In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Dans l’article précédent, nous avons identifié Élie comme un symbole. En accord avec les règles de William Miller, les « symboles » peuvent avoir plus d’une signification. Par conséquent, Élie en tant que symbole peut aussi représenter l’une des deux parties du symbole double d’Élie et de Moïse. Le symbole double d’Élie et de Moïse parcourt tout le livre de l’Apocalypse, et être dans l’incertitude quant à ce que représente ce symbole double, c’est être dans l’incertitude quant au message du livre de l’Apocalypse qui est descellé juste avant la fermeture du temps de grâce. C’est pourquoi nous allons maintenant traiter plus précisément de certaines caractéristiques prophétiques qui sont associées au symbole d’Élie.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Nous avons trois témoins principaux pour établir ces caractéristiques prophétiques. Ces témoins sont le prophète Élie, Jean-Baptiste et William Miller, que l’inspiration identifie comme des symboles interchangeables.
“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. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“E minia ha munu ‘amu ke tali ki he mo‘oni na‘e malanga‘i ‘e William Miller, pea na‘e fokotu‘u hake ‘a e kau sevāniti ‘a e ‘Otua ‘i he laumālie mo e mālohi ‘o ‘Ilaisiā ke fanongonongo ‘a e pōpoaki. Hangē ko Sione, ko e tokotaha mu‘aki ‘o Sīsū, ko kinautolu na‘a nau malanga‘i ‘a e pōpoaki mamafa ni na‘a nau ongo‘i kuo pau ke tuku ‘a e to‘i-toki ki he aka ‘o e ‘akau, pea ui ki he kakai ke nau fua mai ‘a e ngaahi fua ‘oku taau mo e fakatomala. Ko ‘enau fakamo‘oni na‘e fakataumu‘a ke fafangu hake mo uesia mālohi ‘a e ngaahi siasi pea fakahā ‘a honau anga mo‘oni. Pea ‘i he taimi na‘e fanongonongo ai ‘a e fakatokanga mamafa ke hola mei he houhau ka hoko mai, tokolahi ‘o kinautolu na‘e fakataha mo e ngaahi siasi na‘a nau ma‘u ‘a e pōpoaki fakamo‘ui; na‘a nau sio ki he‘enau hinga mei he tui, pea ‘i he lo‘imata kona ‘o e fakatomala mo e mamahi lahi ‘o e laumālie, na‘a nau fakatōkilalo‘i kinautolu ‘i he ‘ao ‘o e ‘Otua. Pea ‘i he‘ene nofo ‘a e Laumālie ‘o e ‘Otua kiate kinautolu, na‘a nau tokoni ke fanongonongo atu ‘a e tangi, ‘Mou manavahē ki he ‘Otua, pea tuku atu ‘a e lāngilangi kiate Ia; he kuo hoko mai ‘a e houa ‘o ‘Ene fakamaau.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Élie, Jean-Baptiste et Miller reçurent un esprit particulier qui dirigeait et définissait leur œuvre. Leur témoignage était « propre à réveiller et à affecter puissamment les Églises, et à manifester » le « véritable caractère » de ces Églises. Que ce fût au temps d’Achab, de Jean-Baptiste ou de William Miller, les Églises auxquelles ils s’adressaient possédaient toutes un aveuglement laodicéen si profond et si ténébreux que le message devait être aussi direct que le fait de mettre « la cognée à la racine de l’arbre ». Il comprenait l’annonce de la fin du temps de grâce, ce qui, dans le cas de Jean-Baptiste, était l’avertissement de « la colère » qui était « sur le point de venir ». Le message de Miller, proclamant : « Craignez Dieu et donnez-lui gloire, car l’heure de son jugement est venue », était aussi un avertissement de la colère à venir.
“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, 148.
„Die Stimme des Johannes erhob sich wie eine Posaune. Sein Auftrag lautete: ‚Verkünde meinem Volk seine Übertretung und dem Hause Jakob seine Sünden‘ (Jesaja 58,1). Er hatte keine menschliche Gelehrsamkeit erlangt. Gott und die Natur waren seine Lehrer gewesen. Es bedurfte jedoch eines Menschen, der den Weg vor Christus bereitete und kühn genug war, seine Stimme wie die Propheten der Vorzeit erschallen zu lassen und die entartete Nation zur Buße zu rufen.“ Selected Messages, Buch 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Élie ordonna à sa génération de choisir, ce jour-là, si elle servirait Dieu ou Baal, et cette génération ne répondit pas un mot, ce qui équivaut à choisir Baal.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
«Καμία άλλη στιγμή δεν υπήρξε μεγαλύτερη ανάγκη για πιστές προειδοποιήσεις και ελέγχους, και για στενή, ευθεία αντιμετώπιση, όσο αυτή ακριβώς η ώρα. Ο Σατανάς κατέβηκε με μεγάλη δύναμη, γνωρίζοντας ότι ο καιρός του είναι σύντομος. Κατακλύζει τον κόσμο με ευχάριστους μύθους, και ο λαός του Θεού αγαπά να του λέγονται ομαλά πράγματα. Η αμαρτία και η ανομία δεν αποστρέφονται. Μου δείχθηκε ότι ο λαός του Θεού πρέπει να καταβάλει πιο σταθερές, αποφασιστικές προσπάθειες για να απωθήσει το επερχόμενο σκοτάδι. Το στενό έργο του Πνεύματος του Θεού χρειάζεται τώρα όπως ποτέ προηγουμένως. Η νωθρότητα πρέπει να αποτιναχθεί. Πρέπει να αφυπνιστούμε από τον λήθαργο που θα αποβεί στην καταστροφή μας, αν δεν του αντισταθούμε. Ο Σατανάς ασκεί ισχυρή, κυριαρχική επιρροή πάνω στους νούς. Κήρυκες και λαός κινδυνεύουν να βρεθούν στο πλευρό των δυνάμεων του σκότους. Δεν υπάρχει τώρα ουδέτερη θέση. Όλοι μας είμαστε σαφώς είτε υπέρ του δικαίου είτε μαζί με το άδικο. Είπε ο Χριστός: “Όποιος δεν είναι με Εμένα, είναι εναντίον Μου· και όποιος δεν συνάγει μαζί Μου, σκορπίζει.”» Testimonies, τόμος 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Johan noemde „de verdorven natie” van zijn geschiedenis „een adderengebroed”. De Millerieten identificeerden uiteindelijk de verdorven natie van hun geschiedenis als de dochters van Babylon. Of het nu Elia, Johannes of Miller was, geen van de drie was een theoloog. Zij waren allen geroepen uit de gewone standen van het leven.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Yeesu keessatti akka jirtutti dhugaan, akkuma Inni yeroo duumessa lallaafaa sanaan marfamee turetti lallabe, bara keenya kana keessattis dhugummaa fi dhugaa dha; akkuma yeroo darbanitti sammuu namoota isa simatan haaromse, ammas akkasuma dhuguma sammuu nama isa fudhatu ni haaromsa. Kiristoos, ‘Yoo isaan Musee fi Raajota hin dhageenye taʼe, namni tokko duʼaa kaʼe illee isaan hin amansiisu’ jedhee dubbateera. (Luqaas 16:31).
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Fel egy népként el kell készítenünk az Úr útját, a Szentlélek mindent felülről irányító vezetése alatt, hogy az evangélium tisztaságában terjedhessen. Az élő víz folyama útja során egyre mélyebbé és szélesebbé kell hogy váljék. Minden mezőn, közelben és távolban, férfiak hivatnak majd el az eke mellől, valamint a közönségesebb kereskedelmi foglalkozásokból, amelyek nagyrészt lekötik az elmét, és olyan férfiakkal kapcsolatban nyernek majd képzést—olyan férfiakkal, akik tapasztalattal bírnak—akik értik az igazságot. Isten csodálatos munkálkodásai által a nehézségek hegyei elmozdíttatnak, és a tengerbe vettetnek. Dolgozzunk úgy, mint akik megtapasztalták az igazság erejét, amint az Jézusban van.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“ಈ ಕಾಲಘಟ್ಟದಲ್ಲಿ ದೇವರು ಪರಿಸ್ಥಿತಿಯ ಅಧಿಪತಿಯಾಗಿದ್ದಾನೆ ಎಂಬುದನ್ನು ಪ್ರಕಟಗೊಳಿಸುವ ಘಟನೆಗಳ ಸರಮಾಲೆಯೊಂದು ಸಂಭವಿಸಬೇಕಾಗಿದೆ. ಸತ್ಯವು ಸ್ಪಷ್ಟವಾದ, ತಪ್ಪಾಗಿ ಗ್ರಹಿಸಲಾಗದ ಭಾಷೆಯಲ್ಲಿ ಪ್ರಕಟಿಸಲ್ಪಡುವುದು. ಸತ್ಯವನ್ನು ಸಾರುವವರು ಸುಸಂಯೋಜಿತ ಜೀವನ ಮತ್ತು ಭಕ್ತಿಯುತ ನಡೆನುಡಿಯ ಮೂಲಕ ಸತ್ಯವನ್ನು ಪ್ರತಿಪಾದಿಸಲು ಪ್ರಯತ್ನಿಸುವರು. ಅವರು ಹೀಗೆ ಮಾಡುವಾಗ, ಸತ್ಯವನ್ನು ಸಮರ್ಥವಾಗಿ ಪ್ರತಿಪಾದಿಸುವದಲ್ಲಿಯೂ, ದೇವರು ಅದಕ್ಕೆ ನೀಡಿರುವ ನಿಶ್ಚಿತ ಅನ್ವಯವನ್ನು ಬೋಧಿಸುವದಲ್ಲಿಯೂ, ಬಲಶಾಲಿಗಳಾಗುವರು.”
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
«عندما يحيد الرجال الذين عرفوا الحق وعلَّموه إلى الفهم البشري، ويكيلون للعقول المخدوعة طبقهم هم من الخرافات، يكون قد حان كل الحين لأولئك الذين كانوا يومًا عاملين في العمل الإنجيلي، لكنهم انجرفوا إلى إدارة المطاعم، ومخازن الأغذية، وسائر ضروب الأعمال التجارية، أن يعودوا إلى الصف، ويدرسوا كتبهم المقدسة باجتهاد، وبكلمة الله في أيديهم يوزعوا حقَّ الكتاب المقدس، الطعام الروحي، بالتعاون مع الملائكة السماويين. هذا العمل ينادي الآن بصوت عالٍ إلى عمّال ذوي تعيين إلهي. وحينئذٍ يقول كليُّ القدرة لجبال الصعوبة: انتقلي وانطرحي في البحر.» Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Élie, Jean et Miller furent, et représentent ainsi, des hommes appelés à quitter les « vocations » « plus communes », car « les hommes » qui avaient auparavant enseigné la vérité finissent par « se détourner vers l’entendement humain, et servir à des esprits séduits leur propre plat de fables ». Les hommes du commun qui sont appelés donneront « l’application sûre » de la prophétie biblique telle que « Dieu l’a donnée ». À deux reprises, dans le passage, sœur White a identifié les « montagnes » comme des « montagnes de difficulté ». L’œuvre de ces hommes comprenait le fait d’abaisser « toute montagne ». L’œuvre accomplie par les hommes du commun, appelés de la charrue dans l’humilité de leur condition, représente l’œuvre consistant à identifier la juste méthodologie biblique, par contraste avec les plats de fables humaines que distribuent les théologiens de l’époque.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
«Jean-Baptiste et ceux qui, dans les derniers jours, s’avancent avec l’esprit et la puissance d’Élie pour tirer le peuple de son apathie, accomplissent à bien des égards une œuvre identique. Son ministère est une figure de l’œuvre qui doit être accomplie en notre temps. Christ doit venir une seconde fois pour juger le monde avec justice. Les messagers de Dieu qui portent le dernier message d’avertissement destiné au monde doivent préparer le chemin pour le second avènement de Christ, comme Jean a préparé le chemin pour son premier avènement. Dans cette œuvre préparatoire, “toute vallée sera exhaussée, et toute montagne sera abaissée; ce qui est tortueux sera redressé, et les lieux raboteux seront aplanis”, car l’histoire doit se répéter, et une fois encore “la gloire de l’Éternel sera révélée, et toute chair la verra ensemble; car la bouche de l’Éternel a parlé.” Southern Watchman, 21 mars 1905.»
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Les caractéristiques des trois réformateurs qu’Ésaïe a identifiées sont que toute vallée sera exhaussée, toute montagne abaissée, ce qui est tortueux sera redressé, et les lieux raboteux seront aplanis. La voie du Seigneur qui est préparée en exhaussant les vallées, en abaissant les montagnes, en redressant ce qui est tortueux et en aplanissant les lieux raboteux, ce sont les anciens sentiers.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Ngwiiluf wa re li xasiis, Lun mooy yi ngir Boroom bi, defleen yoon wu jub ci màndiŋ ma ngir sunu Yàlla. Bépp xuruge dina yéeg, te bépp tund ak bépp tundu ndaw dina suufeeku; lu weng dina jub, te bérab yu xat dina neex. Te ndamu Boroom bi dina feeñ, te bépp askan dina ko gis benn ci benn: ndaxte gémmiñu Boroom bi moo ko wax. Isaaya 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Kai awɔn Yudafoɔ a wɔpɛ akyinnye bisabisaa Yohane Ɔbɔmmɔfoɔ no sɛ ɔno ne Elia a ɔrebɛba no anaa no, obuaa sɛ ɔnyɛ no, nanso afei ɔde ne ho too Yesaia mu asɛm no so.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
At ito ang patotoo ni Juan, nang ang mga Judio ay magsugo mula sa Jerusalem ng mga saserdote at mga Levita upang siya’y tanungin, Sino ka baga? At siya’y nagpahayag, at hindi nagkaila; kundi nagpahayag, Hindi ako ang Cristo. At siya’y kanilang tinanong, Kung gayo’y ano? Ikaw baga si Elias? At sinabi niya, Hindi ako. Ikaw baga yaong propeta? At siya’y sumagot, Hindi. Sinabi nga nila sa kaniya, Sino ka? upang maibigay namin ang sagot sa mga nagsugo sa amin. Ano ang sinasabi mo tungkol sa iyong sarili? Sinabi niya, Ako ang tinig ng isang sumisigaw sa ilang, Tuwirin ninyo ang daan ng Panginoon, gaya ng sinabi ng propetang Isaias. Juan 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
La préparation du « chemin du Seigneur » identifie la méthodologie que les anges ont guidé Miller à comprendre et à employer afin de préparer la compréhension biblique du « chemin » dans lequel les hommes devaient marcher. Toute « montagne » devait être abaissée, car les montagnes de la prophétie biblique représentent des vérités qui, au premier abord, paraissent trop difficiles à comprendre. Pour comprendre la glorieuse montagne sainte de Daniel, chapitre onze, verset quarante-cinq, que le roi du nord tente de conquérir, il faut d’abord identifier la glorieuse montagne sainte littérale à Jérusalem, laquelle définit prophétiquement la glorieuse montagne sainte spirituelle. Pour expliquer la montagne identifiée comme Armageddon, qui signifie montagne de Megiddo, il faut se rendre à Megiddo littérale. Les difficultés prophétiques représentées comme difficiles sont écartées lorsque l’on met en œuvre le principe selon lequel le commencement d’une chose illustre la fin d’une chose.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Il metodo rappresentato da Isaia, richiamato da Giovanni ed esposto da Miller, innalza ogni valle. Che si tratti della “valle della visione” in Isaia ventidue, della “valle delle ossa morte” in Ezechiele, o della “valle di Giosafat” nel libro di Gioele, il metodo fondato sulla corretta comprensione del carattere di Cristo, rappresentato come Palmoni, il Meraviglioso Numeratore, nella storia millerita, oppure come Alpha e Omega, il meraviglioso linguista, nella nostra storia, è ciò che innalza le verità profetiche rappresentate nelle “valli” della Parola di Dio.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Les choses tortueuses qui doivent être redressées et les lieux raboteux qui sont aplanis représentent l’œuvre de correction des usages et des traditions dont se sert un sacerdoce laodicéen pour soutenir ses mets empoisonnés de fables. L’œuvre d’Élie est expressément identifiée comme représentant la méthodologie biblique correcte, en opposition aux fables des théologiens et des prêtres. Cette œuvre est accomplie par de « simples hommes », et non par les prêtres et théologiens instruits. Parmi les caractéristiques prophétiques de ces trois témoins se trouve aussi le fait simple que l’Élie à venir sera un homme.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
To nyrkngtꞌrxe mnfvl dʒzvwi, ymv qnʒ hbrlkgvlmgf vk Adventism hʒiʒt gk zlmv xjrrh, ghs xrvn zpvvlk hmr Sister White, bksv rlmf dzm lx qxgyrm tnsr afm zꞌr man kbv hwd cpxv qn tff spirit and power of Elijah, kqv dmj hmr own fable of explanation kqv insist hmr Sister White nfv speaking of herself.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
«Prophétie doit s’accomplir. Le Seigneur dit : “Voici, je vous enverrai Élie, le prophète, avant que vienne le jour de l’Éternel, ce jour grand et redoutable.” Quelqu’un doit venir dans l’esprit et la puissance d’Élie, [Voir appendice.] et, lorsqu’il paraîtra, des hommes pourront dire : “Vous êtes trop zélé, vous n’interprétez pas les Écritures comme il convient. Permettez-moi de vous dire comment vous devez enseigner votre message.”»
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“יש רבים שאינם יכולים להבחין בין מעשה האלוהים לבין מעשה האדם. אגיד את האמת כפי שאלוהים נותן אותה לי, ואני אומר עתה: אם תמשיכו למצוא דופי, ולהיות בעלי רוח של מדון, לעולם לא תדעו את האמת. ישוע אמר לתלמידיו, ‘עוד רבות יש לי לומר לכם, אך אינכם יכולים לשאת אותן כעת.’ הם לא היו במצב שיוכלו להעריך דברים קדושים ונצחיים; אך ישוע הבטיח לשלוח את המנחם, אשר ילמד אותם את כל הדברים, ויזכיר להם את כל אשר אמר להם.”
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Brødre, vi må ikke sette vår lit til mennesker. ‘Hold opp med mennesket, som bare har ånde i sin nese; for hva er han å regne for?’ Dere må henge deres hjelpeløse sjeler på Jesus. Det sømmer seg ikke for oss å drikke av dalens kilde når det finnes en kilde i fjellet. La oss forlate de lavere bekkene; la oss komme til de høyere kildene. Dersom det finnes et punkt i sannheten som dere ikke forstår, og som dere ikke er enige om, så undersøk det, sammenlign skrift med skrift, senk sannhetens sjakt dypt ned i gruven i Guds ord. Dere må legge dere selv og deres meninger på Guds alter, legge bort deres forutinntatte forestillinger, og la himmelens Ånd lede inn i hele sannheten.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
«یەکێک دەبێت لە ڕۆح و هێزی ئیلیا بێت»: ئەم وشانە بە هەڵە لەلایەن هەندێکەوە بەسەر تاکێکی دیاریکراودا جێبەجێ کراون کە وا پێیان وابوو دەرکەوێت بە پەیامێکی پێغەمبەرانەیی دوای ژیان و خزمەتگوزاریی خانم وایت. ئەو سێ بڕگەیەی کە ئەم وتارە بە ناونیشانی «با ئاسمان ڕێبەری بکات» پێکدێنن، تەنها بەشێکی بچووکەن لە گفتوگۆیەک کە ئێلن وایت بەیانیی ڕۆژی 29ی کانونی دووەمی 1890 لە باتڵ کریک، میشیگان، پێشکەش کرد. چونکە ئەمە لە Review and Herald ی 18ی شوبات 1890 بڵاو کرایەوە، بە ناونیشانی «چۆن ڕووبەڕووی خاڵێکی ململانێئامێزی دۆکتریندا ببینەوە» هات. دەربڕینەکانی دیکەش کە لەم وتارەوە وەرگیراون و بە شێوەیەکی زۆر بۆ پڕکردنەوەی هەندێک لاپەڕەی ئەم بەرگە بەکارهاتوون، لە لاپەڕەکانی 23، 104، 111، 119، 158، 278، و 386 دەدۆزرێنەوە. ئەم وتارە بە تەواوی لە Selected Messages 1:406–416 دووبارە چاپ کراوەتەوە، لەگەڵ ئەو بەشەی کە پێکهاتووە لەو دەربڕینەی بە ناونیشانی «با ئاسمان ڕێبەری بکات» لە لاپەڕەکانی 412 و 413 دەردەکەوێت. کاتێک وتارەکە بە تەواوی دەخوێندرێتەوە، ئاشکرا دەبێت کە ئێلن وایت، لەم دەربڕینەدا کە تەنها کەمتر لە ساڵێک دوای کۆنفرانسی مینیاپۆلیس بۆ کۆمەڵێک لە باتڵ کریک کردبووی، سەبارەت بە خزمەتگوزاریی خۆی دەدوو. هەندێک کەس ڕەخنەگر بووبوون لە کارەکەی. تێبینی بکە کە لەو بڕگەیەی پێش ئەوەی لەم بەرگەدا لە لاپەڕەی 475 هاتووە، ئێلن وایت دەڵێت:
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
«“Bisim i mas kam long wanpela ples we olgeta narapela tingting bai i draun pinis. Sapos mi ting mi gat lait, bai mi mekim wok bilong mi long autim em. Tingim sapos mi bin askim ol arapela long dispela tok Bikpela i laik bai mi givim long ol manmeri, ating dua inap pas, na lait i no inap kamap long ol husat God i bin salim em i go long ol. Taim Jisas i kalap long Jerusalem, ‘olgeta disaipel planti tru i stat long amamas na litimapim nem bilong God long bikpela nek bilong olgeta strongpela wok ol i bin lukim; na i tok, Blesing i stap long dispela King i kam long nem bilong Bikpela: bel isi long heven, na glori long antap tru. Na sampela Farisi namel long dispela bikpela lain manmeri i tokim Em, Tisa, tok strong long ol disaipel bilong yu. Na Em i bekim tok long ol, Mi tokim yupela olsem, sapos ol dispela i pasim maus bilong ol, ol ston yet bai singaut wantu’ (Luke 19:37–40).”
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“‘Les Juifs ont cherché à empêcher la proclamation du message qui avait été annoncé dans la parole de Dieu.’”
“Then she makes reference again to her own experience:
« Puis elle fait de nouveau référence à sa propre expérience : »
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
«Πρέπει νὰ ἐκπληρωθῇ ἡ προφητεία. Ὁ Κύριος λέγει· «Ἰδοὺ, ἐγὼ θέλω ἀποστείλει πρὸς ἐσᾶς Ἠλίαν τὸν προφήτην, πρὶν ἔλθῃ ἡ ἡμέρα Κυρίου ἡ μεγάλη καὶ φοβερά» (Μαλαχίας 4:5). Κάποιος πρόκειται νὰ ἔλθῃ ἐν πνεύματι καὶ δυνάμει Ἠλίου, καὶ ὅταν ἐμφανισθῇ, οἱ ἄνθρωποι ἐνδέχεται νὰ εἴπουν· «Εἶσαι ὑπερβολικὰ ζηλωτής, δὲν ἑρμηνεύεις τὰς Γραφὰς κατὰ τὸν προσήκοντα τρόπον.»—Selected Messages, τόμος 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Kwa kwamba alikuwa akirejelea pia uzoefu wake mwenyewe kunawekwa wazi na aya inayofuata, ambamo anatangaza:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
« Je dirai la vérité telle que Dieu me la donnera…. » Appendice à Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
То обстоятельство, что Эллен Уайт пришлось обличать басни богословов и руководителей своего времени, никоим образом не служит доказательством того, что она отождествляла себя с тем «мужем», который должен был прийти в будущем в духе и силе Илии. Где хотя бы какое-либо свидетельство того, что многочисленные противники Эллен Уайт внутри адвентизма нападали на тот метод библейского применения, которым она пользовалась? Когда ей вообще когда-либо говорили: «Ты толкуешь Писания не должным образом»? Она ясно указывает, что в конце мира возникнет движение людей, наделённых духом и силой Илии, и нет никакого законного основания утверждать, будто она считала, что это движение громкого клича третьего ангела уже происходило в то время, когда она пророчествовала о будущем проявлении силы Илии. Лаодикийские адвентистские богословы хотели бы внушить своей пастве, что сестра Уайт «имела в виду» «собственный опыт» как исполнение пророчества о пророке Илии, который будет послан перед наступлением великого и страшного дня Господня.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Voilà, je vous enverrai Élie, le prophète, avant que vienne le jour de l’Éternel, ce jour grand et redoutable. Malachie 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
ایک نبوتی خصوصیتِ ایلیاہ بطورِ علامت یہ ہے کہ وہ ایک بائبلی منہج پیش کرتا ہے جو ایسے کاہنانہ نظام کی افسانہ پردازی کے خلاف کھڑا ہوتا ہے جو رسوم و روایات کے افسانے بانٹتا ہے۔ اُس کا راستہ تیار کرنے کا کام (“یہی راہ ہے، اسی میں چلو”) اُس بائبلی منہج کے ذریعے انجام پاتا ہے جو ایک فاسد کہانت کی تعلیمات کی مخالفت کرتا ہے۔ اور ایلیاہ، یوحنا بپتسمہ دینے والے، اور ملر کی تین گواہیوں کے مطابق؛ اور اس کے ساتھ سسٹر وائٹ کی اُس وقت کے اعتبار سے مستقبل میں ایلیاہ کے ظہور کی گواہی بھی ہو، وہ ایک مرد ہوگا، عورت نہیں۔ اور جب پالمونی، الفا اور اومیگا کے منہج کو درست طور پر سمجھا جاتا ہے، تو اسے محض کلامِ مقدس کی تفسیر کے لیے بائبلی قواعد کے ایک مجموعے کے طور پر نہیں، بلکہ مسیح کے کردار کے ایک عکس کے طور پر پہچانا جاتا ہے، اور یہی اُس کا جلال ہے۔
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Et la gloire de l’Éternel sera révélée, et toute chair la verra ensemble; car la bouche de l’Éternel a parlé. Ésaïe 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Le caractère même du Christ est représenté par la méthode à employer pour comprendre Sa Parole, car Il est la Parole.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Ny lalàn’Andriamanitra ao amin’ny fitoerana masina any an-danitra no ilay tena fototra lehibe, izay nandikana tsy misy diso ny didy voasoratra teo ambonin’ny vato fisaka sy voarakitr’i Mosesy ao amin’ny Pentateoka. Ireo izay tonga tamin’ny fahatakarana io hevitra manan-danja io dia voatarika hahita ny toetra masina sy tsy miova ananan’ny lalàna masina. Hitan’izy ireo, tahaka ny tsy mbola hitany taloha, ny herin’ny tenin’ny Mpamonjy hoe: ‘Mandra-pahafoanan’ny lanitra sy ny tany, dia tsy hisy ho levona akory amin’ny lalàna na dia litera iray na tendron-tsoratra iray aza.’ Matio 5:18. Ny lalàn’Andriamanitra, satria fanambarana ny sitrapony sady fanehoana an-tsoratra ny toetrany, dia tsy maintsy haharitra mandrakizay, ‘ho vavolombelona mahatoky any an-danitra.’ Tsy misy didy nafoana; tsy nisy litera na tendron-tsoratra novana. Hoy ny mpanao salamo: ‘Mandrakizay, Jehovah ô, ny teninao no mafy orina any an-danitra.’ ‘Marina avokoa ny didiny rehetra. Mitoetra mafy mandrakizay doria ireny.’ Salamo 119:89; 111:7, 8.” Ilay Ady Lehibe, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Kama vile amri kumi zilivyo nakala isiyobadilika ya tabia ya Kristo, vivyo hivyo kanuni za ufasiri wa unabii nazo ni nakala ya tabia Yake.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Bisim ol i mas save long yumi yet wanem tru i mekim wanpela man i stap Kristen, wanem i as tru, wanem i dispela bilip yumi bin kisim, wanem i ol lo bilong Baibel—ol lo i bin givim long yumi long nambawan namba bilong nambawan strong na tokaut. I gat planti man husat i bilip nating na i no gat as bilong sanapim bilip bilong ol, na tu i no gat inap pruv long soim tru bilong dispela samting. Sapos wanpela tingting i kamap em i stret wantaim ol tingting ol yet i bin holim bipo, orait ol i redi tru long kisim. Ol i no save tingting gut long as na kamap bilong en, bilip bilong ol i no gat wanpela tru as bilong en, na long taim bilong traim ol bai luksave olsem ol i bin wokim haus bilong ol antap long wesan.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Celui qui se repose avec satisfaction sur sa connaissance présente et imparfaite des Écritures, pensant que cela suffit à son salut, se repose dans une illusion fatale. Il en est beaucoup qui ne sont pas pleinement pourvus d’arguments scripturaires, de sorte qu’ils puissent discerner l’erreur et condamner toute la tradition et la superstition qu’on a fait passer pour la vérité. Satan a introduit ses propres idées dans le culte de Dieu, afin de corrompre la simplicité de l’Évangile de Christ. Un grand nombre de ceux qui prétendent croire à la vérité présente ne savent pas en quoi consiste la foi qui a été une fois transmise aux saints — Christ en vous, l’espérance de la gloire. Ils pensent défendre les anciennes bornes, mais ils sont tièdes et indifférents. Ils ne savent pas ce que c’est que de tisser dans leur expérience et de posséder la véritable vertu de l’amour et de la foi. Ils ne sont pas des étudiants assidus de la Bible, mais paresseux et inattentifs. Lorsque des divergences d’opinion surgissent au sujet de passages de l’Écriture, ceux qui n’ont pas étudié dans un but déterminé et ne sont pas arrêtés quant à ce qu’ils croient, s’éloignent de la vérité. Nous devrions faire sentir à tous la nécessité de rechercher avec diligence la vérité divine, afin qu’ils sachent qu’ils savent ce qu’est la vérité. Quelques-uns prétendent posséder beaucoup de connaissance et se sentent satisfaits de leur état, alors qu’ils n’ont pas plus de zèle pour l’œuvre, pas plus d’amour ardent pour Dieu et pour les âmes pour lesquelles Christ est mort, que s’ils n’avaient jamais connu Dieu. Ils ne lisent pas la Bible [afin] d’en approprier à leurs propres âmes la moelle et la graisse. Ils ne sentent pas que c’est la voix de Dieu qui leur parle. Mais si nous voulons comprendre la voie du salut, si nous voulons voir les rayons du Soleil de justice, nous devons étudier les Écritures dans un but déterminé, car les promesses et les prophéties de la Bible répandent de clairs rayons de gloire sur le divin plan de la rédemption, lesquelles grandes vérités ne sont pas clairement comprises.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Être véritablement chrétien, c’est être semblable à Christ. Le passage indique que nous « devrions savoir par nous-mêmes ce qui constitue le christianisme ». Il dit que nous « devrions savoir » « ce qu’est la vérité ». Nous « devrions savoir » « quelle est la foi que nous avons reçue ». Nous devrions savoir « quelles sont les règles de la Bible — les règles qui nous ont été données par la plus haute autorité ». Être semblable à Christ exige de savoir quelles sont les règles de la Bible qui nous ont été données par la plus haute autorité. Sans ces règles, nous ne pouvons être semblables à Christ, car les règles données par la plus haute autorité sont une transcription de son caractère.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Un autre caractère d’Élie est l’œuvre qui consiste à préparer la voie pour le messager de l’alliance. Élie représente l’œuvre qui s’accomplit au cours d’une histoire où un ancien peuple élu est délaissé, tandis qu’un nouveau peuple élu est simultanément choisi. Cette histoire représente un processus de purification qui produit un peuple présenté comme une offrande pure, par contraste avec l’ancien peuple élu impur.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–4.
Voici, j’enverrai mon messager, et il préparera le chemin devant moi; et soudain viendra à son temple le Seigneur que vous cherchez, le messager de l’alliance, que vous désirez: voici, il vient, dit l’Éternel des armées. Mais qui pourra soutenir le jour de sa venue? et qui subsistera lorsqu’il paraîtra? Car il est comme le feu du fondeur, et comme la potasse des foulons. Il s’assiéra, tel celui qui fond et purifie l’argent; il purifiera les fils de Lévi, et les épurera comme l’or et l’argent, afin qu’ils présentent à l’Éternel une offrande avec justice. Alors l’offrande de Juda et de Jérusalem sera agréable à l’Éternel, comme aux jours anciens, et comme aux années d’autrefois. Malachie 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Yuhana Mubatizi yateguye inzira kugira ngo Kristo aze gitunguranye kandi ahumanure urusengero rwe. Ihumanurwa ry’urusengero mu ntangiriro no ku iherezo ry’umurimo wa Kristo ryari ugusohora kwa Malaki igice cya gatatu. Yohana ni we wari intumwa yateguye inzira y’Intumwa y’isezerano kugira ngo itunganye bene Lewi.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. 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.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Katika kutakaswa kwa hekalu, Yesu alikuwa akitangaza utume Wake kama Masihi, na kuingia katika kazi Yake. Hekalu hilo, lililojengwa kuwa makao ya Uwepo wa Mungu, lilikusudiwa kuwa fundisho la mfano kwa Israeli na kwa ulimwengu. Tangu zama za milele, lilikuwa kusudi la Mungu kwamba kila kiumbe aliyeumbwa, tangu serafi angavu na watakatifu hadi mwanadamu, kiwe hekalu la makao ya ndani ya Muumba. Kwa sababu ya dhambi, wanadamu wakaacha kuwa hekalu la Mungu. Moyo wa mwanadamu, ukiwa umetiwa giza na kutiwa unajisi na uovu, haukuudhihirisha tena utukufu wa Yule wa Kiungu. Lakini kwa kufanyika mwili kwa Mwana wa Mungu, kusudi la Mbingu linatimizwa. Mungu anakaa ndani ya ubinadamu, na kwa njia ya neema iokoayo moyo wa mwanadamu huwa tena hekalu Lake. Mungu alikusudia kwamba hekalu la Yerusalemu liwe ushuhuda wa daima wa hatima ile ya juu iliyo wazi kwa kila nafsi. Lakini Wayahudi hawakuwa wameelewa maana ya jengo lile walilolitazama kwa majivuno makubwa namna hiyo. Hawakujitoa wenyewe kuwa mahekalu matakatifu kwa Roho wa Kiungu. Nyua za hekalu la Yerusalemu, zilizojaa ghasia za biashara isiyo takatifu, ziliiwakilisha kwa kweli mno hekalu la moyo, lililotiwa unajisi na uwepo wa tamaa za uasherati na mawazo yasiyo matakatifu. Katika kulitakasa hekalu na wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kuutakasa moyo na unajisi wa dhambi,—kutoka kwa tamaa za kidunia, matamanio ya ubinafsi, tabia mbaya, zinazoiharibu nafsi. ‘Bwana, mnayemtafuta, atakuja ghafula katika hekalu lake, naye mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Naye ni nani atakayesimama atakapoonekana? Maana yeye ni mfano wa moto wa mtu asafishaye fedha, na mfano wa sabuni ya wafua nguo; naye ataketi kama asafishaye fedha na kuitakasa; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha.’ Malaki 3:1–3.” Tumaini la Vizazi Vyote, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Yoane Mobatisi azalaki motindami oyo abongisaki nzela mpo ete Klisto aya na mbalakaka mpe apɛtola tempelo na Ye, mpe William Miller akokisaki mosala motindo moko ya kobongisa mpo ete Klisto aya na mbalakaka na Esika Eleki Bosantu na mokolo mwa 22 sanza ya zomi, 1844.
“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.
การเสด็จมาของพระคริสต์ในฐานะมหาปุโรหิตของเราเข้าสู่สถานอภิสุทธิสถาน เพื่อการชำระสถานนมัสการให้บริสุทธิ์ ดังที่ปรากฏไว้ใน ดาเนียล 8:14; การเสด็จมาของบุตรมนุษย์มายังองค์ผู้ทรงพระชราแห่งกาลเวลา ตามที่เสนอไว้ใน ดาเนียล 7:13; และการเสด็จมาขององค์พระผู้เป็นเจ้าไปยังพระวิหารของพระองค์ ดังที่มาลาคีได้พยากรณ์ไว้ ล้วนเป็นคำพรรณนาถึงเหตุการณ์เดียวกัน; และเหตุการณ์นี้ยังได้รับการพรรณนาเช่นกันโดยการมาของเจ้าบ่าวสู่งานอภิเษกสมรส ตามที่พระคริสต์ทรงบรรยายไว้ในอุปมาเรื่องหญิงพรหมจารีสิบคน ใน มัทธิว 25” มหาสงครามระหว่างความดีและความชั่ว, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Yohana na Miller walifananisha utakaso uliowakilishwa na Malaki ambao sasa unatekelezwa katika historia yetu ya sasa.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Le prophète dit : « Je vis un autre ange descendre du ciel, ayant une grande puissance ; et la terre fut éclairée de sa gloire. Et il cria avec force d’une voix forte, disant : Babylone la grande est tombée, elle est tombée, et elle est devenue la demeure des démons » (Apocalypse 18:1, 2). C’est le même message que celui qui fut donné par le deuxième ange. Babylone est tombée, « parce qu’elle a fait boire à toutes les nations le vin de la fureur de sa fornication » (Apocalypse 14:8). Quel est ce vin ? — Ses fausses doctrines. Elle a donné au monde un faux sabbat à la place du sabbat du quatrième commandement, et elle a répété le mensonge que Satan dit d’abord à Ève en Éden — l’immortalité naturelle de l’âme. Bien d’autres erreurs du même ordre, elle les a répandues au loin et partout, « enseignant comme doctrines des commandements d’hommes » (Matthieu 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
«Когда Иисус начал Своё общественное служение, Он очистил Храм от его святотатственного осквернения. Среди последних деяний Его служения было второе очищение Храма. Так и в последнем деле предостережения миру к церквам обращены два особых призыва. Весть второго ангела гласит: “Пал, пал Вавилон, город великий, потому что он яростным вином блуда своего напоил все народы” (Откровение 14:8). И в громком кличе вести третьего ангела слышится голос с неба, говорящий: “Выйди от неё, народ Мой, чтобы не участвовать вам в грехах её и не подвергнуться язвам её. Ибо грехи её дошли до неба, и Бог воспомянул неправды её” (Откровение 18:4, 5)». Избранные вести, книга 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
Les deux purifications du temple durant le ministère de Christ, et les deux purifications du temple dans l’histoire millérite, furent des accomplissements de Malachie, chapitre trois, et elles annoncent d’avance les deux purifications du temple qui commencèrent le 11 septembre 2001, lorsque les grands édifices de la ville de New York furent renversés par une manifestation de Dieu, et que l’ange puissant d’Apocalypse dix-huit descendit pour éclairer la terre de sa gloire. Entre autres choses, cela réfute le plat de fables servi par les théologiens laodicéens de l’adventisme, qui prétendent qu’Ellen White était le prophète Élie qui devait venir avant le grand et redoutable jour du Seigneur. La purification du temple qui a lieu lorsque l’ange d’Apocalypse dix-huit descendit commença quatre-vingt-six ans après qu’Ellen White eut été mise au repos.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Jean-Baptiste et ses disciples, Miller et les millérites, ainsi que Future for America, représentent les messagers qui préparent la voie pour que le messager de l’alliance vienne soudainement à son temple et le purifie de sa profanation sacrilège.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
الْيَاهُ بوصفه رمزًا يُمثِّل إنسانًا. فهو يُمثِّل إنسانًا مدعوًّا من مجرى الحياة العادي، لا لاهوتيًّا كهنوتيًّا. وخدمته تعرض المنهجيَّة الكتابيَّة الصحيحة، أي القواعد المعطاة من السُّلطة العليا. وخدمته في مواجهةٍ مع منهجيَّة الكهنوت اللاودكي القائم من الحكايات والعادات والتقاليد. وهو يُعِدُّ الطريق لعمليَّة تطهير تُقيم شعبًا مختارًا جديدًا من بقايا شعبٍ مختارٍ قد تمَّ تجاوزه. وعمليَّة التطهير هذه موضوعة في سياق حدوثها بغتة.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Élie représente également un ministère et une œuvre que Dieu établit expressément et désigne comme le ministère exclusif de Dieu.
We will demonstrate this in the history of the Millerites in the next article.
Ndikhombisa lokhu emlandweni wamaMillerite esihlokweni esilandelayo.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Qui était « ff » ? Quel est la langue cible souhaitée ?