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.
Kandi vyasimbika, pa kimye kya kupela ilambo lya kimye kya mangolo, Eliya kapolofweto afikile pabupipi, no kwamba ati, Yehova Leza wa Abulahama, Isaka, na wa Isalela, kimuminwe lelo ukuti ni Wewe Leza muli Isalela, na ukuti ne ndi muzya obe, era ukuti nacita fyonse fi pa lizwi lyobe. 1 Bakolinti 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Tukilakelang kuwa simot-simot ni Elias bilang maysa a simbolo. Maysa kadagiti simot-simot dayta ket ti panagministrio ken mensahe ni Elias, ni Juan a Mambagbautisar, ken ni William Miller ket nagbalin a kas alikamen ti panangukom. Inusar ti Apo ti mensaheda tapno subokenna dagiti tunggal maysa a maiyannatop a pakasaritaan. Kinuna ni Jesus a no saan koma a dimteng Isuna, awan koma ti basol dagiti Judio a masansan nga agsisisiawen.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Ako ningarija na kuvavugisha, ntibaba bafite icyaha; ariko none nta rwitwazo bagifitiye ku cyaha cyabo. Yohana 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Ezekieli anawatajia Wayahudi wabishi wa wakati wake kanuni iyo hiyo.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
「彼らは厚かましい子らであり、心の頑なな者たちである。わたしはあなたを彼らのもとに遣わす。あなたは彼らに、『主なる神はこう言われる』と言わなければならない。彼らは、聞こうと聞くまいと、（彼らは反逆の家であるから、）なお、自分たちの間にひとりの預言者がいたことを知るようになる。」エゼキエル 2:4, 5。
The symbolism of Elijah includes his role as an instrument of judgment.
Elijah-in nisiaqatiginninnera ilanngullugu eqqartuussinermut sakkussatut inissisimanera imaqarpoq.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Abali mu mulimo gwa kulanga obubaka bw’omumalaika ow’okusatu banoonyereza Ebyawandiikibwa ku musingi gwe gumu Kitaffe Miller gwe yayitamu. Mu katabo akatono akayitibwa Views of the Prophecies and Prophetic Chronology, Kitaffe Miller awa amateeka gano agangu naye ag’amagezi era amakulu ag’okuyiga Bayibuli n’okugitegeera:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Kila neno lazima liwe na matumizi yake yanayofaa kuhusu somo lililowasilishwa katika Biblia; 2. Maandiko yote ni ya lazima, nayo yanaweza kueleweka kwa kuyatumia kwa bidii na kwa kujifunza; 3. Hakuna jambo lililofunuliwa katika Maandiko linaloweza au litakalofichwa kwa wale waombao kwa imani, pasipo kusitasita; 4. Ili kuelewa mafundisho, yakusanyeni pamoja maandiko yote juu ya somo mnalotaka kujua, kisha kila neno na lipewe nguvu yake inayofaa; na kama mnaweza kuunda nadharia yenu pasipo mkinzano, hamwezi kuwa katika kosa; 5. Maandiko lazima yawe mfasiri wake yenyewe, kwa kuwa ni kanuni kwa yenyewe. Nikimtegemea mwalimu anifafanulie, naye akakisia maana yake, au akataka iwe hivyo kwa sababu ya imani yake ya kimadhehebu, au ili aonekane kuwa na hekima, basi kukisia kwake, kutaka kwake, imani yake, au hekima yake ndiyo kanuni yangu, wala si Biblia.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Elia juu ni sehemu ya kanuni hizi; na katika kujifunza kwetu Biblia sote tutafanya vyema kuzingatia kanuni zilizowekwa mbele.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
«Twamini ya kweli imejengwa juu ya Maandiko; lakini Shetani hutumia hila nyingi sana kuyapotosha Maandiko na kuingiza mafundisho ya upotovu, hata uangalifu mkubwa unahitajika ikiwa mtu anataka kujua yale yanayofundisha hasa kwa kweli. Mojawapo ya madanganyo makuu ya wakati huu ni kukazia sana hisia, na kudai unyofu huku ukipuuza matamshi yaliyo wazi ya neno la Mungu kwa sababu neno hilo halipatani na hisia. Wengi hawana msingi wowote wa imani yao ila hisia. Dini yao imo katika msisimko; huo unapokoma, imani yao huondoka. Hisia yaweza kuwa makapi, lakini neno la Mungu ndilo ngano. Naye nabii asema, ‘Makapi yana nini na ngano?’»
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Hiç kimse, hiç sahip olmadığı ve elde etmesi de mümkün olmayan ışığa ve bilgiye kulak vermediği için mahkûm edilmeyecektir. Fakat birçokları, Mesih’in elçileri aracılığıyla kendilerine sunulan gerçeğe itaat etmeyi reddeder; çünkü dünyanın ölçüsüne uymak isterler; ve anlayışlarına ulaşmış olan gerçek, canın içinde parlamış olan ışık, Yargı’da onları mahkûm edecektir. Bu son günlerde, çağlar boyunca parlamakta olan birikmiş ışığa sahibiz ve buna uygun şekilde sorumlu tutulacağız. Kutsallığın yolu dünya ile aynı düzlemde değildir; yükseltilmiş bir yoldur. Eğer bu yolda yürürsek, Rab’bin buyruklarının yolunda koşarsak, ‘doğruların yolu gittikçe daha çok parlayan ve tam güne erişinceye dek ışık saçan ışık gibidir’ sözünün doğruluğunu göreceğiz.” Review and Herald, 25 Kasım 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Hatuhukumiwi “kwa kutokuitii nuru na maarifa ambayo” “hatukuwahi kuwa nayo, na” “hatukuweza kuyapata.” Jambo la maana katika kauli hii ni usemi “hatukuweza kuyapata.” Eliya, Yohana, na Miller wanawakilisha nuru kwa vizazi vyao husika ambayo ingeweza kufikiwa. Kuwapo kwa ujumbe wao kuliondoa kifuniko cha kile kinachoitwa kisheria nchini Marekani “plausible deniability.” Ujumbe wa Eliya katika kizazi chochote ambamo unadhihirishwa huondoa “plausible deniability” yoyote, na hivyo kushikilia kizazi kizima kuwajibika kwa nuru inayowasilishwa wakati huo.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Otameli oyo, na ntango moko, alobaki ete akoyoka eloko moko te na oyo etali liteya oyo tosimbi, mpo na kobanga ete akondimisama. Andimaki koya na mayangani te, to koyoka mateya te; kasi na nsima asakolaki ete amonaki ete azalaki na ngambo kaka lokola soki ayokaki yango. Nzambe apesaki ye libaku ya koyeba solo, mpe Akotya ye na mokumba mpo na libaku yango. Bato mingi bazali kati na biso oyo batondi na makanisi ya liboso na kotelemela mateya oyo ezali sikawa kolobelama. Bakoya te mpo na koyoka, bakolukaluka na kimya te, kasi balobaka botelemi na bango na molili. Basepelaka mpenza na esika na bango. ‘Olobi ete, Nazali mozwi, mpe nabakisami biloko, mpe nazali na bosenga ya eloko moko te; kasi oyebi te ete ozali moto ya mawa, mpe wa mawa, mpe mobola, mpe mokufi miso, mpe bolumbu: napesi yo toli ete osomba epai na ngai wolo oyo emekami na mɔtɔ, mpo okóma mozwi; mpe bilamba ya mpɛmbɛ, mpo olata, mpe soni ya bolumbu na yo emonana te; mpe pakola miso na yo nkisi ya miso, mpo okoka komona. Bato nyonso oyo Nalingaka, Nabwaka bango na mabe mpe Napesa bango etumbu: yango wana yiká molende, mpe boya na kobongola motema’ (Emoniseli 3:17–19).”
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Takwa iandiko lyakuhanangura rikora ku bāba babaho munsi y’ijwi ry’ubu butumwa, yamara ntibemere kuza kubwumva. Mbese mumenya mute ko Umwami adatanga ibimenyetso bishasha vy’ukuri kwiwe, akabushira mu mimerere mishasha, kugira ngo inzira y’Umwami itegurwe? Ni imigambi iyihe mwagiye mushiraho kugira ngo umuco mushasha winjizwe mu nzego z’ubwoko bw’Imana? Ni ikimenyetso ikihe mufise cerekana ko Imana itarungikiye abana bayo umuco? Ukwihaza kwose, ukwikunda, n’ubwishime bwo ku vyiyumviro bwategerezwa gukurwaho. Dutegerezwa kuza ku birenge vya Yesu, tukamwigirako we afise ubugwaneza kandi yicisha bugufi mu mutima. Yesu ntiyigishije abigishwa biwe nk’uko abarabi bigishije ababo. Benshi mu Bayuda baraje baramwumviriza igihe Kristo yahishura amabanga y’agakiza, ariko ntibazanywe no kwiga; bazanywe no kunegura, no kumufatira mu kutajijuka kanaka, kugira ngo babone ico bokwifashisha mu kubuza abantu kwemera. Barahazwa n’ubumenyi bwabo, ariko abana b’Imana bategerezwa kumenya ijwi ry’Umwungere Nyakuri. Mbese iki si co gihe cokwibwiriza igisibo no gusenga imbere y’Imana? Turi mu kaga k’ukutumvikana, turi mu kaga ko gufata impande ku ngingo ijazaniwe impaka; none ntidukwiriye kurondera Imana n’umwete, twicishije bugufi mu bugingo, kugira ngo tumenye ico ari ukuri?” Selected Messages, igitabo ca 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Aba bagereranya ubutumwa bwa Eliya ni ibikoresho by’urubanza mu gikorwa cyo kweza gitegura inzira y’intumwa y’isezerano kugira ngo yeze urusengero. Mu kurangiza umurimo wo kweza urusengero, umucyo w’ukuri kw’iki gihe urahishurwa. Iyo utagombaga guhishurwa, abo Kristo yashakaga kandi ashaka kweza bakomeza kugumana umwambaro wabo w’i Lawodikiya wo kwibeshya. Eliya ashushanya umurimo w’ivugabutumwa werekana ukuri nk’igikoresho cy’urubanza. Ni cyo gituma tubwirwa yuko abanze ubutumwa bwa Yohana Umubatiza batashoboraga kugirirwa umumaro n’inyigisho za Yesu.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Ndzi kongomisiwile ku tlhela ndzi languta eka ku twarisiwa ka ku ta ko sungula ka Kriste. Yohane u rhumiwile hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava arileke vumbhoni bya Yohane a va pfunekanga hi tidyondzo ta Yesu.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Utozi wa ukweli wa wakati huu unafunuliwa katika historia za kinabii zinazofananisha utakaso wa watu wa Mungu, na unaliwajibisha kizazi hiki kwa kuchagua ama giza au nuru.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Lakini wewe, ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka…. Naye akasema, Enenda zako, Danieli; kwa maana maneno haya yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watasafishwa, na kufanywa weupe, na kujaribiwa; bali waovu watatenda maovu; wala hakuna hata mmoja wa waovu atakayefahamu; bali wenye hekima watafahamu. Danieli 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”
Abo abagereranya ubutumwa bwa Eliya ku bw’ibihe byabo bitandukanye, Kristo abamenya nk’abahagarariye be kugira ngo abakoreshe nk’ibikoresho by’urubanza. Ibyo ni byo Eliya yerekanaga ubwo yavugaga ati: “uyu munsi bimenyekane yuko ari wowe Mana muri Isirayeli, kandi ko ndi umugaragu wawe, kandi ko ibyo byose nabikoze nk’uko ijambo ryawe ryabitegetse.”
This truth is also set forth by Jesus concerning John the Baptist.
Ukutuutu uu naandiikibw'a Yesu naha Yohaana Omuzaana.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Û gava ew diçûn, Îsa dest pê kir ku li ser Yûhenna ji girseyan re bibêje: Hûn çûn çolê da ku çi bibînin? Qamîşek ku bi bayê tê hejandin? Lê hûn ji bo dîtina çi derketin? Mirovek ku cilên nazik li xwe kiribû? Va ye, yên ku cilên nazik li xwe dikin, di malên padîşahan de ne. Lê hûn ji bo dîtina çi derketin? Pêxemberêk? Erê, ez ji we re dibêjim, û ji pêxemberêk jî mezintir. Çimkî ev ew e, yê ku li ser wî hatiye nivîsîn: Va ye, ez qasidê xwe li pêş rûyê te dişînim, yê ku rêya te li pêşiya te amade bike. Metta 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Yohana alikuwa zaidi ya nabii; alikuwa chombo cha hukumu, na huduma yake ilitambulishwa kwa kizazi chake, kwa maana walikuwa wametoka kwenda nyikani ili wamwone, sawasawa kabisa na jinsi Israeli wote walivyokuja Karmeli kwa amri ya Ahabu. William Miller alielewa kuongezeka kwa maarifa kulikofunuliwa mwaka 1798. Aliwawakilisha wale waliokuwa wakizunguka huku na huku katika Neno la Mungu kadiri maarifa yalivyoongezeka. Ujumbe wake ulikuwa umejengwa juu ya wakati wa unabii, na mwaka 1840 ujumbe na huduma yake viliwekwa mbele ya kizazi chake kwa namna ambayo ulimwengu wote wa Kiprotestanti ulitazama kuona ikiwa mbinu yake ilifanya kazi. Ulipothibitishwa, ujumbe wake ulipelekwa ulimwenguni kote.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Na mwaka wa 1840 utimizo mwingine wa ajabu wa unabii ulizua mvuto mkubwa ulioenea sana. Miaka miwili kabla ya hapo, Josiah Litch, mmoja wa wahudumu mashuhuri waliokuwa wakihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, akitabiri kuanguka kwa Milki ya Othmani. Kulingana na hesabu zake, mamlaka hii ilikuwa iangushwe ... tarehe 11 Agosti, 1840, wakati ambapo mamlaka ya Othmani katika Konstantinopoli yaweza kutazamiwa kuvunjwa. Nami naamini kwamba jambo hili litathibitika kuwa ndivyo lilivyo.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Na wakusitanjila munda wa lwola lwalombelwe, Tuluki, kupitila mu bambasada bandi, wakitavya uvikingilo wa maka agha kuyanana gha ku Ulaya, ndipo mu nthowa yeneyiyo wakijiika pasi pa ulamuliro wa mitundu ya Chikhristu. Chochitika ichi chikafikiliska ndendende ulosi ula. Apo chikamanyika, mizinda yinandi ya ŵanthu yikagomezgeka za unenesko wa visambizgo vya kumasulira maulosi ivyo Miller na ŵanthu ŵakwenda nayo ŵakatora, ndipo kuwuskika kwakuzizwiska kukapelekeka ku gulu la uthenga wa kwiza kwa Fumu. Ŵanthu ŵakusambira na ŵa pa malo ghapachanya ŵakakolerana na Miller, pa kupharazga kweniso pa kufumiska maghanoghano ghake, ndipo kufuma mu 1840 kufika mu 1844 mulimo ukathandazgika mwaluŵiro.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
“1840 से 1844” तकले प्रकाशक दस अध्यायक “सात गर्जन” केर इतिहासक प्रतिनिधित्व करैत अछि। ओहि इतिहासमे शुद्धीकरणक एक प्रक्रिया, जाहि केर प्रतिनिधित्व मलाकी तीन अध्यायमे, आ मसीहक मन्दिरक दुइ शुद्धीकरणसभमे कएल गेल अछि, आरम्भ कएल गेल। शुद्धीकरणक ई प्रक्रिया क्रमिक परीक्षणक प्रक्रिया छल, जे मिलरक “एक दिन एक वर्ष” सिद्धान्तक समझ पर आधारित छल। जे सभ एलियाहक सन्देशक प्रतिनिधित्व करैत छथि, से सभ वाचाक सन्देशवाहक लेल अपन मन्दिरमे आकस्मिक रूपेण आबयक मार्ग तैयार करैत छथि, आ से सभ न्यायकेर एक उपकरणक प्रतीक छथि, जकर उपयोग वाचाक सन्देशवाहक ओहि सभकेँ बाहर निकालबाक लेल करैत छथि जे प्रकाशक अपेक्षा अन्धकारकेँ चुनैत छथि।
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
بێگومان من ئێوە بە ئاو لە پێناوی تۆبەدا لە ئاو دەهەڵکێشم؛ بەڵام ئەوەی دوای من دێت لە من بەهێزترە، ئەوەی شایستەی ئەوە نیم پێڵاوەکانی هەڵبگرم؛ ئەو ئێوە بە ڕۆحی پیرۆز و بە ئاگر لە ئاو دەهەڵکێشێت؛ شۆشەکەی لە دەستیدایە، و بە تەواوی جۆگەکەی پاک دەکاتەوە، و گەنمەکەی لە کۆگادا کۆ دەکاتەوە؛ بەڵام کاهەکە بە ئاگرێکی نەکوژاو دەسوتێنێت. مەتی 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Mu munsi wa Kristo ugaragazwa muri Yohana 6:66, yatakaje abigishwa benshi kurusha ikindi gihe cyose. Mu gitabo cyitwa The Desire of Ages, aho hasobanurwa uwo murongo wo muri Yohana, uburyo bwo gukoresha ubuhanuzi ni bwo bwabaye impamvu nyakuri yatumye abo bigishwa bagenda. Ntibashoboraga gusobanukirwa ko ikigaragara ku mubiri cyashushanyaga ikya Mwuka, kandi nk’uko intumwa Pawulo abyigisha, ikya kamere kibanza ikya Mwuka.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Na hivyo imeandikwa, Mtu wa kwanza Adamu alifanywa nafsi hai; Adamu wa mwisho alifanywa roho ihuishayo. Lakini haikuwa ya kwanza ile iliyo ya rohoni, bali ile iliyo ya asili; na baadaye ndiyo iliyo ya rohoni. 1 Wakorintho 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
أدەمويي و مەبەستەکانیان وەها بوون کە جولەکەکان ڕەتیان کرد مەسیح تێبگەن کاتێک ناساندی ئەو نانی ئاسمانە کە پێویستە بخوردرێت. نەریت و تەقلید ڕێبازەکەیان زاڵبوو بەسەر ئەو میتۆدەیەی کە خۆی مەسیح بەکاریهێنا. دەربارەی ئەم مێژووە، خوشک وایت تۆماری کرد:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Yesu kʉnoonywa na kʉkʉmwa pɨ bʉlɨsɨ pa kʉsita kwao kʉmwɨtɨkɨla, abatumwa aba bakajengana nake kʉsɨngʉla nkhanɨ. Bakakhʉngaala ngani, na pakʉlonda kʉmʉsita ʉMʉpokesi na kʉsangʉsya ʉbʉbɨ wa Mafarisayo, bakamʉpa amabega, bakamuleka ku nyoofwo. Bakabhomba ɨshɨsalo shao, bakatola ɨmbombo ya kunja awuweene pe, sita mʉpʉga gwake, ɨgapa lya panja sita mʉtɨ wa mʉnda. Ʉlʉamʉlo lwao lutasanukaga kangi naalumo; pa kʉva batendaga kugenda na Yesu kʉngʼanɨ.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Ane fan fu wa lon yi, le i wan tru klia in at de wan ples we den de tresh wit, en i wan geda in wit go na in stoa.’ Matthew 3:12. Dis na bin wan pan di ten we God de purj. Tru di word of tru, den bin de separét di chaf from di wit. Bikos den bin tumas ful wit vain glori en self-righteousness fo aksept reproof, tumas lov di world fo aksept wan laif of humility, plenti tonwe from Jesus. Plenti stil de du di sem tin tide. Den de tes souls tide so lek how den tes dos disciples na di synagogue na Capernaum. Wen tru de rich di heart, den si se dia laif no de akod wit di will of God. Den si di nid fo wan total chenj insay denself; bot den no willing fo tek op dat wok of self-denial. Therefore den de vex wen dia sins de kam na lait. Den go we, tek offense, even as di disciples lef Jesus, de grumble, ‘Dis na hard tok; hu fit yere am?’” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Ndzi murumiwa wa xivumbeko xa ntwanano wa Malaki la basulaka vana va Levhi hi ndzilo. U basula xivandla-xo-xuza xa yena hi ku helela, a hambanisa koroni ni mungu. U endla ntirho lowu hi fochi. Fochi hi yona yi endlaka ku hambanisiwa, naswona fochi hi wona rungula ra ntiyiso wa nkarhi wa sweswi eka matimu hinkwawo lama khumbekaka laha A basisaka vana va Levhi. Fochi hi wona rungula ni varumiwa va Eliya, lava yimelaka xitirho xa vuavanyisi.
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, yaani, mjumbe wa agano, mnayefurahia ndani yake; 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 mtakaso wa fedha; naye atawatakasa wana wa Lawi, na kuwachuja kama dhahabu na fedha, ili wapate kumtolea Bwana sadaka katika haki. Ndipo sadaka ya Yuda na Yerusalemu itakapompendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Ûne a wî piştî Yahyâyê Ma‘medan tê, ew e ku hewşa xwe bi şanî paqij dike, û wek agirê safîker e. Pêvajoya paqijkirinê bi peyamnêrê peymanê pêk tê, û ji ber vê yekê dîrokekê nas dike ku tê de Xudan dikeve nav peymanê bi gelê peymanê yê bijartî yê nû re. Dema ku Îsraêla kevn ji koletiya Misrê hat rizgarkirin, yek ji mijarên wê dîroka pîroz pirsa “yekemzayî” bû. Çi mirina yekemzayiyên Misrê bû, yan jî nasandina Îsraêlê ji aliyê Xwedê ve wek yekemzayîya Wî.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Nang popitibayan-mo kamman hi Faraon, Kasta ti kuna ni Jehova, Ti Israel ket anakko, uray ti inaunaak a lalaki: Ket kunak kenca, Palubosam ti anakko a mapan, tapno agserbi caniac: ket no agkedkedca a mangipalubos kencuana a mapan, adtoy, patayecto ti anakmo, uray ti inaunaam a lalaki. Exodo 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Nzambi lwele ku ndinganisu y’kilayilu ne Isalele mu mbutukulu mu Ezipte, lukanu lwa nzambi lwalina nti mwana wa ntete wa mobali wa dikanda dia wonso akumipesa ku kisalu kia bupriste. Kansi mu ntomboloko wa mwana-ngombe wa wolo, dikanda dia Levi kaka diale ku luseke lua Mose mu ntomboloko yina. Mu diambu dia bukwikadi bua bo, Nzambi wakatula lukanu Lwake lua nti mwana wa ntete wa dikanda dia wonso akumipesa ku bupriste, ye wakaleka makanda makwabo, wavana dikanda dia Levi bukokeshi bua bupriste kaka bo. Padi munzwi wa ndinganisu eledi kusukula bana ba Levi, yedi kumonisa lisolo ludi bantu ba ndinganisu wa ntete bela kutulwa ku luseke sambu ku bantu ba ndinganisu wa malu. Yayi yina yenzeka ku Yone Mubatizi, ku ba-Millerite, ne yenzeka ku nkama mosi na makumi ana ne bana. Kubanda mu 1840 too ne 1844, nzila wa kusukudibua wakabandama ku diambu dia kumekama dia nsangu wa biprofete wuvua uvana ku William Miller. Wavutulaka ku Mfumu kwiza lukasa ku tempelo Wandi mu Dituku dia 22 dia Octobre, 1844, kansi nzila wa kusukudibua kayisukila to too ne 1863.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Danyeri 8:14 mu buandi, ‘Kugera ku minsi ibiri n’igihumbi na magana atatu; ni ho ubuturo bwera buzezwa,’ hamwe n’ubutumwa bw’umumalayika wa mbere, ‘Mutinye Imana, kandi muyihe icubahiro; kuko igihe c’urubanza rwayo gishitse,’ vyose vyerekeza ku gikorwa ca Kristo mu Ahera Cane, ku rubanza rw’itohoza, si ukuza kwa Kristo kugira acungure abantu biwe no kurandura ababi. Ikosa ntiryari mu kubara ibihe vy’ubuvugishwa, ahubwo ryari mu kintu cari kuzoshika ku mpera y’iyo minsi 2300. Kubera iryo kosa, abizera bari baragize ugucika intege; yamara ivyo vyose ubuvugishwa bwari bwaravuze, n’ivyo vyose bari bafise ishingiro ryo kwitega mu Vyanditswe, vyari vyarashikiriye. Muri ya saha nyene igihe bariko baraboroga kubera ko ivyizigiro vyabo bisa n’ivyahushije, ico gikorwa cari carashitse, ari co ubutumwa bwari bwaravuze, kandi categerezwa kuranguka imbere y’uko Umwami aboneka kugira ahe impera abasavyi biwe.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Kristo alikuwa amekuja, si duniani, kama walivyotarajia, bali, kama ilivyodokezwa mapema katika mfano, katika Patakatifu pa Patakatifu pa hekalu la Mungu mbinguni. Anaonyeshwa na nabii Danieli kuwa akija wakati huu kwa Mzee wa Siku: ‘Nikaona katika njozi za usiku, na tazama, mmoja aliye mfano wa Mwana wa Adamu akaja pamoja na mawingu ya mbinguni, akafika’—si duniani, bali—’kwa Mzee wa Siku, nao wakamleta karibu mbele zake.’ Danieli 7:13.”
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
“Ukũka ũyũ nĩwatabĩrĩirwo o nĩ mũnabii Malaki: ‘Mwathani, ũrĩa mũcaragia, nĩagooka rũgendo rũa gũtirĩ kwĩhota kũmenyera hekarũ-inĩ yake, o we Mũtũmwo wa kĩrĩkanĩro, ũrĩa mũkenagĩra we: rora, nĩagooka, okuo nĩguo Mwathani wa ita ekuuga.’ Malaki 3:1. Ukũka kwa Mwathani kuuma hekarũ-inĩ yake kwari kwa gũciarĩra, kwa gũtatarwo, kũrĩ andũ ake. Matiaretwo nĩkumurora kuo. Nĩmwetereire agooke thĩ, ‘na mwaki ũrĩa wakanaga agĩcokereria ũiguano kũrĩ arĩa matamenya Ngai, na arĩa matathii na injili.’ 2 Athesalonike 1:8.”
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Lelo abantu babengakakulungeli ukumhlangabeza iNkosi yabo. Kwakusasele umsebenzi wokubalungiselela okwakufanele ufezwe ngenxa yabo. Kwakufanele banikwe ukukhanya, okuqondisa imiqondo yabo ethempelini likaNkulunkulu ezulwini; njalo njengoba kwakumelwe ngokholo balandele uMpristi wabo Omkhulu enkonzweni Yakhe khonale, kwakuzakwambulwa imisebenzi emitsha. Omunye umlayezo wesixwayiso lowokufundisa kwakufanele unikezwe ibandla.
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
Wî pêxember dibêje: ‘Kî dikare roja hatina Wî biqede? û kî dê raweste gava ku Ew xuya bibe? çimkî Ew wek agirê paqijker e, û wek sabûnê paqijkerên cilan e; û Ew dê wek paqijker û tesfiyekarê zîvê rûne; û Ew dê kurên Lewî paqij bike, û wan wek zêr û zîvê tesfiye bike, da ku ew pêşkêşiyek bi rastdariyê ji Xudan re pêşkêş bikin.’ Malachi 3:2, 3. Yên ku dê li ser erdê bijîn dema ku navbeynkariya Mesîh di perestgeha jorîn de bidome, divê bê navbeynkar li ber çavên Xwedayek pîroz rawestin. Cilên wan divê bêxem û bêlek bin; karakterên wan divê bi xwîna reşandinê ji guneh paqij bibin. Bi kerema Xwedê û bi hewldana xwe ya bi dîlsozî, divê ew di şerê li dijî xerabiyê de serketî bin. Dema ku dadweriya lêkolînê li ezmên berdewam e, dema ku gunehên bawermendên poşman ji perestgehê têne rakirin, di nav gelê Xwedê de li ser erdê xebateke taybet a paqijkirinê, ya dûrketina ji gunehê, heye ku pêk were. Ev xebat di peyamên Peyxam 14 de bi awayekî zelaltir tê pêşkêş kirin.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Nkochi ihi ntuma nji yaghakia, achie a Kristo nivatunga tayari kwo kuoneka Kwakwe. ‘Po ikapereko lya Yuda na Yerusalemu liva lya kumemesha kwa Mukama, nge misi ya kala, kandi nge myaka ya dulu.’ Malaki 3:4. Po ekanisa iyo Mukama wetu, mu kwija Kwe, alikwakira eri We mwenene, neryaba ‘ekanisa ey’ekitinisa, etaina ibara, oba ekunjo, oba ekintu kyona ekiri nk’ekyo.’ Abaefeso 5:27. Po yo erireba ‘nk’enkya, nungi nk’omwezi, yeru nk’izuba, kandi etisa nk’eggye eririna ebendera zaaryo.’ Oluyimba lwa Sulemaani 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Ihanze y’ukuza kw’Umwami mu rusengero rwe, Malaki na none yahanuye ukuza kwe kwa kabiri, ukuza kwe kugira ngo acire urubanza, muri aya magambo ati: ‘Kandi nzabegera kugira ngo mbacire urubanza; kandi nzaba umuhamya wihuta wo gushinja abarozi, n’abasambanyi, n’abarahira ibinyoma, n’abariganya umukozi mu gihembo cye, n’umupfakazi, n’impfubyi, n’abimika umunyamahanga ku burenganzira bwe, kandi ntibantinye, ni ko Uwiteka Nyiringabo avuga.’ Malaki 3:5. Yuda yerekeza kuri iyo scene nyene igihe avuga ati: ‘Raba, Umwami araza azanye ibihumbi mirongo vy’abera biwe, kugira ngo acire bose urubanza, no gutsindisha abanyavyaha bose bo muri bo ku vyerekeye ibikorwa vyabo vyose vy’ubugome.’ Yuda 14, 15. Uku kuza, n’ukuza kw’Umwami mu rusengero rwe, ni ibiba bibiri bitandukanye kandi bitandukanijwe.”
“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, 424–426.
“Kuyeza kwa Kristu ngati Mkulu wa Ansembe wathu kulowa m’Malo Opatulikitsa Kwambiri, chifukwa cha kuyeretsedwa kwa malo opatulika, monga mwaonetsedwera pa Danieli 8:14; kuza kwa Mwana wa munthu kwa Wokalamba wa Masiku, monga kwafotokozedwera pa Danieli 7:13; ndi kuza kwa Ambuye ku kachisi Wake, monga kunanenedweratu ndi Malaki, ndi mafotokozedwe a chochitika chomwecho chimodzi; ndipo chimenechi chikuimiridwanso ndi kuza kwa mkwati ku ukwati, monga momwe Kristu anafotokozera m’fanizo la anamwali khumi, la Mateyu 25.” The Great Controversy, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
بۆ چوار «هاتن» لە پەراگرافی دواوە ئاماژە کراوە، هەموویان هەمان هاتنن کە بە چوار شێوازی جیاواز وێنا کراون. یەکێک لەو «هاتنانە» مەتەڵی دە کچۆڵە پاکیزەکانە.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Nĩngĩ nĩndĩrathimwo kũrĩ mũhĩrĩga wa arĩa ikũmi, atano a o maatari aũgĩ, na atano matarĩ aũgĩ. Mũhĩrĩga ũyũ nĩ ũkũhĩngũrĩrwo, na nĩ ũgakũhĩngũrĩrwo, nginya harĩ ũrĩa wandĩkĩtwo na mũandĩko wake, nĩgũkorwo ũrĩ na mĩario ya mwanya mũnene kũrĩ ihinda rĩĩno; na ta ũhoro wa mũraika wa gatatũ, nĩwahingĩrĩrio na nĩũgũthiĩ mbere gũtũũra ũhoro wa ma kũu nginya mũciĩrĩrio wa ihinda.” Review and Herald, August 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
ئەگەر ئەو چوار «هاتنە» «وەسفی هەمان ڕووداون»، ئەوا ئەو چوار «هاتنە»یەی کە لە سەرەتای ئەدڤێنتیزمدا لە بزوتنەوەی میلێرایتی بەجێهێنران، لە کۆتایی ئەدڤێنتیزمدا لە بزوتنەوەی ئەلیادا دووبارە «بە پیتی تەواو» «بەجێهێنرێن».
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller nda va-Millerite va-li vaimwishi va ujumbe wa malaika wa kwanza, na katika kifungu icho-icho kutoka Early Writings ambacho tu-me-nukuu hivi karibuni, ujumbe wa malaika wa kwanza u-li-kuwa na sifa zilezile kabisa za Yohana Mbatizaji. Tu-li-nukuu kifungu kinachosema kwamba wale walio-kataa ujumbe wa Yohana Mbatizaji hawakuweza kufaidika kwa mafundisho ya Yesu. Katika aya inayofuata yeye asema, “Wale walio-kataa ujumbe wa kwanza hawakuweza kufaidika kwa wa pili; wala hawakufaidika kwa kilio cha usiku wa manane, ambacho kilikuwa kuwaandaa ili waingie pamoja na Yesu kwa imani ndani ya Patakatifu pa Patakatifu pa patakatifu pa mbinguni.” William Miller na Yohana Mbatizaji, wote wawili, wa-na-wakilisha vyombo vya hukumu.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
ئەگەر هیچکام لە هەردووکیان دەربارنەهاتبان، نەوەکانی تایبەتیان بەرپرسیار نەدەگیران لەبەر ڕەتکردنەوەی ڕووناکی. خودا ئەو دوو نێردراوەی بەکارهێنا بۆ لابردنی پەردەی گوناهی لاودیکیا، و بەو شێوەیە ڕووتی لاودیکیایی گەلی هەڵبژێردراوی پێشووی دەرخست، بە ناساندنی پەیامێک کە چ قبوڵ بکرایەوە یان ڕەت بکرایەوە، لە دادوەریدا بەکاردەهێنرایەوە وەک نیشانەی ئەوەی پێغەمبەرێک لەنێویاندا بووە. مێژووی 1840 تا 1844 بە ئاگری دابەزاندن لەسەر قوربانیی ئەلیاس لەسەر کێوی کەرمیل نموونەکرابوو. پێغەمبەری ڕاست لە پێغەمبەرە درۆزنەکان جیابوویەوە.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Tukau po toki ingkahat ta oning uluh zung para nelhrihpi ding a, October 22, 1844 hnu ah thianhlimna hna thawh a kal chhoh zia chu. Sister White nih October 22, 1844 hnu ah, “miakup cu an Bawipa tawh ton dingah an inpehtlai rih lo. An hrangah tiarlan ding tuahnak pakhat a um rih. Vaan ah Pathian biakinn lamah an thinlung hruai dingin êng pek ding a si; cun anmahnih nih rinna hmangin khika a rawngbawlnak ah an Tlangbawi Puithiam an hnu an zulh tikah, hna tuah ding thar pawl chu phuan in a um lai. Hruainak le zirhthiamnak thuchah dang pakhat khal kawhhran hnenah pek ding a si,” tiah a rel.
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Adventismi walikapokataa “nyakati saba” za Mambo ya Walawi ishirini na sita, ambazo Danieli aliziita “kiapo” cha Musa, walipoteza uwezo wao wa kutambua kwamba mchakato wa utakaso uliendelea zaidi ya kazi yao ya awali ya kuelewa kweli zilizohusiana na kufunguliwa kwa hukumu.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Na lisolo oyo ekolanda, tokotalela mosala ya bopetoli oyo ezali kokoba, mpe tokobanda koyokanisa liseke ya Protestantisime ya solo oyo Adventisme ya Millerite ezwaki na bambula ya 1840 na liseke ya Républicanisme.