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.

Ukusetshenziswa kathathu kuka-Eliya kubhekisa emlayezweni, esithunyweni, nasenhlanganweni phakathi kwesikhathi sokwahlulela kukaNkulunkulu esiphezulu, esiqala ngomthetho weSonto e-United States futhi siqhubeke kuze kube sekupheleni kwesikhathi somusa. Lokhu kwahlulela okuphezulu kuyakhula kusuke esikhathini lapho ukwahlulela kukaNkulunkulu kuhlanganiswe nesihawu, kuye esikhathini lapho ukwahlulela kwaKhe kuthululwa khona ngaphandle kwesihawu ezinhlehlweni eziyisikhombisa zokugcina.

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.

Tšhomišo e meraro ya moromiwa yo a lokišetšago tsela ya Moromiwa wa Kgwerano e lebanwe le molaetša, moromiwa le mokgatlo nakong ya mafelelo ya kahlolo ya nyakišišo ya Modimo, yeo e hlaolago nako ya go swaya ka leswao ga ba dikete tše lekgolo-masomenne-nne. Nako yeo e fela ka molao wa Sontaga wo o tlago kgauswi kua United States, e lego nakong yeo dikahlolo tša phethišo tša Modimo di thomago.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Johanes Pembaptis menyediakan jalan bagi Kristus, Utusan Perjanjian itu, untuk meneguhkan perjanjian itu dalam penggenapan Daniel pasal sembilan, ayat dua puluh tujuh. Dengan berbuat demikian, ia juga menyediakan jalan bagi Kristus untuk dengan tiba-tiba datang ke bait-Nya dan menyucikan anak-anak Lewi, yang dilakukan-Nya pada permulaan dan pada penutupan pelayanan-Nya selama tiga tahun setengah. Penyucian bait suci harfiah itu merupakan lambang pekerjaan-Nya menyucikan bait suci jiwa mereka yang dilambangkan sebagai anak-anak Lewi.

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.

Litsebê tša gagwe tša go hlwekiša tempele e be e le phethagatšo ya boporofeta, gomme ge A phethile mošomo wo go Johane kgaolo ya bobedi, ditemana tša lesome-tharo go fihla go masomepedi-pedi, Moya o Mokgethwa wa eta barutiwa go gopola temana ye e tšwago Testamenteng ya Kgale yeo e bego e le karolo ya mošomo wa Gagwe wa go hlwekiša le go hlatswa barutiwa ka phethagatšo ya Maleaki tharo.

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.

Dalam petikan dalam Yohanes, Kristus menyatakan bahawa apabila bait tubuh-Nya dibinasakan, Dia akan membangkitkannya dalam tiga hari. Interaksi dengan orang-orang Yahudi yang suka berbantah itu menambahkan bahawa pengubahsuaian bait harfiah yang telah dijalankan oleh Herodes, dan yang telah diselesaikan pada tahun itu juga, telah mengambil masa empat puluh enam tahun. Yesus sedang menyucikan murid-murid-Nya melalui suatu contoh salah satu daripada kaedah yang berkaitan dengan firman nubuat yang telah Yesus abadikan dalam Firman-Nya, melalui pekerjaan malaikat-malaikat, Roh Kudus dan para nabi.

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.

Beliau telah memberikan contoh nubuatan bahawa yang harfiah melambangkan yang rohani. Beliau telah menetapkan kunci nubuatan bagi angka “empat puluh enam” sebagai lambang bait suci. “Empat puluh enam” ialah jumlah hari Musa berada di atas gunung menerima petunjuk bagi bait suci. “Empat puluh enam” ialah bilangan kromosom yang membentuk bait suci manusia. “Empat puluh enam” ialah bilangan tahun (1798 hingga 1844) yang telah digenapi dalam pemulihan bait suci rohani yang telah dipijak-pijak oleh paganisme dan kemudian kepausan.

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.

Ho ntshišwa ga tempele tše pedi go akaretša seswantšho sa boporofeta sa gore matšatši a mararo a lekana le nywaga e masomenne-seswai. Go akaretša molao wa gore sa kgonthe se emela sa semoya. Se emetše bobedi phethagatšo le boporofeto bja boporofeta. Go ntshišwa ga tempele tše pedi go emela therešo yeo e sa kwešišwego gabotse ke sehlopha se sengwe, eupša e utollwa go sehlopha se sengwe.

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.

Po šis du kartu įvykdyti apvalymai žymi tam tikrą laikotarpį, kai Dievo Bažnyčia buvo ištvirkinta ligi tiek, kad tapo „svetimaujančia angių gimine“, ieškančia ženklo, nors pats ženklas jiems aiškinamas tiesiogiai; nes vienintelis ženklas, kuris bus duotas, yra per tris dienas atstatomos šventyklos sunaikinimo ženklas.

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.

မျိုးဆက်ဆိုးမြွေဆိုးတို့၊ သင်တို့သည် ဆိုးညစ်သောသူများဖြစ်ကြလျက် ကောင်းသောစကားကို အဘယ်သို့ ပြောနိုင်ကြမည်နည်း။ အကြောင်းမူကား စိတ်နှလုံး၌ ပြည့်လျှံနေသောအရာမှ နှုတ်သည် ပြောတတ်၏။ … ထိုနောက် ကျမ်းပြုဆရာအချို့နှင့် ဖာရိရှဲအချို့က ကိုယ်တော်အား ပြန်လည်၍၊ “ဆရာ၊ အကျွန်ုပ်တို့သည် ကိုယ်တော်ထံမှ နိမိတ်လက္ခဏာတစ်ခုကို မြင်လိုပါသည်” ဟု ဆိုကြ၏။ သို့သော် ကိုယ်တော်က သူတို့အား ပြန်လည်၍၊ “ဆိုးညစ်၍ သစ္စာဖောက်သော မျိုးဆက်သည် နိမိတ်လက္ခဏာကို ရှာတတ်၏။ သို့ရာတွင် ပရောဖက် ယောန၏ နိမိတ်လက္ခဏာမှတစ်ပါး အခြားသော နိမိတ်လက္ခဏာကို ၎င်းအား ပေးမည်မဟုတ်။ အကြောင်းမူကား ယောနသည် ငါးကြီး၏ ဝမ်းတွင်း၌ သုံးရက်သုံးည ရှိခဲ့သကဲ့သို့ လူသားသည်လည်း မြေကြီး၏ အသည်းနှလုံး၌ သုံးရက်သုံးည ရှိမည်” ဟု မိန့်တော်မူ၏။ မဿဲ 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.

Tsika tsotlhe tsa boporofeti di emetswe mo ditiragalong tsotlhe tse tharo tsa go diragadiwa ga Morongwa wa Kgolagano a tla ka tshoganyetso mo tempeleng ya Gagwe, jaaka A dirile mo go Johane kgaolo ya bobedi.

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.

Dan Paska urang Yahudi geus deukeut, tuluy Yesus naék ka Yerusalem, sarta manggihan di Bait Allah jalma-jalma anu ngajual sapi, domba, jeung japati, jeung para panukeur duit keur calik di dinya. Sanggeus Anjeunna nyieun pecut tina tali-tali leutik, Anjeunna ngusir maranéhna kabéh kaluar ti Bait Allah, kitu deui domba-domba jeung sapi-sapi; duit para panukeur duit dituangkeun ku Anjeunna, sarta méja-méjana dibalikeun. Lajeng saur-Na ka anu ngajual japati, “Bawa ieu kabéh ti dieu; ulah ngajadikeun imah Rama Kami jadi imah padagangan.” Murid-murid-Na tuluy émut yén geus kasurat, “Kacemburuan kana imah-Mu geus ngadahar Kami.” Ku sabab kitu urang Yahudi ngawalon sarta nyarita ka Anjeunna, “Tanda naon anu dipidangkeun ku Anjeun ka kami, nepi ka Anjeun ngalakukeun ieu sagala?” Yesus ngawaler sarta ngandika ka maranéhna, “Runtuhkeun Bait Allah ieu, sarta dina tilu poé Kami bakal ngadegkeunana deui.” Ku kituna urang Yahudi nyarita, “Opat puluh genep taun lilana Bait Allah ieu diwangun, naha Anjeun rek ngadegkeunana deui dina tilu poé?” Tapi anu dimaksud ku Anjeunna teh Bait awak-Na. Ku sabab kitu, sanggeus Anjeunna gugah tina nu paéh, murid-murid-Na émut yén Anjeunna kungsi nyarita kitu ka maranéhna; tuluy maranéhna percaya kana Kitab Suci jeung kana pangandika anu geus diucapkeun ku Yesus. Yohanes 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.

Umthunywa weSivumelwano kwakufuneka ahlambulule, aze kwangaxeshanye acokise, oonyana bakaLevi njenge-“silivere,” emela iLizwi likaThixo, ne-“golide,” emela ukholo. Umthunywa weSivumelwano wayeya kubahlambulula abafundi baKhe ngokwandisa “ukholo” lwabo kwi“lizwi” laKhe lesiprofeto. Elo lizwi lesiprofeto lalenzelwe ukuba lihlambulule, kodwa kwangaxeshanye licokise. ILizwi laKhe lesiprofeto lisoloko limela uvavanyo, yaye kungalo iLizwi laKhe lesiprofeto apho oonyana bakaLevi bacokiswa khona ngexesha xa efika ngequbuliso etempileni yaKhe.

“‘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.

“‘Barangsiapa penampi-Nya ada di tangan-Nya, dan Ia akan membersihkan tempat pengirikan-Nya sampai tuntas, lalu mengumpulkan gandum-Nya ke dalam lumbung.’ Matius 3:12. Inilah salah satu masa penyucian. Melalui firman kebenaran, sekam sedang dipisahkan dari gandum. Karena mereka terlalu sia-sia dan merasa diri benar untuk menerima teguran, terlalu mencintai dunia untuk menerima kehidupan yang rendah hati, banyak orang berpaling dari Yesus. Banyak orang masih melakukan hal yang sama. Jiwa-jiwa diuji pada masa kini sebagaimana murid-murid itu diuji di rumah ibadat di Kapernaum. Ketika kebenaran dibawa pulang kepada hati, mereka melihat bahwa kehidupan mereka tidak selaras dengan kehendak Allah. Mereka melihat perlunya suatu perubahan yang menyeluruh dalam diri mereka; tetapi mereka tidak mau memikul pekerjaan penyangkalan diri itu. Oleh sebab itu mereka marah ketika dosa-dosa mereka disingkapkan. Mereka pergi dengan tersinggung, sebagaimana murid-murid meninggalkan Yesus sambil bersungut-sungut, ‘Perkataan ini keras; siapakah yang dapat mendengarkannya?’” 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.

Бо “ҷонҳое ки озмуда шуданд” дар “куништи Кафарнаҳум” рад карданд бифаҳманд, ки вақте Масеҳ ба онҳо гуфт, ки бояд ҷисми Ӯро бихӯранд ва хуни Ӯро бинӯшанд, Ӯ ҷисми зоҳирии Худро барои расонидани як ҳақиқати рӯҳонӣ ба кор мебурд. Ин ҳамон айни муаррифии нубувватӣ буд, ки Ӯ дар бораи маъбад дар боби дуюми Юҳанно карда буд. Вақте ки он усул — ки зоҳирӣ пеш аз рӯҳонӣ меояд ва намояндаи он аст — ҳамчун “сухани сахт” шинохта шуд, ки онҳо намехостанд онро “бишнаванд”, онҳо баргашта, дигар ҳеҷ гоҳ бо Ӯ роҳ нарафтанд. Ин дар боби шашуми Юҳанно, ояти шасту шашум (666), воқеъ шуд, ки қонуни якшанбеи ба зудӣ ояндаро ифода мекунад, ки он ба навбати худ бо 22 октябри соли 1844 тимсол ёфта буд, ва он бошад, ба навбати худ, бо салиби Ҷалҷото тимсол ёфта буд.

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

Ɔɛ ber a no, n’asuafoɔ no mu pii san kɔe, na wɔnantew bio ne no. Yohane 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.

Dalam Yohanes pasal dua, Roh Kudus telah memimpin pikiran para murid untuk “mengingat” nubuat yang menggambarkan kecemburuan Allah, dan kata “cemburu” adalah kata yang sama dengan “iri hati” baik dalam bahasa Ibrani maupun Yunani.

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.

Ka ntlha ya gore tlhoafalo ya ntlo ya gago e nkgotsofaditse; mme ditlhapa tsa bone ba ba go tlhapileng di wetse mo go nna. Dipesalema 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.

Keetelopele ya Modimo, e leng lefufa la Gagwe, e emela karolo ya semelo sa Modimo bjalo ka Modimo wa lefufa, yoo lefufa la gagwe le bonagatšwago go fihla molokong wa boraro le wa bone godimo ga bao ba mo hloilego. Go Johane kgaolo ya bobedi, Moya o Mokgethwa o be o bea motheo wa gore tlhwekišo yeo e phethagaditšwego ke Moromiwa wa Kgwerano e direga molokong wa bone le wa mafelelo, le ge ka mehla go sa dutše go eme ba bangwe ba moloko wa boraro ge senwelo sa moloko wa mafelelo se tlala. Moloko woo ke moloko wa bootswa wa marabe.

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.

Мосеј ја претставуваше четвртата генерација, и токму тогаш Мосеј, во текот на четириесет и шест дена, прими поука за подигањето на храмот. Во тие денови го прими законот, кој во втората заповед укажува дека Божјата љубомора се пројавува во третото и четвртото поколение.

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.

ദൈവം അബ്രാമിനോടു അരുളിച്ചെയ്തതു: നിന്റെ സന്തതി തങ്ങളുടേതല്ലാത്ത ഒരു ദേശത്തിൽ പരദേശികളായി പാർക്കും എന്നും, അവർ അവർക്കു ദാസ്യമായി സേവിക്കയും, അവർ അവരെ നാലുനൂറു വർഷം പീഡിപ്പിക്കയും ചെയ്യും എന്നു നീ നിശ്ചയമായി അറിഞ്ഞുകൊൾക. അവർ ദാസ്യമായി സേവിക്കുന്ന ആ ജനതയെയും ഞാൻ ന്യായം വിധിക്കും; അതിന്റെ ശേഷം അവർ മഹാസമ്പത്തോടെ പുറപ്പെട്ടുപോകും. നീയോ സമാധാനത്തോടെ നിന്റെ പിതാക്കന്മാരുടെ അടുക്കൽ പോകും; നല്ല വാർദ്ധക്യത്തിൽ നീ സംസ്കരിക്കപ്പെടും. എന്നാൽ നാലാം തലമുറയിൽ അവർ വീണ്ടും ഇവിടേക്കു വരും; എന്തെന്നാൽ അമോറിയരുടെ അകൃത്യം ഇതുവരെ നിറഞ്ഞിട്ടില്ല. ഉല്പത്തി 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.

Sa molao oa bofelo oa Iseraele ea boholo-holo, tempele ea kereke ea Bokreste, eo Petrose a ileng a e bitsa “ntlo ea moea,” e ile ea hahuoa. Historing eo Molimo o ile a bonahatsa poulelo ea Hae habeli ha, ka cheseho ea Hae, a hloekisa tempele. Ka 1844 Molimo o ne a phahamisitse tempele ea moea ea ba-Millerite, ’me hape o ne a se a fetile batho ba pele ba khethiloeng. Historing eo Moromuoa oa Selekane o ile a tla ka tšohanyetso ka la 22 Mphalane, 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.

Ponagalo ya gagwe e ne e baakantswe ka tirelo ya ga William Miller. Fa Maprotestanta le Bamillerite ba ntse ba atamela la 22 Diphalane, 1844, ditlhopha tse pedi di ne tsa lekiwa. Teko ya Moprotestanta e ne ya tla mo nakong ya bokhutlo fa moengele wa ntlha a goroga ka 1798. Morago ga gore molaetsa o o neng o tshwanetse go “itshekisa le go phepafatsa” barwa ba ga Lefi o rulaganngwe semmuso ka 1831, go lekwa ga Maprotestanta go ne ga simologa fa molaetsa wa moengele wa ntlha o ne o nonotshiwa ka la 11 Phatwe, 1840. Ka la 19 Moranang, 1844, Maprotestanta ba ne ba palelwa ke teko, mme ba nna barwadia Babelona.

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.

ឯទេវតាទីពីរ​ក៏បានមកដល់ ហើយសេចក្តីជំនឿរបស់​ពួក​មីល្លឺរ៉ាយត៍​ក៏ត្រូវបាន​សាកល្បង​នៅពេលនោះ ហើយ​ការ​បរិសុទ្ធសំអាត និង​ការ​បោសសម្អាត​ក៏ត្រូវបាន​សម្រេចឡើង។ នៅពេល​សារ​របស់​ទេវតាទីពីរ​ត្រូវបាន​ប្រទានអំណាច​នៅ​កិច្ចប្រជុំជំរុំ​នៅ Exeter ចាប់ពី​ថ្ងៃ​ទី​ដប់ពីរ ដល់​ថ្ងៃ​ទី​ដប់ប្រាំពីរ ខែ​សីហា ការសាកល្បង​ដែលនាំឲ្យ​មាន​ការ​បំបែក​ពួក​មីល្លឺរ៉ាយត៍​ជា​ពួក​ប្រាជ្ញា និង​ពួក​ល្ងង់ ក៏ត្រូវបាន​សម្រេចឡើង។

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.

Perbezaan antara yang bijaksana dan yang bodoh ialah minyak, iaitu mesej nubuat Seruan Tengah Malam. Apabila malaikat ketiga tiba pada 22 Oktober 1844, bait suci telah didirikan (dalam empat puluh enam tahun). Pada ketika itu, Utusan Perjanjian itu datang dengan tiba-tiba ke bait-Nya.

“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.

“Ke tlang ga Keresete jaaka Moperesiti wa rona yo Mogolo go ya kwa felong ga boitshepo jo boitshepotota, gore go phepafadiwe selegae sa boitshepo, jaaka go tlhagisiwa mo go Daniele 8:14; go tla ga Morwa motho kwa go Yo Mogologolo wa Malatsi, jaaka go tlhagisitswe mo go Daniele 7:13; le go tla ga Morena kwa tempeleng ya Gagwe, jaaka go boleletswe pele ke Malaki, tsotlhe ke ditlhaloso tsa tiragalo e le nngwe fela; gape seno se emetswe ke go tla ga monyadi kwa lenyalong, jaaka go tlhalositswe ke Keresete mo setshwantshong sa makgarebane a a lesome, mo go Mathaio 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.

Ketika itulah Utusan Perjanjian mulai melakukan pekerjaan-Nya untuk memurnikan dan mentahirkan murid-murid Millerite, yang dalam pasal ketiga kitab Maleakhi dikenal sebagai anak-anak Lewi.

“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.

“Baḓi vhanzhi vhe vha bvela phanḓa u ṱangana na Mufarisi nga fhasi ha milaedza ya muruṅwa wa u thoma na wa vhuvhili, vho hana wa vhuraru, une wa vha mulaedza wa u linga wa u fhedzisela u fanela uṋewa shangoni, nahone vhuimo vhu fanaho na honoho vhu ḓo dzhiiwa musi hu tshi itwa mbidzo ya u fhedzisela.

“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.

“අනුපමාවේ එක් එක් විශේෂණයම ඉතා සැලකිල්ලෙන් අධ්‍යයනය කළ යුතුය. අප ප්‍රතිනිරූපණය වන්නේ ඥානවත් කන්‍යාවන් හෝ මෝඩ කන්‍යාවන් විසිනි.” 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”?

Ha taalailama siang tak angkhuihna a ngah khan, August 11, 1840 ah, mi tam tak in Millerite movement ah an tel lut. Tichuan, April 19, 1844 ah, mi tampi tak in chu movement chu an chhuahsan leh. October 22, 1844 ah chuan, ngaihdan hmanlai tak chu, thlarau panga nga vel chu rinnaa Most Holy Place-ah an lut tia ngaih a ni. A tîr lamah vântirhkoh pathumna êng zui zêl tûra mite hi thlarau panga nga vel an nih a rinawm tih pawm ila, “mi tam tak” chu vântirhkoh pakhatna leh pahnihna thuchah an lo pawm tawh chungin, “pathumna, fiahna hnuhnung ber thuchah chu an hnawl” tih hriattîr kan nih hian eng nge a awmzia?

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.

Utumwa wa Agano alikuja ghafula katika hekalu Lake, naye akafunua nuru ya patakatifu mbinguni na ujumbe wa malaika wa tatu kwa wale hamsini walioendelea kuingia katika uzoefu wa malaika wa tatu, lakini mwanzoni walitawanyika. Kukata tamaa kwao wakati huo kulikuwa kukubwa kuliko kukata tamaa kwa kwanza, ingawa tunaelezwa na Dada White kwamba kukata tamaa kwao hakukuwa kukubwa kama kwa wanafunzi baada ya msalaba.

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.

Dalam kedua-dua sejarah yang selari itu, Kristus telah membuka Firman nubuatan-Nya kepada mereka yang kecewa, dan menjelang tahun 1850, Sister White menyatakan bahawa kepadanya telah ditunjukkan bahawa pada waktu itu Tuhan sedang menghulurkan tangan-Nya sekali lagi untuk menghimpunkan umat-Nya.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“23 September, [1850] Tuhan menunjukkan kepadaku bahawa Dia telah menghulurkan tangan-Nya kali kedua untuk mendapatkan kembali baki umat-Nya, dan bahawa usaha-usaha mesti digandakan dalam masa pengumpulan ini. Pada masa penyerakan Israel telah dipukul dan dikoyakkan; tetapi sekarang dalam masa pengumpulan Allah akan menyembuhkan dan membalut umat-Nya. Dalam penyerakan, usaha-usaha yang dilakukan untuk menyebarkan kebenaran hanya memberi kesan yang sangat sedikit, mencapai sedikit atau tiada apa-apa; tetapi dalam pengumpulan, apabila Allah telah menghulurkan tangan-Nya untuk mengumpulkan umat-Nya, usaha-usaha untuk menyebarkan kebenaran akan menghasilkan kesan yang dimaksudkan. Semua orang harus bersatu dan bersemangat dalam pekerjaan ini. Aku melihat bahawa adalah suatu aib bagi sesiapa pun untuk merujuk kepada masa penyerakan sebagai contoh untuk mengatur kita sekarang dalam masa pengumpulan; kerana jika Allah tidak melakukan lebih bagi kita sekarang daripada yang dilakukan-Nya pada waktu itu, Israel tidak akan pernah dikumpulkan. Adalah sama perlunya kebenaran diterbitkan dalam sebuah surat khabar sebagaimana diberitakan.” Review and Herald, 1 November 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.

Di salib itu para murid telah tercerai-berai, dan dalam sejarah itu, tiga hari kemudian Ia mulai mengumpulkan murid-murid-Nya yang tercerai-berai. Kira-kira tiga tahun setelah berakhirnya tahun 1844, Kristus mulai mengumpulkan kawanan-Nya yang tercerai-berai. Dalam sejarah itu Ia memimpin umat-Nya untuk memulai pekerjaan penerbitan dan menerbitkan yang kedua dari dua loh Habakuk, yang diproduksi pada akhir tahun 1850, dan kemudian mulai ditawarkan untuk dijual dalam Review and Herald, pada bulan Januari 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.

Peta tahun 1843 itu telah menjadi representasi fisik dari pekabaran yang menyucikan Bait Suci yang ditegakkan dalam sejarah pekabaran malaikat pertama dan kedua. Dengan tibanya malaikat ketiga, Allah merancang untuk menyelesaikan pekerjaan-Nya dan membawa umat-Nya pulang, tetapi mereka memberontak sebagaimana Israel purba telah memberontak, dan baik Israel purba maupun Israel modern kemudian ditetapkan untuk mengembara di padang belantara. Seandainya orang-orang Advent yang mula-mula menerima terang malaikat ketiga itu telah terus maju oleh iman, sambil memikul representasi fisik dari pekabaran mereka, yaitu peta tahun 1850, mereka dapat saja mengantarkan kedatangan Yesus yang kedua kali dan pulang ke rumah. Tetapi mereka ditakdirkan untuk mengulangi sejarah Yosua dan Kaleb, serta kesepuluh pengintai yang tidak setia.

“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.

“Anmahte hnu-a 1844-a rilru hlauhawm tak chu a lo thlen hnu-ah Adventist-te chuan an rinna chu nghet taka vawng tlat ila, Pathian hruaina inhawng zuiin lungrual taka an lo kal zel a, vantirhkoh pathumna thuchah chu dawngsawk in, Thlarau Thianghlim thiltihtheihna hmanga khawvêl hnena puangzarh ula, chuan Pathian chhandamna chu an hmu ang a, Lalpan an thawhnaah chak takin hna a thawk ang; hnathawh chu zawhfel tawh ang a, Krista pawh a mite lawmman dawng tura hruai lêt turin tun hmaa lo kal tawh ang. Mahse, rilru hlauhawmna hnuaia rinhlelhna leh chiang lohna hun lo awm taah chuan, Advent ringtute tam tak chuan an rinna chu an bansan ta a.... Chutiang chuan hnathawh chu tihdanglam a ni ta a, khawvêl chu thim hnuaiah kalsan a ni ta. Adventist pawl pum puiin Pathian thupêkte leh Isua rinna chungah lungrual taka an lo ding tawh se, kan chanchin hi a danglam nasa hle ang!” 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.

Johane Mokolobetsi le William Miller ba lokisitse tsela bakeng sa hore Kreste a tle ka tšohanyetso ’me a hloekise sechaba se neng se tla isa molaetsa oa pholoho, tlas’a matla a Moea o Halalelang, lefatsheng lohle. Barutuoa ba Kreste ba ile ba phetha kabelo ea bona, empa qalo ea Adventism ha ea ka ea e phetha. Ka 1856 ba ne ba se ba oetse boemong ba Laodisea, ba hana leseli le tsoetseng pele la “linako tse supileng,” ’me ka 1863 ba qala ts'ebetso ea bofetoheli bo ntseng bo eketseha, ho fihlela kaofela tseleng e isang molaong oa Sontaha o tlang kapele. Bofetoheli ba 1863 bo ne bo tšoantšetsoa ke bofetoheli ba lihloela tse leshome. Qetellong ea lilemo tse mashome a mane tsa ho solla lefeelleng, Iseraele ea boholo-holo e ile ea khutlisetsoa tekong eona eo; ka hona ea fana ka mohlala oa Iseraele ea mehleng ena e khutlisetsoang tekong ea qalong.

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.

Pemberontakan kesepuluh pengintai di Kadesh diulangi di Kadesh empat puluh tahun kemudian. Pemberontakan kesepuluh pengintai yang mengakibatkan empat puluh tahun pengembaraan di padang gurun itu melambangkan pemberontakan tahun 1863, apabila Israel moden mengakibatkan pengembaraan mereka sendiri di padang gurun Laodikia. Pada akhir empat puluh tahun itu, Israel purba dibawa kembali ke Kadesh, dengan demikian mengenal pasti bahawa ujian yang menyucikan Adventisme Millerit pada pemberontakan tahun 1863 itu akan diulangi apabila Utusan Perjanjian itu sekali lagi tiba-tiba datang ke bait-Nya.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang seterusnya.

“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.

“Ndzi ta ku wa Gilead na Bashan a ku ri na vo tala lava a va tsundzuka swiendlakalo leswi, kwalomu ka makume mune wa malembe emahlweni, eKadeshe, leswi endlaka leswaku Israele a avanyiseriwa ku hlongorisa nkarhi wo leha emananga. Va vone leswaku xiviko xa tinhlori malunghana ni Tiko leri Tshembisiweke a xi lulamile hi tindlela to tala. Miti a yi akiwile hi marhangu naswona a yi ri leyikulu ngopfu, naswona a yi akiwe hi swidyondzana, loko ku pimanisiwa na vona, Vaheveru a va ri vatsongo swinene. Kambe sweswi a va swi vona leswaku xihoxo lexi dlayisaka xa vatata wa vona a ku ri ku nga tshembi matimba ya Xikwembu. Leswi ntsena hi swona leswi va siviseke leswaku hi ku hatlisa va nghena etikweni lerinene.”

“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.

“Ha baa ne ba le qalong ba itokišetša go tsena Kanana, mošomo woo o be o na le bothata bjo bonyenyane kudu go feta bjale. Modimo o be a tshepišitše setšhaba sa Gagwe gore ge ba ka kwa lentšu la Gagwe, O tla ba eta pele a ba lwele; gape O be a tla roma dihometšhe go rakela badudi ba naga ntle. Dithšhogo tša ditšhaba di be di sešo tša hlohleletšwa ka kakaretšo, gomme go be go dirilwe boitokišetšo bjo bonyenyane go ganetša tšwelopele ya bona. Eupša ge Morena bjale a laela Israele gore e ye pele, ba swanetše go tšwela pele ba lebane le manaba ao a faletšego le a maatla, gomme ba swanetše go lwa le mašole a magolo le ao a tlwaeditšwego gabotse ao a bego a itokišetša go ganetša go batamela ga bona.

“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.

“Dalam pergumulan mereka dengan Og dan Sihon, umat itu dibawa kepada ujian yang sama, di bawahnya nenek moyang mereka telah gagal dengan sangat nyata. Namun percobaan itu kini jauh lebih berat daripada ketika Allah telah memerintahkan Israel untuk maju. Kesukaran-kesukaran di jalan mereka telah sangat bertambah sejak mereka menolak untuk maju ketika diperintahkan untuk melakukannya dalam nama Tuhan. Demikianlah Allah masih menguji umat-Nya. Dan jika mereka gagal bertahan dalam ujian itu, Ia membawa mereka kembali ke titik yang sama, dan pada kali yang kedua ujian itu akan datang lebih dekat, serta akan lebih berat daripada yang sebelumnya. Hal ini berlanjut sampai mereka menanggung ujian itu, atau, jika mereka masih memberontak, Allah menarik terang-Nya dari mereka dan membiarkan mereka dalam kegelapan.” Patriarchs and Prophets, 436, 437.