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.
Dalam rencana sebelumnya, kitani sudah kenal pasti Nabi Ilyas sebagai satu lambang. Selaras dengan kaedah-kaedah William Miller, “lambang-lambang” boleh mempunyai lebih daripada satu makna. Oleh itu, Ilyas sebagai satu lambang juga boleh mewakili satu bahagian daripada lambang berganda Ilyas dan Musa. Lambang berganda Ilyas dan Musa menjalar melalui seluruh kitab Wahyu, dan menjadi tidak pasti tentang apa yang diwakili oleh lambang berganda itu bererti menjadi tidak pasti tentang pekabaran dalam kitab Wahyu yang dimeteraibuka sejurus sebelum masa percubaan berakhir. Atas sebab ini, sekarang kitani akan secara khusus membicarakan beberapa ciri nubuatan tertentu yang dikenal pasti dengan lambang Ilyas.
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.
Re na le dipaki tše tharo tša motheo go tiiša dika tšeo tša boporofeta. Dipaki tšeo ke moporofeta Eliya, Johane Mokolobetši le William Miller, bao tšhušumetšo e ba laetšago e le maswao ao a fapanyetšanago.
“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.
“Ribuan orang telah dituntun untuk menerima kebenaran yang diberitakan oleh William Miller, dan hamba-hamba Allah dibangkitkan dalam roh dan kuasa Elia untuk memaklumkan pekabaran itu. Seperti Yohanes, perintis jalan bagi Yesus, mereka yang memberitakan pekabaran yang khidmat ini merasa terdorong untuk meletakkan kapak pada akar pohon, dan menyerukan kepada manusia supaya menghasilkan buah-buah yang sesuai dengan pertobatan. Kesaksian mereka dimaksudkan untuk membangunkan dan sangat mempengaruhi jemaat-jemaat serta menyatakan tabiat mereka yang sebenarnya. Dan ketika amaran yang khidmat untuk melarikan diri daripada murka yang akan datang diperdengarkan, banyak orang yang bersatu dengan jemaat-jemaat menerima pekabaran penyembuhan itu; mereka melihat kemunduran mereka, dan dengan air mata pertobatan yang pahit serta penderitaan jiwa yang mendalam, merendahkan diri di hadapan Allah. Dan ketika Roh Allah hinggap ke atas mereka, mereka turut membantu memperdengarkan seruan itu, ‘Takutlah akan Allah, dan muliakanlah Dia; kerana saat penghakiman-Nya telah tiba.’” 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.
Elija, Yohanes Pembaptis, dan Miller telah dikaruniai suatu roh yang khas yang membimbing dan menentukan pekerjaan mereka. Kesaksian mereka “dirancang untuk membangkitkan dan dengan kuat memengaruhi gereja-gereja serta menyatakan” “keadaan yang sebenarnya” dari gereja-gereja itu. Baik pada zaman Ahab, Yohanes Pembaptis, maupun William Miller, gereja-gereja yang mereka tuju semuanya memiliki kebutaan Laodikia yang demikian dalam dan pekat sehingga pekabaran itu haruslah setegas peletakan sebuah “kapak pada akar pohon.” Di dalamnya tercakup pengumuman tentang penutupan masa percobaan, yang pada pekabaran Yohanes Pembaptis merupakan amaran tentang “murka” yang “akan datang.” Pekabaran Miller yang memaklumkan, “Takutlah akan Allah dan muliakanlah Dia, karena telah tiba saat penghakiman-Nya,” juga merupakan amaran tentang murka yang akan datang.
“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.
“යොහන්ගේ හඬ තුරුම්පුවක් මෙන් උසස්කරනු ලැබීය. ඔහුගේ පැවරීම මෙසේ ය: ‘මාගේ ජනතාවට ඔවුන්ගේ අපරාධයද, යාකොබ්ගේ ගෘහයට ඔවුන්ගේ පාපයන්ද පෙන්වන්න’ (Isaiah 58:1). ඔහු මනුෂ්ය විද්යාබුද්ධියක් ලබාගෙන නොසිටියේය. දෙවියන්වහන්සේත් ස්වභාවධර්මයත් ඔහුගේ ගුරුවරු වූහ. එහෙත් ක්රිස්තුස්වහන්සේට පෙර මාර්ගය සූදානම් කිරීමට, පැරණි අනාගතවක්තෘවරුන් මෙන් තම හඬ ඇසෙන පරිදි නිර්භීතව ප්රකාශ කරමින්, පිරිහී ගිය ජාතිය පසුතැවිල්ලට කැඳවීමට සමත් කෙනෙකු අවශ්ය විය.” Selected Messages, book 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Elijah a laelang gore kokomana ya gagwe e tlhophe mo letsatsing leo gore e tla direla Modimo kgotsa Baale, mme kokomana eo ga ya ka ya araba le fa e le lefoko le le lengwe, mme seo se lekana le go tlhopha Baale.
“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.
“လက်ရှိအချိန်ကဲ့သို့ သစ္စာရှိသော သတိပေးချက်များ၊ အပြစ်တင်ဆုံးမချက်များနှင့် နီးကပ်၍ တိကျတောင့်တင်းသော ကိုင်တွယ်ဆောင်ရွက်မှုများကို အလွန်လိုအပ်ခဲ့သော အချိန်သည် ဘယ်သောအခါမျှ မရှိခဲ့ပေ။ စာတန်သည် မိမိအချိန်တိုတောင်းကြောင်း သိလျက် အင်အားကြီးစွာဖြင့် ဆင်းလာပြီ။ ၎င်းသည် လောကကို နားဝင်ချိုသော ဒဏ္ဍာရီပုံပြင်များဖြင့် လွှမ်းမိုးလျက်ရှိပြီး၊ ဘုရားသခင်၏လူတို့သည်လည်း မိမိတို့အား ချောမွေ့နူးညံ့သော စကားများကို ပြောကြားပေးခြင်းကို နှစ်သက်ကြသည်။ အပြစ်နှင့် မတရားမှုကို မုန်းတီးရွံရှာခြင်း မရှိတော့ပေ။ ဘုရားသခင်၏လူတို့သည် ဝင်ရောက်လာနေသော အမှောင်ထုကို နောက်သို့ တွန်းလှန်ရန် ပိုမိုတည်ကြည်ခိုင်မာ၍ ဆုံးဖြတ်ချက်ပြတ်သားသော အားထုတ်မှုများ ပြုလုပ်ရမည်ဟု ကျွန်ုပ်အား ပြသခဲ့သည်။ ယခုအခါ ဘုရားသခင်၏ ဝိညာဉ်တော်၏ အနီးကပ်ဆောင်ရွက်မှုကို ယခင်ကထက် ပိုမိုလိုအပ်လျက်ရှိသည်။ မိုက်မဲထုံထိုင်းမှုကို ခါချပစ်ရမည်။ ထိုအရာကို မဆန့်ကျင်လျှင် ကျွန်ုပ်တို့၏ ပျက်စီးခြင်းကို ဖြစ်စေမည့် ထုံထိုင်းမောဟမှ နိုးထရမည်။ စာတန်သည် စိတ်နှလုံးများအပေါ် အင်အားကြီးမား၍ ထိန်းချုပ်နိုင်သော လွှမ်းမိုးမှုတစ်ရပ် ရှိသည်။ တရားဟောဆရာများနှင့် လူများသည် အမှောင်တန်ခိုးများဘက်တွင် ရှိနေသူများအဖြစ် တွေ့ရှိခံရမည့် အန္တရာယ်ရှိကြသည်။ ယခုအခါ ကြားနေရာထူးဟူသည် မရှိတော့ပေ။ ကျွန်ုပ်တို့အားလုံးသည် မှန်ကန်ခြင်းဘက်၌ အတိအကျ ရပ်တည်နေကြသော်လည်းကောင်း၊ မှားယွင်းခြင်းဘက်နှင့် အတိအကျ ပူးပေါင်းနေကြသော်လည်းကောင်း ဖြစ်ကြသည်။ ခရစ်တော်က ‘ငါနှင့်အတူ မရှိသောသူသည် ငါ့ကို ဆန့်ကျင်သောသူဖြစ်၏။ ငါနှင့်အတူ မစုသိမ်းသောသူသည် ကွဲပြားစေ၏’ ဟု မိန့်တော်မူ၏။” Testimonies, volume 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.
Yohanes menyebut “bangsa yang telah merosot” pada zamannya sebagai “keturunan ular beludak.” Kaum Millerit pada akhirnya mengenali bangsa yang telah merosot dalam sejarah mereka sebagai anak-anak perempuan Babel. Baik Elia, Yohanes, maupun Miller, tidak satu pun dari ketiganya adalah ahli teologi. Mereka semuanya dipanggil dari kalangan kehidupan biasa.
“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).
“បិតសេចក្តីពិត ដូចដែលវាមាននៅក្នុងព្រះយេស៊ូវ ដូចដែលទ្រង់បានប្រកាសវា កាលដែលទ្រង់ត្រូវបានគ្របដណ្ដប់ដោយពពកទន់ភ្លន់ នោះជាសច្ចភាព និងសេចក្តីពិត សម្រាប់សម័យរបស់យើងនេះ ហើយវានឹងកែប្រែចិត្តគំនិតរបស់អ្នកទទួលយក ដោយប្រាកដមិនខាន ដូចដែលវាបានកែប្រែចិត្តគំនិតរបស់មនុស្សជាច្រើនក្នុងអតីតកាល។ ព្រះគ្រីស្ទបានមានព្រះបន្ទូលថា ‘បើពួកគេមិនស្តាប់លោកម៉ូសេ និងពួកហោរាទេ នោះពួកគេក៏នឹងមិនត្រូវបានបញ្ចុះបញ្ចូលឡើយ ទោះបើមានម្នាក់រស់ឡើងវិញពីស្លាប់ក៏ដោយ។’ (លូកា 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.
“Sebagai suatu umat, kita harus mempersiapkan jalan bagi Tuhan, di bawah tuntunan Roh Kudus yang berkuasa mengendalikan segala sesuatu, bagi penyebaran Injil dalam kemurniannya. Arus air hidup itu harus menjadi semakin dalam dan semakin luas dalam perjalanannya. Di semua ladang, dekat maupun jauh, orang-orang akan dipanggil dari bajak, dan dari pekerjaan-pekerjaan dagang yang lebih umum, yang sebagian besar menyita pikiran, lalu akan dididik dalam hubungan dengan orang-orang yang telah berpengalaman—orang-orang yang memahami kebenaran. Melalui pekerjaan-pekerjaan Allah yang amat ajaib, gunung-gunung kesukaran akan disingkirkan dan dicampakkan ke dalam laut. Marilah kita bekerja seperti mereka yang telah mengalami kuasa kebenaran sebagaimana adanya di dalam Yesus.”
“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.
“Pada masa ini, akan terjadi satu rangkaian peristiwa yang akan menyingkapkan bahawa Allah adalah Penguasa atas segala keadaan. Kebenaran akan diberitakan dengan bahasa yang jelas dan tidak dapat disangkal. Mereka yang memberitakan kebenaran akan berusaha membuktikan kebenaran itu melalui kehidupan yang tertib dan tingkah laku yang saleh. Dan sementara mereka melakukan hal ini, mereka akan menjadi berkuasa dalam memperjuangkan kebenaran itu, dan dalam memberikannya penerapan yang pasti sebagaimana yang telah Allah berikan kepadanya.”
“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.
“Apabila orang-orang yang telah mengenal dan mengajarkan kebenaran itu berpaling kepada pengertian manusia, dan menyuapkan kepada pikiran-pikiran yang tertipu hidangan dongeng rekaan mereka sendiri, maka sudah sangat tiba waktunya bagi mereka yang dahulu pernah menjadi pekerja dalam pekerjaan penginjilan, tetapi yang telah diseret ke dalam pengelolaan restoran, toko makanan, dan berbagai bidang usaha komersial lainnya, untuk berbaris sehaluan, mempelajari Alkitab mereka dengan tekun, dan dengan firman Allah di tangan, membagikan kebenaran Alkitab, makanan rohani itu, dalam kerja sama dengan para malaikat sorgawi. Pekerjaan ini sekarang berseru nyaring memanggil para pekerja yang ditetapkan secara ilahi. Kemahakuasaan kemudian akan berkata kepada gunung-gunung kesulitan, Enyahlah engkau dan tercampaklah ke dalam laut.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Eliya, Yokhane, ne Miller ne bari, kandi bityo bahagarariye abantu bahamagawe bavuye mu “mirimo” “isanzwe cyane,” kuko “abantu” bari barigeze kwigisha ukuri amaherezo “bayoba bagana ku bwenge bwa muntu, maze bagaburira intekerezo zashutswe ibyokurya byabo bwite by’imigani.” Abantu basanzwe bahamagawe bazatanga “ishyirwa mu bikorwa ridashidikanywaho” ry’ubuhanuzi bwa Bibiliya nk’uko “Imana yabutanze.” Incuro ebyiri, muri uwo murongo, Sister White yavuze ko “imisozi” ari “imisozi y’ingorane.” Umurimo w’abo bantu warimo guca bugufi “buri musozi wose.” Umurimo usohozwa n’abantu basanzwe bahamagawe bavuye ku isuka y’imibereho yoroheje ugereranya umurimo wo kumenya uburyo nyakuri bwa Bibiliya, butandukanye n’ibyokurya by’imigani ya muntu bitangwa n’abanyatewolojiya bo muri icyo gihe.
“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.
“Kerja Yohanes Pembaptis, dan kerja mereka yang pada hari-hari terakhir tampil dalam roh dan kuasa Elia untuk membangunkan umat daripada sikap apati mereka, dalam banyak hal adalah sama. Kerjanya merupakan suatu lambang bagi kerja yang mesti dilakukan pada zaman ini. Kristus akan datang kali yang kedua untuk menghakimi dunia dalam kebenaran. Para utusan Tuhan yang membawa pekhabaran amaran terakhir yang akan diberikan kepada dunia, harus menyediakan jalan bagi kedatangan Kristus yang kedua, sebagaimana Yohanes menyediakan jalan bagi kedatangan-Nya yang pertama. Dalam pekerjaan persediaan ini, ‘setiap lembah akan ditinggikan, dan setiap gunung akan direndahkan; yang bengkok akan diluruskan, dan tempat-tempat yang kasar diratakan’ kerana sejarah akan berulang, dan sekali lagi ‘kemuliaan Tuhan akan dinyatakan, dan semua manusia akan melihatnya bersama-sama; kerana mulut Tuhan telah berfirman demikian.’” Southern Watchman, 21 Mac 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.
Ciri-ciri tiga orang pembaharu yang dikenal pasti oleh Yesaya ialah bahawa setiap lembah akan ditinggikan, setiap gunung direndahkan, yang bengkok akan diluruskan dan tempat-tempat yang kasar akan diratakan. Jalan Tuhan yang dipersiapkan dengan meninggikan lembah-lembah, merendahkan gunung-gunung, serta meluruskan yang bengkok dan meratakan tempat-tempat yang kasar ialah jalan-jalan purba.
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.
Lentšu la yo goeletšago lešokeng le re: Lokišang tsela ya Morena, le otlolleng tsela e kgolo lešokeng ya Modimo wa rena. Moedi o mongwe le o mongwe o tla phagamišwa, gomme thaba e nngwe le e nngwe le leralla le lengwe le le lengwe di tla kokobetšwa; tše di kgopamego di tla otlollwa, gomme mafelo a makgwakgwa a tla dirwa boreledi. Gomme letago la Morena le tla utollwa, gomme nama ka moka e tla le bona gotee; gobane molomo wa Morena o boletše se. Jesaya 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.
Nako malaqhabi angamaJuda abuza uJohane uMbhapathizi ukuthi wayengu-Eliya ozayo yini, waphendula ngokuthi wayengesuye; kodwa-ke wabe eseziveza njengalowo okukhulunywa ngaye endimeni ka-Isaya.
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.
Харин Иерусалимаас иудейчүүд тахилчид болон левичүүдийг түүн рүү илгээж, «Чи хэн бэ?» хэмээн асуухад Иоханы гэрчлэл ийм байв. Тэрээр хүлээн зөвшөөрч, эс няцаан, «Би Христ биш» хэмээн хүлээн зөвшөөрөв. Тэд түүнээс, «Тэгвэл чи хэн бэ? Чи Елиа юу?» гэж асуув. Тэрээр, «Би биш» гэв. «Чи өнөөх эш үзүүлэгч мөн үү?» гэхэд тэр, «Үгүй» гэж хариулав. Тэгэхэд тэд түүнд, «Чи хэн бэ? Биднийг илгээсэн хүмүүст хариу өгөхийн тулд. Чи өөрийнхөө тухай юу гэж хэлэх вэ?» гэв. Тэрээр, «Би эш үзүүлэгч Исаиагийн хэлснээр, “Эзэний замыг шулуун болго” хэмээн цөлд хашхирагч нэгний дуу мөн» гэж хэлэв. Иохан 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.
การตระเตรียม “ทางแห่งองค์พระผู้เป็นเจ้า” บ่งชี้ถึงระเบียบวิธีที่ทูตสวรรค์ได้ทรงนำมิลเลอร์ให้เข้าใจและใช้ เพื่อเตรียมความเข้าใจตามพระคัมภีร์เกี่ยวกับ “ทาง” ที่มนุษย์พึงดำเนินอยู่ ภูเขา “ทุกลูก” จะต้องถูกทำให้ต่ำลง เพราะภูเขาในคำพยากรณ์แห่งพระคัมภีร์เป็นตัวแทนของความจริงทั้งหลายที่เมื่อมองในเบื้องแรกดูประหนึ่งว่ายากเกินกว่าจะเข้าใจได้ การจะเข้าใจภูเขาอันรุ่งโรจน์บริสุทธิ์ในดาเนียล บทที่สิบเอ็ด ข้อสี่สิบห้า ซึ่งกษัตริย์ฝ่ายเหนือกำลังพยายามพิชิตนั้น ย่อมเข้าใจได้โดยเริ่มจากการระบุภูเขาอันรุ่งโรจน์บริสุทธิ์ตามตัวอักษรในกรุงเยรูซาเล็ม ซึ่งในเชิงพยากรณ์เป็นตัวกำหนดความหมายของภูเขาอันรุ่งโรจน์บริสุทธิ์ฝ่ายวิญญาณ การจะอธิบายภูเขาที่ถูกระบุว่าเป็นอารมาเกดดอน ซึ่งมีความหมายว่าภูเขาแห่งเมกิดโดนั้น จำต้องไปยังเมกิดโดตามตัวอักษร ความยากของคำพยากรณ์ซึ่งถูกนำเสนอว่าเป็นสิ่งที่เข้าใจยากนั้น ย่อมถูกขจัดออกไปเมื่อมีการใช้หลักการที่ว่า การเริ่มต้นของสิ่งหนึ่งเป็นภาพประกอบถึงจุดจบของสิ่งนั้น
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.
Methodologi yang diwakili oleh Yesaya dan dirujuk oleh Yohanes serta dikemukakan oleh Miller meninggikan setiap lembah. Baik itu “lembah penglihatan” dalam Yesaya dua puluh dua, “lembah tulang-tulang kering” dalam Yehezkiel, maupun “lembah Yosafat” dalam kitab Yoel, metodologi yang didasarkan pada pemahaman yang benar tentang tabiat Kristus, sebagaimana dinyatakan sebagai Palmoni, Sang Penghitung Ajaib, dalam sejarah Millerit, atau sebagai Alfa dan Omega, ahli bahasa yang ajaib, dalam sejarah kita, adalah yang meninggikan kebenaran-kebenaran nubuatan yang dilambangkan dalam “lembah-lembah” Firman Allah.
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.
Hnathawk thlak siam ṭha tûrte leh hmun khalh deuhte siam rem tûrte chu, Laodicea puithiamna chuan an thuhril ṭha lo, thawnthu ṭha lo an tûr zînga an tihdan leh an chîng rîtte rinawm tlatna atâna an hman tihdan leh nunphungte siamṭhatna hnathawh an entîr a ni. Elija hnathawh chu, theologian leh puithiamte thawnthute kalh zêla, Bible-a a dik bibliah thupui zir dan leh hman dan a entîr ṭhin tih chu chiang takin hriat a ni. Chu hnathawh chu “mi pangngai”te’n an ti a, zirna sâng neite puithiam leh theologian-te’n an ti lo. Hêng hriattîrtu pathumte hrilhlâwkna miziaah hian, lo kal tûr Elija chu mi pakhat a ni ang tih thil awlsam tak pawh a awm bawk.
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.
Pemerhatian itu mungkin kelihatan tidak penting, tetapi ketika para teolog Adventisme berusaha mempertahankan dongeng-dongeng mereka, mereka telah mengambil satu petikan daripada Sister White, di mana beliau berbicara dalam kala hadapan tentang seorang lelaki yang akan datang dalam roh dan kuasa Elia, lalu mereka menambahkan dongeng penjelasan ciptaan mereka sendiri dan berkeras bahawa Sister White sedang berbicara tentang dirinya sendiri.
“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.’
“Nkɔmhyɛ no wɔ sɛ ɛba mu. Awurade se: ‘Hwɛ, mede odiyifo Elia bɛsoma mo ansa na Awurade da kɛseɛ ne hu no aba.’ Ɔba bi wɔ hɔ a ɛsɛ sɛ ɔba Elia honhom ne tumi mu, [Hwɛ nkyerɛase a wɔde aka ho no.] na sɛ ɔba a, nnipa betumi aka sɛ: ‘Woyɛ anibereɛ dodo, wonkyerɛ Kyerɛwsɛm no ase wɔ ɔkwan pa so. Ma menkyerɛ wo sɛnea wobɛkyerɛ wo nkrasɛm no.’”
“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.
“Go na le ba le bantši bao ba sa kgonego go hlaola magareng ga mošomo wa Modimo le wa motho. Ke tla bolela therešo bjalo ka ge Modimo a e nea nna, gomme ke bolela bjale ke re, ge le tšwela pele go nyatša, go ba le moya wa ngangišano, le ka se tsoge le tsebile therešo. Jesu o boditše barutiwa ba Gagwe a re, ‘Ke sa na le tše dintši tšeo nka le botšago tšona, eupša ga le sa kgona go di rwala bjale.’ Ba be ba se boemong bja go leboga dilo tše kgethwa le tša gosafelego; eupša Jesu o tshepišitše go roma Mohlagaseledi, yo a bego a tla ba ruta dilo tšohle, a ba gopotša dilo tšohle, tšohle tše A bego a di boletše go bona.”
“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.
“Barabibea, hitone matumia omutwe gwaitu omu muntu. ‘Muleke omuntu, oumuka gwe guli omu bumu bwe: ahabw’enki kugira ngu abarweho omugasho?’ Mutekwa kuhambira emyoyo yanyu etaine obuhwezi ahari Yesu. Tikishemereza kutunywa aha iziba ryo mu kibanja ky’oruzi, obu hariho ensulo eri aha rushozi. Reka tureke emigga y’aha nsi; twije aha nsulo ez’ahaiguru. Ku haraabe hariho ekintu ky’amazima eki mutarikwetegyereza, eki mutarikukirizaganaho, mukikoreho okushwijuma, mufaananise ebyahandiikirwe n’ebindi byahandiikirwe, mushingure omwobo gw’amazima muhike aha mutima gw’ekirombe ky’Ekigambo kya Ruhanga. Mutekwa kwehurira hamwe n’endowooza zanyu aha igorofa rya Ruhanga, mushenureho ebi mwateekateekire ira, kandi mureke Omwoyo gw’omu iguru abatambuze omu mazima goona.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“একজন এলিয়ার আত্মা ও শক্তিতে আসবেন: এই কথাগুলি কেউ কেউ ভুলবশত এমন কোনো ব্যক্তির প্রতি প্রয়োগ করেছেন, যিনি মনে করা হতো যে মিসেস হোয়াইটের জীবন ও কর্মের পরবর্তী কালে এক ভবিষ্যদ্বাণীমূলক বার্তা নিয়ে আবির্ভূত হবেন। ‘Let Heaven Guide’ শিরোনামের এই নিবন্ধটি গঠিত যে তিনটি অনুচ্ছেদে, সেগুলি ১৮৯০ সালের ২৯ জানুয়ারি, মিশিগানের ব্যাটল ক্রিকে, সকালে Ellen White প্রদত্ত এক বক্তৃতার কেবল অল্প একটি অংশ। এটি ১৮ ফেব্রুয়ারি, ১৮৯০ তারিখের Review and Herald-এ প্রকাশিত হলে, এর শিরোনাম ছিল ‘How to Meet a Controverted Point of Doctrine.’ এই নিবন্ধ থেকে গৃহীত অন্যান্য উদ্ধৃতি, যা প্রধানত এই খণ্ডের কয়েকটি পৃষ্ঠা পূরণ করার জন্য ব্যবহৃত হয়েছে, ২৩, ১০৪, ১১১, ১১৯, ১৫৮, ২৭৮, এবং ৩৮৬ পৃষ্ঠায় পাওয়া যেতে পারে। নিবন্ধটি সম্পূর্ণরূপে Selected Messages 1:406–416-এ পুনর্মুদ্রিত হয়েছে; সেখানে ‘Let Heaven Guide’ শিরোনামযুক্ত উদ্ধৃতাংশটি ৪১২ ও ৪১৩ পৃষ্ঠায় রয়েছে। নিবন্ধটি সম্পূর্ণরূপে পাঠ করলে স্পষ্ট হয়ে ওঠে যে, Minneapolis Conference-এর মাত্র এক বছরের কিছু বেশি সময় পরে ব্যাটল ক্রিকের একদল লোকের কাছে প্রদত্ত এই বক্তব্যে Ellen White তাঁর নিজস্ব পরিচর্যা-কার্য সম্বন্ধেই বলছিলেন। কেউ কেউ তাঁর কাজের সমালোচক হয়ে উঠেছিল। লক্ষ্য করুন, এই খণ্ডের ৪৭৫ পৃষ্ঠায় যে অংশটি মুদ্রিত হয়েছে, তার অব্যবহিত পূর্ববর্তী অনুচ্ছেদে Ellen White বলেছেন:”
“‘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).
“‘Kita seharusnya datang kepada suatu keadaan di mana setiap perbedaan akan dilenyapkan. Jika aku berpikir bahwa aku mempunyai terang, aku akan melakukan kewajibanku dengan menyampaikannya. Andaikata aku berkonsultasi dengan orang lain mengenai pekabaran yang Tuhan kehendaki untuk kusampaikan kepada umat, pintu itu mungkin tertutup sehingga terang itu tidak mencapai mereka yang kepadanya Allah telah mengutusnya. Ketika Yesus memasuki Yerusalem dengan menunggangi keledai, ‘seluruh kumpulan murid itu mulai bersukacita dan memuji Allah dengan suara nyaring karena segala mukjizat yang telah mereka lihat; kata mereka: diberkatilah Dia, Raja yang datang dalam nama Tuhan; damai sejahtera di sorga dan kemuliaan di tempat yang mahatinggi!’ Dan beberapa orang Farisi dari antara orang banyak itu berkata kepada-Nya: ‘Guru, tegorlah murid-murid-Mu itu.’ Jawab-Nya kepada mereka: ‘Aku berkata kepadamu: Jika mereka ini diam, maka batu-batu ini akan berteriak’ (Lukas 19:37–40).”
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“‘बहनो होतोनि इसोरनि बाथ्राखौ जेरै इसोरनि बाथायाव आगोलनाय जाखायाव फोसिनो मोन्नाय थांखायाव गाबग्राम होनायखौ हाबायो।’”
“Then she makes reference again to her own experience:
“Sesudah itu ia kembali merujuk kepada pengalamannya sendiri:
“‘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.
“‘Uprofeto kumelwe ugcwaliseke. INkosi ithi, “Bhekani, ngiyakuthumela kini u-Eliya umprofethi ngaphambi kokufika kosuku olukhulu nolwesabekayo lweNkosi” (Malaki 4:5). Kukhona ozayo emoyeni nasemandleni ka-Eliya, futhi lapho esebonakala, abantu bangase bathi, “Ushisekela ngokweqile, awuhumushi imiBhalo ngendlela efanele.”—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:
“Go bontšha gape gore o be a bolela ka phihlelo ya gagwe ka noši go tšwelela le serapeng se se latelago, seo go sona a bolelago a re:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Ndzi ta vula ntiyiso hilaha Xikwembu xi ndzi nyikaka wona hakona….’” Xiengetelo eka Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
ဧလင် ဝှိုက်သည် မိမိခေတ်ကာလအတွင်းရှိ သာသနာဗေဒပညာရှင်များနှင့် ခေါင်းဆောင်များ၏ ဒဏ္ဍာရီဆန်သော အယူအဆများကို ကိုင်တွယ်ဖြေရှင်းခဲ့ရသည့်အချက်သည်၊ အနာဂတ်တွင် ဧလိယ၏ ဝိညာဉ်တော်နှင့် တန်ခိုးတော်၌ လာမည့် “လူ” ဟု မိမိကိုယ်ကို သူမ သတ်မှတ်နေခဲ့သည်ဟုဆိုရန် အထောက်အထားတစ်စုံတစ်ရာ မပေးနိုင်ပါ။ သူမ အသုံးပြုခဲ့သော သမ္မာကျမ်းစာဆိုင်ရာ အနက်ဖွင့်အသုံးချနည်းလမ်းကို တိုက်ခိုက်ကြသော အက်ဒ်ဗင်တစ်အတွင်းရှိ ဧလင် ဝှိုက်၏ အတိုက်အခံ အများအပြားနှင့်ပတ်သက်၍ သက်သေအထောက်အထားသည် အဘယ်မှာရှိသနည်း။ “သင်သည် ကျမ်းစာကို မှန်ကန်သင့်လျော်သော နည်းဖြင့် မအနက်ဖွင့်ပါ” ဟု သူမအား မည်သည့်အခါတွင်မဆို ပြောဆိုခံခဲ့ရဖူးသနည်း။ ကမ္ဘာအဆုံးကာလ၌ ဧလိယ၏ ဝိညာဉ်တော်နှင့် တန်ခိုးတော်အားဖြင့် အင်အားပေးခြင်းခံရမည့် လူစုလူဝေးတစ်ရပ် ပေါ်ထွန်းလာမည်ဖြစ်ကြောင်းကို သူမသည် ရှင်းလင်းစွာ ဖော်ပြထားပြီး၊ တတိယကောင်းကင်တမန်၏ ကျယ်လောင်သော ကြွေးကြော်သံဆိုင်ရာ ထိုလှုပ်ရှားမှုသည် ဧလိယ၏ တန်ခိုး ပေါ်ထွန်းပြသမည့် အနာဂတ်သရုပ်ဖော်မှုကို သူမ ပရောဖက်ပြုခဲ့သော အချိန်ကာလ၌ပင် ဖြစ်ပျက်နေသည်ဟု သူမထင်ခဲ့သည်ဟု အကြံပြုရန် တရားဝင်ခိုင်လုံသော နည်းလမ်းတစ်ခုမျှ မရှိပါ။ လာအိုဒိကဲယ အက်ဒ်ဗင်တစ် သာသနာဗေဒပညာရှင်များကမူ၊ “ထာဝရဘုရား၏ ကြီးမား၍ ကြောက်မက်ဖွယ်သော နေ့ရက်” မတိုင်မီ စေလွှတ်ခံရမည့် ပရောဖက် ဧလိယ၏ ပြည့်စုံမှုတစ်ရပ်အဖြစ် ဆစ္စတာ ဝှိုက်သည် “မိမိ၏ ကိုယ်ပိုင်အတွေ့အကြုံ” ကို “ရည်ညွှန်းနေခြင်း” ဖြစ်သည်ဟု မိမိတို့၏ သိုးစုအား ယုံကြည်စေလိုကြသည်။
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Lihatlah, Aku akan mengutus kepadamu Nabi Elia sebelum datangnya hari TUHAN yang besar dan dahsyat itu. Maleakhi 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.
Saudara satu ciri nubuat Elia sebagai suatu lambang ialah bahwa ia mempersembahkan suatu metodologi alkitabiah yang menentang dongeng-dongeng dari suatu imamat yang membagikan dongeng-dongeng adat istiadat dan tradisi. Pekerjaannya dalam mempersiapkan jalan (“inilah jalannya, berjalanlah di dalamnya”) dilaksanakan dengan metodologi alkitabiah yang menentang ajaran-ajaran dari suatu imamat yang telah rusak. Dan menurut tiga saksi, yaitu Elia, Yohanes Pembaptis, dan Miller; disertai kesaksian Sister White mengenai penampakan Elia yang pada waktu itu masih akan datang, ia akan menjadi seorang laki-laki, bukan seorang perempuan. Apabila metodologi Palmoni dan Alfa dan Omega dipahami dengan benar, hal itu diakui bukan semata-mata sebagai seperangkat kaidah alkitabiah untuk menafsirkan Kitab Suci, melainkan sebagai suatu transkrip tabiat Kristus, yang adalah kemuliaan-Nya.
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.
“ဂုဏ်တော်တော်မြတ်တော်၏ ဘုန်းအသရေသည် ထင်ရှားပေါ်လွင်လာမည်။ လူအပေါင်းတို့သည်လည်း တစ်ပြိုင်နက်တည်း မြင်ရကြလိမ့်မည်။ အကြောင်းမူကား ထာဝရဘုရား၏ နှုတ်တော်က မိန့်တော်မူပြီ။” ဟေရှာယ ၄၀:၅။
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
ʻUlongu fakamatala ko e ngaahi founga ʻoku totonu ke ngāueʻaki ʻi hono mahinoʻi ʻo ʻEne Folofola, he ko Ia ʻa e Folofola, ʻoku ne fakafofongaʻi ʻa e ʻulungaanga totonu ʻo Kalaisi.
“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.
“Molao oa Molimo ka sehalalelong sa leholimo ke oona motheo o moholo oa pele, oo litaelo tse neng li ngotsoe holim’a matlapa a lejoe le ho tlalehoa ke Moshe ka har’a Pentateuch e neng e le kopi e nepahetseng e sa foseng ea oona. Ba ileng ba fihla kutloisisong ea ntlha ena ea bohlokoa ba ile ba isoa, ka hona, ho bona semelo se halalelang, se sa fetoheng sa molao oa bomolimo. Ba ile ba bona, joalokaha ho ne ho e-s’o ka ho e-ba joalo pele, matla a mantsoe a Mopholosi: ‘Ho fihlela leholimo le lefatše li feta, ho ke ke ha feta tlhaku e le ’ngoe leha e le seritswana se le seng molaong, ho fihlela tsohle li phethahala.’ Mattheu 5:18. Molao oa Molimo, kaha e le tšenolo ea thato ea Hae, e le kopi ea semelo sa Hae, o tshwanetse ho ba teng ka ho sa feleng, ‘joaloka paki e tšepahalang leholimong.’ Ha ho taelo leha e le ’ngoe e felisitsoeng; ha ho tlhaku leha e le seritswana se fetotsoeng. Mopesaleme o re: ‘Ka ho sa feleng, Jehova, lentsoe la Hao le tiisitsoe leholimong.’ ‘Litaelo tsohle tsa Hae li tiile. Li eme ka tieo ka ho sa feleng le kamehla.’ Pesaleme ea 119:89; 111:7, 8.” The Great Controversy, 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.
Sama seperti Sepuluh Perintah itu merupakan salinan yang tidak berubah daripada watak Kristus, demikian juga kaedah-kaedah tafsiran nubuatan merupakan salinan daripada watak-Nya.
“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.
“တိယာန်ဘာသာဟူသည် အဘယ်အရာဖြစ်သည်ကိုလည်းကောင်း၊ သမ္မာတရားဟူသည် အဘယ်အရာဖြစ်သည်ကိုလည်းကောင်း၊ မိမိတို့လက်ခံရရှိထားသော ယုံကြည်ခြင်းဟူသည် အဘယ်အရာဖြစ်သည်ကိုလည်းကောင်း၊ သမ္မာကျမ်းစာ၏ စည်းကမ်းများ—အမြင့်ဆုံးသော အာဏာပိုင်ထံမှ ကျွန်ုပ်တို့အား ပေးအပ်ထားသော စည်းကမ်းများ—ဟူသည် အဘယ်အရာဖြစ်သည်ကိုလည်းကောင်း၊ ကျွန်ုပ်တို့သည် ကိုယ်တိုင် သိရှိနားလည်ထားသင့်သည်။ မိမိတို့၏ ယုံကြည်ခြင်းကို အခြေခံတည်ဆောက်ရန် အကြောင်းရင်းမရှိဘဲ၊ ထိုအရာ၏ သမ္မာတရားဖြစ်မှုအတွက် လုံလောက်သော အထောက်အထားမရှိဘဲ ယုံကြည်နေကြသော လူများစွာရှိသည်။ မိမိတို့၏ ကြိုတင်ယူဆထားသော အမြင်များနှင့် ကိုက်ညီသဟဇာတဖြစ်သော အယူအဆတစ်ရပ် တင်ပြလာလျှင်၊ သူတို့သည် ချက်ချင်း လက်ခံရန် အဆင်သင့်ဖြစ်နေကြသည်။ သူတို့သည် အကြောင်းမှ အကျိုးသို့ ဆင်ခြင်မသုံးသပ်ကြ၊ သူတို့၏ ယုံကြည်ခြင်း၌ စစ်မှန်သော အခြေခံမရှိသဖြင့်၊ စမ်းသပ်ခြင်းကာလရောက်သောအခါ မိမိတို့သည် သဲပေါ်တွင် တည်ဆောက်ခဲ့ကြောင်းကို တွေ့ရှိကြလိမ့်မည်။”
“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.
“သူ၏ လက်ရှိ မပြည့်စုံသေးသော သမ္မာကျမ်းစာ အသိပညာကို မိမိ၏ ကယ်တင်ခြင်းအတွက် လုံလောက်ပြီဟု ထင်မှတ်၍ ထိုအရာဖြင့် ကျေနပ်စွာ အနားယူနေသောသူသည် သေစေတတ်သော လှည့်ဖြားမှုတစ်ရပ်အပေါ်တွင် အနားယူနေခြင်းဖြစ်၏။ အမှားကို ခွဲခြားသိမြင်နိုင်ရန်နှင့် အမှန်တရားဟု ဟန်ဆောင်တင်ပြထားသော အစဉ်အလာနှင့် အယူသီးမှု အားလုံးကို အပြစ်တင်ငြင်းပယ်နိုင်ရန် သမ္မာကျမ်းစာဆိုင်ရာ အထောက်အထားများဖြင့် လုံလောက်စွာ မပြင်ဆင်ထားရသေးသောသူများ များစွာရှိကြ၏။ ခရစ်တော်၏ ဧဝံဂေလိတရား၏ ရိုးရှင်းသန့်ရှင်းမှုကို ဖောက်ပြန်စေရန် စာတန်သည် ဘုရားသခင်အား ကိုးကွယ်ဝတ်ပြုခြင်းအတွင်းသို့ မိမိ၏ အတွေးအခေါ်များကို ထည့်သွင်းခဲ့၏။ လက်ရှိအမှန်တရားကို ယုံကြည်ကြောင်း ဆိုသောသူ အများအပြားသည် သန့်ရှင်းသူတို့အား တစ်ကြိမ်တစ်ခါတည်း အပ်နှံပေးခဲ့သော ယုံကြည်ခြင်း—သင်တို့အတွင်း၌ ရှိတော်မူသော ခရစ်တော်၊ ဘုန်းတော်၏ မြော်လင့်ခြင်း—ဟူသည် အဘယ်အရာဖြစ်သည်ကို မသိကြ။ သူတို့သည် ရှေးဟောင်း နယ်မှတ်ကျောက်တိုင်များကို ကာကွယ်နေကြသည်ဟု ထင်ကြသော်လည်း၊ သူတို့မှာ နွေးထွေးမှုကင်းမဲ့၍ ဂရုမစိုက်ဘဲ ရှိကြ၏။ ချစ်ခြင်းနှင့် ယုံကြည်ခြင်း၏ အစစ်အမှန် တန်ခိုးသတ္တိကို မိမိတို့၏ အတွေ့အကြုံအတွင်း ယက်သွင်းထည့်သွင်း၍ အမှန်တကယ် ပိုင်ဆိုင်ခြင်းသည် အဘယ်သို့ဖြစ်သည်ကို သူတို့ မသိကြ။ သူတို့သည် သမ္မာကျမ်းစာကို နီးနီးကပ်ကပ် လေ့လာသင်ယူသောသူများ မဟုတ်ဘဲ၊ ပျင်းရိ၍ ဂရုမစိုက်သောသူများ ဖြစ်ကြ၏။ သမ္မာကျမ်းစာပိုဒ်များအပေါ် အမြင်ကွဲလွဲမှုများ ပေါ်ပေါက်လာသောအခါ၊ ရည်ရွယ်ချက်ဖြင့် မလေ့လာခဲ့ကြသကဲ့သို့ မိမိတို့ ယုံကြည်ရာအပေါ် တည်ကြည်ပြတ်သားမှုမရှိသော ဤသူတို့သည် အမှန်တရားမှ ကွာကျသွားကြ၏။ သူတို့သည် အမှန်တရားဖြစ်ကြောင်း ကိုယ်တိုင်သိကြစေရန်၊ ဘုရားသခင်၏ အမှန်တရားကို စေ့စေ့စပ်စပ် စူးစမ်းရှာဖွေရန် လိုအပ်ကြောင်းကို လူအပေါင်းတို့အပေါ် ကျွန်ုပ်တို့ အလေးအနက် ထည့်သွင်းသင့်၏။ အချို့သည် အသိပညာ များစွာရှိသည်ဟု ဆိုကြပြီး၊ အလုပ်တော်အတွက် ပိုမိုစိတ်အားထက်သန်မှု မရှိ၊ ဘုရားသခင်နှင့် ခရစ်တော်သေတော်မူခဲ့သော ဝိညာဉ်များအတွက် ပိုမိုပြင်းပြသော ချစ်ခြင်းမေတ္တာ မရှိတော့သော်လည်း၊ မိမိတို့၏ အခြေအနေအပေါ် ကျေနပ်နေကြ၏၊ ထိုသို့သောအခြေအနေမှာ ဘုရားသခင်ကို မသိဖူးခဲ့သကဲ့သို့ပင် ဖြစ်၏။ သူတို့သည် သမ္မာကျမ်းစာကို မိမိတို့၏ ဝိညာဉ်များအတွက် အနှစ်သာရနှင့် ကြွယ်ဝပြည့်စုံမှုကို ကိုယ်ပိုင်ယူဆောင်ရန် [အလို့ငှာ] မဖတ်ကြ။ ထိုကျမ်းစာသည် သူတို့အား မိန့်တော်မူနေသော ဘုရားသခင်၏ အသံတော်ဖြစ်သည်ဟုလည်း သူတို့ မခံစားကြ။ သို့ရာတွင်၊ ကျွန်ုပ်တို့သည် ကယ်တင်ခြင်း၏ လမ်းခရီးကို နားလည်လိုလျှင်၊ ဖြောင့်မတ်ခြင်း၏ နေမင်း၏ ရောင်ခြည်များကို မြင်လိုလျှင်၊ သမ္မာကျမ်းစာကို ရည်ရွယ်ချက်ဖြင့် လေ့လာရမည်၊ အကြောင်းမှာ သမ္မာကျမ်းစာ၏ ကတိတော်များနှင့် ပရောဖက်ပြုချက်များသည် ကယ်တင်ခြင်းအစီအစဉ်တော်ပေါ်တွင် ဘုန်းတော်၏ တောက်ပရှင်းလင်းသော ရောင်ခြည်များကို ဖြာထွက်စေသောကြောင့် ဖြစ်ပြီး၊ ထိုကြီးမြတ်သော အမှန်တရားများကို လူတို့က ထင်ရှားစွာ နားလည်သဘောပေါက်ခြင်း မရှိကြသေးသောကြောင့် ဖြစ်၏။” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Mokreste ka nnete go ra go swana le Kriste. Kgaolo eno e supa gore re “re tshwanetse go itse ka borona se se bopang Bokeresete.” E re “re tshwanetse go itse” “boammaaruri ke eng.” Re “tshwanetse go itse” “tumelo e re e amogetseng ke efe.” Re tshwanetse go itse “melao ya Baebele ke efe—melao e re e neilweng ke taolo e e kwa godimo tsotlhe.” Go tshwana le Kriste go batla go itse gore melao ya Baebele e re e neilweng ke taolo e e kwa godimo tsotlhe ke efe. Kwantle ga melao eo ga re ka ke ra tshwana le Kriste, gonne melao e e neilweng ke taolo e e kwa godimo tsotlhe ke setshwantsho se se feletseng sa semelo sa Gagwe.
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.
Ciri lain bagi Elia ialah pekerjaan menyediakan jalan bagi utusan perjanjian. Elia melambangkan pekerjaan yang diselesaikan dalam suatu sejarah ketika suatu umat pilihan yang terdahulu sedang dilewati dan pada masa yang sama suatu umat pilihan yang baru sedang dipilih. Sejarah itu melambangkan suatu proses penyucian yang menghasilkan suatu umat yang digambarkan sebagai persembahan yang murni, berbeza dengan umat pilihan terdahulu yang tidak murni.
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.
“Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan, yang kamu cari, akan dengan tiba-tiba datang ke bait-Nya, yakni utusan perjanjian, yang kamu sukai: lihatlah, Ia datang, firman Tuhan semesta alam. Tetapi siapakah yang dapat tahan pada hari kedatangan-Nya? dan siapakah yang akan tetap berdiri pada waktu Ia menampakkan diri? sebab Ia seperti api pemurni dan seperti sabun penatu. Dan Ia akan duduk seperti seorang pemurni dan pentahir perak; dan Ia akan mentahirkan bani Lewi, dan menyucikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan menyenangkan Tuhan, seperti pada zaman dahulu, dan seperti pada tahun-tahun yang lampau.” Maleakhi 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.
Johane wa Kolobetši o lokišitše tsela gore Kriste a tle ka tšhoganetšo gomme a hlwekiše tempele ya Gagwe. Go hlwekišwa ga tempele mathomong le mafelelong a bodiredi bja Kriste e bile phethagatšo ya Maleaki kgaolo ya boraro. Johane e be e le motseta yo a lokišitšego tsela bakeng sa Motseta wa kgwerano gore a hlwekiše barwa ba Lefi.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Katika kusafishwa kwa hekalu, Yesu alikuwa akitangaza utume Wake kama Masihi, na kuanza kazi Yake. Hekalu hilo, lililojengwa kuwa makao ya Uwepo wa Kiungu, lilikusudiwa kuwa fundisho la mfano kwa Israeli na kwa ulimwengu. Tangu zama za milele imekuwa kusudi la Mungu kwamba kila kiumbe aliyeumbwa, tangu maserafi wanaong’aa na watakatifu hadi mwanadamu, awe hekalu la makao ya ndani ya Muumba. Kwa sababu ya dhambi, ubinadamu ulikoma kuwa hekalu la Mungu. Moyo wa mwanadamu, uliotiwa giza na kutiwa unajisi na uovu, haukuendelea tena kudhihirisha utukufu wa Yeye wa Kiungu. Lakini kwa kufanyika mwili kwa Mwana wa Mungu, kusudi la Mbingu linatimizwa. Mungu anakaa ndani ya ubinadamu, na kwa neema iokoayo moyo wa mwanadamu unakuwa tena hekalu Lake. Mungu alikusudia kwamba hekalu la Yerusalemu liwe ushuhuda wa daima wa hatima ile kuu iliyo wazi kwa kila nafsi. Lakini Wayahudi hawakuwa wameelewa maana ya jengo lile walilolitazama kwa fahari nyingi namna hiyo. Hawakujitoa wenyewe kuwa mahekalu matakatifu kwa Roho wa Kiungu. Nyaraka za hekalu la Yerusalemu, zikiwa zimejaa ghasia za biashara isiyo takatifu, ziliwakilisha kwa kweli mno hekalu la moyo, lililotiwa unajisi na uwepo wa tamaa za kimwili na mawazo yasiyo matakatifu. Kwa kulisafisha hekalu kutoka kwa wanunuzi na wauzaji wa ulimwengu, Yesu alitangaza utume Wake wa kuusafisha moyo na unajisi wa dhambi,—kutoka kwa tamaa za kidunia, tamaa za ubinafsi, mazoea mabaya, yanayoiharibu nafsi. ‘Bwana, mnayemtafuta, atakuja ghafula katika hekalu lake, yaani, huyo Mjumbe wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayevumilia siku ya kuja kwake? Naye ni nani atakayesimama atakapoonekana? Kwa maana yeye ni mfano wa moto wa mtu asafishaye fedha, na kama sabuni ya wafua nguo; naye ataketi kama asafishaye fedha na kuitakasa; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha.’ Malaki 3:1–3.” Tumaini la Vizazi Vyote, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Yohanis Pembaptis ialah utusan yang menyediakan jalan bagi Kristus untuk datang dengan tiba-tiba dan mentahirkan Bait-Nya, dan William Miller telah melaksanakan pekerjaan persiapan yang sama bagi Kristus untuk datang dengan tiba-tiba ke Tempat Yang Mahakudus pada 22 Oktober 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.
“Քրիստոսի գալուստը՝ որպես մեր Քահանայապետ, Ամենասուրբ Վայրը՝ սրբարանը մաքրելու համար, ինչպես ներկայացված է Դանիել 8:14-ում, մարդու Որդու գալուստը դեպի Հինավուրցը, ինչպես ներկայացված է Դանիել 7:13-ում, և Տիրոջ գալուստը Իր տաճարը, ինչպես կանխագուշակվել է Մաղաքիայի կողմից, նույն իրադարձության նկարագրություններն են. և նույնը ներկայացված է նաև փեսայի գալուստով հարսանիքին, ինչպես Քրիստոս նկարագրել է Մատթեոս 25-ի տասը կույսերի առակում”։ Մեծ պայքար, 426։
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Johane le Miller ba ne ba swantšha tlhwekišo yeo e emelwago ke Maleaki, yeo bjale e phethwago historing ya rena ya bjale.
“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).
“Nabi itu berkata, ‘Aku melihat seorang lagi malaikat turun dari syurga, mempunyai kuasa yang besar; dan bumi diterangi oleh kemuliaannya. Dan ia berseru dengan kuat dengan suara yang nyaring, katanya: Babel yang besar itu sudah rubuh, sudah rubuh, dan telah menjadi kediaman roh-roh jahat’ (Wahyu 18:1, 2). Inilah mesej yang sama yang telah diberikan oleh malaikat kedua. Babel sudah rubuh, ‘kerana ia telah membuat segala bangsa minum dari anggur murka percabulannya’ (Wahyu 14:8). Apakah anggur itu?—Ajaran-ajarannya yang palsu. Ia telah memberikan kepada dunia satu sabat yang palsu sebagai ganti Sabat hukum yang keempat, dan telah mengulangi dusta yang mula-mula diberitahukan oleh Iblis kepada Hawa di Eden—iaitu kekekalan semula jadi jiwa. Banyak kesalahan lain yang sejenis telah disebarkannya dengan meluas, ‘mengajarkan sebagai ajaran perintah-perintah manusia’ (Matius 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.
“Apabila Yesus memulakan pelayanan umum-Nya, Dia menyucikan Bait Suci daripada pencemaran sakrilegi yang menajiskannya. Antara tindakan terakhir dalam pelayanan-Nya ialah penyucian Bait Suci yang kedua. Demikian juga, dalam pekerjaan terakhir untuk amaran kepada dunia, dua panggilan yang berbeza disampaikan kepada gereja-gereja. Pekabaran malaikat kedua ialah, ‘Babel sudah rubuh, sudah rubuh, kota besar itu, kerana dia telah membuat segala bangsa minum dari anggur murka percabulannya’ (Wahyu 14:8). Dan dalam seruan nyaring pekabaran malaikat ketiga, suatu suara kedengaran dari syurga, katanya, ‘Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima malapetakanya. Kerana dosa-dosanya telah sampai ke langit, dan Allah telah mengingati segala kejahatannya’ (Wahyu 18:4, 5).” Selected Messages, buku 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.
Ukusuliswa okubili kwethempele enkonzweni kaKristu, nokusuliswa okubili kwethempele emlandweni wamaMillerite, kwakuyikugcwaliseka kwesahluko sesithathu sikaMalaki, futhi kukhomba phambili ekusulweni okubili kwethempele okwaqala ngoSepthemba 11, 2001, lapho izakhiwo ezinkulu zaseNew York City zidilizwa ngokuthintwa nguNkulunkulu, futhi ingelosi enamandla yeSambulo ishumi nesishiyagalombili yehla ukuze ikhanyise umhlaba ngenkazimulo yayo. Phakathi kwezinye izinto lokhu kufakazela ukuthi amanga ayinganekwane anikelwa izazi zenkolo zamaLaodicea ze-Adventism, ezithi u-Ellen White wayengumprofethi u-Eliya owayezakuza ngaphambi kosuku olukhulu nolwesabekayo lweNkosi. Ukusulwa kwethempele okwenzeka lapho ingelosi yeSambulo ishumi nesishiyagalombili yehla kwaqala eminyakeni engamashumi ayisishiyagalombili nesithupha emva kokuba u-Ellen White ebekwe ekuphumuleni.
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.
Johannes die Doper en sy dissipels, Miller en die Milleriete en Future for America verteenwoordig die boodskappers wat die weg berei vir die Boodskapper van die verbond om skielik na sy tempel te kom en dit van sy heiligskendende ontheiliging te reinig.
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.
Elia sebagai lambang melambangkan seorang lelaki. Dia melambangkan seorang lelaki yang dipanggil daripada perjalanan hidup biasa dan bukan seorang ahli teologi imamat. Pelayanannya menampilkan metodologi alkitabiah yang benar, iaitu kaedah-kaedah yang diberikan oleh otoritas tertinggi. Pelayanannya berhadapan secara langsung dengan metodologi keimamatan Laodikia masa kini yang berasaskan dongeng, adat resam, dan tradisi. Dia mempersiapkan jalan bagi suatu proses penyucian yang membangkitkan suatu umat pilihan yang baharu daripada sisa-sisa umat pilihan yang telah dilewati. Proses penyucian itu ditetapkan dalam konteks berlaku secara tiba-tiba.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Elia juga melambangkan suatu pelayanan dan pekerjaan yang Allah tetapkan secara khusus dan kenal pasti sebagai pelayanan eksklusif Allah.
We will demonstrate this in the history of the Millerites in the next article.
Mbuꞌun nüx kꞌulbꞌeꞌik teꞌ tu yéetel u tsikbalil u máakoꞌob Milleritas tiꞌ leꞌ próxima artículo-oꞌ.
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.
Mek taem blong ofring blong saekrifaes long sapa i kam, profet Elaeja i kam klosap, mo i talem se, “O Hae God blong Ebraham, Aesak, mo Isrel, plis mekem i save long tedei se yu God long Isrel, mo se mi mi wokman blong yu, mo se mi bin mekem olgeta samting ya long tok blong yu.” 1 Kings 18:36.