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.
Mwa kika kya katete twamumanyishije Eliya ngwakimanyisyo. Mu kwikala hamwe na mafunde a William Miller, “bimanyisyo” bishobola kuba na myumvwililo iingi. Kanshi, Eliya nga kimanyisyo na we ayinza kumanya ekitundu kimo kya kimanyisyo kya mbala ibili kya Eliya na Mose. Kimanyisyo kya mbala ibili kya Eliya na Mose kyenda mu Kitabu kyonse kya Kusololwa, kabili ukuba ne kutatamikisha pa ico kimanyisyo kya mbala ibili kimena, caba ukuba ne kutatamikisha pa butumwa mu Kitabu kya Kusololwa ubusokololwa ilyo line fye ngaphambi ya kupwa kwa nkumbu ya kusalapo. E ico twalaisa nomba ukulandapo bwino pa bimo ifingamanyika vya bupolofita ifyo fifatikana ne kimanyisyo kya Eliya.
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.
Tuli na mashahidi watatu wa msingi wa kuthibitisha sifa hizo za kinabii. Mashahidi hao ni nabii Eliya, Yohana Mbatizaji, na William Miller, ambao uvuvio unawatambulisha kuwa alama zinazoweza kubadilishana.
“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.
Egbaagbe ni a dari lati gba otito ti William Miller waasu gbọ, a si gbe awọn iranṣẹ Ọlọrun dide ninu ẹmi ati agbara Elijah lati kéde ifiranṣẹ naa. Gẹgẹ bi Johanu, aṣaaju-ọna Jesu, awọn ti wọn waasu ifiranṣẹ ọlọlá yii ni a fi ọranyan le lori lati fi ake le gbongbo igi naa, ati lati pe awọn eniyan lati so eso ti o yẹ fun ironupiwada. Ẹri wọn ni a pèsè lati jí awọn ijọ dide, lati ni ipa lile lori wọn, ati lati fi iwa tootọ wọn hàn. Ati nigba ti a ké ìkìlọ ọlọlá naa pe ki wọn sá kuro lọwọ ibinu ti mbọ, ọpọlọpọ ninu awọn ti o darapọ mọ awọn ijọ gba ifiranṣẹ imularada naa; wọn ri awọn ìyípadà ẹhin wọn, wọn si fi omije kikorò ti ironupiwada ati ìrora jinlẹ ti ọkàn rẹ̀ ara wọn silẹ niwaju Ọlọrun. Ati bi Ẹmi Ọlọrun ti bà lé wọn, wọn ṣe iranlọwọ lati ké igbe naa pe, “Ẹ bẹru Ọlọrun, ki ẹ si fun Un ni ogo; nitori wakati idajọ Rẹ ti de.” 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.
Eliya, Yoane Mubatizi ne Miller bahawe umwuka wihariye wayoboraga kandi ugasobanura umurimo wabo. Ubuhamya bwabo bwari “bugenewe gukangura no kugira ingaruka zikomeye ku matorero no kugaragaza” “imiterere nyakuri” y’ayo matorero. Haba mu gihe cya Ahabu, cya Yoane Mubatizi, cyangwa cya William Miller, amatorero babwiraga yose yari afite ubuhumyi bwa Lawodikiya bwari bwimbitse kandi bwijimye cyane ku buryo ubutumwa bwagombaga kuba butaziguye nk’uko “ishoka ishyirwa ku mizi y’igiti.” Bwarimo no gutangaza iherezo ry’igihe cy’igeragezwa, ari byo kuri Yoane Mubatizi byari umuburo w’“umujinya” wari “ugiye kuza.” Ubutumwa bwa Miller bwo kwamamaza buti: “Nimutinye Imana muyihimbaze; kuko igihe cy’urubanza rwayo gisohoye,” nabwo bwari umuburo w’umujinya wari ugiye kuza.
“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.
“Lizwi lya Yohana liliimwisya mbuli ngo mpolampola. Mulimo wakwe waka, ‘Langisya bantu bangu bulema bwabo, na nyuumba ya Yakobo zambi zyabo’ (Isaya 58:1). Taakajisi kusoma kwa bantu. Leza alimwi bumobene ezyo zyakali basambizi bakwe. Pele kwakali kweelede umwi wakulunganya nzila kumbele lya Kristo, oyo wakali mutete kuleta lizwi lyakwe kumvwika ngo basinsimi bakale, kacema isyanga lyoononede ku kulapila.” Selected Messages, book 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.
Elia yatanze itegeko ko ab’igihe cye bahitamo uwo munsi uwo bazakorera, nimba ari Imana canke Baali, kandi urwo runganwe ntirwishuye n’ijambo na rimwe, ivyo bingana no guhitamwo Baali.
“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.
“Hiçbir zaman, tam da şu anda olduğundan daha büyük ölçüde sadık ihtarlara, azarlamalara ve yakından, dosdoğru muameleye ihtiyaç olmamıştır. Şeytan, vaktinin kısa olduğunu bilerek büyük kudretle aşağı inmiştir. Dünyayı hoş masallarla dolduruyor; ve Tanrı’nın halkı kendilerine yumuşak şeylerin söylenmesini seviyor. Günah ve fesat tiksinç görülmüyor. Bana gösterildi ki, Tanrı’nın halkı, içeri girmekte olan karanlığı geri püskürtmek için daha sağlam, kararlı gayretlerde bulunmalıdır. Tanrı’nın Ruhu’nun yakından işleyen faaliyetine şimdi, daha önce hiç olmadığı kadar ihtiyaç vardır. Sersemlik silkinip atılmalıdır. Ona karşı koymazsak yıkımımıza yol açacak olan uyuşukluktan uyanmalıyız. Şeytan’ın zihinler üzerinde güçlü, denetleyici bir etkisi vardır. Vaizler de halk da kendilerini karanlığın güçlerinin tarafında bulunmuş olarak bulma tehlikesi içindedir. Şimdi tarafsız bir konum diye bir şey yoktur. Hepimiz ya kesinlikle doğrudan yana, ya da kesinlikle yanlışla birlikteyiz. Mesih şöyle dedi: ‘Benimle olmayan Bana karşıdır; ve Benimle toplamayan dağıtır.’” Testimonies, cilt 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.
Yohana aahamagara “ihanga ryarononekaye” ryo mu mateka yiwe ngo ni “uruvyaro rw’inzoka z’ubumara.” Aba-Millerite amaherezo bamenye ko ihanga ryononekaye ryo mu mateka yabo ari abakobwa ba Babuloni. Yaba Eliya, Yohana canke Miller, nta n’umwe muri abo batatu yari umuhanga mu vy’Imana. Bose bari barahamagawe bakuwe mu mibereho isanzwe y’abantu.
“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).
“Ukuli kwe ashi muli Yesu, nga ni ngana ni mu mubila wa liulu u wa buhulo a kumanyikile yandi mwine, ni kwa cine ukuli ne cine mu nshita yesu ya lelo, kabiji kwa cine-cine kukalula bupya mutima wa uo ukutambula, nga mo kwa kalwile bupya mitima mu nshita ya kala. Kristo wa ambile ati, ‘Nga bakana kumvwa Mose ne Baprofita, kechi bakaketekela nansha umo wa buke ku bafwile ne.’ (Luka 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.
“Ku ihanga, dushofanira gutegurira inzira y’Umwami, munsi y’ubuyobozi burengeye bwa Mpwemu Yera, kugira ngo ubutumwa bwiza bukwirakwizwe mu butungane bwabwo. Uruzi rw’amazi y’ubugingo rugomba kurushaho kujya rwimbitse kandi rwaguke mu rugendo rwarwo. Mu mirima yose, hafi n’iya kure, abantu bazahamagazwa bave ku isuka, no mu mirimo isanzwe y’ubucuruzi ikunze cyane guhuza ibitekerezo byabo, kandi bazigishwa bafatanije n’abantu bafite uburambe—abantu basobanukiwe ukuri. Kubw’imikorere itangaje cyane y’Imana, imisozi y’ingorane izakurwaho, ijugunywe mu nyanja. Nimucyo dukore nk’abamaze kumenya imbaraga z’ukuri nk’uko kuri muri Yesu.”
“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.
“Mundu guno, hakubaho urukurikirane rw’ibyabaye ruzahishura ko Imana ari yo Mutware w’ibiriho byose. Ukuri kuzatangazwa mu mvugo isobanutse, idashidikanywaho. Ababwiriza ukuri bazaharanira kugaragaza ukuri binyuze mu mibereho itunganijwe neza no mu migenzereze yubaha Imana. Kandi uko bazabikora, ni ko bazarushaho kugira imbaraga mu guhagararira ukuri no kukugezaho ishyirwa mu bikorwa nyakuri Imana yaguhaye.
“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.
“Abalenzya abo, abaamanyidde era abayigiriza amazima, bwe bakyamira ku kutegeera kw’abantu, ne bagabira ebirowoozo ebirimbiddwa emmere yaabwe bo ey’enfumo, kye kiseera ddala eri abo abaali emirundi gimu abakozi mu mulimu gw’okubuulira enjiri, naye ne basikirizibwa ne bayingizibwa mu kuddukanya amaduuka g’emmere, amaduuka ag’atunda ebyokulya, n’emitendera emirala egy’emirimu gy’obusuubuzi, okujja mu lunyiriri, okuyiga Bayibuli zaabwe n’obunyiikivu, era nga balina ekigambo kya Katonda mu mukono, okugaba amazima ga Bayibuli, emmere ey’omwoyo, nga bakolagana ne bamalayika ab’omu ggulu. Omulimu guno kaakano gwetaaga n’eddoboozi ery’amaanyi abakozi abalondebwa obwakatonda. Awo Obuyinza Obutagambika buligamba ensozi ez’obuzibu nti, Siggibwawo, osuulibwe mu nnyanja.” 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.
Eliya, Yohana, na Miller walikuwa, na hivyo wanawakilisha, watu walioitwa kutoka katika “miito” iliyo “ya kawaida zaidi”; kwa maana “wale watu” ambao hapo awali walikuwa wamefundisha kweli hatimaye “hugeukia ufahamu wa kibinadamu, na kuwapimia akili zilizodanganyika sahani yao wenyewe ya hadithi za kubuniwa.” Watu wa kawaida walioitwa watatoa “utumiaji wa hakika” wa unabii wa Biblia kama “Mungu alivyouutoa.” Mara mbili, katika kifungu hicho, Dada White alitambua “milima” kuwa ni “milima ya magumu.” Kazi ya watu hawa ilijumuisha kushusha “kila mlima.” Kazi inayotimizwa na watu wa kawaida walioitwa kutoka katika jembe la hali za unyenyekevu inawakilisha kazi ya kubainisha mbinu sahihi ya kibiblia kwa kulinganisha na sahani za hadithi za kibinadamu zinazotolewa na wanatheolojia wa wakati huo.
“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.
“Johana Mbatiza emahe, kandi emahe ya abo abali mu nnaku ez’enkomerero abagolokoka nga balina omwoyo n’amaani ga Eriya okuzuukusa abantu okuva mu butafaayo bwabwe, mu bingi bifaanagana. Emahe ye kifaananyi ky’emahe erina okukolebwa mu mirembe gino. Kristo alijja omulundi ogwokubiri okusalira ensi omusango mu butuukirivu. Ababaka ba Katonda abasitula obubaka obusembayo obw’okulabula obulina okuweebwa ensi, balina okuteekateeka ekkubo ery’okujja kwa Kristo okw’okubiri, nga Johana bwe yateekateeka ekkubo ery’okujja kwe olubereberye. Mu mulimu guno ogw’okuteekateeka, ‘buli kiwonvu kirigulumizibwa, na buli lusozi n’akasozi birikkakkanyizibwa; n’ebikyamu birigololwa, n’ebifo ebikakanyavu birifuuka bitalo’ kubanga ebyafaayo biriddamu okubaawo, era nate ‘ekitiibwa kya Mukama kiribikkulibwa, era bonna abalina omubiri balikiraba wamu; kubanga akamwa ka Mukama ke kakyogedde.’” Southern Watchman, Maaki 21, 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.
Ubumenyi bw’abavugurura batatu bwagaragajwe na Yesaya ni ubu: buri gikombe kizashyirwa hejuru, buri musozi n’agasozi bizacishwa bugufi, ibigoramye bizatunganywa, kandi aharandaranda hazaringanizwa. Inzira y’Umwami itegurwa no gushyira ibikombe hejuru, guca bugufi imisozi, gutunganya ibigoramye no kuringaniza aharandaranda ni inzira za kera.
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.
Jang jangramko ahan oja, “Biramni kuchel jake watatakbo, aning Godna gita rajako rangko rongtale dakbo. Pilak rong ong∙gipa salrang chubatgen, pilak a∙brirang aro chikkarang on∙gipa dakgen; kotok ong∙gipa rongtale dakgen, aro rakbegipa biaprango salgrik ong∙gen. Unikode Biramni rasong parakgen, aro pilak mande tom∙tom an∙chingni nikgen: maina Biramni ku∙sikasa iako aganaha.” Isaiah 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.
Yahudiyawa vehavehava gakwambeka Yohana Mubatizi kana iye ali Eliya wa kwisa, iye asubura ati tali, ariko hanyuma yimenyekanisha n’ijambo ryo muri Yesaya.
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.
Ndzi hi byona vumbhoni bya Yohane, loko Vayuda va rhuma vaprista ni Valevhi ku suka eYerusalema leswaku va ya n'wi vutisa va ku: U mani? Kutani a pfumela, a nga kaneti; kambe a pfumela a ku: A hi mina Kriste. Kutani va n'wi vutisa va ku: Kutani ke? Hi wena Eliya? A ku: A hi mina. Hi wena muprofeta yaloye? A hlamula a ku: E-e. Kutani va ku eka yena: U mani? leswaku hi ta vuyisela nhlamulo eka lava hi rhumeke. U tivula yini hi wena n'wini? A ku: Hi mina rito ra loyi a huwelelaka emananga a ku: Lunghisani ndlela ya Hosi, hilaha muprofeta Esaya a vuleke hakona. Yohane 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.
“Kuwanda ya Mukama” kwitegura kulaga enkola bamalayika gye baayamba Miller okutegeera n’okukozesa, alyoke ateekateeke okutegeera kwa Bayibuli okw’“ekkubo” abantu kwe baali bateekwa okutambuliramu. Buli “lusozi” lwali lusembererwa okukkakkanyizibwa, kubanga ensozi eziri mu bunnabbi bwa Bayibuli zikiikirira amazima agasooka okulabika ng’agazibu ennyo okutegeera. Okutegeera olusozi olutukuvu olw’ekitiibwa olwa Danyeri essuula eky’ekkumi n’emu, olunyiriri olw’amakumi ana mu ttaano, kabaka ow’obukiika obwa kkono lw’agezaako okuwangula, kitegeerebwa nga kusooka kulondoola olusozi olutukuvu olw’ekitiibwa olwa ddala mu Yerusaalemi, olwo mu bunnabbi ne lunnyonnyola olusozi olutukuvu olw’ekitiibwa olw’omwoyo. Okunnyonnyola olusozi oluyitibwa Alamagedoni, ekitegeeza olusozi lwa Megiddo, omuntu alina okugenda ku Megiddo eya ddala. Obuzibu obw’obunnabbi obukiikirirwa ng’obuzibu buggibwawo, ng’omusingi ogugamba nti entandikwa y’ekintu eraga enkomerero y’ekintu gukozesebwa.
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.
Nzirā iyo yakaimirirwa naIsaya, yakataurwa nezvayo naJohane, uye yakaiswa pachena naMiller, inosimudzira mupata mumwe nomumwe. Kungava kuri “mupata wechiratidzo” muna Isaya 22, “mupata wamapfupa akafa” muna Ezekieri, kana kuti “mupata waJehoshafati” mubhuku raJoeri, nzira iyo yakavakirwa pakunzwisisa kwakarurama kwehunhu hwaKristu, sezvaanomiririrwa saPalmoni, Muverengi Anoshamisa, munhoroondo yeMillerite, kana kuti saArufa naOmega, nyanzvi inoshamisa yendimi, munhoroondo yedu, ndiyo inosimudzira chokwadi cheuprofita chinomiririrwa ne“mipata” yeShoko raMwari.
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.
Eby’obugobere obirina okugololwa n’ebifo ebikakanyavu ebifuulibwa ebitalo bireetera omulimu gw’okutereeza empisa n’ennono ezikozesebwa obwakabona obwa Laodikiya okunyweza ebyokulya byabwe eby’obutwa eby’enfumo. Omulimu gwa Eriya gwogerwako mu ngeri ey’enjawulo ng’ogukiikirira enkola entuufu ey’ebyawandiikibwa ng’eyimiridde mu kuwakanya enfumo z’abateologiya n’abakabona. Omulimu ogwo gukolebwa “abantu aba bulijjo,” so si bakabona n’abateologiya abayize. Mu biraga eby’obunnabbi eby’abajulirwa bano abasatu mulimu era n’ensonga ennyangu nti Eriya agenda okujja aliba musajja.
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.
Anga oponi onekela okuvwaya nga kali kake, lakini nga baatheologian ba Adventism bapyangila okujikilila efivunda fyabo, batolokele ekihande okuva mu bya Sister White, omo alandula mu nkelo ey’omu maaso aha muntu alija mu mwoyo n’amaani ga Eliya; era bongeraako efivunda fyabo eby’okunnyonnyola, ne bakakasa nti Sister White yali ayogera ku ye mwene.
“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.’
“Ubunabii sharti utimizwe. Bwana asema: ‘Tazama, nitawatuma kwenu Eliya nabii kabla haijaja siku ile kuu na ya kuogofya ya Bwana.’ Yupo mtu atakayekuja katika roho na nguvu za Eliya, [Tazama kiambatisho.] naye atakapotokea, watu wanaweza kusema: ‘Wewe una bidii kupita kiasi, huyafasiri Maandiko kwa njia iliyo sahihi. Acha nikuambie jinsi ya kufundisha ujumbe wako.’”
“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.
“Basi bangi bakakokila te kokesenisa mosala ya Nzambe mpe oyo ya moto. Nakoloba solo ndenge Nzambe azali kopesa yango epai na ngai, mpe nalobi sik’oyo ete, soki bokobi koluka mabe, kozala na molimo ya bokabwani, bokoyeba solo soko moke te. Yesu alobaki na bayekoli na Ye ete, ‘Nazali naino na makambo mingi ya koloba na bino, kasi bokoki komema yango te sik’oyo.’ Bazalaki na ezalela te ya kosepela na makambo mosantu mpe ya seko; kasi Yesu alakaki kotinda Mobondi, oyo akoteya bango makambo nyonso, mpe akokanisa bango makambo nyonso oyo Ye moko alobaki na bango.
“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.
“Birayan, em ne vi pêdivî ye ku pişta xwe bi mirovan ve girêdin. ‘Ji mirovan bêrawestin, yê ku hewa ya wî di pozê wî de ye; çima ew divê bi tiştî were hesibandin?’ Divê hûn giyanên xwe yên bêçare bi Îsa ve bigirin. Ji me re ne xweş e ku em ji kaniya newala binêşînava vexwin, dema ku kaniyek li çiyê heye. Werin em çemên jêrîn bihêlin; werin em werin ser kaniyên bilindtir. Heke xalek ji rastiyê hebe ku hûn fam nakin, ku li ser wê hevaheng nabin, lêkolîn bikin, nivîsa pîroz bi nivîsa pîroz re bidin ber hev, qulikê rastiyê bi kûrahî bixin nav kûzeya peyva Xwedê. Divê hûn xwe û ramên xwe li ser gorîgeha Xwedê daynin, ramanên xwe yên pêşwextî dûr bixin, û bihêlin ku Ruhê ezmanê we ber bi hemû rastiyê ve rêberî bike.” 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:
“Mutu fulani yuaja katika roho na nguvu za Eliya: Maneno haya yametumiwa kimakosa na baadhi ya watu kumhusu mtu fulani ambaye ilidhaniwa kwamba angejitokeza akiwa na ujumbe wa kinabii baada ya maisha na kazi ya Bi. White. Aya tatu zinazounda makala hii yenye kichwa ‘Acha Mbingu Ziongoze’ ni sehemu ndogo tu ya hotuba iliyotolewa na Ellen White huko Battle Creek, Michigan, asubuhi ya Januari 29, 1890. Kama ilivyochapishwa katika Review and Herald ya Februari 18, 1890, ilibeba kichwa cha ‘Jinsi ya Kukabili Jambo la Mafundisho Linalobishaniwa.’ Dondoo nyingine zilizotolewa kutoka katika makala hii na kutumiwa kwa kiasi kikubwa kujaza kurasa fulani za juzuu hii, zinaweza kupatikana katika kurasa 23, 104, 111, 119, 158, 278, na 386. Makala hiyo imechapishwa tena kwa ukamilifu wake katika Selected Messages 1:406–416, huku sehemu inayounda dondoo yenye kichwa ‘Acha Mbingu Ziongoze’ ikionekana katika kurasa 412 na 413. Makala hiyo isomwapo kwa ukamilifu wake inakuwa dhahiri kwamba Ellen White, katika tamko hili alilolitoa zaidi kidogo ya mwaka mmoja baada ya Mkutano wa Minneapolis kwa kundi moja huko Battle Creek, alikuwa akinena kuhusu huduma yake mwenyewe. Baadhi walikuwa wameanza kuikosoa kazi yake. Angalia kwamba katika aya inayotangulia ile inayoonekana katika juzuu hii kwenye ukurasa 475, Ellen White anasema:”
“‘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).
“‘Tukama mu bwikalo aho enjawulo zose ziriyongorokerera. Niba ntekereza ko mfite umucyo, nzakora inshingano yanjye yo kuwushyikiriza. Dufate ko nagishije inama abandi ku byerekeye ubutumwa Uwiteka ashaka ko mpa abantu, irembo ryashoboraga gufungwa kugira ngo uwo mucyo utagera ku bo Imana yari yawuntumyeho. Igihe Yesu yagenderaga i Yerusalemu, ‘iteraniro ryose ry’abigishwa ritangira kunezerwa no guhimbaza Imana n’ijwi riranguruye ku bw’imirimo yose ikomeye bari barabonye; rivuga riti, hahirwa Umwami uje mu izina ry’Umwami; amahoro mu ijuru, n’icyubahiro ahasumba hose. Nuko bamwe mu Bafarisayo bo muri iryo teraniro baramubwira bati, Mwigisha, uhane abigishwa bawe. Arabasubiza ati, Ndababwira yuko aba nibaceceka, amabuye yahita ataka’ (Luka 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“‘यهودीहरूले परमेश्वरको वचनमा पूर्वकथित सन्देशको घोषणालाई रोक्न प्रयास गरे।’
“Then she makes reference again to her own experience:
“Buna kandi asubira kwerekeza ku byo yiboneye ubwe:
“‘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.
“‘Unabii lazima utimizwe. Bwana asema, “Tazama, nitawapelekea Eliya nabii kabla ya kuja siku ile kuu na ya kuogofya ya Bwana” (Malaki 4:5). Mtu fulani atakuja katika roho na nguvu za Eliya, naye atakapoonekana, watu wanaweza kusema, “Wewe una bidii mno, huyafasiri Maandiko si kwa njia iliyo sahihi.”—Selected Messages, kitabu cha 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Лареи ахтәҧшра лхаҭатәы ԥышәара иазку иакәызгьы еилкаахоит уи ашьҭахь иааиуа апараграф аҟынтәи, уаҟа лара аҳәамҭа ҟалҵоит:”
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Ninyakulasya bwecine mbuli Lesa bweankipa….’” Akabikilo ku Bumboni ku Babeneshi.
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.
Ellen White alipaswa kushughulikia ngano za wanatheolojia na viongozi wa kipindi chake hakutoi ushahidi wowote kwamba alikuwa akijitambulisha mwenyewe kuwa ndiye “mtu” ambaye angekuja wakati ujao katika roho na nguvu za Eliya. Uko wapi ushahidi wowote kuhusu wale wapinzani wengi wa Ellen White ndani ya Uadventista wanaoshambulia njia ya matumizi ya kibiblia aliyotumia? Ni lini ambapo aliwahi kuambiwa, “Huyafasiri Maandiko kwa njia inayofaa”? Anabainisha wazi kwamba kungekuwapo mwamko wa watu mwishoni mwa ulimwengu ambao ungepewa uwezo kwa roho na nguvu za Eliya, na hakuna njia yoyote halali ya kudai kwamba alifikiri mwamko huo wa kilio kikuu cha malaika wa tatu ulikuwa unatukia wakati ule alipotabiri juu ya udhihirisho wa baadaye wa nguvu za Eliya. Wanatheolojia Waadventista wa Laodikia wangependa kundi lao liamini kwamba Dada White alikuwa “akirejelea” “uzoefu wake mwenyewe” kama utimilifu wa nabii Eliya ambaye angetumwa kabla ya siku ile kuu na ya kuogofya ya Bwana.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Ite ethi, nokumutumina Eliya umprofeti ngaphambi kokufika komhla omkhulu nowoyikekayo weNkosi. Malaki 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.
Mu bintu kimwe kya obunnabbi ekiraga Eriya ng’akabonero, alaga enkola ya Bayibuli ey’okusoma n’okutegeera ebigambo bya Katonda, erwanyisa enfumo z’obwa kabona obugabula enfumo ez’ennono n’emituba. Omulimu gwe ogw’okuteekateeka ekkubo (“eno ye kkubo, mutambuliremu”) gutuukirizibwa n’enkola ya Bayibuli erwanyisa enjigiriza ez’obwa kabona obwonoonefu. Era ng’okusinziira ku bajulirwa abasatu aba Eriya, Yokaana Omubatiza, ne Miller; nga guwerekerwako obujulizi bwa Mwannyinaffe White obw’okulabika kwa Eriya, okwali kukyajja mu biro ebyo, ajja kuba musajja, so si mukazi. Enkola ya Palmoni ne Alpha ne Omega bw’etegeerwa obulungi, eteereddwa amagezi ng’eri si mateeka ga Bayibuli gokka ag’okuvvuunula Ebyawandiikibwa, wabula ng’eri kiwandiiko ky’embeera ya Kristo, era ekyo kye kitiibwa kye.
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.
Na utukufu wa Bwana utafunuliwa, nao wenye mwili wote watauona pamoja; kwa maana kinywa cha Bwana kimenena hayo. Isaya 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Akaraktera ka Kristo kakale ko karahagararwa mu buryo bugomba gukoreshwa mu gusobanukirwa Ijambo Rye, kuko ari we Jambo.
“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.
Mbunge wa Mungu uliomo katika patakatifu pa mbinguni ndio asili ile kuu, ambayo maagizo yaliyoandikwa juu ya mbao za mawe na kunakiliwa na Musa katika Pentateuko yalikuwa nakala sahihi isiyokosea. Wale walioufikia uelewa wa jambo hili muhimu hivyo waliongozwa kuona tabia takatifu isiyobadilika ya mbunge wa Mungu. Wakaona, kuliko ilivyowahi kuwa hapo awali, uzito wa maneno ya Mwokozi: “Mpaka mbingu na nchi zitakapopita, yodi moja wala nukta moja haitaondoka kamwe katika torati.” Mathayo 5:18. Mbunge wa Mungu, kwa kuwa ni ufunuo wa mapenzi yake, nakala ya tabia yake, lazima udumu milele, “kama shahidi mwaminifu mbinguni.” Si amri hata moja iliyobatilishwa; si yodi wala nukta iliyobadilishwa. Mtunga-zaburi asema: “Milele, Ee Bwana, neno lako limethibitika mbinguni.” “Amri zake zote ni za hakika. Zimesimama imara milele na milele.” Zaburi 119:89; 111:7, 8.” Pambano Kuu, 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.
Küme ügüruv eron ongodulahüli anin arig bisiremsen Masiha-yin chanar-un ülü qubilqu bičig barimt bolqu metü, üzügülügči üge tailburilal-un juram ču mön adali Masiha-yin chanar-un bičig barimt mön.
“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.
“Gerek li ser xwe bizanin ku Xiristiyantî çi pêk tîne, rastî çi ye, ew bawerîya ku em wergirtî ne çi ye, û rêzikên Încîlê çi ne—ew rêzikan ku ji desthilata herî bilind hatine dayîn. Gelek hene ku bêyî sedemekî ku bawerîya xwe li ser wê ava bikin, bêyî delîlê bes asayî li ser rastiya mijarê bawer dikin. Heke ramanek were pêşkêş kirin ku bi bîr û baweriyên wan ên pêşwext amadekirî re li hev tê, ew bi tevahî amade ne ku wê qebûl bikin. Ew ji sedemê ber bi encamê ve naaqilin; bawerîya wan bingehekî rastîn nîne, û di dema ceribandinê de ewê bibînin ku wan li ser qûm ava kiriye.”
“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.
“Ou muki wa kukumala ni mayele gaandi ga lelo, aga gatakulunga, kuentenda gege kwamba gano gagwanine pa wokovu wakwe, ali mukutulumina mu bukengi bwa lufu. Kuli bangi abena kubula kukwata bwino-bwino ngambu zya Maandiko, pakuti bakakole kuviluka bukosi, no kusonsa mikojo yonsi ne nsintililo syonsi isyapegwa ku bantu ngenga kwamba buwene. Satana waingijile mizee yakwe yene mu lusambilo lwa Leza, pakuti asofye bwanguba bwa Injili ya Kristo. Umwingi mukulu wa abo abetaka kwamba bakwitabila buwene bwa lelo, tabamanya citu cikonzya kukaba lwitabilo luli lwakapegwa kale ku basalali—Kristo muli imwe, bulangizi bwa bukata. Betontonkanya kuti balelamika bipimo bya kale, pele babola, kabili tabaikako mutima. Tabamanya cintu ciyela kubombela mu bwikalo bwabo no kukwata amaka yene-yene ga luyando no lwitabilo. Tabali basomi ba Bbaibolo abeene aba pafupi, pele babuta kabili tabategelanga. Apo kupatukana kwa mizee kukabuka pa mapanda ga Maandiko, aba batayasoma ku mutengo kabili abatacisala bwino cebo cibatabila, bawa ku buwene. Tufwile kutintila bonse bukankala bwa kupenya-cita bwino mu bwene bwa Buleza, pakuti bamanye kuti bamanya cintu citu caba buwene. Bamo beta kuti bamanide nganshi, kabili bakakondwa ni mibele yabo, lino tabacili no mulilo pa mulimo, nelyo luyando lukali kuli Leza, na ku myeo iyo Kristo wafwila, ukucila nga bali batamuziba Leza. Tababelenga Bbaibolo [pakuti] beelulile umwongo no bunonshi mu myeo yabo bene. Tabomfwa kuti ijwi lya Leza lili kubakambila. Pele, inga twatenda kuviluka inshila ya wokovu, inga twabona imisamfu ya Zuwa lya bulungami, tufwile kusoma Maandiko ku mutengo, pantu milayo ne buprofita bwa Bbaibolo bituntulila imisamfu iboneka bwino ya bukata pa mutanto wa Buleza wa busokoli, amasambililo aya apamulu ngatamavwilukwa bwino.” 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.
لە ڕاستیدا مەسیحی بوون واتە وەک مەسیح بوون. دەقەکە دیاری دەکات کە «پێویستە خۆمان بزانین چی پێکهێنەری مەسیحییەتە». دەڵێت پێویستە «بزانین» «ڕاستی چییە». ئێمە «دەبێت بزانین» «ئەو باوەڕە چییە کە وەرگرتوومانە». پێویستە بزانین «یاساکانی پەڕتووکی پیرۆز چین—ئەو یاسایانەی کە لە بەرزترین دەسەڵاتەوە پێمان دراون». وەک مەسیح بوون پێویستی بە زانینی ئەو یاسایانەی پەڕتووکی پیرۆز هەیە کە لە بەرزترین دەسەڵاتەوە پێمان دراون. بەبێ ئەو یاسایانە ناتوانین وەک مەسیح بین، چونکە ئەو یاسایانەی لەلایەن بەرزترین دەسەڵاتەوە دراون، رونوسی کارەکتەری ئەون.
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.
Elija-en ekintu ekirala kye mulimu ogw’okuteekerateekera omubaka w’endagaano ekkubo. Elija akiikirira omulimu ogutuukirizibwa mu biro eby’ebyafaayo ng’abantu abaalondebwa oluberyeberye bayitibwako, ate mu kiseera kye kimu abantu abapya abalondebwa ne balondebwa. Ebyafaayo ebyo bikiikirira enkola ey’okulongoosa eveesa abantu abakiikirirwa ng’ekiweebwayo ekirongoofu, nga kyawukana ku bantu abaalondebwa oluberyeberye abatali balongoofu.
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.
Tazama, nitamtuma mjumbe wangu, naye ataitengeneza njia mbele zangu; naye Bwana mnayemtafuta atakuja ghafula katika hekalu lake, naam, mjumbe wa agano mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Naye ni nani atakayesimama atakapoonekana? Kwa maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itakapompendeza Bwana, kama siku za kale, na kama katika miaka ya zamani. Malaki 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.
Yoane Mubatisi aliteguriye inzira Kristo kugira ngo aze giturumbuka kandi yeze urusengero rwiwe. Kweza urusengero mu ntango no mu mpera z’igikorwa ca Kristo vyari ugushitsa ivyo muri Malaki ikigabane ca gatatu. Yoane ni we yari intumwa yateguye inzira y’Intumwa y’Isezerano kugira ngo ihumanure bene Levi.
“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.
“Һәыӡрыцқьараан аманыр аҟны, Иисус Иаанарԥшуан Иара Иԥсхьахәратә миссиа, насгьы Иусура далагоит. Уи аманыр, Иԥшьоу Аҟазаара ахатәы нхарҭа еиԥш иргылаз, Израиль азыгьы адунеи азыгьы аҿырԥштә-дырраны иазыҟамызт. Аамҭақәа рықәынӡагьы иабжьан, Анцәа Игәаҳәаратәын ишыҟаҵаз ӡәырҩы зегьы, ашәахтәуи иԥшьоуи сераф аҟынтәи ауаҩы рҟынӡа, Аԥҵаҩы Иҟазаара анҭыҵуа аманырхарц. Аха агәнаҳара иахҟьаны, ауааҩра Анцәа изы аманыр аҟазаара ҟаломхеит. Ацәгьарала иаахҵәажуаз, иаԥхасҭахаз, ауаҩы игәы Иԥшьоу Иазырԥшуаз ахьӡи аҳаҭыри еиҭах иаанарԥшӡомызт. Аха Анцәа Иԥа Иуаҩрахь аарала, Ажәҩан агәҭакра наӡеит. Анцәа ауааҩраҟны дынхоит, насгьы ахақәиҭра ҳазҭо абзоурала, ауаҩы игәы еиҭах Иара Иаманырхоит. Анцәа Иӡбахьан Иерусалим иҟоу аманыр ԥсыуаҩцыԥхьаӡа излахьынҵахаша еиҳау аԥеиԥш азы даҽазныкгьы иаанҿасырԥшуа шаҳаҭра шакәны иаанхарц. Аха аиудеицәа ргәы иҭамшәеит дара ахьыҽхәоз уи ахыбра аҵак. Дара рхы рышьҭамҵеит Иԥшьоу Рымӡ дух азы иԥшьоу аманырқәа реиԥш. Иерусалимтәи аманыр аҩарҭақәа, анҭыҵу ахәаахәҭра апытҟәҟәареи аилаҩычреи рыла иҭәыз, иахьагьы хьанҭаҵәҟьан иаадырԥшуан агәыла аманыр — агәаҿы иҟоу аманыр, зыԥхасҭахаз ашәарҭра-гәцаракрақәеи иԥшьам ахәыцрақәа рыҟазаарала. Адунеи аахәаҩцәеи аарҭиҩцәеи рыла аманыр анириӡрыцқьоз, Иисус Иаанарԥшуан агәнаҳара аламысрыцқьара аҟынтәи агәыцқьара — адгьылтә гәаҳәарақәа, ахатә-хаҵаратә нәпсыҭҟьақәа, аԥсы аԥшәмацәымзартә иҟазҵо ацәгьа ҵасқәа рҟынтәи. ‘Шәара шәашьҭуа Аҳ Иаманыр ахь иаалырҟьаны днеиуеит, аҳд ацҳаражәҳәаҩгьы, шәгәы злашьҭоу; абар, днеиуеит, ҳәа иҳәоит архәҭақәа Иҳабы. Аха Иара иааира амш аҿы иареи иуазҳәарсыда? Иара аниацәырҵуа аӡә дышгылоузеи? избанзар Иара ахьарԥшыҩ ииаҵәаԥшы аиаҟара дҳауеит, насгьы ахәҵатәиҩ иԥсахҩы аиаҟара; насгьы Иара ахьҩацәрыҩҵәҟьан дтәаны араӡны ирҭиҩеи ирцқьараҩреи иеиԥш дҟалоит; Леви иԥацәа рҽрицқьоит, насгьы алтын еиԥш араӡны еиԥш дрыцқьауеит.’ Малахия 3:1–3.” Ааԥсара ргәазыҳәара, 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.
Yohana Mubatiza niwe mutumwa yateguye inzira kugira ngo Kristo aze giturumbuka yeze urusengero rwiwe, kandi William Miller yaranguye na we nyene uwo murimo nyene wo gutegura kugira ngo Kristo aze giturumbuka mu Ahera Cane ku wa 22 Gitugutu 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.
“Hatina ya Kristo nk’ Umuherezi Mukuru wacu yinjira Ahera cyane, kugira ngo ahumanure Ubuturo Bwera, nk’uko bigaragarizwa muri Daniyeli 8:14; hatina y’Umwana w’umuntu ajya ku Mukuza wa Kera, nk’uko byerekanwa muri Daniyeli 7:13; n’ukuza k’Umwami aje mu rusengero Rwe, nk’uko byahanuwe na Malaki, byose ni ibisobanuro by’igikorwa kimwe; kandi kandi ibi binagaragazwa no kuza kw’umukwe aza mu bukwe, nk’uko Kristo yabivuze mu mugani w’inkumi icumi, wo muri Matayo 25.” Intambara Ikomeye, 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).
Maniiꞌaa nga ta profeta, “Aka kitaꞌn para enna sabu nga anghel a kummaibaba manlapud langit, a walaꞌan kadakkel nga pannakabalin; ket ta daga naliwliwa iti dayag na. Ket impukkaw na iti naindaklan unay a timek, a kunana, Natnag, natnag ni Babilonia a dakkel, ket nagbalin a pagnaedan dagiti sairo, ” (Apocalipsis 18:1, 2). Daytoy met laeng ti mensahe a naited iti maikadua nga anghel. Natnag ni Babilonia, “agsipud ta pinainum na amin a nasion iti arak ti pungtot ti pannakikamalala na” (Apocalipsis 14:8). Ania dayta nga arak?—Dagiti ulbod a sursuro na. Inted na iti lubong ti maysa nga ulbod a Sabado iti saad ti Sabado ti maikapat a bilin, ket inulit na ti ulbod a sigud nga imbagana ni Satanas kenni Eva idiay Eden—ti naisalsalumina a di-matapukaw a pannakabiag ti kararua. Adu a kabsat a biddut ti inwaras na iti adayo ken nalawa, “isursuroda a kas sursuro dagiti bilbilin dagiti tattao” (Mateo 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.
“Ivan Yesu atangire obuheereza Bwe mu ruhame, yeezaho Yeekaalu, ayihamu okujanjaba kwayo okw’obuhakanyi obutukuvu. Mu bikorwa eby’aha muheru eby’obuheereza Bwe hakabaho okuyeza kwa kabiri kwa Yeekaalu. Nikwo kandi omu murimo ogw’aha muheru ogw’okulabura ensi, habaho okuhamagarwa kubiri okw’enjawulo eri amakanisa. Obutumwa bw’omumalayika ow’okubiri nibugira buti: ‘Babulooni agwire, agwire, ekibuga ekyo ekihango, ahabw’okuba akanywesa amahanga goona omwenge gw’ekiniga ky’obusambani bwe’ (Okushuuruurwa 14:8). Kandi omu kurira kw’amaani okw’obutumwa bw’omumalayika ow’okusatu, eiguru ryahurwamu eiraka nirigira riti: ‘Murugyemu, imwe bantu bangye, mutaba basherukwera bibi bye, kandi mutaheebwa ku birengo bye. Ahakuba ebibi bye byahika omu iguru, kandi Ruhanga aikukire obutahiki bwe’ (Okushuuruurwa 18:4, 5).” Selected Messages, ekitabo 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.
Keleesia ya Kristu mu mizunguko ibili ya kutakasa hekalu katika huduma yake, na mizunguko ibili ya kutakasa hekalu katika historia ya Wamillerite, ilikuwa utimilifu wa Malaki sura ya tatu, nayo yaelekeza mbele kwa mizunguko ibili ya kutakasa hekalu iliyoanza tarehe 11 Septemba 2001, wakati majengo makubwa ya Jiji la New York yalipobomoshwa kwa mguso wa Mungu, na malaika mwenye nguvu wa Ufunuo kumi na nane akashuka kuutia nuru ulimwengu kwa utukufu wake. Miongoni mwa mambo mengine, jambo hili lakanusha chakula hicho cha hadithi za kubuni kilichotolewa na wanatheolojia wa Laodikia wa Uadventista, wanaodai kwamba Ellen White alikuwa nabii Eliya ambaye angekuja kabla ya siku ile kuu na ya kuogofya ya Bwana. Kutakaswa kwa hekalu kunakotukia wakati malaika wa Ufunuo kumi na nane anaposhuka kulianza miaka themanini na sita baada ya Ellen White kuwekwa katika pumziko lake.
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.
Yohana Mubatizi n’abigishwa be, Miller n’Abamillerite, na Future for America bahagarariye intumwa zitegura inzira kugira ngo Intumwa y’isezerano ize giturumbuka mu rusengero rwayo maze iruhanagureho uguhumanya kwayo kwo gusuzugura ibyera.
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.
ئێلیاس وەک هێمایەک پیاوێک نیشان دەدات. ئەو نوێنەرایەتیی پیاوێک دەکات کە لە ڕێگای ئاسایی ژیانەوە بانگهێشت کراوە، نە ئەوەی تیۆلۆگێکی کاهینانە بێت. خزمەتگوزارییەکەی ڕێبازە ڕاستە بایبڵییەکە پیشان دەدات، کە بریتین لەو یاسا و ڕێسایانەی لەلایەن بەرزترین دەسەڵاتەوە دراون. خزمەتگوزارییەکەی لە بەرەنگاربوونەوەدایە لەگەڵ ڕێبازەکانی کاهینایەتیی لاودیکەیی ئێستاکە، کە لە چیرۆکە ساختەکان، نەریتەکان و تەقالید پێکهاتوون. ئەو ڕێگا ئامادە دەکات بۆ پرۆسەیەکی پاککردنەوە کە گەلێکی هەڵبژێردراوی نوێ لە پاشماوەی گەلێکی هەڵبژێردراو کە تێپەڕدراون، هەڵدەستێنێت. پرۆسەی پاککردنەوەکە لە چوارچێوەی ڕوودانێکی لەناکاودا جێگیر کراوە.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Eliya pişî jî xizmetekê û xebatekê temsîl dike ku Xwedê bi taybetî damezrîne û wê wekî xizmeta tenê ya Xwedê diyar dike.
We will demonstrate this in the history of the Millerites in the next article.
Tukalanga iki mu byabaye mu mateka y’Abamillerite mu ngingo ikurikira.
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.
Ŋka shí yáŋ, sàràta yàŋ dìŋkàla ná fìtìrì kùtɔ̀ yàŋ sùmàra, Eliya nàbìi náà sɔ̀ngɔ̀, à kà: “Márigi Ala, Ala la Ibráhímu, Isáhaka, ní Isiraila, ì yé kɛ́ à lón dɔ́n bìí kùnní yén i ye Ala ye Isiraila kɔ̀nɔ, à ní n ye i jɔ́n ye, à ní n bɛ́ fɛ̀nw ò bɛ̀ɛ kɛ́ i kúmà la.” 1 Mansaw 18:36.