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# The Book of Daniel - Number One-Hundred and One

Buku Daniel - Bilangan Seratus Satu

The Messenger of the Covenant: From Purification to Purging

மகிமையான உடன்படிக்கையின் தூதர்: சுத்திகரிப்பிலிருந்து பரிசுத்த நீக்கத்துக்கு

Author

Jeff Pippenger

Published

February 29, 2024

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The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Beke eo Keresete a ileng a tiisa selekane ka eona e ne e emela nako ho tloha kolobetsong ea Hae ho fihlela Keresete, a le sehalalelong sa leholimo, a ema ka maoto nakong ea ho tlepetsoa ka majoe ha Setefane.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Tetapi ia, yang penuh dengan Roh Kudus, menatap dengan sungguh-sungguh ke langit, lalu melihat kemuliaan Allah dan Yesus berdiri di sebelah kanan Allah, dan berkata, “Lihatlah, aku melihat langit terbuka dan Anak Manusia berdiri di sebelah kanan Allah.” Lalu mereka berteriak dengan suara nyaring, menutup telinga mereka, dan bersama-sama menyerbu dia, lalu menyeret dia ke luar kota dan melemparinya dengan batu; dan para saksi meletakkan pakaian mereka di kaki seorang muda yang bernama Saulus. Dan mereka melempari Stefanus dengan batu, sementara ia berseru kepada Allah dan berkata, “Tuhan Yesus, terimalah rohku.” Lalu ia berlutut dan berseru dengan suara nyaring, “Tuhan, janganlah tanggungkan dosa ini kepada mereka.” Dan sesudah mengatakan itu, tertidurlah ia. Kisah Para Rasul 7:55–60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Eitse fa Stefano a ne a kgobotlediwa ka maje mme Mikaele a ema, efangele ya ya go Baditšhaba, ka gobane go fihla ka nako yeo efangele e be e lekanyeditšwe go Bajuda.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Mas, kata malaikat itu, ‘Ia akan meneguhkan perjanjian dengan banyak orang selama satu minggu [tujuh tahun].’ Selama tujuh tahun sesudah Juruselamat memulai pelayanan-Nya, Injil harus diberitakan terutama kepada orang-orang Yahudi; selama tiga setengah tahun oleh Kristus sendiri; dan sesudah itu oleh para rasul. ‘Pada pertengahan minggu itu Ia akan menghentikan korban sembelihan dan korban sajian.’ Daniel 9:27. Pada musim semi tahun 31 M, Kristus, korban yang sejati, dipersembahkan di Kalvari. Lalu tabir Bait Suci terbelah dua, menunjukkan bahwa kekudusan dan makna ibadah korban telah lenyap. Waktunya telah tiba bagi korban dan persembahan duniawi untuk berhenti.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “មួយសប្តាហ៍នោះ—ប្រាំពីរឆ្នាំ—បានបញ្ចប់នៅ គ.ស. 34។ បន្ទាប់មក ដោយការគប់ស្តេផាននឹងថ្មសម្លាប់ ជនជាតិយូដាបានបិទត្រាចុងក្រោយលើការបដិសេធដំណឹងល្អរបស់ពួកគេ; ពួកសិស្សដែលបានខ្ចាត់ខ្ចាយទៅដោយការបៀតបៀន ‘បានទៅគ្រប់ទីកន្លែង ប្រកាសព្រះបន្ទូល’ (កិច្ចការ 8:4); ហើយមិនយូរប៉ុន្មាន សោល អ្នកបៀតបៀន ក៏បានប្រែចិត្ត ហើយបានក្លាយជាប៉ុល សាវកដល់សាសន៍ដទៃ។” The Desire of Ages, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

Pada tahun 34, minggu suci itu (dua ribu lima ratus dua puluh hari) berakhir, dan Israel purba diceraikan daripada Tuhan; tempoh percubaan mereka telah pun ditutup sepenuhnya. Pada ketika itu, pembalasan terhadap Israel purba kerana penolakan perjanjian itu, dan kerana penyaliban Anak Tuhan, tertakluk kepada penghakiman eksekutif Tuhan. Tuhan, dalam belas kasihan-Nya yang panjang sabar, menangguhkan kebinasaan Yerusalem sehingga pengepungan dan kehancurannya pada tahun 66 M hingga 70 M.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Ayat-ayat dalam Daniel pasal sembilan, yang mengenal pasti minggu ketika Kristus meneguhkan perjanjian itu, juga mengenal pasti bahawa Rom pagan (raja yang akan datang) akan memusnahkan kota dan tempat kudus itu; namun Allah, dalam kemurahan-Nya yang panjang sabar, telah mengizinkan anak-anak Israel purba mempunyai waktu untuk mendengar Injil dan membuat suatu keputusan sebagaimana nenek moyang mereka telah lakukan selama tempoh tujuh tahun pelayanan Kristus dan para murid di tengah-tengah mereka.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> “सुनामन माखा जरुसलेमनि फोजोबनायखौ ख्रिस्ता बिफांनै गोसो होनायनि उनाव बांद्राय फोर्थि बोसोरनि गेजेराव, गथ’आनि फोझोबनायखौ सहर आरो जाथाइनि ओंथि दानायाव गोजोन होदोंमोन। बिसोरनि गस्पेलखौ नांगौग्रा आरो बिनि फुथाइखौ हानग्रा फोरनि ओंथि गथ’आनि दैर्योंगावनाय गोहोम गाबोनासै मोजां माबा! फोल गुबै दाउनि दाथायाव यहुदि जाथाइनि ओंथि गथ’आनि माखासे होनायखौ दिन्थिफुंमोन। बिथांनि हुकुमखौ फोजोहोनाय जादोंमोन, ‘बेयोखौ दांखा; बेयो मानो हादरखौ गोबादों?’ (लूक 13:7) सासेगो दैविय दया बिथांखौ सोलोंथिं जोबोदोंमोन। यहुदिफोरनि गेजेराव दासां माखासे आसे फोर ख्रिस्तानि सुभाव आरो खामानिनि बिषये मोनसेबो बुंनाय गैया दंमोन। आरो फोरनि फिसाफोरनायनो फोरनि फिथाफोर गैसोबादोंमोननाय सुजुगफोरखौ मोननाय गैया दंमोन, एसेबो फिथाफोरनि नांगौग्रा आलुखौ लाबोनाय गैया दंमोन। प्रेषितफोर आरो बिसोरनि लागासिनिफोरनि फोरोंगिरनायजों, गथ’आ बिसोरनि ओंथि आलुखौ ज्वालाखौ फोसावनाय खालामनाय जागोन; बिसोरखौ फिथाइनि बिबांनि पुरानायखौ नुथावनायनि सुजुग होनाय जागोन, खालि ख्रिस्तानि सुंनाय आरो जीवनाव नङा, सासेगो बिनि थायाव आरो फेरजानायावबो। फिसाफोरखौ फिथाफोरनि पापनि थाखाय दोष गाबनाय जाखैनो; सासेगो फिथाफोरनि ओंथि होनाय गासै आलुखौ बुंनायजों, फिसाफोर बिसोरनि नोंथाव होनाय गेजेरि आलुखौ नांगौब्ला, बिसोर फिथाफोरनि पापनि भागिदार जागोन, आरो बिसोरनि अधार्मिकतािनि जाखोखौ फुरायनाय खालामगोन।”

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> “Panjangnya kesabaran Allah terhadap Yerusalem hanya meneguhkan orang-orang Yahudi dalam ketidakbertobatan mereka yang keras kepala. Dalam kebencian dan kekejaman mereka terhadap murid-murid Yesus, mereka menolak tawaran belas kasihan yang terakhir. Maka Allah menarik perlindungan-Nya dari mereka dan menyingkirkan kuasa penahan-Nya terhadap Iblis dan malaikat-malaikatnya, dan bangsa itu diserahkan kepada kendali pemimpin yang telah dipilihnya. Anak-anaknya telah menolak kasih karunia Kristus, yang seharusnya memampukan mereka menaklukkan dorongan-dorongan jahat mereka, dan sekarang dorongan-dorongan itu justru menjadi penakluk mereka. Iblis membangkitkan nafsu-nafsu jiwa yang paling ganas dan paling bejat. Manusia tidak lagi bernalar; mereka telah melampaui nalar—dikuasai oleh dorongan hati dan amarah yang membabi buta. Mereka menjadi satanis dalam kekejaman mereka. Di dalam keluarga dan di dalam bangsa, di antara golongan yang tertinggi maupun yang terendah, terdapat kecurigaan, iri hati, kebencian, pertengkaran, pemberontakan, pembunuhan. Tidak ada keamanan di mana pun. Sahabat dan sanak saudara saling mengkhianati. Orang tua membunuh anak-anak mereka, dan anak-anak membunuh orang tua mereka. Para pemimpin bangsa itu tidak memiliki kuasa untuk memerintah diri mereka sendiri. Nafsu-nafsu yang tak terkendalikan menjadikan mereka tiran. Orang-orang Yahudi telah menerima kesaksian palsu untuk menghukum Anak Allah yang tidak bersalah. Sekarang tuduhan-tuduhan palsu membuat hidup mereka sendiri tidak menentu. Dengan tindakan-tindakan mereka, mereka telah lama berkata: ‘Lenyapkanlah Yang Mahakudus dari Israel dari hadapan kami.’ Yesaya 30:11. Sekarang keinginan mereka dikabulkan. Takut akan Allah tidak lagi mengusik mereka. Iblis berdiri sebagai kepala bangsa itu, dan para penguasa sipil dan keagamaan yang tertinggi berada di bawah kuasanya.” The Great Controversy, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

E le Motsuwa wa Kgwerano, Keresete o ne a simolola ka go dirisana fela le Bajuta. Ka ngwaga wa 34, fa Setefane a ne a kgobotlediwa ka maje, efangele ya ya kwa go Baditšhaba, mme nako ya katlholo ya tiragatso ya Modimo ya goroga, le fa go ntse jalo, Modimo ka kutlwelobotlhoko ya Gagwe o ne a busetsa morago nako eo ka dingwaga di ka nna masome a le manè.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

སྒྲིག་ཆོས་ཀྱི་ཕོ་ཉར་གྱུར་པའི་ངོ་བོར། མཱ་ལ་ཀི་ལེའུ་གསུམ་པའི་འགྲུབ་བསྟུན་དུ། ཁྲིསཏོས་ལྷ་ཁང་དེ་ཐེངས་གཉིས་སྦྱངས་པ་ཡིན། དེ་ལྟར་མཛད་པ་ནི། དུས་ཡུན་ཞིག་ལ་ཡིན་ཏེ། དུས་དེ་ནི་དེ་སྐབས་བཞག་པའི་ཆོས་དམ་གྱི་མི་དམངས་ཏེ་ཕན་མ་ཐོགས་པར་བསྐྱུར་ཞིང་ཁ་བྲལ་བར་གྱུར་པ་དག་གི་ཆེད་དུ་ཡང་ཡིན་ལ། དེ་མིན་དེའི་རྗེས་སུ་གདམས་པའི་མི་དམངས་གསར་པར་འགྱུར་བ་དག་གི་ཆེད་དུ་ཡང་ཡིན། དུས་ཡུན་དེ་མཇུག་ཏུ་སོན་པ་ན། དཀོན་མཆོག་གི་ལས་འཛིན་ཁྲིམས་གཅོད་ཀྱི་དུས་ཚོད་འགོ་བཙུགས། ཡོ་ཧ་ནན་ཁྲུས་གནང་མཁན་ནི། ཁོང་གིས་ཆོས་དམ་དུ་འཇུག་པའི་གདམས་པའི་མི་དམངས་གསར་པ་ཞིག་བསྐྱེད་པའི་ཁྲིསཏོས་ཀྱི་མཛད་པའི་ལམ་སྟོན་སྔོན་དུ་སྒྲིག་པའི་ཕོ་ཉ་དེ་ཡིན།

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

ការសម្អាតព្រះវិហារទាំងពីរលើក គឺជាមេរៀនជាក់ស្តែងដែលកំណត់អត្តសញ្ញាណកិច្ចការរបស់ព្រះគ្រីស្ទក្នុងការសម្អាតព្រះវិហារនៃព្រលឹង។ កាលណាព្រះរាជទូតនៃសេចក្តីសញ្ញា មកដល់ភ្លាមៗ ដូចមានចែងក្នុងម៉ាឡាគី ជំពូក ៣ ទ្រង់សម្អាត ហើយក៏ជម្រះពួកកូនចៅលេវីផងដែរ ដើម្បីបង្កើតតង្វាយមួយ ដូចនៅក្នុងគ្រាពីបុរាណ។

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Tetapi siapakah yang dapat bertahan pada hari kedatangan-Nya? dan siapakah yang akan tetap berdiri apabila Ia menyatakan diri? sebab Ia seperti api pemurni, dan seperti sabun tukang penatu; Dan Ia akan duduk seperti seorang pemurni dan pentahir perak; dan Ia akan mentahirkan bani Lewi, dan memurnikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan berkenan kepada Tuhan, seperti pada zaman dahulu kala, dan seperti pada tahun-tahun yang terdahulu. Maleakhi 3:2–3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

Maleaki fasal ta thum, le tua biak inthianghlimna pahnihte kha Thuthlung Tirhkohin a tihfamkim chu Levite fapate rinna famkimna an ni a entir. Levite fapate rinna famkimna chu rangkachak tihthianghlimna hmanga entirin a awm.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> “Bagi semua yang mempunyai apa-apa pengaruh di sanitarium, mesti ada penyesuaian kepada kehendak Tuhan, perendahan diri, pembukaan hati kepada pengaruh berharga Roh Kristus. Emas yang diuji dalam api melambangkan kasih dan iman. Ramai hampir-hampir tidak mempunyai kasih. Kecukupan diri membutakan mata mereka terhadap keperluan besar mereka. Terdapat suatu keperluan yang mutlak untuk pertobatan harian kepada Tuhan, suatu pengalaman yang baru, mendalam, dan harian dalam kehidupan beragama.” Testimonies, jilid 4, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Малахи бүлэг гурав дахь хоёр ариун сүмийн цэвэрлэгээ нь Гэрээний Элчээр гүйцэлддэг, Левийн хөвгүүд болох мэргэдийн доторх мэдлэгийн өсөлтийн ойлголтын төгс болгогдлыг илэрхийлдэг. Левийн хөвгүүдийн төгс болгогдол нь мөнгөний цэвэршүүлэлтээр төлөөлөгдөнө.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Mantsoe a Morena ke mantsoe a hloekileng: joalo ka silevera e lekiloeng seboping sa lefatše, e hloekisitsoeng ha supileng. Pesaleme ea 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Motsetsi wa Kgwerano o ne a tshwanetse go itshekisa bomorwa Lefi jaaka selefera le gauta. Lefoko la Modimo ke lone le itshekisang, gonne go itshekisiwa ke go siamisiwa le go itshepisiwa.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ba ba itshepise ka boammaaruri jwa gago; lefoko la gago ke boammaaruri. Johane 17:17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Johanes Pembaptis ialah utusan yang menyediakan jalan bagi Utusan Perjanjian dalam penggenapan pertama Maleakhi pasal tiga, dan pekabarannya dalam hal itu bersifat empat segi. Pekerjaannya mencakup pengenalpastian pekerjaan pentahiran yang akan dilaksanakan oleh Utusan Perjanjian, dan bahawa pekerjaan pentahiran yang dilaksanakan itu digambarkan sebagai tindakan menyapu sebuah tempat pengirikan. Ia mengenal pasti bahawa umat pilihan yang terdahulu pada waktu itu sedang dalam proses diketepikan. Ia juga menyampaikan pekabaran Laodikia kepada umat Allah, dengan demikian menunjukkan kepada mereka dosa-dosa mereka dan dosa-dosa nenek moyang mereka. Ia menempatkan segala kenyataan ini dalam konteks “murka yang akan datang.” Pekerjaan utusan yang menyediakan jalan itu melambangkan suatu pekerjaan oleh seseorang yang tidak pernah menerima pendidikan dalam sistem pendidikan bangsa yang sedang diketepikan itu.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> “ᱡᱚᱦᱚᱱ ᱵᱟᱯᱛᱤᱥᱛ ᱨᱮ ᱯᱨᱵᱷᱩ ᱟᱯᱱᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱢᱤᱫ ᱫᱩᱛ ᱛᱩᱞᱩᱡ ᱠᱮᱫᱟ, ᱡᱮ ᱯᱨᱵᱷᱩᱭᱟᱜ ᱦᱚᱨ ᱥᱟᱯᱟᱲᱟᱣ ᱞᱟᱹᱜᱤᱫ ᱟᱹᱜᱩ ᱫᱟᱲᱮᱭᱟᱠᱟᱜᱼᱟ। ᱩᱱᱤ ᱫᱩᱱᱤᱭᱟ ᱨᱮ ᱯᱟᱯ ᱨᱮᱭᱟᱜ ᱫᱚᱥ ᱩᱫᱩᱜ ᱟᱨ ᱱᱤᱱᱫᱟ ᱨᱮ ᱢᱤᱫ ᱟᱴᱟᱝ, ᱵᱤᱱ ᱵᱚᱛᱚᱨ ᱥᱟᱠᱷᱤ ᱮᱢᱚᱜ ᱞᱟᱹᱜᱤᱫ ᱪᱤᱱᱦᱟᱹ ᱞᱮᱱᱟ। ᱞᱩᱠ, ᱩᱱᱤᱭᱟᱜ ᱢᱤᱥᱚᱱ ᱟᱨ ᱠᱟᱹᱢᱤ ᱨᱮᱭᱟᱜ ᱩᱫᱩᱜ ᱨᱮ, ᱱᱚᱶᱟ ᱠᱟᱛᱷᱟ ᱠᱟᱭ, ‘ᱟᱨ ᱩᱱᱤ ᱮᱞᱤᱭᱟᱹᱭᱟᱜ ᱟᱛᱢᱟ ᱟᱨ ᱯᱮᱰᱟᱣ ᱨᱮ ᱩᱱᱤᱭᱟᱜ ᱢᱟᱲᱟᱝ ᱨᱮ ᱥᱮᱱᱚᱜᱼᱟ, ᱟᱯᱩᱭᱟᱜ ᱦᱚᱲᱢᱚ ᱠᱚ ᱦᱚᱯᱚᱱ ᱠᱚᱣᱟᱜ ᱫᱤᱥᱚᱢ ᱨᱮ ᱩᱭᱦᱟᱹᱨ ᱞᱟᱹᱜᱤᱫ, ᱟᱨ ᱟᱵᱟᱫᱷ ᱠᱚ ᱫᱷᱟᱨᱢᱤᱠ ᱠᱚᱣᱟᱜ ᱵᱩᱫᱽᱫᱷᱤ ᱨᱮ ᱦᱟᱛᱟᱣ ᱞᱟᱹᱜᱤᱫ; ᱯᱨᱵᱷᱩᱭᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱥᱟᱯᱟᱲᱟᱣ ᱦᱚᱲ ᱢᱤᱫ ᱛᱮᱭᱟᱨ ᱞᱟᱹᱜᱤᱫ’ (Luke 1:17).”

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> “Fariseu gi Saduseu bang·a Johnni baptize ka·onbae re·angaha, uamangna uko rangko agana, ‘A·brangni chanchi ong·gipa dedrang, re·bae donggipa ka·onanganiko gitchamna na·simangko sawa mikrakaha? Ong·jagen, gisik pil·ani gita nang·chongmotgipa biteko ra·babo. Na·simangni ka·tongo, “Abraham an·chingni pagipa,” ine aganna chanchijaba; maina anga na·simangna agana je, Isol ia rong·talrangoni Abrahamna dedrangko rikatna man·a. Da·o mangmang jokkalni ja·pangchi bolrangni ja·grongona donaha; uni gimin pilak namgipa biteko ra·ja bolko den·boe wa·alo galgen. Angade na·simangko gisik pil·ani gimin chi chi baptize ka·a; indiba angni ja·mano re·bagipa angaona bate bilakbata, uni ja·tokko ra·naoba anga kraja; Ua na·simangko Gisik Rongtalgipa aro wa·alchi baptize ka·gen. Uni jakko rakkigipa fan dong·a, aro Ua An·tangni salako chu·sok gita rongtalatgen, aro An·tangni gandumko granaryo chimonggen; indiba Ua ba·sirangko mitamgijagipa wa·alo brûaigen’ (Matthew 3:7–12).

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> “Suara Yohanes diangkat seperti sangkakala. Tugasnya ialah, ‘Nyatakanlah kepada umat-Ku pelanggaran mereka, dan kepada kaum Yakub dosa mereka’ (Yesaya 58:1). Ia tidak memperoleh pendidikan ilmiah manusiawi. Allah dan alam telah menjadi guru-gurunya. Namun, dibutuhkan seorang yang mempersiapkan jalan di hadapan Kristus, yang cukup berani untuk memperdengarkan suaranya seperti para nabi zaman dahulu, memanggil bangsa yang telah merosot itu kepada pertobatan.” Selected Messages, buku 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

William Miller e ne e le lenqosa la bobedi le ileng la lokisetsa tsela Lenqoseng la Selekaneng, ’me motho le mosebetsi oa Miller li ne li tšoantšitsoe esale pele ke Johanne Mokolobetsi.

> “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.

> “Beribu-ribu orang telah dituntun untuk menerima kebenaran yang diberitakan oleh William Miller, dan hamba-hamba Tuhan dibangkitkan dalam roh dan kuasa Elia untuk memaklumkan pekabaran itu. Seperti Yohanes, perintis bagi Yesus, mereka yang memberitakan pekabaran yang khidmat ini merasa terdorong untuk meletakkan kapak pada akar pohon, dan menyeru manusia supaya menghasilkan buah-buah yang sesuai dengan pertobatan.” Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

Bajewudi bange bafatsahana ka nako ya ga Keresete ba ne ba gogetswe go ikanya molaetsa wa maaka kaga Mesia. “Mesia” ke lefoko la Seheberu la lefoko la Segerika “Keresete” le le rayang “motlodiwa”.

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Firman yang telah diutus Allah kepada bani Israel, dengan memberitakan damai sejahtera oleh Yesus Kristus: (Dialah Tuhan atas semua:) Firman itu, kataku, kamu ketahui, yang telah dimasyhurkan di seluruh Yudea, dan mulai dari Galilea, sesudah baptisan yang diberitakan oleh Yohanes; yaitu bagaimana Allah mengurapi Yesus dari Nazaret dengan Roh Kudus dan dengan kuasa: yang berkeliling sambil berbuat baik, dan menyembuhkan semua orang yang tertindas oleh Iblis; sebab Allah menyertai Dia. Kisah Para Rasul 10:36–38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

Kedua-dua “messiah” dan “Kristus” bermaksud “yang diurapi”. Kristus telah diurapi pada pembaptisan-Nya, maka secara teknikal Dia belum menjadi Mesias atau Kristus sehingga pembaptisan-Nya. Pembaptisan-Nya selaras secara nubuatan dengan turunnya malaikat dalam Wahyu fasal sepuluh, yang turun pada 11 Ogos 1840, dan ia juga selaras dengan turunnya malaikat yang perkasa dalam Wahyu fasal lapan belas, yang turun pada 11 September 2001. Tiga penanda nubuatan itu mengenal pasti manifestasi Roh Kudus dalam hujan akhir.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

Orang Yahudi yang suka berbantah-bantah itu berpegang pada suatu salah tanggapan, suatu berita kenabian palsu bahwa Mesias akan mendatangkan suatu kerajaan duniawi yang harfiah, di mana bangsa Israel akan memerintah dunia. Itu adalah berita palsu yang menjanjikan “damai dan kemakmuran”.

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

Mesej William Miller mempunyai dua unsur utama. Yang pertama ialah penerapan nubuatan-nubuatan waktu yang mengenal pasti penyucian tempat kudus, dan yang kedua ialah penolakannya terhadap tafsiran Katolik mengenai milenium seribu tahun yang cenderung dipercayai oleh golongan Protestan. Pandangan palsu tentang milenium itu, yang dikenal pasti sebagai seribu tahun damai dan kemakmuran, telah digambarkan oleh pandangan palsu tentang kerajaan Mesias yang dipegang oleh orang Yahudi yang suka berbantah-bantah.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

พยานทั้งสองนั้นชี้ให้เห็นข่าวสารฝนชุกปลายฤดูอันเทียมเท็จ ซึ่งสัญญาว่า “สันติภาพและความเจริญรุ่งเรือง” ในความสำเร็จครบถ้วนครั้งที่สามและครั้งสุดท้ายของประวัติศาสตร์ของผู้สื่อสารผู้ตระเตรียมทางสำหรับองค์ผู้สื่อสารแห่งพันธสัญญาให้เสด็จมายังพระวิหารของพระองค์โดยฉับพลัน ข่าวสารฝนชุกปลายฤดูอันเทียมเท็จนั้นถูกระบุว่าเป็นข่าวสารแห่ง “สันติภาพและความปลอดภัย” ซึ่งตรงกันข้ามกับข่าวสารของยอห์นผู้ให้บัพติศมา ผู้ซึ่งประกาศว่า “ต้นไม้ทุกต้นที่ไม่เกิดผลดีย่อมถูกโค่นลง และถูกโยนเข้าในไฟ” เมื่อ “พระพิโรธที่จะมานั้น” มาถึง ทั้งยังได้รับการสำแดงไว้ด้วยในการที่มิลเลอร์ชี้ว่า จะไม่มีสันติสุขยาวนานหนึ่งพันปีดังที่คาทอลิกนิยมสอน เพราะเมื่อองค์พระผู้เป็นเจ้าเสด็จกลับมา พระองค์จะทรงทำลายแผ่นดินโลกด้วยความเจิดจ้าแห่งการเสด็จมาของพระองค์.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> ប៉ុន្តែដល់អ្នករាល់គ្នាដែលកំពុងរងទុក្ខលំបាក ចូរបានសម្រាកជាមួយយើង នៅពេលដែលព្រះអម្ចាស់យេស៊ូវនឹងត្រូវបានបើកសម្ដែងពីស្ថានសួគ៌ ជាមួយនឹងទេវតាដ៏មានឫទ្ធានុភាពរបស់ទ្រង់ ក្នុងអណ្ដាតភ្លើង កំពុងប្រតិបត្តិការសងសឹកលើអស់អ្នកដែលមិនស្គាល់ព្រះ និងមិនគោរពតាមដំណឹងល្អនៃព្រះអម្ចាស់យេស៊ូវគ្រីស្ទរបស់យើង។ ពួកគេនឹងទទួលទោស ដោយសេចក្ដីវិនាសអស់កល្បជានិច្ច ដាច់ចេញពីព្រះភក្ត្ររបស់ព្រះអម្ចាស់ និងពីសិរីល្អនៃព្រះចេស្តារបស់ទ្រង់។ ២ ថែស្សាឡូនិច ១:៧–៩។

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Bannɔfoɔ baanu a wɔdii kan no, a wɔsiesiee kwan maa Apam no Somafoɔ no sɛ ɔne nnipa a wɔayi wɔn foforɔ bɛhyɛ apam no, da no adi sɛ “asomdwoe ne ahotɔ” atɔeɛ osutɔ nkrasɛm a ɛyɛ atoro, a wɔhyehyɛeɛ wɔ Laodikeafo Adventism awo ntoatoasoɔ a ɛtɔ so mmiɛnsa mu no, Satan na ɔyɛɛ no sɛ ɛbɛsiw Laodikeafo Adventism awo ntoatoasoɔ a ɛtɔ so nan no ano na wɔanhunu Islam dwumadie no, sɛnea wɔgyina hɔ ma no wɔ Nnome a ɛtɔ so mmiɛnsa no mu.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

Dalam proses penyucian yang digenapkan bagi mereka yang dilambangkan oleh anak-anak Lewi, Dia yang datang sesudah Yohanes Pembaptis akan menyapu bersih dan “membersihkan” tempat pengirikan-Nya, dengan nyiru yang ada di tangan-Nya. Pekerjaan itu digenapkan oleh Firman-Nya.

> “‘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.

> “‘Yang nyiru-Nya ada di tangan-Nya, dan Ia akan membersihkan tempat pengirikan-Nya sampai bersih, lalu mengumpulkan gandum-Nya ke dalam lumbung.’ Matius 3:12. Ini adalah 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 zaman ini sebagaimana murid-murid itu diuji di rumah ibadat di Kapernaum. Ketika kebenaran dibawa pulang ke dalam hati, mereka melihat bahwa hidup mereka tidak selaras dengan kehendak Allah. Mereka melihat perlunya suatu perubahan yang menyeluruh dalam diri mereka; tetapi mereka tidak bersedia 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 sanggup mendengarkannya?’” The Desire of Ages, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

Mesej hujan akhir ialah “perdebatan” dalam Habakuk fasal dua, dan itulah perkataan-perkataan kebenaran yang memisahkan sekam daripada gandum. Pemisahan itu ialah penyingkiran kekotoran yang dilaksanakan oleh Utusan Perjanjian. Dalam sejarah Millerite, mesej Daniel fasal lapan, ayat empat belas, menghasilkan suatu penyingkiran kekotoran apabila ia mula-mula gagal dan mendatangkan masa penangguhan dalam Habakuk fasal dua serta perumpamaan tentang sepuluh dara dalam Matius fasal dua puluh lima. Apabila mesej Seruan Tengah Malam akhirnya digenapi pada 22 Oktober 1844, ia menghasilkan suatu penyingkiran kekotoran yang lebih besar lagi. Pada waktu itulah Utusan Perjanjian tiba dengan tiba-tiba dan memulakan penyingkiran serta penyucian yang terakhir. Pergerakan yang telah melalui dua yang pertama daripada tiga penyucian dan penyingkiran kekotoran itu, telah gagal pada yang ketiga lalu dihantar ke padang gurun Laodikia pada tahun 1863.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

Dalam sejarah Millerit, orang-orang Protestan mula-mula disucikan oleh firman kebenaran; sesudah itu gerakan malaikat pertama disucikan pada saat tibanya pekabaran pengujian yang ketiga. Tetapi mereka yang telah menjadi pembangun bait Millerit selama empat puluh enam tahun, dari 1798 sampai 1844, gagal dalam ujian yang ketiga, yang datang pada 22 Oktober 1844, meskipun mereka dengan sempurna menggenapi perumpamaan tentang kesepuluh gadis.

> “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.

> “Ba bangata ba ileng ba tsoa ho ea khahlanyetsa Monyali tlas’a melaetsa ea lengeloi la pele le la bobeli, ba ile ba hana la boraro, e leng molaetsa oa ho qetela oa teko o lokelang ho fuoa lefatše, ’me boemo bo tšoanang bo tla nkoa ha pitso ea ho qetela e etsoa.

> “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.

> “Ume lo thupilwe ga setshwantsho se o tshwanetse go ithutiwa ka kelotlhoko. Re emetswe kgotsa ke makgarebe a a botlhale kgotsa ke a a dieleele.” Review and Herald, October 31, 1899.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Кӱдіреттіҥ ӱшінші періштесі 1844 жылдыҥ 22 қазанында келген кезде басталған пайғамбарлық тарих сәтсіздікке ұшырады, әрі ол 1863 жылғы бүлікпен аяқталды. 1850 жылға қарай Уайт қарындас мынадай хабарды жазды.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “ဇန်နဝါရီ ၂၆ ရက်နေ့၌ ထာဝရဘုရားသည် ကျွန်ုပ်အား မြင်ကွင်းတစ်ရပ်ကို ပေးတော်မူခဲ့ပြီး၊ ယင်းကို ကျွန်ုပ် ပြန်လည်ဖော်ပြမည်။ ဘုရားသခင်၏ လူမျိုးအချို့သည် မိုက်မဲ၍ အိပ်မောကျနေကြသကဲ့သို့ ဖြစ်နေပြီး၊ တစ်ဝက်သာ နိုးကြားလျက်ရှိကာ၊ ယခု ကျွန်ုပ်တို့ အသက်ရှင်နေသော အချိန်ကာလကို မသိမြင်ကြသေးကြောင်း ကျွန်ုပ် မြင်ရသည်။ ထို့ပြင် ‘အညစ်အကြေး ပွတ်တံ’ ကို ကိုင်ဆောင်သော ‘လူ’ သည် ဝင်ရောက်လာပြီးဖြစ်ကာ၊ အချို့သူများသည် လှဲခွာသွားရမည့် အန္တရာယ်ထဲ၌ ရှိနေကြောင်းကိုလည်း ကျွန်ုပ် မြင်ရသည်။ သူတို့ကို ကယ်တင်တော်မူရန်၊ အချိန်အနည်းငယ်ထပ်မံ သက်ညှာတော်မူရန်၊ ထာဝရနောက်ကျလွန်းသွားမီ ပြင်ဆင်နိုင်စေရန် သူတို့၏ ကြောက်မက်ဖွယ်အန္တရာယ်ကို မြင်သိနိုင်ကြစေခြင်းငှာ၊ ကျွန်ုပ်သည် ယေရှုအား တောင်းပန်လျှောက်ထားခဲ့သည်။ ကောင်းကင်တမန်က ‘ဖျက်ဆီးခြင်းသည် အားကြီးသော လေဆင်နှာမောင်းကဲ့သို့ လာနေသည်’ ဟု ဆိုသည်။ ဤလောကကို ချစ်မြတ်နိုး၍ မိမိတို့၏ ပိုင်ဆိုင်မှုများနှင့် တွယ်ကပ်လျက်ရှိပြီး၊ မိမိတို့၏ ပိုင်ဆိုင်မှုများမှ ဖြုတ်ခွာကာ စွန့်လွှတ်၍၊ ဝိညာဉ်ရေးရာ အစာအာဟာရ မရှိသဖြင့် ပျက်စီးလုနီးပါး ဖြစ်နေသော ဆာလောင်မွတ်သိပ်သည့် သိုးများကို ကျွေးမွေးရန် သတင်းစကားတော် ဆောင်ရွက်သူများအား သူတို့၏ ခရီးလမ်းတွင် လျင်မြန်စွာ ရှေ့ဆက်နိုင်စေရန် မကူညီလိုကြသော သူတို့ကို သနား၍ ကယ်တင်ပေးပါရန် ကျွန်ုပ်သည် ကောင်းကင်တမန်အား တောင်းပန်ခဲ့သည်။”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> “Ndzi ri karhi ndzi languta mimoya leyi xisiwaka yi fa hikwalaho ka ku pfumaleka ka ntiyiso wa sweswi, naswona van’wana lava a va vula leswaku va pfumela ntiyiso a va yi tshika yi fa, hi ku khoma tindlela leti lavekaka leswaku ntirho wa Xikwembu wu ya emahlweni, xivono xexo a xi vava ngopfu, kutani ndzi kombela ntsumi leswaku yi xi susa eka mina. Ndzi vone leswaku loko mhaka ya Xikwembu yi lava xiphemu xa nhundzu ya vona, ku fana ni jaha leri taka eka Yesu, [Matewu 19:16–22.] va suka va ri ni gome; naswona leswaku ku nga ri khale xibayiso lexi khapakhapaka xi ta tlula xi va funengeta xi tlhela xi kukula hinkwaswo leswi va nga na swona, kutani nkarhi wu ta va wu hundzile wa leswaku va nyikela swilo swa misava, va veka vuhlayiselo etilweni.” Review and Herald, April 1, 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

Pada tahun 1850, orang yang membawa berus debu itu telah pun tiba. Pada 22 Oktober 1844, Utusan Perjanjian itu telah datang secara tiba-tiba ke bait-Nya, lalu Dia memulakan pekerjaan menyucikan dan memurnikan anak-anak Lewi.

We will continue this study in the next article.

Бид энэ судалгааг дараагийн өгүүлэлд үргэлжлүүлэн авч үзнэ.

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> “Lelota dika di a lekwa le go lekwa, mme ba le bantsi ba feta mo lefelong le le tshwanang le le gatetsweng ke ba ba tlogetseng Keresete. Fa ba lekwa ka Lefoko, ba gana Morutabana wa selegodimo. Fa ba kgalemelwa ka ntlha ya gore matshelo a bone ga a dumalane le boammaaruri le tshiamo, ba fapoga Mmoloki; mme tshwetso ya bone, jaaka ya barutwa ba ba neng ba kgopisegile, ga e ke e fetolwa le ka motlha ope. Ga ba tlhole ba tsamaya le Keresete. Ka jalo mafoko ano a a dirafadiwa, ‘Yo sefene sa gagwe se leng mo seatleng sa Gagwe, mme O tla phepafatsa felotlhomelo ya Gagwe ka botlalo, a ba a phutha korong ya Gagwe mo sebolokelong.’” Signs of the Times, May 15, 1901.

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