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.
Isu tiri kufungisisa kushandiswa katatu kwechiporofita. Tiri kuita izvi nechinangwa chokuratidza kuti apo Ishe vakazarura mavhesi matanhatu okupedzisira aDhanieri gumi nerimwe pakuputsika kweSoviet Union pa“nguva yokuguma” muna 1989, “kuwedzera kwezivo” kwakabudiswa kwaifanira kuedza rudzi irworwo rwavanhu vaMwari.
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.
Zvino iye akati, Enda hako, Danieri; nokuti mashoko aya akavharwa uye akasimbiswa nechisimbiso kusvikira panguva yokupedzisira. Vazhinji vachacheneswa, vaitwe vachena, uye vaedzwe; asi vakaipa vachaita zvakaipa; uye hakuna kana mumwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 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).
Panguva dzose apo chokwadi chinosunungurwa nechisimbiso neShumba yerudzi rwaJudha, Satani anoshanda kuti arwise shoko racho. Kuramba kwakaitwa chokwadi chakazarurwa mundima dzokupedzisira dzaDhanieri gumi nechimwe kwakamanikidza kuti kuitwe kudzidza kwakadzama kwechokwadi chakabatana nendima idzodzo, kuitira kuti dziviriro yakatsveneswa ipikise zvikanganiso zvakanga zvichikurudzirwa kuti zvitsive uye zviparadze chokwadi chakanga chazarurwa irege kukundwa. Imwe yemisimboti yakabudiswa pachena pakati pekukakavadzana ikoko, yaiva kushandiswa katatu kwechiporofita. Pakutanga yakazivikanwa maererano nokukosha kwokunge munhu akarurama pamusoro pezvinomirirwa ne“chezuva nezuva” mubhuku raDhanieri (chihedheni), uye nenhoroondo yakarurama ine chokuita ne“kubviswa kwechezuva nezuva” (AD 508).
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.
Kuzivikanwa kwemasimba matatu anoparadza sehurongwa hwechiporofita kwakafambirana nehurongwa hwechiporofita hwevaMillerite hwaiva masimba maviri okutanga anoparadza, uye kutsanangurwa kwevaMillerite kwe“zuva nezuva” sechipegani kwakapa nhoroondo yaiwirirana nendima nhanhatu dzokupedzisira dzaDanieri gumi neimwe, sezvakataurwa naHanzvadzi White kuti ndizvo zvayifanira kuva. Naizvozvo, kupikisa zivo yakanga isati yazarurwa panguva yokuguma muna 1989 kwakabudisa chiedza chikuru, sezvo zivo yakawedzerwa, uye kwakatsanangurawo mitemo yakatarwa yokufamba kwesangano rengirozi yechitatu, iyo yakafambirana nekuumbwa kweimwe mitemo yechiporofita yakanga yaunganidzwa uye yakashandiswa musangano rengirozi yokutanga naWilliam 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.
Tafungisisa kushandiswa kwakapetwa katatu kweRoma nhatu, kuwa katatu kweBhabhironi, naEria vatatu, uye zvino tave kubata pamusoro penhume nhatu dzinogadzirira nzira yeMutumwa weSungano. Takaona kuwirirana kwepedyo uye kufambirana kweRoma nhatu nekuwa katatu kweBhabhironi, uyewo kufambirana kwepedyo naEria vatatu pamwe nenhume nhatu dzinogadzirira nzira. Mumazuva okupedzisira William Miller neFuture for America zvose zvinomiririra Eria wechitatu uyewo nhume yechitatu inogadzirira nzira. Jesu nguva dzose anoratidza kuguma kwechinhu nekutanga kwechinhu, uye kufamba kwesangano rengirozi yokutanga kunofambirana nekufamba kwesangano rengirozi yechitatu.
“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.
“Mwari akapa mashoko eChizaruro 14 nzvimbo yawo mumutsara wechiporofita, uye basa rawo harifaniri kumira kusvikira pakupera kwenhoroondo yenyika ino. Mharidzo dzengirozi yokutanga neyechipiri dzichiri chokwadi chenguva ino, uye dzinofanira kufamba dzakafanana neiyi inotevera. Ngirozi yechitatu inozivisa yambiro yayo nenzwi guru. ‘Shure kwezvinhu izvi,’ akadaro Johane, ‘ndakaona imwe ngirozi ichiburuka ichibva kudenga, iine simba guru, uye nyika yakavhenekerwa nokubwinya kwayo.’ Mukuvhenekerwa uku, chiedza chemharidzo dzose nhatu chakabatanidzwa.” 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.”
Kufamba kwengirozi yokutanga neyechipiri kwakatungamirirwa naWilliam Miller. Hanzvadzi White vanozivisa Miller se“mutumwa akasarudzwa.”
“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 akanga achivhiringidza umambo hwaSatani, uye muvengi mukuru akatsvaka kwete chete kupikisa simba reshoko iri, asiwo kuparadza mutumwa wacho pachake.” Spirit of Prophecy, volume 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Uye anozivisawo kuti Miller akanga afananidzirwa naEriya pamwe chete naJohani Mubhabhatidzi.
“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.
“Zviuru zvakawanda zvakatungamirirwa kugamuchira chokwadi chakaparidzwa naWilliam Miller, uye varanda vaMwari vakasimudzwa mumweya nesimba raEriya kuti vazivise shoko iri. SaJohani, mutangiri waJesu, avo vaiparidza shoko iri rinorema vakanzwa vachimanikidzwa kuisa demo pamudzi womuti, uye kudana vanhu kuti vabereke zvibereko zvakafanira kutendeuka.” 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.
John muḴolobzi, uyo ngokukaJesu wayengu-Eliya wesibili, wayengumthunywa wokuqala futhi okwakufanele alungise indlela yoMthunywa weSivumelwano. Ngakho-ke kusobala ukuthi ukunyakaza kwengilosi yesithathu kuyoba “nomthunywa okhethiweyo.” Lowo mthunywa uyobe efanekiswe ngu-Eliya, uJohane uMbhapathizi, kanye noWilliam Miller. Kanye noMiller, labo bathunywa ababili abakhethiweyo bamele ukuqala nokuphela kokunyakaza kwezingelosi ezintathu zesAmbulo ishumi nane; futhi ngokwenza kanjalo, bebonke bamele kokubili u-Eliya wesithathu kanye nomthunywa wesithathu ozolungisa indlela yoMthunywa weSivumelwano.
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.
Kuramba shoko romutumwa akasanudzwa, angava wekutanga kana wokupedzisira, rufu; uye shoko reFuture for America rakavakirwa pakushandiswa kwechiporofita kwe“mutsara pamusoro pemutsara,” inova ndiyo nzira yokushanda kwemvura yokupedzisira. Nokushandiswa kwe“mutsara pamusoro pemutsara” zvinotsinhirwa kuti kufamba kweMillerite kwaimiririra kufamba kweFuture for America. Chiratidzo chenzira munhoroondo yeMillerite ndiWilliam Miller, “mutumwa akasanudzwa.” Kuramba chiratidzo ichocho chenzira ndiko kuramba shoko, saka zvinotsinhirwa nekutanga nokuguma kweAdventism, kuti kurambwa kwemutumwa zvakare kurambwa kweshoko, nokuti shoko rinoratidza mutumwa akasanudzwa. Naizvozvo, kuramba shoko ndiko kuramba mutumwa, uyewo zvakadaro mukudzokera shure. Pasina mutambi, hapana mutambo.
“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 tlheriseriwe eka ku twarisiwa ka ku ta ko sungula ka Kriste. Yohane u rhumeriwe hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava va nga ala vumbhoni bya Yohane a va vuyeriwanga hi tidyondzo ta Yesu. Ku lwisana ka vona ni rungula leri a ri tivisa ku ta ka Yena swi va vekile laha va nga ha kotangiki hi ku olova ku amukela vumbhoni lebyi tiyeke ngopfu byo kombisa leswaku A a ri Mesiya. Sathana u rhangele lava va nga ala rungula ra Yohane leswaku va ya emahlweni swinene, va ala ni ku tlhela va vambela Kriste emhandzini. Hi ku endla sweswo va tiveke laha va nga ha 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 nguvu ya tempele ku kombisile leswaku magandzelo ni milawu ya vukhongeri bya Vayuda a swi nga ha tshembisiwi ku amukeriwa. Gandzelo lerikulu a ri nyikiwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu u xegeteleke hi siku ra Pentekosta wu susile miehleketo ya vadyondzisiwa endhawini yo kwetsima ya la misaveni wu yi yisa eka leyi ya le tilweni, laha Yesu a ngheneke kona hi ngati ya Yena n’wini, leswaku a chulula eka vadyondzisiwa va Yena mimpfuno ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwile emunyameni lowu heleleke. Va lahlekeriwe hi ku vonakala hinkwako loku a va nga ta va na kona mayelana ni kungu ra ku ponisiwa, kutani va ha tshemba magandzelo ya vona ni minyikelo ya vona leyi nga pfuniki nchumu. Ndhawu yo kwetsima ya le tilweni a yi teke ndhawu ya leyi ya la misaveni, kambe a va nga ri na vutivi bya ku cinca koloko. Hikokwalaho a va nga ka va nga vuyeriwi hi vuveketeri bya Kriste 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.
“Vazhinji vanotarira neshungu huru nzira yakatorwa navaJudha pakuramba nokuroverera Kristu pamuchinjikwa; uye pavanoverenga nhoroondo yokubatwa kwake zvinonyadzisa, vanofunga kuti vanomuda, uye kuti vangadai vasina kumuramba sezvakaita Petro, kana kumuroverera sezvakaita vaJudha. Asi Mwari, anoverenga mwoyo yavose, akaisa paruvimbo rwekuedzwa rudo irworwo kuna Jesu rwavaiti vainarwo. Denga rose rakatarisa nokufarira kukuru kugamuchirwa kweshoko romutumwa wokutanga. Asi vazhinji vaizviti vanoda Jesu, uye vaidonhedza misodzi pavaiverenga nyaya yomuchinjikwa, vakaseka mashoko akanaka okuuya kwake. Panzvimbo pokugamuchira shoko iri nomufaro, vakati kunyengera. Vakavenga vaya vaida kuoneka kwake uye vakavadzinga mumachechi. Avo vakaramba shoko rokutanga vaisagona kubatsirwa nerechipiri; uye havana kubatsirwawo nokuchema kwapakati pousiku, kwaifanira kuvagadzirira kupinda naJesu nokutenda munzvimbo tsvene-tsvene yesanctuary yokudenga. Uye nokuramba mashoko maviri okutanga, vakasvibisa kunzwisisa kwavo zvikuru zvokuti havachagoni kuona chiedza mushoko romutumwa wechitatu, rinoratidza nzira inopinda munzvimbo tsvene-tsvene. Ndakaona kuti sezvo vaJudha vakaroverera Jesu pamuchinjikwa, saizvozvowo machechi ezita akanga aroverera mashoko aya pamuchinjikwa, naizvozvo haana ruzivo rwenzira inopinda munzvimbo tsvene-tsvene, uye haagoni kubatsirwa nokureverera kwaJesu ikoko. SavaJudha, vaipa zvibayiro zvavo zvisina maturo, vanokwidziridzawo minyengetero yavo isina maturo kukamuri kwakabva Jesu; uye Satani, achifadza nokunyengera uku, anotora chimiro chechitendero, uye anotungamirira pfungwa dzavaKristu ava vanozviti ndevaKristu kwaari, achishanda nesimba rake, nezviratidzo zvake, nezvishamiso zvenhema, kuti avasunge mumusungo 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.
Avo “vakakaramba uchapupu hwaJohani havana kubatsirwa nedzidziso dzaJesu,” uye avo “vakakaramba shoko rokutanga vakanga vasingagoni kubatsirwa neshoko rechipiri; uye havanawo kubatsirwa nokuchema kwapakati pousiku.” Ushumiri hwaJohani hwakatangira rubhabhatidzo rwaKristu, uyo pasina nguva refu akazotsvenesa temberi pakutanga kwoushumiri Hwake. Ushumiri hwaMiller hwakagadzirira Kristu kuti achenese vanakomana vaRevhi paakauya pakarepo musi wa22 Gumiguru, 1844. Mune upi noupi hwezvapupu zviviri izvozvo, kuramba mutumwa anogadzira nzira kunoreva rufu.
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.
Ukucocwa nokuhlanjululwa okwenziwa nguKristu emsebenzini waKhe njengoMthunywa weSivumelwano kwakungenjongo yokuvusa abantu abazokwenza umsebenzi wokuthwala umlayezo wensindiso uye emhlabeni. Lowo msebenzi ufezwa ngaphambi kwesikhathi esimela lapho ukwahlulela kokuphumelelisa kuqala khona. Ukubhujiswa kweJerusalema emlandweni wabafundi kumele ukwahlulela kokuphumelelisa, kanti ubu-Adventist baphambuka emthwalweni wabo wokufeza lowo msebenzi, kodwa iNkosi yayizame ukubabuthanisa ndawonye. Yayihole abantu baYo ukuba bashicilele ishadi lika-1850 njengomfanekiso ogqamile womlayezo ababengawuthwala bawuyise emhlabeni.
“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.
“E ku nga x. Ku rhandza ka Xikwembu leswaku Israyele va tsendzeleka malembe ya 40 emananga; a a navela ku va rhangela hi ku kongoma a va yisa etikweni ra Kanana kutani a va simeka kona, va va tiko ro kwetsima, leri tsakeke. Kambe ‘a va kotanga ku nghena hikwalaho ka ku pfumala ripfumelo.’ Vaheveru 3:19. Hikwalaho ka ku tlhelela endzhaku ka vona ni ku fularhela Xikwembu, va lovile emananga, kutani van’wana va tlakusiwile leswaku va nghena eTikweni leri Tshembisiweke. Hi ndlela leyi fanaka, a ku nga ri ku rhandza ka Xikwembu leswaku ku vuya ka Kriste ku hlwela ngopfu swonghasi ni leswaku vanhu va Yena va tshama malembe yo tala swinene emisaveni leyi ya xidyoho ni nhlomulo. Kambe ku pfumala ripfumelo ku va hambanisile na Xikwembu. Tanihi leswi va arileke ku endla ntirho lowu A va vekeleke wona, van’wana va tlakusiwile leswaku va twarisa rungula. Hi tintswalo ta Yena emisaveni, Yesu u hlwisa ku vuya ka Yena, leswaku vadyohi va kuma nkarhi wo twa xilemukiso kutani va kuma eka Yena vutumbelo emahlweni ka loko vukarhi bya Xikwembu byi chuluriwa.” The Great Controversy, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Kana Adventismu kace kari kakanga ku rutendo rwavo, “basa ravo ringadai rakapedzwa.”
“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.
“Dai vaAdhiventisiti, mushure mokusuwa kukuru kwa1844, vakanga vakaramba vakasimba pakutenda kwavo uye vakaramba vachitevera pamwe chete mukutungamirira kwaMwari kwakanga kwava kuzarurwa, vachigamuchira shoko rengirozi yechitatu uye vachirizivisa kunyika musimba raMweya Mutsvene, vangadai vakaona ruponeso rwaMwari, Ishe vangadai vakashanda nesimba guru pamwe chete nokushingaira kwavo, basa ringadai rakapedzwa, uye Kristu angadai akatouya kare kuzogamuchira vanhu Vake kumubayiro wavo. Asi munguva yokukahadzika nokusava nechokwadi yakatevera kusuwa uku, vazhinji vevatendi veadventi vakasiya kutenda kwavo.... Nokudaro basa rakakanganiswa, uye nyika yakasiyiwa murima. Dai boka rose reVaAdhiventisiti rakanga rakabatana pamusoro pemirayiro yaMwari nokutenda kwaJesu, nhoroondo yedu ingadai yakasiyana zvikuru sei!” Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
Mugore ra 1844, Intumwa y’Isezerano yejeje urugendo rw’Abamileri, maze mu gihe cy’Itumba izana ubutumwa bw’umumarayika wa gatatu. Milleri, ubutumwa bwe n’urugendo yari ahagarariye, byari byujujwe umugani w’abakobwa icumi b’inkumi. Mu materaniro y’inkambi yabereye i Exeter, NH, ubutumwa bw’Induru yo mu Gicuku bwarageze, maze mu mezi abiri gusa byagaragaye abo muri abo bakobwa bari bafite amavuta. Ayo matsinda yombi yarigaragaje, kandi umumarayika wa gatatu araza afite ubutumwa mu kuboko kwe bwagombaga kuribwa, nyamara abakobwa b’inkumi b’abanyabwenge “barekuriye ukwizera kwabo” muri “icyo gihe cyo gushidikanya no kutamenya neza.”
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.”
“පැකිළීමේ හා අවිනිශ්චිතභාවයේ කාලය” උන්වහන්සේගේ මරණයේදී ගෝලයන් විසින් නිරූපිත කරනු ලැබුවේය; එහෙත් තුන්වෙනි දින උන්වහන්සේ තමන්ගේ උත්ථානයේ පණිවුඩය තම ගෝලයන්ට විවෘත කිරීමට ආරම්භ කළසේක, සහ ඔව්හු “තමන්ගේ ඇදහිල්ල අත් නොහළෝය.” පළමු හා දෙවන දූතයන්ගේ පණිවුඩවල චලනයෙහි ප්රඥාවන්ත කන්යාවන් සඳහා වූ පැකිළීමේ හා අවිනිශ්චිතභාවයේ කාලය ආසන්න වශයෙන් අවුරුදු තුනක් පුරා දිගු විය; එවිට ස්වාමීන්වහන්සේ තමන්ගේ ජනයාගේ ශේෂය නැවත එක්රැස් කිරීමට තමන්ගේ හස්තය දිගු කර ඇති බව සහෝදරී වයිට්ට හෙළි කළසේක. උන්වහන්සේ තම ජනයාට ඔවුන්ගේ ප්රකාශන කාර්යය ආරම්භ කිරීමටත්, හබක්කුක්ගේ දෙවන පුවරුව නිෂ්පාදනය කිරීමටත් මඟ පෙන්වූසේක, එහෙත් “ඇඩ්වෙන්ට් ඇදහිලිවන්තයන්ගෙන් බොහෝ දෙනෙක් තමන්ගේ ඇදහිල්ල අත්හළෝය.... මෙසේ කාර්යය බාධා කරනු ලැබිණ, සහ ලෝකය අඳුරෙහි තබා දමනු ලැබිණි.”
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.”
Muna 1849, William Miller, mutumwa akasarudzwa wemashoko engirozi yokutanga neyechipiri, akaiswa pakuzorora. Dai mhandara dzakangwara dzaOctober 22, 1844 “dzakabata zvakasimba kutenda kwadzo uye dzikaramba dzichitevera dzakabatana mukutungamirira kwakazarurwa kwaMwari,” Ishe vangadai vakamutsa mumwe mutumwa mumweya nesimba raEriya. Asi panzvimbo pazvo “kuuya kwaKristu” “kwakanonoka uye vanhu Vake” “nenzira yakafanana” naIsraeri wekare vaizo“gara” “makore mazhinji munyika ino yechivi neshungu.”
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.
Miaka mia moja na ishirini na sita baada ya uasi wa mwaka 1863, Bwana alimwinua mjumbe mteule wa malaika wa tatu. Kazi yake ilikuwa, kwa upande mmoja, kutengeneza njia ili Mjumbe wa Agano aje ghafula katika hekalu Lake na kuingia katika uhusiano wa agano pamoja na wale mia na arobaini na nne elfu, katika matukio ya kufunga ya hukumu ya uchunguzi; lakini pia kuwasilisha ujumbe unaokabiliana na muungano wa namna tatu wa Ahabu, Yezebeli, na manabii wake katika kipindi cha Hukumu ya Utekelezaji, inayoanza katika sheria ya Jumapili iliyo karibu kuja.
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.
Mutumwa wechitatu anogadzirira nzira anomirira basa, shoko, mutumwa, nesangano panguva yezviitiko zvekupedzisira zveKutongwa kweKuferefeta. Eriya wechitatu anomirira basa, shoko, mutumwa, nesangano panguva yezviitiko zvekupedzisira zveKutongwa kweKuita. Shoko remutumwa anogadzirira nzira, neshoko raEriya, ndiro shoko reNhamo yechitatu pakati peNhamo nhatu dzaZvakazarurwa zvitsauko zvisere kusvika kugumi nerimwe.
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.”
Mu nhoroondo inomiririrwa nemutumwa anogadzirira nzira, shoko renhamo yechitatu rinomiririra Hwamanda inodana Adventism yeLaodhikea kuti “utenge kwandiri ndarama yakaidzwa mumoto, kuti uve mupfumi; nenguo chena, kuti upfeke, uye kunyadziswa kwokusafuka kwako kurege kuonekwa; uye zora maziso ako mushonga wemaziso, kuti uone.” Iri ishoko rorudo rwaMwari rinoratidza vanhu vaMwari kudarika kwavo, nokuti “vose” vaanoda, “anovatsiura uye anovaranga.” Iri ishoko rokururama kwaKristu rinodana vanhu kuti vagamuchire hunhu Hwake, hunoratidzwa munguva iyo Mutumwa weSungano ari kuzadzisa basa rokuchenesa temberi yomweya, naizvozvo anodana avo vaanoda kuti varatidze hunhu Hwake uye “naizvozvo shingairai, mutendeuke,” nokuti ari “pamusuwo” wenguva yokugoverwa, unomiririra kuvharwa kwenguva yenyasha, apo “acharutsa” Adventism yeLaodhikea “ibude” mu“muromo” make. “Musuo” iwoyo wenguva yokugoverwa ndiwo musuo wa“anovhura, uye hakuna munhu unovhara; uye anovhara, uye hakuna munhu unovhura.”
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.
Panoratidzika kuva nekupesana kunogadziriswa nokushandiswa kwe“mutsara pamusoro pemutsara,” asi vazhinji vangatosatombozivi kupesana ikoko kunoonekwa. Pakunogadziriswa, kunowedzera kujeka pakushanduka kubva kuKutongwa Kwekuongorora kuenda kuKutongwa Kwekupedzisa, kunoitika pamutemo weSvondo uri kuuya nokukurumidza. Kunogadziriswa nokubvuma kuti Pentekosti inomiririra somufananidzo mutemo weSvondo uri kuuya nokukurumidza muUnited States. Kuti tipedzise kufunga kwedu pamusoro pomutumwa wechitatu anogadzirira nzira sechiratidzo muKutongwa Kwekuongorora, zvichienzaniswa naEriya wechitatu kuva chiratidzo cheKutongwa Kwekupedzisa, tichataura pamusoro pekupesana uku kunoonekwa.
We will continue this study in the next article.
Tichapfuurira chidzidzo ichi muchinyorwa chinotevera.
“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.
“Mutumwa anobatana mukuparidzwa kweshoko romutumwa wechitatu anofanira kuvhenekera pasi rose nokubwinya kwake. Basa rine upamhi hwenyika yose uye simba risingawanzoonekwa ndiro rinoprofitwa pano. Kufamba kweAdventi kwa1840–44 kwakanga kuri kuratidzwa kunobwinya kwesimba raMwari; shoko romutumwa wokutanga rakaendeswa kunzvimbo dzose dzoumishinari munyika, uye mune dzimwe nyika makava nokufarira kukuru kwechitendero kwakamboonekwa munyika ipi neipi kubvira paNguva yeKuvandudzwa kweChechi yezana remakore regumi nenhanhatu; asi izvi zvichapfuurwa nekufamba kukuru nesimba pasi peyambiro yokupedzisira yomutumwa wechitatu.
“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.
“Basa iri richafanana nereZuva rePentekosti. Sezvakapiwa ‘mvura yokutanga,’ mukudururwa kwoMweya Mutsvene pakuvambwa kwevhangeri, kuti mbeu inokosha imere, saizvozvo ‘mvura yokupedzisira’ ichapiwa pakupera kwaro kuti kukohwa kuibve. ‘Ipapo tichaziva, kana tikaramba tichishingaira kuziva Jehovha: kubuda kwake kwakagadzirirwa samambakwedza; uye achauya kwatiri semvura, semvura yokupedzisira neyokutanga panyika.’ Hosea 6:3. ‘Farai zvino, imi vana veZiyoni, mufare muna Jehovha Mwari wenyu: nokuti wakakupai mvura yokutanga zvakaenzana, uye achakudururirai mvura, mvura yokutanga, nemvura yokupedzisira.’ Joel 2:23. ‘Namazuva okupedzisira, ndizvo zvinotaura Mwari, ndichadurura woMweya wangu pamusoro penyama yose.’ ‘Uye zvichaitika kuti ani naani anodanidzira kuzita raShe achaponeswa.’ Mabasa 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.
“Basa guru rebha vhene reevhangeli a si u fanela u fhela nga u sumbedza huṱuku ha maanḓa a Mudzimu u fhira zwe zwa sumbedza u thoma haho. Vhuvhumbedzwa ho ḓadziswaho nga u shululelwa ha mvula ya u thoma musi hu tshi vulwa evhangeli, vhu ḓo dovha ha ḓadziswa nga mvula ya u fhedzisela musi hu tshi valwa. Hezwi ndi ‘zwifhinga zwa u homololwa’ zwe muapostola Petro a lavhelela phanḓa khazwo musi a tshi ri: ‘Ngauralo shandukani mbilu ni rembuluwe, uri zwivhi zwaṋu zwi phumulwe, musi zwifhinga zwa u homololwa zwi tshi ḓa zwi tshi bva vhuhoneni ha Murena; nahone U ḓo rumela Yesu.’ Mishumo 3:19, 20.” The Great Controversy, 611.