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.

Matumizi ya mara tatu ya Eliya yanalenga ujumbe, mjumbe na harakati katika kipindi cha hukumu ya utekelezaji ya Mungu, kinachoanza wakati wa sheria ya Jumapili nchini Marekani na kuendelea hadi kufungwa kwa mlango wa rehema. Hukumu ya utekelezaji huongezeka kutoka kipindi ambacho hukumu ya Mungu imechanganyika na rehema hadi wakati ambapo hukumu Zake zinamiminwa bila rehema katika mapigo saba ya mwisho.

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.

Matumizi ya mara tatu ya mjumbe anayeandaa njia kwa Mjumbe wa Agano yanahusu ujumbe, mjumbe na harakati katika kipindi cha kumalizika kwa hukumu ya Mungu ya uchunguzi, kipindi kinachobainisha muda wa kutiwa muhuri wa laki moja na arobaini na nne. Kipindi hicho kinamalizika wakati wa Sheria ya Jumapili inayokuja hivi karibuni nchini Marekani, ambapo ndipo hukumu za utekelezaji za Mungu zinaanza.

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.

Yohana Mbatizaji alitengeneza njia kwa Kristo, Mjumbe wa Agano, ili kuthibitisha agano, katika utimizaji wa Danieli sura ya tisa, aya ya ishirini na saba. Kwa kufanya hivyo pia alitengeneza njia kwa Kristo kuja ghafla katika hekalu Lake na kuwatakasa wana wa Lawi, jambo alilolifanya mwanzoni na mwishoni mwa huduma Yake ya miaka mitatu na nusu. Kusafishwa kwa hekalu halisi kulikuwa ishara ya kazi Yake ya kusafisha hekalu la nafsi la wale wanaowakilishwa kama wana wa Lawi.

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.

Kazi yake halisi ya kusafisha hekalu ilikuwa kutimia kwa unabii, na alipokamilisha kazi hiyo katika Yohana sura ya pili, aya kumi na tatu hadi ishirini na mbili, Roho Mtakatifu aliwaongoza wanafunzi kukumbuka kifungu kutoka Agano la Kale ambacho kilikuwa sehemu ya kazi yake ya kuwatakasa na kuwasafisha wanafunzi, katika utimilifu wa Malaki sura ya tatu.

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.

Katika kifungu katika Injili ya Yohana, Kristo alibainisha kwamba hekalu la mwili Wake litakapoharibiwa, atalisimamisha tena baada ya siku tatu. Mazungumzo na Wayahudi waliokuwa wakibishana yaliongeza kwamba ujenzi upya wa hekalu halisi uliokuwa umefanywa na Herode, na uliokuwa umekamilika mwaka huo huo, ulikuwa umechukua miaka arobaini na sita. Yesu alikuwa akiwatakasa wanafunzi Wake kupitia mfano wa mojawapo ya kanuni zinazohusishwa na neno la unabii, ambalo Yesu alikuwa amelithibitisha ndani ya Neno Lake, kupitia kazi ya malaika, Roho Mtakatifu na manabii.

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.

Alitoa mfano wa kinabii kwamba kilicho halisi kinawakilisha cha kiroho. Aliweka ufunguo wa kinabii wa nambari "arobaini na sita" kama ishara ya hekalu. "Arobaini na sita" ilikuwa idadi ya siku ambazo Musa alikuwa mlimani akipokea maagizo ya hekalu. "Arobaini na sita" ni idadi ya kromosomu zinazounda hekalu la binadamu. "Arobaini na sita" ndiyo idadi ya miaka (1798 hadi 1844) iliyotumika katika kurejesha hekalu la kiroho ambalo lilikuwa limekanyagwa na upagani, kisha upapa.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Kusafishwa kwa hekalu mara mbili kunajumuisha ishara kwamba siku tatu ni sawa na miaka arobaini na sita. Ishara hiyo inajumuisha kanuni kwamba kilicho halisi kinawakilisha kilicho kiroho. Iliwakilisha kutimizwa kwa unabii na pia utabiri wa unabii. Kusafishwa huku kwa mara mbili kunawakilisha kweli ambayo inaeleweka vibaya na darasa moja, na kufunuliwa kwa darasa jingine.

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.

Matendo mawili ya utakaso yanabainisha kipindi ambacho kanisa la Mungu limepotoka hadi kufikia kuwa “kizazi cha wazinzi, kizazi cha nyoka wenye sumu,” kinachotafuta ishara, ilhali ishara inaelezewa kwao moja kwa moja, kwa kuwa ishara ya pekee itakayotolewa ni ishara ya kubomolewa kwa hekalu, ambalo huinuliwa tena ndani ya siku tatu.

O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

Enyi uzao wa nyoka, mnawezaje ninyi mlio waovu kunena mema? Kwa maana kinywa hunena yale yaliyojaa moyoni. . . . Kisha baadhi ya waandishi na Mafarisayo wakajibu, wakasema, Mwalimu, tungependa kuona ishara itokayo kwako. Lakini yeye akawajibu, akawaambia, Kizazi kiovu na cha uzinzi hutafuta ishara; wala hakitapewa ishara yoyote ila ishara ya nabii Yona: Kwa maana kama Yona alivyokaa siku tatu na usiku tatu katika tumbo la nyangumi; vivyo hivyo Mwana wa Adamu atakuwa siku tatu na usiku tatu katika moyo wa nchi. Mathayo 12:34, 38-40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Mienendo hii yote ya kinabii inaonyeshwa katika kutimia mara zote tatu kwa Mjumbe wa Agano kuja ghafla katika Hekalu Lake, kama Alivyofanya katika Yohana sura ya pili.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Na Pasaka ya Wayahudi ilikuwa karibu, naye Yesu akakwea Yerusalemu, akawakuta hekaluni wale waliokuwa wakiuza ng’ombe na kondoo na njiwa, na wabadilishaji wa fedha wakiwa wameketi; naye alipofanya mjeledi wa kamba ndogo ndogo, akawafukuza wote hekaluni, pamoja na kondoo na ng’ombe; akazimwaga fedha za wabadilishaji, akazipindua meza; akawaambia wauzao njiwa, Ondoeni vitu hivi; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Na wanafunzi wake wakakumbuka ya kuwa imeandikwa, Wivu wa nyumba yako umenila. Basi Wayahudi wakajibu, wakamwambia, Utatuonyesha ishara gani, kwa kuwa unafanya mambo haya? Yesu akajibu, akawaambia, Livunjeni hekalu hili, nami baada ya siku tatu nitaliinua. Basi Wayahudi wakasema, Miaka arobaini na sita hekalu hili lilikuwa likijengwa, nawe utalisimamisha tena kwa siku tatu? Lakini alikuwa akinena juu ya hekalu la mwili wake. Basi alipofufuka kutoka kwa wafu, wanafunzi wake wakakumbuka ya kuwa aliwaambia haya; nao wakaamini Maandiko, na lile neno alilolisema Yesu. Yohana 2:13-22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Mjumbe wa Agano alipaswa kuwatakasa na pia kuwasafisha wana wa Lawi kama “fedha,” ambayo inawakilisha Neno la Mungu, na “dhahabu,” ambayo inawakilisha imani. Mjumbe wa Agano angewatakasa wanafunzi wake kwa kuongeza “imani” yao katika “neno” lake la kinabii. Neno hilo la kinabii likusudiwa kutakasa, lakini pia kusafisha. Neno lake la kinabii daima huwakilisha mtihani, na ni kupitia neno lake la kinabii ndipo wana wa Lawi husafishwa katika kipindi anapokuja ghafula hekaluni mwake.

“‘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.

"'Ambaye pepeto lake lipo mkononi mwake, naye atasafisha kabisa uwanja wake wa kupuria, na kukusanya ngano yake ghalani.' Mathayo 3:12. Huu ulikuwa mmojawapo wa nyakati za kusafisha. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa na majivuno na kujiona wenye haki kupita kiasi kiasi kwamba hawakuweza kupokea maonyo, na wapenda dunia mno kiasi kwamba hawakukubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya hivyo. Nafsi zinajaribiwa leo kama vile wale wanafunzi katika sinagogi la Kapernaumu walivyojaribiwa. Wakati kweli inaletiwa moyoni, wanaona kwamba maisha yao hayapatani na mapenzi ya Mungu. Wanaona haja ya mabadiliko kamili ndani yao; lakini hawako tayari kuichukua kazi ya kujikana nafsi. Kwa hiyo wanakasirika dhambi zao zinapofunuliwa. Huondoka wakiudhika, kama vile wanafunzi walivyomwacha Yesu, wakinung'unika, 'Haya ni maneno magumu; ni nani awezaye kuyasikia?'" 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.

Zile "nafsi zilizojaribiwa" katika "sinagogi huko Kapernaumu" zilikataa kuelewa kwamba Kristo alipowaambia kwamba ni lazima wale mwili Wake na kunywa damu Yake, alikuwa akitumia mwili Wake halisi kufikisha ukweli wa kiroho. Ulikuwa uakilishi ule ule wa kinabii alioufanya kuhusu hekalu katika Yohana sura ya pili. Wakati kanuni kwamba kilicho halisi hutangulia na kuwakilisha kilicho cha kiroho ilipotambuliwa kama "neno gumu" ambalo hawakutaka "kulisikia," waligeuka na hawakumfuata tena kamwe. Hilo lilitokea katika Yohana sura ya sita, aya ya sitini na sita (666), inayowakilisha sheria ya Jumapili inayokuja karibuni, ambayo ilifananishwa na tarehe 22 Oktoba, 1844, ambayo nayo pia ilifananishwa na msalaba wa Kalvari.

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

Tangu wakati huo wanafunzi wake wengi walirudi nyuma, wala hawakutembea tena pamoja naye. Yohana 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.

Katika Yohana sura ya pili, Roho Mtakatifu alikuwa ameongoza akili za wanafunzi “kukumbuka” unabii ulioelezea wivu wa Mungu, na neno “zealous” ni neno lile lile kama “jealous” katika Kiebrania na Kigiriki.

For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

Kwa maana wivu wa nyumba yako umenila; na shutuma za waliokushutumu zimeangukia juu yangu. Zaburi 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.

Ule wivu wa Mungu, ambao ndio wivu Wake, unawakilisha kipengele cha tabia ya Mungu kama Mungu mwenye wivu, ambaye wivu Wake hujidhihirisha katika kizazi cha tatu na cha nne juu ya wale wamchukiao. Katika Injili ya Yohana sura ya pili, Roho Mtakatifu aliweka wazi kwamba utakaso unaotekelezwa na Mjumbe wa Agano hutokea katika kizazi cha nne na cha mwisho, ingawa daima wapo baadhi ya watu wa kizazi cha tatu ambao bado wamesalia wakati kikombe cha kizazi cha mwisho kinapojaa. Kizazi hicho ni kizazi cha zinaa cha nyoka wenye sumu.

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.

Musa aliwakilisha kizazi cha nne, na wakati huo Musa, kwa siku arobaini na sita, alipokea maelekezo juu ya kujenga hekalu. Katika siku hizo Musa alipokea sheria, ambayo katika amri ya pili inabainisha kwamba wivu wa Mungu hujidhihirisha katika vizazi vya tatu na vya nne.

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.

Akamwambia Abramu, Ujue hakika ya kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia; nao watawatesa miaka mia nne; na pia lile taifa, ambalo watalitumikia, nitalihukumu; na baada ya hayo watatoka na mali nyingi. Na wewe utaenda kwa baba zako kwa amani; utazikwa katika uzee mwema. Lakini katika kizazi cha nne watarudi hapa tena; maana uovu wa Waamori haujatimia bado. Mwanzo 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.

Katika kizazi cha mwisho cha Israeli wa kale, hekalu la kanisa la Kikristo, ambalo Petro aliita “nyumba ya kiroho,” liliinuliwa. Katika historia hiyo Mungu alidhihirisha wivu Wake mara mbili, alipolitakasa hekalu kwa ari Yake. Mwaka 1844 Mungu alikuwa ameliinua hekalu la kiroho la Wamileraiti, na mara nyingine tena alikuwa amewapita watu waliokuwa wateule wa zamani. Katika historia hiyo Mjumbe wa Agano alikuja ghafla tarehe 22 Oktoba 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Kuonekana kwake kulikuwa kumeandaliwa kupitia huduma ya William Miller. Kadiri Waprotestanti na Wamileraiti walivyokaribia tarehe 22 Oktoba, 1844, makundi mawili yalitiwa majaribuni. Jaribio la Waprotestanti lilikuja wakati wa mwisho, katika kuwasili kwa malaika wa kwanza mwaka 1798. Baada ya ujumbe uliokusudiwa “kuwatakasa na kuwasafisha” wana wa Lawi kurasimishwa mwaka 1831, kujaribiwa kwa Waprotestanti kulianza wakati ujumbe wa malaika wa kwanza ulipopewa nguvu tarehe 11 Agosti, 1840. Tarehe 19 Aprili, 1844, Waprotestanti walishindwa jaribio hilo, na wakawa mabinti wa Babeli.

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.

Kisha malaika wa pili akaja na imani ya Wamileraiti ikajaribiwa, na mchakato wa utakaso na usafishaji ukatimizwa. Wakati ujumbe wa malaika wa pili ulipotiliwa nguvu katika mkutano wa kambi wa Exeter kuanzia Agosti tarehe kumi na mbili hadi kumi na saba, jaribio la utengano wa Wamileraiti, kati ya wenye hekima na wapumbavu, likakamilishwa.

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.

Tofauti kati ya wenye hekima na wapumbavu ilikuwa mafuta, ambayo yalikuwa ujumbe wa kinabii wa Kilio cha Usiku wa Manane. Malaika wa tatu alipowasili tarehe 22 Oktoba 1844, hekalu lilikuwa limejengwa (kwa muda wa miaka arobaini na sita). Wakati huo Mjumbe wa Agano alikuja ghafla katika hekalu Lake.

“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.

Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

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.

Hapo ndipo Mjumbe wa Agano akaanza kazi Yake ya kutakasa na kusafisha wafuasi wa Mileraiti, waliotambuliwa katika Malaki sura ya tatu kama wana wa Lawi.

“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.

Wengi waliotoka kumlaki Bwana Harusi kupitia jumbe za malaika wa kwanza na wa pili walikataa ule wa tatu, ujumbe wa mwisho wa kujaribu wa kutolewa kwa ulimwengu, na msimamo sawa utachukuliwa mwito wa mwisho utakapotolewa.

“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.

"Kila kipengele cha mfano huu kinapaswa kusomwa kwa makini. Sisi tunawakilishwa ama na wanawali wenye busara au na wanawali wapumbavu." Review and Herald, Oktoba 31, 1899.

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

Wakati ujumbe wa malaika wa kwanza ulipopewa nguvu tarehe 11 Agosti 1840, umati mkubwa ulijiunga na harakati ya Wamileraiti. Kisha mnamo Aprili 19, 1844, kundi kubwa liliacha harakati hiyo. Mnamo Oktoba 22, 1844, mtazamo wa jadi ni kwamba kulikuwa na takriban nafsi hamsini zilizoingia kwa imani katika Patakatifu pa Patakatifu. Tukidhani idadi ni takriban nafsi hamsini ambazo hapo mwanzoni zilifuata nuru ya malaika wa tatu, inamaanisha nini tunapoarifiwa kwamba ‘wengi’ waliokuwa wamekubali ujumbe wa malaika wa kwanza na wa pili, ‘walikataa wa tatu, ujumbe wa mwisho wa kujaribu’?

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.

Mjumbe wa Agano alikuja ghafula katika hekalu lake na kufungua mwanga wa patakatifu palipo mbinguni na ujumbe wa malaika wa tatu kwa wale hamsini waliofuata na kuingia katika uzoefu wa malaika wa tatu, lakini mwanzoni walitawanyika. Kukatishwa tamaa kwao wakati huo kulikuwa kukubwa kuliko kukatishwa tamaa kwa kwanza, ingawa tunaarifiwa na Dada White kwamba kukatishwa 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.

Katika historia mbili zilizo sambamba, Kristo aliwafunulia waliovunjika moyo Neno lake la kinabii, na kufikia mwaka 1850, Dada White anasema kwamba alionyeshwa kuwa Bwana wakati huo alikuwa akiunyoosha tena mkono wake ili kuwakusanya watu wake.

“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.

Tarehe 23 Septemba, [1850] Bwana alinionyesha kwamba alikuwa amenyoosha mkono wake mara ya pili ili kuwakomboa masalia ya watu wake, na kwamba jitihada lazima ziongezwe maradufu katika wakati huu wa kukusanyika. Katika wakati wa kutawanyika Israeli alipigwa na kuraruliwa; lakini sasa katika wakati wa kukusanyika Mungu atawaponya na kuwafunga watu wake. Katika wakati wa kutawanyika, jitihada zilizofanywa kueneza kweli zilikuwa na athari ndogo sana, zikatimiza kidogo sana au hakuna; bali katika wakati wa kukusanyika, wakati Mungu ameuweka mkono wake kukusanya watu wake, jitihada za kueneza kweli zitapata matokeo yaliyokusudiwa. Wote wanapaswa kuwa wamoja na wenye ari katika kazi. Niliona kuwa ni aibu kwa yeyote kurejea wakati wa kutawanyika kwa mifano ya kutuongoza sasa katika wakati wa kukusanyika; kwa maana ikiwa Mungu hatutendei sasa zaidi ya alivyotenda wakati huo, Israeli hangekusanywa kamwe. Ni muhimu vivyo hivyo kwamba kweli ichapishwe katika gazeti, kama inavyohubiriwa." Review and Herald, Novemba 1, 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Msalabani, wanafunzi walikuwa wametawanywa, na katika historia hiyo, baada ya siku tatu akaanza kuwakusanya wanafunzi wake waliotawanyika. Ilikuwa takribani miaka mitatu baada ya kumalizika kwa mwaka 1844, ndipo Kristo akaanza kuikusanya kundi lake lililotawanyika. Katika historia hiyo aliwaongoza watu wake kuanza kazi ya uchapishaji na kuchapisha kibao cha pili kati ya vibao viwili vya Habakuki, ambacho kilitengenezwa mwishoni mwa mwaka 1850, na kisha kikaanza kuuzwa kupitia Review and Herald, mnamo 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.

Chati ya 1843 ilikuwa uwakilishi wa kimwili wa ujumbe ulioutakasa hekalu lililosimamishwa katika historia ya ujumbe wa malaika wa kwanza na wa pili. Pamoja na kuwasili kwa malaika wa tatu, Mungu alikusudia kumaliza kazi Yake na kuwapeleka watu Wake nyumbani, lakini watu Wake wakaasi kama Israeli ya kale, na Israeli ya kale na ya kisasa zikaamriwa kutangatanga jangwani. Laiti Waadventista wale waliokubali mwanzoni nuru ya malaika wa tatu wangeendelea kwa imani, wakiubeba uwakilishi wa kimwili wa ujumbe wao uliokuwa chati ya 1850, wangeweza kuleta ujio wa pili wa Yesu na kwenda nyumbani. Lakini waliandikiwa kurudia historia ya Yoshua na Kalebu, na wale wapelelezi kumi wasio waaminifu.

“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.

"Laiti Waadventista, baada ya kuvunjika moyo mkuu mwaka 1844, wangeshikilia imani yao kwa uthabiti na kuendelea kwa umoja katika uongozi wa Mungu uliokuwa ukifunguka, wakipokea ujumbe wa malaika wa tatu na kwa nguvu za Roho Mtakatifu kuutangaza ulimwenguni, wangaliona wokovu wa Mungu; Bwana angefanya kazi kwa nguvu kupitia juhudi zao, kazi ingekuwa imekamilika, na Kristo angekuwa amekuja kabla ya wakati huu kuwapokea watu Wake kwa thawabu yao. Lakini katika kipindi cha shaka na kutokuwa na uhakika kilichofuatia kuvunjika moyo huko, waamini wengi wa Adventi walishindwa kushikilia imani yao. . . . Hivyo kazi ikazuiliwa, na dunia ikaachwa gizani. Laiti mwili wote wa Waadventista ungeungana juu ya amri za Mungu na imani ya Yesu, historia yetu ingekuwa tofauti kwa kiasi kikubwa jinsi gani!" Uinjilisti, 695.

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

Yohana Mbatizaji na William Miller waliutayarisha njia ili Kristo aje ghafla na kuwatakasa watu ambao wangepeleka ujumbe wa wokovu kwa nguvu za Roho Mtakatifu kote ulimwenguni. Wanafunzi wa Kristo walitimiza jukumu lao, lakini mwanzo wa Uadventista haukufanya hivyo. Kufikia mwaka 1856 walikuwa wameanguka katika hali ya Laodikia, wakakataa nuru iliyoendelea ya "mara saba," na mwaka 1863 walianza mchakato wa kuongezeka kwa uasi hadi kufikia sheria ya Jumapili inayokuja hivi karibuni. Uasi wa 1863 ulionyeshwa kwa mfano na uasi wa wapelelezi kumi. Mwisho wa miaka arobaini ya kutangatanga jangwani, Israeli ya kale ilirudishwa kwenye jaribu lilelile, hivyo ikitoa mfano wa Israeli ya kisasa kurudishwa kwenye jaribu la mwanzo.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Uasi wa wapelelezi kumi huko Kadeshi, ulirudiwa huko Kadeshi baada ya miaka arobaini. Uasi wa wapelelezi kumi uliosababisha miaka arobaini ya kutangatanga jangwani, unawakilisha uasi wa 1863, wakati Israeli wa kisasa walipojiletea kutangatanga kwao wenyewe katika jangwa la Laodikia. Mwisho wa miaka arobaini Israeli wa kale waliletwa tena Kadeshi, hivyo ikionyesha kwamba jaribu lililosafisha Uadventista wa Wamileraiti wakati wa uasi wa 1863 litarudiwa wakati Mjumbe wa Agano atakapokuja ghafla tena hekaluni Mwake.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“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.

Katika ushindi wa Gileadi na Bashani kulikuwa na wengi waliokumbuka matukio ambayo, takriban miaka arobaini kabla, huko Kadeshi, yalikuwa yamewahukumia Waisraeli kutangatanga jangwani kwa muda mrefu. Wakaona kwamba taarifa ya wapelelezi kuhusu Nchi ya Ahadi ilikuwa sahihi kwa mambo mengi. Miji ilikuwa imezungukwa na kuta na ilikuwa mikubwa sana, na ilikuwa imekaliwa na majitu; ikilinganishwa nao, Waebrania walionekana wadogo kama vibete tu. Lakini sasa waliweza kuona kwamba kosa la kufisha la baba zao lilikuwa kutoamini nguvu za Mungu. Hili tu ndilo lililowazuia wasiingie mara moja katika ile nchi njema.

“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.

Walipokuwa mara ya kwanza wakijiandaa kuingia Kanaani, juhudi hiyo ilikuwa na ugumu mdogo sana kuliko sasa. Mungu alikuwa ameahidi watu Wake kwamba wakitii sauti Yake angewatangulia na kuwapigania; na pia angepeleka nyigu kuwafukuza wenyeji wa nchi hiyo. Hofu za mataifa hazikuwa zimechochewa kwa ujumla, na maandalizi machache tu yalikuwa yamefanywa ili kupinga kusonga kwao mbele. Lakini sasa Bwana alipoamuru Israeli waende mbele, iliwabidi wasonge mbele dhidi ya maadui walio macho na wenye nguvu, na walipaswa kupambana na majeshi makubwa na yaliyofunzwa vyema ambayo yalikuwa yamejiandaa kupinga kusonga kwao mbele.

“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.

"Katika mapambano yao na Ogu na Sihoni, watu waliletwa kwenye jaribu lilelile ambalo baba zao walikuwa wameshindwa nalo kwa namna iliyo dhahiri sana. Lakini jaribu hilo sasa lilikuwa kali zaidi kuliko wakati Mungu alipoamuru Waisraeli waende mbele. Vikwazo vilivyokuwa njiani kwao vilikuwa vimeongezeka sana tangu walipokataa kusonga mbele walipoagizwa kufanya hivyo kwa jina la Bwana. Ndivyo Mungu bado anavyowajaribu watu wake. Na wakishindwa kustahimili jaribu, huwarudisha tena mahali pale pale; na kwa mara ya pili jaribu huja kwa ukaribu zaidi, na huwa kali kuliko lililotangulia. Hili huendelea hadi watakapolivumilia jaribu hilo, au, ikiwa bado ni waasi, Mungu huiondoa nuru yake kutoka kwao na kuwaacha katika giza." Patriarchs and Prophets, 436, 437.