄꯤꯁꯤꯡꯒꯤ “ꯁꯤꯖꯤꯟ ꯑꯃ ꯐꯕ ꯑꯃꯁꯨꯡ ꯃꯗꯨ ꯊꯤꯅꯕ” ꯍꯥꯏꯕ ꯃꯇꯝ ꯑꯁꯤ ꯆꯍꯤ ꯑꯍꯨꯝ ꯔꯣꯝꯕ ꯃꯈꯥ ꯆꯠꯊꯤ, ꯃꯇꯝ ꯑꯗꯨꯗ ꯄ꯭ꯔꯚꯨꯅ Sister White-ꯗ ꯐꯣꯡꯗꯣꯛꯂꯝꯃꯤ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝꯒꯤ ꯂꯩꯐꯝꯗ ꯂꯣꯏꯅ ꯈꯣꯝꯖꯤꯟꯅꯕ ꯑꯃꯨꯛ ꯍꯟꯅ ꯃꯍꯥꯛꯀꯤ ꯈꯨꯠ ꯐꯥꯔꯛꯈꯤꯕꯅꯣ। ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝꯕꯨ ꯃꯈꯣꯏꯒꯤ ꯄꯨꯕ꯭ꯂꯤꯁꯤꯡ ꯊꯕꯛ ꯍꯧꯒꯠꯅꯕ ꯂꯝꯍꯥꯜꯂꯤ, ꯑꯃꯁꯨꯡ Habakkuk-ki ꯑꯅꯤꯁꯨꯕ ꯇꯦꯕꯜ ꯁꯦꯝꯒꯠꯅꯕ ꯇꯧꯍꯜꯂꯤ, ꯑꯗꯨꯕꯨ “ꯑꯦꯗꯚꯦꯟꯇ ꯑꯁꯥꯡꯕ ꯃꯤꯌꯥꯝ ꯑꯃꯗꯤ ꯃꯈꯣꯏꯒꯤ ꯊꯥꯖꯕ ꯊꯥꯗꯣꯛꯈꯤ.... ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡ ꯏꯅꯥ ꯊꯕꯛ ꯁꯥꯟꯅꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯝ ꯑꯁꯤ ꯑꯃꯥꯡꯕꯗ ꯂꯩꯔꯦ।”
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.”
Mu 1849, William Miller, ntumwa yatoranyijwe y’ubutumwa bw’abamarayika ba mbere n’aba kabiri, yashyinguwe. Iyaba abageni b’abanyabwenge bo ku wa 22 Ukwakira 1844 “barakomeje kwizirika ku kwizera kwabo kandi bagakomeza bajya mbere bunze ubumwe mu migambi y’Imana igenda yigaragaza,” Uwiteka aba yarahagurukije indi ntumwa mu mwuka no mu mbaraga bya Eliya. Ahubwo “kuza kwa Kristo” “kwaratinze kandi ubwoko Bwe” “mu buryo nk’ubwo” bwa Isirayeli ya kera bwari “kuzaguma” “imyaka myinshi muri iyi si y’icyaha n’agahinda.”
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.
Maaka mia na ishirini na sita baada ya uasi wa mwaka 1863, Bwana alimwinua mjumbe mteule wa malaika wa tatu. Kazi yake ilikuwa, kwa upande mmoja, kuitayarisha njia kwa Mjumbe wa Agano aje ghafula katika hekalu Lake na kuingia katika uhusiano wa agano pamoja na wale mia moja arobaini na nne elfu, katika matukio ya mwisho ya hukumu ya uchunguzi; lakini pia kuwasilisha ujumbe unaokabiliana na muungano wa aina tatu wa Ahabu, Yezebeli, na manabii wake katika kipindi cha Hukumu ya Utekelezaji, kinachoanza katika sheria ya Jumapili inayokuja upesi.
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.
Lefela la boraro le lokisang tsela le emela mosebetsi, molaetsa, lenģosa, le mokhatlo nakong ea liketsahalo tsa ho qetela tsa Kahlolo ea Patlisiso. Elia oa boraro o emela mosebetsi, molaetsa, lenģosa le mokhatlo nakong ea liketsahalo tsa ho qetela tsa Kahlolo ea Phethahatso. Molaetsa oa lenģosa le lokisang tsela, le molaetsa oa Elia, ke molaetsa oa bomalimabe ba boraro har’a bomalimabe bo tharo ba Tšenolo khaolo ea robeli ho isa ho ea leshome le motso o mong.
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.”
Njengokuvela kwembali emelwe sisithunywa esilungisa indlela, isigidimi soYeha lwesithathu simela iXilongo elibiza ubu-Adventism baseLawodike ukuba “uthenge kum igolide elicikidweyo emlilweni, ukuze ube sisityebi; neengubo ezimhlophe, ukuze wambatheke, lingabonakali ihlazo lobuze bakho; uze uthambise amehlo akho ngomlomo wamehlo, ukuze ubone.” Sisigidimi sothando lukaThixo esibonisa abantu bakaThixo izikreqo zabo, kuba “bonke endibathandayo” uyaba “khalimela, abohlwaye.” Sisigidimi sobulungisa bukaKristu esibiza abantu ukuba bamkele isimilo saKhe, esibonakalaliswa ngexesha apho isiThunywa soMnqophiso sifezekisa umsebenzi wokuhlanjululwa kwetempile yomphefumlo, yaye ngenxa yoko ubabiza abo abathandayo ukuba babonakalalise isimilo saKhe baze “babe nenzondelelo ke ngoko, baguquke,” kuba umi “emnyango” weli xesha lolungiselelo, elimele ukuvalwa kwexesha lovavanyo, apho “eya kugabha” ubu-Adventism baseLawodike “buphume” “emlonyeni” waKhe. Loo “mnyango” weli xesha lolungiselelo nguloo mnyango “awuvulayo, kungabikho namnye uwuvalayo; awuvalayo, kungabikho namnye awuvulayo.”
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.
Kuonekane kwamba pana upinzani fulani wa dhahiri unaotatuliwa kwa matumizi ya “mstari juu ya mstari,” lakini wengi huenda wasitambue hata huo upinzani wa dhahiri. Unapotatuliwa, huongeza uwazi juu ya mpito kutoka Hukumu ya Uchunguzi kwenda Hukumu ya Utekelezaji, unaotukia katika sheria ya Jumapili iliyo karibu kuja. Hutatuliwa kwa kukubali kwamba Pentekoste ni mfano wa sheria ya Jumapili iliyo karibu kuja katika Marekani. Ili kukamilisha uchunguzi wetu juu ya mjumbe wa tatu aandae njia kama ishara ndani ya Hukumu ya Uchunguzi, kwa kulinganisha na Eliya wa tatu akiwa ishara ya Hukumu ya Utekelezaji, tutashughulikia huu upinzani wa dhahiri.
We will continue this study in the next article.
Tuzokomeza funzo hili katika makala inayofuata.
“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.
“Ngelo yaye yikungana mu kutandala kwa ubutumwa bwa ngelo wa butatu ikabonesa ulukungu lwakwe pa nsi yonse. Apa paabwililwe umulimo wa pa nsi yonse, uwakufika konse no maka ayashiwemeene ayakaya. Ubulendo bwa kwisa kwa Mwami bwa myaka ya 1840–44 bwali uluboniko ulukataulwa ulwa maka ya Leza; ubutumwa bwa ngelo wa ntanshi bwatwalilwe ku site shonse sha bu missionari pa nsi, kabili mu fyalo fimbi mwali umwenso wa fyakumusumba uwakalamba sana uwatalile ukuwonwa mu nsi ili yonse ukufuma ku Kupilibulwa kwa mulu wa cumi na mutanda; lelo ifi fyonse fikapitulwa ku ulwendo ulukalamba ulwa maka mwi senge lya kulekelesha ilya ngelo wa butatu.”
“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.
“Omulimu guno gulifaanana n’ogw’Olunaku lwa Pentekooti. Nga ‘enkuba ey’olubereberye’ bwe yatuweebwa, mu kufukibwa kw’Omwoyo Omutukuvu ku kutandikwa kw’enjiri, okuleetera ensigo ey’omuwendo okumeruka, bwe kityo ‘enkuba ey’oluvannyuma’ erituweebwa ku nkomerero yaagwo olw’okwengera amakungula. ‘Awo lwe tulimanya, bwe tunaayongeranga okumanya Mukama: okujja kwe kwategekebwa ng’enkya; era alijja gye tuli ng’enkuba, ng’enkuba ey’oluvannyuma n’ey’olubereberye eri ensi.’ Koseya 6:3. ‘Kale musanyuke, mmwe abaana ba Sayuuni, era mujagulize mu Mukama Katonda wammwe: kubanga abawadde enkuba ey’olubereberye mu kigero ekituufu, era alibatonnyesereza enkuba, enkuba ey’olubereberye n’enkuba ey’oluvannyuma.’ Yoweeri 2:23. ‘Mu nnaku ez’oluvannyuma, bw’ayogera Katonda, ndifuka ku Mwoyo Gwange ku bonna abalina omubiri.’ ‘Era olulituuka, buli alikoowoola erinnya lya Mukama alirokoka.’ Ebikolwa 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.
“Xibaru bu mag bi ragal yi, du dëggul ci jeex ak li gën a néew ci teewlu doole Yàlla ngir mel ni li mu tëjjee ci ubiteem. Kóolute yi ñu amaloon ci tuuru taw bu jëkk ba, ca ubiteg xibaru bu mag ba, dañuyaat a amaloo ci taw bu mujj ba, ca jeexitam. Fii la nekk “jamonoy yeesal yi” yi ndaw li Piyeer doon xool ci kanam bi mu waxe ne: “Tuubleen nag te dellu ngir seeni bàkkaar far, su fekkee ne jamonoy yeesal yi dikk nañu dëgg a jóge ca kanamu Boroom bi; te dina yónnee Yeesu.” Jëf ya 3:19, 20.” The Great Controversy, 611.