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.
Mu kiwandiiko ekyayita twalaga Eriya ng’akabonero. Okukkiriziganya n’amateeka ga William Miller, “obubonero” buyinza okuba n’amakulu agasinga gumu. Noolwekyo, Eriya ng’akabonero ayinza era n’okuyimirira ekitundu ekimu mu kabonero ak’obubbiri aka Eriya ne Musa. Akabonero ak’obubbiri aka Eriya ne Musa kayita mu kitabo kyonna ky’Okubikkulirwa, era obutakakasa ku kye akabonero ak’obubbiri ako kalaga kye kuba obutakakasa ku bubaka obusangibwa mu kitabo ky’Okubikkulirwa obuggulwawo katono nga ekiseera eky’okusaasirwa kinaatera okuggalibwa. Olw’ensonga eno, kati tunaayogera mu ngeri entongole ku mpawu ez’obunnabbi ezimanyikiddwa wamu n’akabonero ka Eriya.
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.
Tulina abajulizi basatu ab’enkalakkalira okukakasa ebiranga eby’obunnabbi ebyo. Abo bajulizi be Nnabbi Eriya, Yokaana Omubatiza ne William Miller, nga okusindirirwa kw’Omwoyo Omutukuvu kubalaga ng’ebifaananyi ebisobola okukyusaganyizibwa.
“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.
Enkumi za abantu zaatwalibwa okukkiriza amazima agabuulibwa William Miller, era abaddu ba Katonda ne bazuukizibwa mu mwoyo n’amaanyi ga Eriya okulangirira obubaka. Nga Yokaana, omubanjirizi wa Yesu, abo abaabuulira obubaka buno obw’obunywevu ne bawulira nga basaanidde okuteeka ensala ku mizi gy’omuti, ne bayita abantu okuzaala ebibala ebikwatagana n’okwenenya. Obujulirwa bwabwe bwali bwa kuleetera okuzuukuka era okukosa amakanisa mu maanyi, ne bubikkula obw’obuntu bwazo obutuufu. Era bwe wali wawuulirwa okulabula okunywevu okw’okudduka okuva mu busungu obugenda okujja, abangi abaali bagattiddwa n’amakanisa ne bakkiriza obubaka obuwonya; ne balaba okuddayo emabega kwabwe, era ne beekaabira n’amaziga ag’okwenenya ag’amaanyi n’ennaku ennyo ey’omu mmeme, ne beetoowaza mu maaso ga Katonda. Era Omwoyo wa Katonda bwe yatuula ku bo, ne bayamba okulangirira nti, ‘Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa y’okusala kwe omusango etuuse.’ 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.
Eriya, Yokaana Omubatiza ne Miller baawebwa Omwoyo omw’enjawulo ogwabakulungamya era ogwategeeza engeri y’omulimu gwabwe. Obujulizi bwabwe "bwateekebwateekebwa okuzuukusa era okukosa n’amaanyi amakanisa, ne kulabisiza ddala" enneyisa yaago "ey’amazima." Obadde mu mirembe gya Akabu, gya Yokaana Omubatiza oba gya William Miller, amakanisa ge baayogereranga gonna gaalina obuzibe bw’amaaso bwa Lawodikiya obwali bunene era obuzibe nnyo, nga kyava obubaka buno bwetaagika okuba butereevu ng’okutadde "ensuula ku mizi gy’omuti." Kwakwatangamu n’okulangirira okuggwaawo kw’ekiseera eky’okugezesebwa, era eri Yokaana Omubatiza kyali okulabula ku "busungu" obwabadde "bujja." Obubaka bwa Miller obw’okulangirira nti, "Mutinye Katonda, mumuwe ekitiibwa; kubanga essaawa y’omusango gwe etuuse," nabwo bwali okulabula ku busungu obugenda okujja.
“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.
Eddoboozi lya Yokaana lyayimusibwa ng’ekkondeere. Omulimu gwe yagabirwa gwali, ‘Obalage abantu bange obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe’ (Isaaya 58:1). Teyali afunye buyigirize bwa bantu. Katonda n’obutonde baali abayigirizi be. Naye waali wetaagibwa omu okutegekera Kristo ekkubo mu maaso ge, alina obugumu okukaza eddoboozi lye ng’abannabbi ab’edda, ng’ayita eggwanga eryonoonefu mu kwenenya.
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.
Eriya yalagira abantu ab’omulembe gwe balonde ku lunaku olwo obanga banaweereza Katonda oba Baali, era abo tebaaddamu kigambo kyonna, ekyo ne kiba nga balonze 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.
"Tëkyabangawo obwetaavu obusinga okufuna obulabula obwesigwa n’okunenya, n’okukola mu butuufu obutereevu, okusinga mu kaseera kano. Setaani azze wansi n’amaanyi amanene, ng’amanyi nti obudde bwe bubuzeemu. Ajjuza ensi engéro ezisanyusa, era abantu ba Katonda baagala okubategeezebwa ebigambo ebirungi ebisaanagana nabo. Ekibi n’obujeemu tebikyayibwa. Nnalagibwa nti abantu ba Katonda balina okufuba n’obumalirivu obusinga okusindikira emabega enzikiza ey’ayingira. Omulimu ogw’okwekeneenya ennyo ogw’a Mwoyo wa Katonda gwetaagibwa kaakano nga tekibaddeko kufaananako. Obusiru bulina okukunkumulwa. Tulina okuzuukuka okuva mu kusinzira okunaatuletera okuzikirira singa tetukuwakanya. Setaani alina obuyinza obw’amaanyi obutawala emitima. Ababuulizi n’abantu bali mu kabi okuzuulibwa nga bali ku ludda lw’amaanyi g’ennzikiza. Tewali mbeera ya kubeera wakati kaakano. Ffenna tuli ddala ku ludda olutuufu oba ddala ku ludda olutali lutufu. Kristo yagamba: ‘Atali wamu nange ali kunnegana; era atakuŋŋaanyiza nange asasaanya.’" Obujulizi, voliyumu 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.
Yokaana yayita "eggwanga erirudde olubi" mu byafaayo bye "ekika ky'emiinsa." Mu nkomerero, Abawagizi ba Miller baalambulula eggwanga erirudde olubi mu byafaayo byabwe ng' "abawala ba Babulooni." Oba Eriya, Yokaana oba Miller, tewali mu basatu eyali musomi w'eddiini. Bonna baayitibwa okuva mu bulamu obwa bulijjo.
“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).
Amazima nga bwe gali mu Yesu, nga bwe yakibuulira ye mu kiseera lwe yali asiikirirwa ekire ekifumvufumvu, kye mazima ddala mu nnaku zaffe zino, era kirikyusa ddala obulowoozo bw’omuwulira, nga bwe kyakyusa obulowoozo mu biseera ebyayita. Kristo yayogera nti, ‘Bwe batawulira Musa n’Abannabbi, tebalikkakanyizibwa, newaakubadde nga waliwo omu azuukidde mu bafu.’ (Lukka 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.
Nga abantu, tuteekwa okutereeza ekkubo lya Mukama, nga tukulemberwa n’Omwoyo Omutukuvu mu buyinza bwe obusukkiridde, olw’okusaasaana kw’Enjiri mu bulongoofu bwayo. Omugga gw’amazzi ag’obulamu guliyongera okuzama era okugaziwa mu kkubo lyagwo. Mu nnimiro zonna, ez’okumpi n’eza wala, abantu bajja okuyitibwa okuva mu kulima, ne okuva mu mirimu egy’obusuubuzi egy’obulijjo egibanyigirizamu ebirowoozo, era bajja okuyigirizibwa wamu n’abalina obumanyirivu—abo abategeera amazima. Mu bikolwa eby’ekitalo bya Katonda, ensozi z’obuzibu zijja kuggyibwawo ne zisuulibwa mu nnyanja. Tukole ng’abo abayiseemu omugaso gw’amazima nga bwe kiri mu 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.
Waliwo mu kaseera kano olunyiriri lw’ebintu ebinaabikkula nti Katonda ye afuga embeera. Amazima galilangirirwa mu njogera ennyangu, etelimu kubuusabuusa. Abo ababuulira amazima balikola obunyiikivu okulaga amazima mu bulamu obutegekeddwa obulungi n’emboozi ey’okutya Katonda. Era nga bwe bakola bwe batyo, banabeera ba maanyi mu kuwagira amazima, era mu okuliteeka mu nkola mu ngeri ey’ekakasa, nga bwe Katonda yakiragirira.
“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.
“Bwe kiba nti abasajja abaamaze okumanya era ne bayigiriza amazima bawugira ne beetwala ku magezi g’abantu, ne bagabira emyoyo egyakyamibwa engero zaabwe ez’obulimba, ddala kituuse ekiseera eri abo abaali bakozzi mu mulimu gw’okubuulira Enjiri, naye abaavaamu ne batwalibwa mu kuddukanya mayumba g’okulya, amaterekero g’emmere, n’emirimu emirala egy’obusuubuzi, okuddayo mu mulongo, ne bayiga Baibuli zaabwe n’obunyiikivu, era nga ekigambo kya Katonda kiri mu mikono gyabwe, okugabira amazima ga Baibuli, emmere ey’Omwoyo, nga bakolagana n’abamalayika b’omu ggulu. Omulimu guno kati gukoowoola nnyo nga gwetaaga bakozi abalondebwa Katonda. Obuyinza obusukkiridde olwo buligamba eri ensozi z’obuzibu nti, Muggibwewo, musuulibwe 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.
Eriya, Yokaana ne Miller baali, era bwe kityo bayimirira abasajja abayitibwa okuva mu "ebisinga kuba bya bulijjo" "emirimu," kubanga "abasajja" abaali bayigiriza amazima mu kusooka, mu nkomerero "bakyukira ku magezi g'abantu, ne bagabira emitwe egirimbiddwa endiiro yaabwe ey'engero." Abasajja ab'obulijjo abayitiddwa balireeta "enkozesa entuufu" ey'obunnabbi bwa Bayibuli nga "Katonda bwe yagigaba." Emirundi ebiri, mu kyawandiikibwa kino, Sista White yalaga "ensozi" nga "ensozi ez'obuzibu." Omulimu gw'abo basajja gwalimu n'okuzissa wansi "ensozi zonna." Omulimu ogukolebwa abasajja ab'obulijjo abaayitibwa okuva ku kikumbi mu mbeera ez'obuwombeefu gukikiikirira omulimu ogw'okulambulula enkola entuufu eya Bayibuli, nga guwakanya endiiro z'engero z'abantu ezigabibwa abannaby'eddiini ab'ekiseera ekyo.
“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.
Omulimu wa Yokaana Omubatiza n’omulimu gw’abo abavaayo mu nnaku ez’oluvannyuma mu Mwoyo n’amaanyi ga Eriya okuzuukusa abantu okuva mu butafaayo bwabwe, mu bintu bingi biba bimu. Omulimu gwe kifaananyi ky’omulimu oguteekwa okukolebwa mu mulembe guno. Kristo alikomawo omulundi ogw’okubiri okusala omusango ku nsi mu butuukirivu. Abatumwa ba Katonda abaleeta obubaka obw’enkomerero obw’okulabula obugenda okuweebwa ensi, balina okuteekateeka ekkubo ery’okudda kwa Kristo omulundi ogw’okubiri, nga Yokaana bwe yateekateekera ekkubo okujja kwe okalubereberye. Mu mulimu guno ogw’okuteekateeka, ‘buli kiwonvu kiririnnulwa, buli lusozi lulikendeezebwa; ebikyamye biriteereezebwa, n’ebifo ebijeramye birifuuka olusaanu’ kubanga ebyafaayo bigenda kuddamu, era nate ‘ekitiibwa kya Mukama kirirabisibwa, n’omubiri gwonna gulikiraba awamu; kubanga akamwa ka Mukama ke kagamye.’ Southern Watchman, March 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.
Ebiranga eby’abatereeza basatu Isaaya bye yalaga nti ebiwonvu byonna binaayimusibwa, ensozi zonna zinaakendeezebwa, ebiboggoboggo binaatereezebwa, n’ebifo ebikakanyavu binaafuulibwa ebitereevu. Ekkubo lya Mukama eriteekateekebwa nga ebiwonvu biyimizibwa, ensozi zikendeezebwa, ebiboggoboggo bitereezebwa, n’ebifo ebikakanyavu bifuulibwa ebitereevu, lye amakubo ag’edda.
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.
Eddoboozi ly’oyo akaaba mu ddungu nti, Mutegekere Mukama ekkubo; mugolole mu ddungu oluguudo olukulu eri Katonda waffe. Amaddiba gonna ganaagulumizibwa, n’ensozi zonna n’obusozi bwonna binaakendeezebwa; ebiyongobese binaagololwa, n’ebifo ebiruwawu binaafuuka bitereevu. Era ekitiibwa kya Mukama kinaabikkulibwa, ne abantu bonna banaakiraba awamu; kubanga akamwa ka Mukama kakiyogedde. Isaaya 40:3-5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Bwe Abayudaaya ab'ennyombo baabuza Yokaana Omubatiza oba ye Eriya eyali asuubirwa okujja, n'abaddamu nti si nze, naye oluvannyuma yeeyanjula ng'oyo eyogerwako mu ebyawandiikibwa bya Isaaya.
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.
Era kino kye bujulirwa bwa Yokaana, Abayudaaya bwe baatumira okuva e Yerusaalemi bakabona n’Abaleevi okumubuuza nti, Ggwe ani? N’akkiriza, n’atagaana; naye n’akkiriza nti, Si nze Kristo. Ne bamubuuza nti, Kale kiki? Ggwe Eriya? N’abagamba nti, Si nze. Ggwe nnabbi oyo? N’addamu nti, Nedda. Awo ne bamugamba nti, Kale ggwe ani, tulyoke tubaddize abo abaatutuma. Ogamba ki ku ggwe mwenyini? N’agamba nti, Nze ddoboozi ly’oyo ayogerera mu ddungu nti, Mutereeze ekkubo lya Mukama, nga nnabbi Isaaya bwe yagamba. Yokaana 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.
Okuteekateeka ‘ekkubo lya Mukama’ kulambulula enkola bamalayika gye baakulembera Miller okutegeera era okukikozesa, okulongoosa okutegeera kwa Bayibuli ku ‘kkubo’ abantu kwe baalina okutambulirako. Buli ‘lusozi’ lwateekwa okukendeezebwa, kubanga ensozi mu bubaka bw’obunnabbi bwa Bayibuli zirimu amazima agalabika mu kulaba okwasooka ng’agazibu okutegeera. Okutegeera olusozi olutukuvu olw’ekitiibwa oluli mu Danyeri 11:45, kabaka w’Obukiikakkono lw’agezaako okuluwangula, kutandikira ku kumanya olusozi olutukuvu olw’ekitiibwa olwa ddala oluli e Yerusaalemi, olulambulula mu ngeri y’obunnabbi olusozi olutukuvu olw’omwoyo. Okunnyonnyola olusozi oluyitibwa Alamagidoni, ekitegeeza ‘olusozi lwa Megido’, kyetaagisa okugenda e Megido ennyini. Obuzibu bw’obunnabbi obulabibwa ng’obuzibu bujjibwawo nga bakozesa etteeka lino: nti entandikwa y’ekintu eraga enkomerero y’ekintu.
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.
Enkola eyayolesebwa Isaaya, eyogerebwaako Yokaana era eyaateekebwawo Miller, eyimusa ekiwonvu kyonna. Oba nga kye "kiwonvu eky'ekyolesebwa" mu Isaaya 22, "kiwonvu ky'amagumba agafu" mu Ezekyeri oba "kiwonvu kya Yekosafaati" mu kitabo kya Yoweeri, enkola esinziira ku kutegeera okutufu ku nneyisa ya Kristo, nga akiikirirwa nga Palmoni, Omubala ow'ekitalo, mu byafaayo bya Millerite, oba nga Alpha ne Omega, omunnimi ow'ekitalo, mu byafaayo byaffe, ye eyimusa amazima ag'obunnabbi agakiikirirwa mu "ebiwanvu" eby'Ekigambo kya Katonda.
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.
Ebyekontamye ebigenda okugololebwa n’ebifo eby’amagumu ebifuulibwa obutereevu byeraga omulimu ogw’okutereeza empisa n’ennono ezikozesebwa obusaserdooti bwa Laodikiya okuwagira ebyokulya byabwe eby’engero ebyalobeddwa obutwa. Omulimu gwa Eriya gutegeerekebwa bulambulukufu nga gulaga enkola entuufu eya Baibuli, nga gukkontana n’engero z’abannyonnyozi b’eddiini n’abasaserdooti. Omulimu ogwo gukolebwa "bantu ababulijjo," si basaserdooti n’abannyonnyozi b’eddiini abaayigirizibwa. Mu bikwatagana n’obunnabbi eby’abajulirwa bano basatu mulimu era n’ensonga enyangu eno nti Eriya ajja kubeera 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.
Okutunuulira kuno kuyinza okulabika nga tekwa mugaso, naye nga bwe bagezaako okunyweza engero zaabwe, abayigiriza b’eddiini ab’Adiventisiti batutte akatundu okuva mu byawandiikibwa bya Sister White mwe yawandiika ng’ayogera mu njogera ey’ebiseera eby’omu maaso ku musajja anaajja mu mwoyo n’obuyinza bwa Eriya, ne bagattako engero yaabwe ey’okunnyonnyola ne bagumira ddala nti Sister White yali ayogera ku ye mwennyini.
“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.’
"Obunnabbi bulina okutuukirizibwa. Mukama agamba: 'Laba, ndibatuma Eriya nnabbi nga tekunnaba kutuuka olunaku olukulu era olw’entiisa lwa Mukama.' Waliwo anaajja mu mwoyo n’amaanyi ga Eriya, [Laba ekyongerwako.] era bw’alabika, abantu bayinza okugamba: 'Oli munyiikivu nnyo; tonnyonnyola Ebyawandiikibwa mu ngeri entuufu. Ka nkutegeeze engeri gy’olina okuyigiriza obubaka bwo.'"
“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.
"Waliwo bangi abatayinza okuwawula wakati w’omulimu gwa Katonda n’ogw’omuntu. Nja kuyogera amazima nga Katonda bw’angampa, era kaakano njogera nti, bwe mulyongera okunoonya nsobi, n’okubeeramu omwoyo ogw’obutakkaanya, temujja kutegeera mazima. Yesu yagamba abayigirizwa be nti, ‘Nnina n’ebintu bingi by’okubagamba, naye kaakano temusobola kubigumiikiriza.’ Tebaali mu mbeera ey’okusiima n’okutegeera ebitukuvu n’ebintu eby’obutaggwaawo; naye Yesu yasuubiza okusindika Omuyambi, anaabayigiriza ebintu byonna, era anabajjukiza byonna bye yabagamba eri bo."
“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.
Ab’oluganda, tetusaanidde kuteeka okwesiga kwaffe mu muntu. ‘Mukomye ku muntu, omukka gwe guli mu nnyindo ze; kubanga alibalirwangako ki?’ Mwetaagisa okwesigamiza emyoyo gyammwe egitaliimu buyambi ku Yesu. Tekisaanidde ffe okunywa ku nsulo ey’omu kiwonvu nga waliwo ensulo ku lusozi. Tuleke emigga egy’ewansi; tugende eri ensulo ez’ewaggulu. Bw’owulira nga waliwo ekimu ku mazima ky’otomanyi bulungi, oba ky’otomukkaanyaako, kinoonyerezeeko, gereranya Ebyawandiikibwa n’Ebyawandiikibwa, muyimbe okutuuka wansi nnyo mu Kigambo kya Katonda, mussiimise omusingi gw’amazima. Mwetaagisa okuteeka mmwe kennyini n’ebirowoozo byammwe ku kyoto kya Katonda, muggyewo endowooza ze mwateekateeka mu mitwe gyammwe edda, era mukkirize Omwoyo ow’omu ggulu abaluŋŋamye mu mazima gonna. Obujulizi eri Abasumba, 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:
Waliwo agenda okujja mu omwoyo n’amaanyi ga Eriya: Ebigambo bino abantu abamu babikozesezza mu bukyamu ne babiteekera ku muntu omu gwe baalowooza nti agenda kuboneka n’obubaka bw’obunnabbi oluvannyuma lw’obulamu n’omulimu gwa Ellen White. Ebitundu bisatu ebikola wano ekitundu eky’omutwe ‘Muleke Eggulu likulembeze’ byokka byali kitundu kitono ku njogera Ellen White gye yawayo e Battle Creek, Michigan, enkya ya Januwale 29, 1890. Bino byawandiikibwa mu Review and Herald ey’e Febwali 18, 1890, nga byalina omutwe ogugamba nti ‘Engeri y’okusisinkana ensonga y’enjigiriza ewakanyizibwako.’ Ebyatwalibwa okuva mu kiwandiiko kino ebirala, ebyakozesebwa nnyo okujjuzamu emiko egy’enjawulo mu kitabo kino, bisangibwa ku miko 23, 104, 111, 119, 158, 278, ne 386. Ekiwandiiko kyonna kyawandikiddwa nate kyonna bulikimu mu Selected Messages 1:406-416, nga ekitundu ekirimu akatoolo akayitibwa ‘Muleke Eggulu likulembeze’ kaboneka ku miko 412 ne 413. Bwe kisomebwa kyonna, kiba kyangu okulabika nti Ellen White, mu kigambo kino kye yayogera nga wayiseewo ekiseera ekitono ekisukka mu mwaka gumu okuva ku Konferensi e Minneapolis eri ekibiina e Battle Creek, yali ayogerako obuweereza bwe. Abamu baali batandise okunenyeza omulimu gwe. Mwegendereze nti mu akatundu akukulembera akalabikira mu kitabo kino ku muko 475, Ellen White agamba nti:
“‘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).
'Tuyingire mu mbeera mwe obutakkaanya bwonna buggweewo. Bwe ndowooza nti nnina ekitangaala, ndikola omulimu gwange okukiyanjula. Nga bwe mba nneebuuzizza abalala ku bubaka Mukama bw'andinsabye okuwa abantu, oluggi lusobola okuggalwa ne kitangaala ne kirema okutuuka eri abo Katonda be y'akisindikira. Bwe Yesu yayingira mu Yerusaalemi ng'ayebbaala, `ekibinja kyonna ky'abayigirizwa ne batandika okusanyuka era ne batendereza Katonda n'eddoboozi ddene olw'ebikolwa eby'amaanyi byonna bye baalabye; nga boogera nti, Aweereddwa omukisa Kabaka ajja mu linnya lya Mukama: mirembe mu ggulu, n'ekitiibwa mu waggulu ennyo. Era abamu ku Bafalisaayo ab'omu kibiina ne bamugamba nti, Omuyigiriza, nenya abayigirizwa bo. Naye n'abaddamu n'abagamba nti, Mbategeeza nti, singa bano basirika, amayinja galyoka gekaaba amangu ddala' (Luka 19:37-40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
Abayudaaya baagezaako okuziyiza okulangirirwa kw’obubaka obwabadde bwategeezebwa edda mu Kigambo kya Katonda.
“Then she makes reference again to her own experience:
Oluvannyuma n’addamu okwogerako ku bumanyirivu bwe obwennyini:
“‘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.
'Obunnabbi bulina okutuukirizibwa. Mukama agamba nti, "Laba, ndibatumira Eriya nnabbi nga tekunnaba kutuuka olunaku lwa Mukama olukulu era olw’entiisa" (Malaki 4:5). Waliwo alina okujja mu mwoyo n’obuyinza bwa Eriya, era bw’anaalabika, abantu bayinza okugamba nti, "Oli munyiikivu nnyo, totonnyonnyola Ebyawandiikibwa mu ngeri entuufu."-Selected Messages, volume 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
Okuba nti yali ayogerako ku ebyo bye yayitamu ye yennyini, kyeyoleka bulungi mu kitundu ekigoberera, mwe ategeeza nti:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
'Nja kugamba amazima nga Katonda bw'angampa....' Ekyongerwako ku Obujulizi eri Abasumba.
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.
Okuba nti Ellen White yateekwa okuddamu eng ero z’obulimba ez’abasomi b’eddiini n’abakulembeze b’ekiseera kye tekiraga bukakafu bwonna nti yeeyalambululanga nga ye ‘omusajja’ eyandijja mu biseera eby’omu maaso mu Mwoyo n’Amaanyi ga Eriya. Wali wa bukakafu bwonna ku baamuwakanya abangi munda mu Abadiventisti abaawalumba enkola gye yakozesa mu nkozesa y’Ebyawandiiko Ebitukuvu? Wali wa gye yagambibwa nti, ‘tofumya amakulu g’Ebyawandiiko mu ngeri entuufu’? Alaga bulungi nti wajja okubeerawo ekikundi ky’abantu ku nkomerero y’ensi abanasobozebwa mu Mwoyo n’Amaanyi ga Eriya, era tewali ngeri yonna entuufu gy’oyinza okugamba nti yalowooza nti ekikundi eky’eddoboozi eddene kya Malayika ow’okusatu kyali kiriwo mu kiseera kye yabuulira ebya mu maaso eby’okweyoleka kw’Amaanyi ga Eriya. Abasomi b’eddiini Abadiventisti ab’e Lawodikiya baagala endiga zaabwe bakkirize nti Mukyala White yali ‘ayogerako’ ku ‘obumanyirivu bwe yennyini’ ng’okutuukirizibwa kwa nnabbi Eriya eyandisindikibbwa nga tannaba kutuuka olunaku olukulu era olw’entiisa olw’Omukama.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Laba, ndibatumira Eriya nnabbi nga tekinaba kutuuka olunaku olukulu era olw'ekitalo olwa Mukama. 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.
Ekimu ku bikwata ku bubonero bw’obunnabbi obwa Eriya nga akabonero kwe kuba nti ayimiriza enkola eya Bayibuli ewakana n’engero z’obulimba eza nnono n’empisa ezisasaanyizibwa obukabona. Omulimu gwe ogw’okutegekera ekkubo (Guno gwe mugendo, mutambuliremu) gutuukirizibwa ng’akozesa enkola eya Bayibuli ewakana n’okuyigiriza kw’obukabona obononefu. Era okusinziira ku bajulizi basatu, Eriya, Yokaana Omubatiza ne Miller; nga kwongereddwako n’obujulizi bwa Sister White ku kulabika kwa Eriya okw’ebiseera ebyali eby’omu maaso, anaabeera musajja, si mukazi. Enkola ya Palmoni ne Alpha ne Omega bw’etegeerekebwa mu ngeri entuufu, terabika nga bukungaanya bwa mateeka ga Bayibuli ag’okuvvuunula Ebyawandiikibwa byokka, wabula ng’ekifaananyi ekituufu ky’empisa za Kristo, 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.
Era ekitiibwa kya Mukama kijja kubikkulirwa, n'omubiri gwonna gunaakilaba awamu: kubanga akamwa ka Mukama ke kakiyogedde. Isaaya 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Enkula yennyini ya Kristo eragibwa mu nkola egenda okukozesebwa mu kutegeera Ekigambo kye, kubanga ye Ekigambo.
“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.
Amateeka ga Katonda agali Ewatukuvu mu ggulu gasookera ddala; ebiragiro ebyawandiikibwa ku bipande by’amayinja era ne byawandiikibwa Musa mu Bitabo Ebitaano byali kopi entuufu etalimu nsobi. Abo abaatuuka ku kutegeera ensonga eno ey’omugaso ne baleetebwa okulaba obutukuvu n’obutakyuka bw’amateeka ga Katonda. Ne balaba, nga bwe tebalangako, amaanyi g’ebigambo by’Omulokozi: ‘Okutuusa eggulu n’ensi lwe binaayitawo, tewaliggwa mu Mateeka wadde akanyukuta akatono oba akabonero akatono.’ Matayo 5:18. Amateeka ga Katonda, kubanga gavumbula okwagala kwe era nga ge kopi ey’empisa ze, galina okweyimirizaawo emirembe gyonna, ‘nga omujulirwa omwesigwa mu ggulu.’ Tewali kiragiro na kimu kigibwawo; tewali kanyukuta wadde akabonero akatono akakyusiddwa. Omuwandiisi wa Zabbuli agamba: ‘Emirembe gyonna, ai Mukama, ekigambo kyo kikakasiddwa mu ggulu.’ ‘Ebiragiro bye byonna byesigika; biyimiriddewo emirembe n’emirembe.’ Zabbuli 119:89; 111:7, 8. Olutalo Olukulu, 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.
Nga bwe amateeka ekkumi ge kiwandiiko ekitakyuka ekiraga empisa za Kristo, bwe kityo n’amateeka ag’okunnyonnyola eby’obunnabbi ge kiwandiiko ekitakyuka ekiraga empisa ze.
“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.
Tulina okumanya ffe ffennyini obukristaayo bwe buki, amazima kye ki, okukkiriza kwe twafuna kuli ki, n’ebiragiro bya Bayibuli—ebiragiro bye twawereddwa okuva eri obuyinza obusukkiridde. Waliwo bangi abakkiriza nga tebalina nsonga gyebasimbira okukkiriza kwabwe, nga tebalina obujulizi obumala ku mazima g’ensonga. Bwe wabaawo endowooza evaayo egasaana n’ebirowoozo bye baabadde beekozezza edda, bonna baba bategekedde okugikkiriza. Tebalowooza okuva ku kivuddeko okutuuka ku kivuddemu, okukkiriza kwabwe tekulina musingi gw’amazima, era mu kiseera ky’okugezibwa balizuula nti bazimbye ku musenyu.
“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.
Oyo abeera asanyufu n’akkiriza nti okumanya kwe okw’essaawa eno okutali kwatuukirivu ku Byawandiikibwa kumumala okulokolebwa, abeera yeewummudde mu bukuusa obw’obulabe obw’okufa. Waliwo bangi abatajjuziddwa bulungi n’ebiwakanya ebiva mu Byawandiikibwa, ebyandibayambye okuzuula ensobi n’okulangira ennono n’obukomisayo bwonna obwateekeddwawo ng’amazima. Setaani aleese endowooza ze mu kusinza Katonda, alyoke avunduze obutereevu bw’Enjiri ya Kristo. Bangi abegamba nti bakkiriza amazima ag’essaawa eno tebamanyi ki ekifuga okukkiriza okwaawaayo edda eri abatukuvu, Kristo mu mmwe, essuubi ly’ekitiibwa. Bateebereza nti balwanirira obubonero obw’edda, naye tebali bagumu era tebafaayo. Tebamanyi kye kitegeeza okutunga mu bumanyirivu bwabwe era okubeera n’omutindo omutuufu ogw’okwagala n’okukkiriza. Si basomi ba Bayibuli abennyongeddeko; balina obugayaavu era batakyetegereza. Bwe zibuka enjawulo z’ebirowoozo ku ebyawandiiko, abo abatayigira nga balina ekigendererwa era abatasazeewo kye bakkiriza bava ku mazima. Kiteekwa okusimbibwa mu mitima gya bonna obwetaavu bw’okunoonya n’obunyiikivu mu mazima ga Katonda, balyoke bamanye nti ddala bamanyi amazima kye kiri. Abamu bagamba nti balina okumanya kungi ne bakkuta n’embeera yaabwe, nga tebalina bugumu bw’omulimu, newaakubadde okwagala okunyiikira eri Katonda n’eri emyoyo Kristo lwe yawaayo obulamu bwe, okusinga eby’abo abatamanyi Katonda. Tebasoma Bayibuli okweyambayo amasavu n’obufuta mu myoyo gyabwe. Tebategeera nti ddala eddoboozi lya Katonda libayogerako. Naye bwe twagala okutegeera ekkubo ery’obulokozi, bwe twagala okulaba okumyansa kw’Enjuba ey’obutuukirivu, tuteekwa okuyiga Byawandiikibwa nga tulina ekigendererwa; kubanga ebisuubizo n’obunnabbi bya Bayibuli bireeta okumyansa okutereevu okw’ekitiibwa okutangaza ku nteekateeka entukuvu ey’okununulwa, ate nga amazima gano amanene tegategeerekebwa bulungi. Ebyawandiikibwa eby’omwaka gwa 1888, omuko 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.
Okuba omukristaayo mu mazima kitegeeza okubeera ng’a Kristo. Ekyawandiikibwa kino kiraga nti "tusaanidde okumanya ku bwaffe kennyini ekikifuula Obukristaayo." Kigamba nti "tusaanidde okumanya" "kiki ekiri amazima." Era "tusaanidde okumanya" "kye ki okukkiriza kwe twafuna." Tusaanidde okumanya "mateeka ga Baibuli - mateeka agatwaweebwa okuva eri obuyinza obw’oku ntikko." Okubeera ng’a Kristo kyetaagisa okumanya mateeka ga Baibuli agatwaweebwa okuva eri obuyinza obw’oku ntikko. Awatali ago mateeka tetusobola kubeera ng’a Kristo, kubanga amateeka agaweebwa obuyinza obw’oku ntikko galaga ddala obuntu bwe.
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.
Ekiranga ekirala kya Eriya kye kukola omulimu ogw’okuteekateekera ekkubo eri omubaka w’endagaano. Eriya akiikirira omulimu ogutuukirizibwa mu byafaayo nga abantu abaali abalondebwa edda balekebwa ku mabbali, ate mu kiseera kye kimu abantu abapya balondwa. Ebyafaayo ebyo bikiikirira omutendera gw’okutukuza oguleeta abantu abakiikirirwa ng’ekiweebwayo ekirongoofu, nga kiwukana n’abantu abaali abalondebwa edda abatayonjo.
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.
Laba, ndisindika omubaka wange, era anaateekateeka ekkubo mu maaso gange; era Mukama gwe munoonya ajja mu bwangu mu yeekaalu ye, era omubaka w’endagaano gwe musanyukira; laba, ajja, bw’ayogera Mukama ow’eggye. Naye ani ayinza okugumira olunaku lw’okujja kwe? era ani ayimirira bw’alabika? kubanga ali ng’omuliro ogw’okunyungulula, era ng’essabbuuni y’omunaaza ebyambalo. Era ajja kutuula ng’oyo anyungulula era ng’atukuza effeeza; era anaatukuza batabani ba Leevi, era anabayungulula ng’azaabu ne ffeeza, balyoke baleetere Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaasanyusa Mukama, nga mu nnaku ez’edda, era ng’emyaka egy’edda. 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.
Yokaana Omubatiza yategekera Kristo ekkubo alyoke ajje mu bwangu atukuze yeekaalu ye. Okutukuza kw’eyeekaalu ku ntandikwa ne ku nkomerero y’obuweereza bwa Kristo kwali okutuukirizibwa kw’obunnabbi obuli mu Malaki essuula essatu. Yokaana yali omubaka eyategekera omubaka w’endagaano ekkubo, alyoke atukuze batabani ba Lewi.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
Mu kwoza yeekaalu, Yesu yali alangirira obuvunaanyizibwa bwe ng’a Mesiya, era ng’atandika omulimu gwe. Yeekaalu eyo, eyazimbibwa okubeerwamu Obubeera bwa Katonda, yategekebwa okubeera eky’okuyigiriza eri Isirayiri n’ensi yonna. Okuva emirembe gyonna kyali ekigendererwa kya Katonda nti buli ekitonde, okuva ku muserafi omumulikivu era omutukuvu okutuuka ku muntu, kibeere yeekaalu ey’Okutuurirwamu Omutonzi. Olw’ekibi, obuntu bwava okuba yeekaalu ya Katonda. Nga guzimuse era ngwonoonebwa olw’obubi, omutima gwa muntu tewakyalaza ekitiibwa kya Oyo Omutukuvu. Naye olw’okufuuka omuntu kwa Mwana wa Katonda, ekigendererwa ky’eggulu kituukirizibwa. Katonda atuula mu bantu, era mu kisa eky’obulokozi omutima gwa muntu guddamu okubeera yeekaalu ye. Katonda yateekateeka nti yeekaalu e Yerusaalemi ebeerenga obujulizi obutayosa ku lugendo lw’ekitiibwa olugguliddwa buli mwoyo. Naye Abayudaaya tebaategeera amakulu g’ekizimbe kye baanyumirizangamu nnyo n’okwenyumiriza. Tebaweewaayo okubeera yeekaalu entukuvu eri Omwoyo Omutukuvu. Embuga z’yeekaalu e Yerusaalemi, nga zijjudde enduvuumo y’obusuubuzi obutali butukuvu, zaalabirira ddala nnamaddala yeekaalu y’omutima, eyali eyonoonebwa olw’okubeeramu okwegomba kw’omubiri n’ebirowoozo ebitatukuvu. Mu kwoza yeekaalu ku bagula n’abatunda b’ensi, Yesu yalangirira omulimu gwe ogw’okutukuza omutima okuva mu kivundu ky’ekibi—okuva mu byegomba by’ensi, mu byegomba eby’okwefaako wekka, n’emize emibi egyonoonya emmeeme. ‘Mukama gwe munaanoonya alijjira mangu mu yeekaalu ye, era Omubaka w’endagaano gwe musanyukira; laba, alijja, bw’ayogera Mukama ow’eggye. Naye ani ayinza okugumira olunaku lw’okujja kwe? era ani ayimirira bwe yeeraga? kubanga ali ng’omuliro gw’omuwoozya, era ng’asabbuuni gw’omunaaza engoye: era alituula ng’omuwoozya n’omutukuza w’efeeza: era alitukuza batabani ba Lewi, n’abayonja ng’azzabu n’efeeza.’ Malaki 3:1-3.” The Desire of Ages, 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.
Yokaana Omubatiza yali omubaka eyateekateeka ekkubo eri Kristo okujja mu bwangu n’okutukuza yeekaalu ye, era William Miller yatuukiriza omulimu ogwe kimu ogw’okuteekateeka Kristo okujja mu bwangu mu Ekifo Ekitukuvu Ennyo nga 22 Okitobba 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.
Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Yokaana ne Miller baakiikirira okutukuza okwalagirwa mu bubaka bwa Malaki, okuli kati mu kutuukirizibwa mu byafaayo byaffe eby’ensangi zino.
“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).
Nnabbi agamba nti, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye. N’akaaba nnyo n’eddoboozi ery’amaanyi, ng’agamba nti, Babulooni Enene agudde, agudde, era afuuse ekifo mwe babeerera baddayimooni’ (Okubikkulirwa 18:1, 2). Kino kye ky’obubaka kye kimu ekyaweebwa omulayika ow’okubiri. Babulooni agudde, ‘kubanga yanywesa amawanga gonna omwenge ogw’obusuungu bw’obwenzi bwe’ (Okubikkulirwa 14:8). Omwenge ogwo gwe ki?-Enjigiriza ze ez’obulimba. Yawadde ensi Sabata ey’obulimba mu kifo kya Sabata ey’ekiragiro eky’okuna, era azze ng’addamu okubuulira ekirimba Setaani kye yasooka okugamba Eva mu Edeni—obutafa kwa emeeme obw’obutonde. Ensobi nnyingi ezifanagana nazo azisaasaanyizza nnyo, ‘ng’ayigiriza ebiragiro by’abantu okuba enjigiriza’ (Matayo 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.
Nga Yesu atandise obuweereza bwe mu lwatu, n’asanirira Yeekaalu ng’agigyamu ebikolwa ebyaswaza obutukuvu bwayo. Mu bikolwa ebyasembayo eby’obuweereza bwe mwalimu okusanirira Yeekaalu omulundi ogwokubiri. Bwe kityo, mu mulimu ogwasembayo ogw’okulabula ensi, amakanisa gaweebwa obuyitibwa bubiri obw’awukana. Obubaka bw’omulayika ow’okubiri bweguno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yafunyisa amawanga gonna okunywa omwenge ogw’obusungu bw’obwenzi bwayo’ (Okubikkulirwa 14:8). Era mu ddoboozi erigulumivu ery’obubaka bw’omulayika ow’okusatu wawuulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Mufulume mu gye, abantu bange, muleme okubeera bagabo mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa eby’obukyamu byayo’ (Okubikkulirwa 18:4, 5). Obubaka Obulondeddwa, kitabo 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.
Okutukuza yeekaalu okubiri okw’obuweereza bwa Kristo, n’okutukuza yeekaalu okubiri okw’ebyafaayo by’Abamillerite, byali okutuukirizibwa kw’ebigambo bya Malaki essuula esatu era byalaga ku kutukuza yeekaalu okubiri okw’atandika nga 11 Sebutemba 2001, nga ebizimbe ebikulu eby’ekibuga New York byasuulibwa wansi olw’okukwatako kw’Omukono gwa Katonda, era Malayika ow’amaanyi ow’Okubikkulirwa essuula kkumi n’omunaana yakka okumanyisa ensi n’ekitiibwa kye. Wamu n’ebirala, kino kimenyaamu eng ero z’obulimba ez’ewaibwa abayigirize b’eddiini ba Lawodikiya mu Adiventisimu abagamba nti Ellen White ye nnabbi Eriya eyandijja nga tannatuuka olunaku olukulu era olw’entiisa lwa Mukama. Okutukuza yeekaalu okubaawo nga Malayika ow’Okubikkulirwa essuula kkumi n’omunaana yakka kwatandika nga wayiseewo emyaka kinaana mu mukaaga oluvannyuma lwa kuziikibwa kwa Ellen White.
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.
Yokaana Omubatizi n’abayigirizwa be, Miller n’Abamillerite, era ne Future for America, bakiikirira ababaka abategekera ekkubo Omubaka w’Endagaano okujja mu bwangu mu Yeekaalu ye, n’agitukuza ng’agiggyamu okwonoonwa okw’okusobya ku bitukuvu.
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.
Eriya ng’akabonero ayimirira omusajja. Ayimirira omusajja ayayitibwa okuva mu bulamu obwa bulijjo, so si musomesa wa by’eddiini ow’obwakabona. Obuweereza bwe bulaga enkola entuufu ey’Bayibuli, nga kye amateeka agawereddwa okuva eri obuyinza obwawaggulu ddala. Obuweereza bwe buli mu kusoomooza enkola y’obwakabona obw’e Lawodikiya obuliwo kaakano ey’ensongandyo, obuwangwa n’ennono. Ateekateeka ekkubo ery’enteekateeka y’okutukuza eyimusa abantu abaalondebwa abapya okuva mu bisigalira by’abantu abaalondebwa abayisiddwaawo. Okutukuza kuno kutegekeddwa mu ngeri ey’okubeera eky’amangu.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Eriya era akiikirira omulimu gw’obuweereza Katonda gw’ateekawo ddala era n’agukakasa ng’obuweereza bwa Katonda obwokka.
We will demonstrate this in the history of the Millerites in the next article.
Tujja kulaga kino mu byafaayo by’Abamillerite mu kiwandiiko ekiddako.
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.
Era kyabaawo mu kiseera eky’okuwaayo ekiweebwayo eky’akawungeezi, ne Eriya nnabbi n’asembera, n’agamba nti, Ai Mukama Katonda wa Ibulayimu, Isaaka, ne Isirayiri, kibeere kimanyiddwa leero nti ggwe Katonda mu Isirayiri, era nti nze ndi omuweereza wo, era nti byonna bino mbikoze ku kigambo kyo. 1 Bassekabaka 18:36.