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 ngingo ibanziriza iyi twagaragaje ko Eliya ari ikimenyetso. Dukurikije amategeko ya William Miller, “ibimenyetso” bishobora kugira ubusobanuro burenze bumwe. Ni cyo gituma Eliya nk’ikimenyetso ashobora no guhagararira kimwe mu bice bibiri by’ikimenyetso kigizwe na Eliya na Mose. Icyo kimenyetso kigizwe na Eliya na Mose kinyura mu gitabo cyose cy’Ibyahishuwe, kandi kutamenya neza icyo icyo kimenyetso cy’ibice bibiri gihagarariye ni ukutamenya neza ubutumwa buri mu gitabo cy’Ibyahishuwe buhishurwa mbere gato y’uko igihe cy’imbabazi kirangira. Kubera iyo mpamvu, ubu tugiye kwibanda by’umwihariko ku mimerere imwe n’imwe y’ubuhanuzi ifitanye isano n’ikimenyetso cya Eliya.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Dufite abahamya batatu b’ingenzi bashyiraho iyo miterere y’ubuhanuzi. Abo bahamya ni umuhanuzi Eliya, Yohana Umubatiza, na William Miller, abo guhumekewa kutwereka nk’ibimenyetso bisimburana.
“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.
“Abantu ibihumbi n’ibihumbi bayobowe kwemera ukuri kwabwirizwaga na William Miller, kandi abagaragu b’Imana bahagurutswe bafite umwuka n’imbaraga bya Eliya kugira ngo batangaze ubwo butumwa. Nk’uko Yohana, wabanje kuza imbere ya Yesu, yari ameze, ni ko n’ababwirizaga ubu butumwa bukomeye bumvise bategetswe gushyira ishoka ku mizi y’igiti no guhamagarira abantu kwera imbuto zikwiriye kwihana. Ubuhamya bwabo bwari bugenewe gukangura no kugira ingaruka zikomeye ku matorero no kugaragaza imico yayo nyayo. Kandi ubwo umuburo ukomeye wo guhunga umujinya uzaza watangwaga, benshi bari bifatanyije n’amatorero bakiriye ubutumwa bukiza; babonye gusubira inyuma kwabo, maze mu marira asharira yo kwihana no mu mubabaro mwinshi w’umutima, bicisha bugufi imbere y’Imana. Nuko Umwuka w’Imana ubamanukiyeho, bafasha kurangurura ijwi bavuga bati: ‘Nimutinye Imana, muyihe icyubahiro; kuko igihe cy’urubanza rwayo kigeze.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Eliya, Yohana Umubatiza na Miller bahawe umwuka wihariye wayoboraga kandi ugasobanura umurimo wabo. Ubuhamya bwabo “bwabariwe gukangura no kugira ingaruka zikomeye ku matorero no kugaragaza” “imiterere nyakuri” y’ayo matorero. Yaba mu gihe cya Ahabu, cya Yohana Umubatiza cyangwa cya William Miller, amatorero bavuganaga na yo yose yari afite ubuhumyi bwa Lawodikiya bwari bwimbitse kandi bwijimye cyane ku buryo ubutumwa bwagombaga kuba butaziguye nk’uko umuntu “ashyira ishoka ku mizi y’igiti.” Bwarimo gutangaza iherezo ry’igihe cy’imbabazi, ari byo ku bwa Yohana Umubatiza byari umuburo w’“umujinya” wari “ugiye kuza.” Ubutumwa bwa Miller bwo kwamamaza ngo “Nimutinye Imana kandi muyihe icyubahiro; kuko igihe cy’urubanza rwayo kigeze,” na bwo bwari umuburo w’umujinya ugiye kuza.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
“Ijwi rya Yohana ryazamuwe nk’impanda. Inshingano ye yari iyi: ‘Erekana ubwoko bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo’ (Yesaya 58:1). Ntiyari yarabonye ubumenyi ubwo ari bwo bwose bwo mu mashuri y’abantu. Imana na kamere ni byo byari abigisha be. Ariko hari hakenewe umuntu wo gutegura inzira imbere ya Kristo, wari ufite ubutwari buhagije bwo kumvikanisha ijwi rye nk’abahanuzi bo mu bihe bya kera, ahamagarira ishyanga ryayononekaye kwihana.” Selected Messages, igitabo cya 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.
Eliya yategetse ko abo mu gihe cye bahitamo uwo munsi uwo bazakorera, niba ari Imana cyangwa Baali; ariko iryo yanjye risubiza ntiryagira ijambo na rimwe, kandi ibyo bihwanye no guhitamo 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.
“Nta na rimwe higeze habaho gukenera cyane kurusha ubu imiburo n’ibihano bitangwa mu budahemuka, no kubwirana bya bugufi kandi bitaziguye. Satani yamanutse afite imbaraga nyinshi, azi ko igihe cye ari gito. Ari kuzura isi imigani ishimisha, kandi ubwoko bw’Imana bukunda kubwirwa ibibanezeza. Icyaha n’ubugome ntibyangwa urunuka. Nerekanywe ko ubwoko bw’Imana bugomba gushyiraho imbaraga zirushijeho gukomera kandi zihamye zo gusubiza inyuma umwijima winjira. Umurimo ukomeye wa Mwuka w’Imana ni wo ukenewe ubu kurusha ikindi gihe cyose. Ubupfapfa bugomba gukurwaho. Tugomba gukanguka tukava mu bunebwe buzatugeza ku kurimbuka nitutaburwanya. Satani afite ububasha bukomeye bugenga ibitekerezo by’abantu. Ababwiriza n’abantu bose bari mu kaga ko kuzisanga bari ku ruhande rw’imbaraga z’umwijima. Muri iki gihe nta mwanya wo kutabogama ubaho. Twese turi ku ruhande rw’icyiza mu buryo bugaragara, cyangwa turi kumwe n’ikibi mu buryo bugaragara. Kristo yaravuze ati: ‘Uwo tutari kumwe ni urwanye; kandi utateranyiriza hamwe na Njye arasandaza.’” 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.
Yohana yise “ishyanga ryagwiririye” ryo mu mateka ye “urubyaro rw’impiri.” Abamilerite amaherezo bamenye ko ishyanga ryagwiririye ryo mu mateka yabo ari abakobwa ba Babuloni. Yaba Eliya, Yohana cyangwa Miller, nta n’umwe muri abo batatu wari umuhanga mu by’iyobokamana. Bose bari barahamagawe bavanwa mu mibereho isanzwe ya rubanda.
“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).
“Ukuri nk’uko buri muri Yesu, nk’uko bwatangajwe na We igihe yari atwikiriwe n’igicu cyoroshye nk’umusego, ni ukuri nyakuri no kuri muri iki gihe cyacu, kandi nta gushidikanya kuzavugurura ubwenge bw’ukubwakira nk’uko bwavuguruye ubwenge bw’abantu bo mu bihe byahise. Kristo yaravuze ati, ‘Nibatumva Mose n’Abahanuzi, ntibazemera, nubwo hagira uzuka mu bapfuye.’ (Luka 16:31).”
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Nka bwoko, tugomba gutegurira Uwiteka inzira, tuyobowe n’Umwuka Wera mu buryo buruta byose, kugira ngo ubutumwa bwiza bukwirakwizwe mu butungane bwabwo. Uruzi rw’amazi y’ubugingo rugomba kurushaho kujya rurerure kandi rugasakara mu rugendo rwarwo. Mu mirima yose, hafi n’iyo kure, abantu bazahamagarwa bave ku masuka, no mu mirimo isanzwe y’ubucuruzi ihugiza cyane ubwenge, maze bahugurwe bafatanyije n’abagabo bafite uburambe—abagabo basobanukiwe ukuri. Binyuze mu bikorwa by’Imana bitangaje cyane, imisozi y’ingorane izavanwaho, ijugunywe mu nyanja. Niturangwe no gukora nk’abamenye imbaraga z’ukuri nk’uko kuri muri Yesu.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Muri iki gihe, hagiye kubaho urukurikirane rw’ibintu ruzahishura ko Imana ari yo igenga ibihe n’ibintu. Ukuri kuzatangazwa mu mvugo yumvikana neza, idashidikanywaho. Ababwiriza ukuri bazaharanira kugaragaza ukuri binyuze mu mibereho itunganye neza no mu myifatire irangwa no kubaha Imana. Kandi uko bazabikora, ni ko bazarushaho kugira imbaraga mu kuburanira ukuri no kugushyira mu bikorwa mu buryo buhamye Imana yakugeneye.”
“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.
“Iyo abagabo, bamenye kandi bakigisha ukuri, iyo bayobereye ku myumvire ya kimuntu, maze bakagaburira imitima yashutswe ifunguro ryabo bwite ry’imigani y’ibinyoma, ni bwo biba ari igihe gikomeye cyane kugira ngo abigeze kuba abakozi mu murimo w’ivugabutumwa, ariko bakaza gukururirwa mu micungire ya za resitora, amaduka y’ibiribwa, n’indi mirimo y’ubucuruzi, binjire ku murongo, bige Bibiliya zabo bashyizeho umwete, kandi bafite ijambo ry’Imana mu kuboko, batange ukuri kwa Bibiliya, ari ko funguro ry’umwuka, bafatanyije n’abamarayika bo mu ijuru. Uyu murimo ubu urahamagarira cyane abakozi bashyizweho n’Imana. Icyo gihe Ushoborabyose azabwira imisozi y’ingorane ati: Vanwaho, ujugunywe mu nyanja.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Eliya, Yohana na Miller bari abagabo kandi bityo bahagarariye abagabo bahamagarwa bava mu “mirimo” “isanzwe kurushaho,” kuko “abagabo” bari barigeze kwigisha ukuri amaherezo “bayoba bakagana ku bwenge bwa kimuntu, maze bagaburira imitima yashutswe ibyokurya byabo bwite by’imigani.” Abo bagabo basanzwe bahamagariwe bazatanga “ishyirwa mu bikorwa ridashidikanywaho” ry’ubuhanuzi bwa Bibiliya nk’uko “Imana yabubahaye.” Incuro ebyiri, muri uwo murongo, Mushiki wa White yagaragaje ko “imisozi” ari “imisozi y’ingorane.” Umurimo w’abo bagabo warimo guca bugufi “umusozi wose.” Umurimo usohozwa n’abo bagabo basanzwe bahamagawe bava ku isuka y’imibereho yoroheje ugereranya umurimo wo kumenya uburyo nyabwo bwa Bibiliya bwo gusobanura ibintu, butandukanye n’ibyokurya by’imigani ya kimuntu bitangwa n’abahanga mu bya tewolojiya 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.
“Umurimo wa Yohana Umubatiza, n’umurimo w’abazagenda mu minsi y’imperuka bafite umwuka n’imbaraga bya Eliya kugira ngo bakangure abantu babakure mu bwirasi bwabo, mu buryo bwinshi ni umwe. Umurimo we ni ikigereranyo cy’umurimo ugomba gukorwa muri iki gihe. Kristo azaza ubwa kabiri gucira isi urubanza gukiranuka. Intumwa z’Imana zitwara ubutumwa bwa nyuma bw’imbuzi bugomba guhabwa isi, zigomba gutegurira inzira ukuza kwa kabiri kwa Kristo, nk’uko Yohana yateguriye inzira ukuza kwe kwa mbere. Muri uwo murimo wo gutegura, ‘buri kibaya kizashyirwa hejuru, kandi buri musozi n’agasozi bizacishwa bugufi; kandi ahagoramye hazatunganywa, n’ahaburabura hahindurwe aharinganiye’ kuko amateka agomba kwisubiramo, kandi na none ‘ubwiza bw’Uwiteka buzahishurwa, kandi abafite umubiri bose bazabubonera icyarimwe; kuko akanwa k’Uwiteka ari ko kabivuze.’” 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.
Ibiranga biranga by’aba bavugurura batatu Yesaya yagaragaje ni ibi: buri gikombe kizashyirwa hejuru, kandi buri musozi n’agasozi bizacishwa bugufi; ibigoramye bizagororwa, n’ahagoramye hakorwe aharinganiye. Inzira y’Umwami itegurwa no gushyira hejuru ibikombe, gucisha bugufi imisozi, kugorora ibigoramye no kuringaniza ahagoramye ni yo nzira za kera.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Ijwi ry’urangururira mu butayu iti: Nimutegurire Uwiteka inzira, muhamurire Imana yacu umuhanda ugororotse mu kidaturwa. Buri kabande kazashyirwa hejuru, kandi buri musozi n’agasozi bizacishwa bugufi; ibigoramye bizagororwa, n’ahakomeye hahindurwe aharinganiye. Kandi ubwiza bw’Uwiteka buzahishurwa, kandi abafite umubiri bose bazaburebana icyarimwe, kuko akanwa k’Uwiteka ari ko kabivuze. Yesaya 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.
Igihe Abayahudi b’abatonganya babazaga Yohana Umubatiza niba ari Eliya wagombaga kuza, yabasubije ko atari we; ariko nyuma yaho yihuje n’umurongo wo muri Yesaya.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Kandi ubu ni bwo buhamya bwa Yohana, ubwo Abayuda boherezaga abatambyi n’Abalewi bavuye i Yerusalemu ngo bamubaze bati: “Uri nde?” Na we arabyatura, ntiyahakana; ahubwo arabyatura ati: “Si ndi Kristo.” Nuko baramubaza bati: “None se? Uri Eliya?” Arababwira ati: “Oya.” “Uri wa muhanuzi?” Arabasubiza ati: “Oya.” Nuko baramubwira bati: “Uri nde, kugira ngo duhe igisubizo abatutumye? Wivugaho iki?” Arababwira ati: “Ndi ijwi ry’uvugiriza mu butayu ati: ‘Mugorore inzira y’Umwami,’ nk’uko umuhanuzi Yesaya yabivuze.” Yohana 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.
Gutegura “inzira y’Umwami” kugaragaza uburyo abamarayika bayoboye Miller gusobanukirwa no gukoresha kugira ngo ategure imyumvire ya Bibiliya y’“inzira” abantu bagombaga kunyuramo. Buri “musozi” wagombaga gucishwa bugufi, kuko imisozi yo mu buhanuzi bwa Bibiliya igereranya ukuri, ku ikubitiro kugaragara nk’ikugoye cyane gusobanukirwa. Gusobanukirwa umusozi wera w’icyubahiro wo muri Daniyeli igice cya cumi na kimwe umurongo wa mirongo ine n’itanu, uwo umwami w’amajyaruguru arimo kugerageza kwigarurira, bibanza gusobanurwa no kubanza kumenya umusozi wera w’icyubahiro nyakuri uri i Yerusalemu, wo mu buryo bw’ubuhanuzi usobanura umusozi wera w’icyubahiro wo mu buryo bw’umwuka. Kugira ngo umuntu asobanure umusozi witwa Harumagedoni, risobanurwa ngo umusozi wa Megido, agomba kujya kuri Megido nyakuri. Ingorane z’ubuhanuzi zigereranywa nk’izikomeye zikurwaho iyo hakoreshwa ihame ry’uko intangiriro y’ikintu yerekana iherezo ry’ikintu.
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.
Uburyo bugaragazwa na Yesaya, bukerekanwaho na Yohana kandi bugashyirwaho na Miller, busumbisha buri kibaya cyose. Yaba ari “ikibaya cy’iyerekwa” cyo muri Yesaya makumyabiri na kabiri, “ikibaya cy’amagufwa yapfuye” cyo muri Ezekiyeli, cyangwa “ikibaya cya Yehoshafati” cyo mu gitabo cya Yoweli, uburyo bushingiye ku gusobanukirwa neza imico ya Kristo, nk’uko yagereranyijwe nka Palmoni, Umubari utangaje, mu mateka y’Abamillerite, cyangwa nka Alufa na Omega, umuhanga mu ndimi utangaje, mu mateka yacu, ni bwo busumbisha ukuri kw’ubuhanuzi kugaragazwa n’“ibibaya” byo mu Ijambo ry’Imana.
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.
Ibikorwa bigoramye bigomba kugororwa, n’ahantu habi hakagirwa aharambuye, bihagarariye umurimo wo gukosora imigenzo n’imihango bikoreshwa n’ubutambyi bw’Abalawodikiya kugira ngo bukomeze ibyokurya byabwo byahumanyijwe n’imigani y’ibinyoma. Umurimo wa Eliya ugaragazwa mu buryo bwihariye nk’uhagarariye uburyo nyakuri bwa Bibiliya, mu kurwanya imigani y’abahanga mu bya tewolojiya n’abatambyi. Uwo murimo usohozwa n’“abantu basanzwe,” atari n’abatambyi n’abahanga mu bya tewolojiya bize. Muri kamere z’ubuhanuzi z’aba bagabo batatu b’abahamya harimo kandi n’ukuri kworoshye ko Eliya uzaza azaba ari umuntu.
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.
Iryo suzuma rushobora gusa n’aho nta cyo rumaze, ariko kuko abahanga mu by’iyobokamana b’Abadivantisiti bashaka gushyigikira imigani yabo y’impimbano, bafashe igice cyo mu magambo ya Mushiki wa White aho avugana mu ntera y’igihe kizaza ku muntu wari kuzaza mu mwuka no mu mbaraga bya Eliya, maze bongeraho umugani wabo bwite wo gusobanura, kandi bagashimangira ko Mushiki wa White yavugaga kuri we ubwe.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ 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.’
“Ubuhanuzi bugomba gusohozwa. Uwiteka aravuga ati: ‘Dore, nzaboherereza Eliya umuhanuzi mbere y’umunsi ukomeye kandi uteye ubwoba w’Uwiteka.’ Hari umuntu ugomba kuza afite umwuka n’imbaraga bya Eliya, [Reba umugereka.] kandi igihe azabonekera, abantu bashobora kuvuga bati: ‘Ufite umwete urenze urugero, ntabwo usobanura Ibyanditswe mu buryo bukwiriye. Reka nkubwire uko ukwiriye kwigisha ubutumwa bwawe.’”
“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.
“Abantu benshi ntibashobora gutandukanya umurimo w’Imana n’uwa muntu. Ndavuga ukuri uko Imana ikukuha, kandi ndavuga ubu nti: nimukomeza kujora, mukagira umwuka wo kutumvikana, ntimuzigera mumenya ukuri. Yesu yabwiye abigishwa Be ati: ‘Ndacyafite byinshi byo kubabwira, ariko ntimubasha kubyihanganira ubu.’ Ntabwo bari mu mimerere ibabashisha guha agaciro ibintu byera kandi bihoraho; ariko Yesu yasezeranye ko azaboherereza Umufasha, uzabigisha byose kandi akabibutsa byose ibyo yababwiye byose.”
“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.
“Bene Data, ntitugashyire ibyiringiro byacu mu muntu. ‘Nimureke uwo muntu, umwuka we uri mu mazuru ye; kuko ni iki cyatuma agira agaciro?’ Mugomba kumanika ubugingo bwanyu butagira uwo bwishingikirije kuri Yesu. Ntidukwiriye kunywera ku isōko ryo mu gikombe cy’ikibaya kandi hari isōko ryo ku musozi. Reka tureke imigezi yo hasi; tujye ku masōko yo hejuru. Niba hari ingingo y’ukuri mudasobanukiweho, mutemeranyaho, muyicukumbure, mugereranye Ibyanditswe n’Ibyanditswe, mucukure umwobo w’ukuri mujyane hasi cyane mu kirombe cy’Ijambo ry’Imana. Mugomba kuryamika mwe ubwanyu n’ibitekerezo byanyu ku gicaniro cy’Imana, mukivanaho ibitekerezo mwabanje gufata, maze mukareka Umwuka wo mu ijuru akabayobora mu kuri kose.” 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:
“Umuntu runaka agomba kuza mu mwuka no mu mbaraga bya Eliya: Aya magambo bamwe bayashyize ku muntu runaka bibeshya, bakeka ko yari kuzaboneka azanye ubutumwa bw’ubuhanuzi nyuma y’ubuzima n’umurimo bya Madamu White. Ibika bitatu bigize iyi ngingo yiswe ‘Reka Ijuru Riyobore’ ni agace gato gusa k’ikiganiro Ellen White yatanze i Battle Creek, Michigan, mu gitondo cyo ku wa 29 Mutarama 1890. Nk’uko byasohotse muri Review and Herald yo ku wa 18 Gashyantare 1890, cyari gifite umutwe uvuga ngo ‘Uko wakwitwara ku ngingo y’inyigisho itavugwaho rumwe.’ Izindi ncamake zavanywe muri iyi ngingo kandi zikoreshwa cyane cyane mu kuzuza amapaji amwe n’amwe y’iki gitabo, zishobora kuboneka ku mapaji 23, 104, 111, 119, 158, 278, na 386. Iyi ngingo yongeye gucapwa yose uko yakabaye muri Selected Messages 1:406–416, aho igice kigize interuro yakuweho yitwa ‘Reka Ijuru Riyobore’ kigaragara ku mapaji 412 na 413. Iyo iyi ngingo isomwe yose uko yakabaye, bihita bigaragara ko Ellen White, muri iri jambo yavuze hashize igihe kirenga gato umwaka umwe nyuma y’Inama ya Minneapolis abwira itsinda ry’abantu i Battle Creek, yavugaga umurimo we bwite. Bamwe bari baratangiye kunenga umurimo we. Reba ko mu gika kibanziriza icyo kigaragara muri iki gitabo ku ipaji ya 475, Ellen White avuga ati:”
“‘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).
“‘Dukwiriye kugera ahantu aho itandukaniro ryose rizashongeshwa rikavaho. Niba ntekereza ko mfite umucyo, nzakora inshingano yanjye yo kuwugeza ku bandi. Dufate ko nagishije inama abandi ku byerekeye ubutumwa Uwiteka yashakaga ko mpa abantu, irembo rishobora kuba ryarakingiwe, ku buryo umucyo utagera ku bo Imana yari yawuboherereje. Igihe Yesu yinjiraga i Yerusalemu ari ku ndogobe, `iteraniro ryose ry’abigishwa ritangira kunezerwa no gusingiza Imana n’ijwi rirenga ku bw’ibikorwa byose bikomeye bari barabonye; rivuga riti, Hahirwa Umwami uje mu izina ry’Umwami; amahoro mu ijuru, n’ikuzo mu ijuru risumba ayandi. Nuko bamwe mu Bafarisayo bo muri iryo teraniro baramubwira bati, Mwigisha, cyaha abigishwa bawe. Arabasubiza ati, Ndababwira yuko, niba aba bacecetse, amabuye yahita asakuza’ (Luka 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“‘Abayahudi bagerageje guhagarika itangazwa ry’ubutumwa bwari bwaravuzwe mbere mu ijambo ry’Imana.’”
“Then she makes reference again to her own experience:
“Hanyuma yongera kuvuga ku byamubayeho ubwe:
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
“‘Ubuhanuzi bugomba gusohora. Uwiteka aravuga ati: “Dore nzaboherereza Eliya umuhanuzi, mbere y’uko umunsi ukomeye kandi uteye ubwoba w’Uwiteka uza” (Malaki 4:5). Hari umuntu ugomba kuza afite umwuka n’imbaraga bya Eliya, kandi igihe azagaragarira, abantu bashobora kuvuga bati: “Urakabya mu kugira ishyaka, ntabwo usobanura Ibyanditswe mu buryo bukwiriye.”—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:
“Koko ko yavugaga ibirebana n’ibyamubayeho ubwe biragaragarira no mu gika gikurikira, aho atangaza ati:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“Nzavuga ukuri nk’uko Imana ikumpa kukuvuga….” Umugereka ku Bihamya Bigenewe Ababwiriza.
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.
Ukuba Ellen White yarabaye ngombwa ko ahangana n’imigani y’abahanga mu bya tewolojiya n’abayobozi bo mu gihe cye, ibyo nta gihamya na gato bitanga yuko yari yihamirizaga ko ari we “muntu” wari kuzaza mu bihe by’ahazaza afite umwuka n’imbaraga bya Eliya. Ni he hari gihamya iyo ari yo yose y’abarwanyaga Ellen White benshi bo mu Badiventisiti bamuteraga bashinja uburyo yakoreshaga mu gushyira Ibyanditswe Byera mu bikorwa? Ni ryari yaba yarigeze abwirwa ati: “Ntimusobanura Ibyanditswe mu buryo bukwiriye”? Asobanura neza ko ku iherezo ry’isi hazabaho umuryango w’abantu bazahabwa imbaraga n’umwuka n’imbaraga bya Eliya, kandi nta buryo bwemewe na busa bwo kwemeza ko yibwiraga ko uwo murimo wo gutangaza cyane kw’umumarayika wa gatatu wari urimo uba mu gihe yahanuye uku kwigaragaza kw’igihe kizaza kw’imbaraga za Eliya. Abahanga mu bya tewolojiya b’Abadiventisiti b’i Lawodikiya bashaka ko umukumbi wabo wizera ko Mushiki wacu White “yavugaga mu buryo bw’iremezo” ku “byamubayeho ubwe” nk’isohozwa ry’umuhanuzi Eliya wari kuzoherezwa mbere y’umunsi ukomeye kandi uteye ubwoba w’Umwami.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Dore, nzaboherereza Eliya umuhanuzi, umunsi ukomeye kandi uteye ubwoba w'Uwiteka utaraza. 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.
Kimwe mu biranga Eliya byo mu buhanuzi, nk’ikimenyetso, ni uko agaragaza uburyo bwa Bibiliya burwanya imigani y’ubutambyi butanga imigani y’imigenzo n’imiziririzo. Umurimo we wo gutegura inzira (“iyi ni yo nzira, nimuyigenderemo”) ukorwa hakoreshejwe uburyo bwa Bibiliya burwanya inyigisho z’ubutambyi bwangiritse. Kandi dukurikije abagabo batatu b’intahe, ari bo Eliya, Yohana Umubatiza, na Miller; biherekejwe n’ubuhamya bwa Mushiki wa White ku byerekeye kugaragara kwa Eliya kwari kukiri ukw’igihe kizaza icyo gihe, azaba ari umugabo, atari umugore. Igihe uburyo bwa Palmoni na Alufa na Omega busobanukiwe neza, bumenyekana ko atari gusa urutonde rw’amabwiriza ya Bibiliya yo gusobanura Ibyanditswe, ahubwo ko ari inyandiko nyakuri y’imico ya Kristo, ari na yo bwiza bwe.
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.
Kandi ubwiza bw’Umwami Imana buzahishurwa, kandi abantu bose bazabubona icyarimwe, kuko akanwa k’Umwami Imana ari ko kabivuze. Yesaya 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Imico nyakuri ya Kristo igaragarirwa mu buryo bukoreshwa mu gusobanukirwa Ijambo Rye, kuko ari we Jambo.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Itegeko ry’Imana riri mu buturo bwera bwo mu ijuru ni ryo nkomoko ikomeye y’ukuri, kandi amategeko yanditswe ku bisate by’amabuye ndetse akandikwa na Mose muri Pentateuki yari kopi itunganye itarimo ikosa yaryo. Abageze ku gusobanukirwa iyi ngingo y’ingenzi bahise bayoborwa kubona kamere yera kandi idahinduka y’itegeko ry’Imana. Babonye, nk’uko batari barigeze kubibona mbere hose, uburemere bw’amagambo y’Umukiza agira ati: ‘Ijuru n’isi bizashira, ariko akanyuguti na gato cyangwa agashusho gato ntibizavanwaho na hato mu mategeko, kugeza aho byose bizasohorera.’ Matayo 5:18. Itegeko ry’Imana, kuko ari uguhishurwa k’ubushake Bwayo, rikaba kopi y’imico Ye, rigomba guhoraho iteka ryose, ‘nk’umuhamya wizerwa wo mu ijuru.’ Nta tegeko na rimwe ryakuweho; nta kanyuguti cyangwa agashusho na gato kahinduwe. Umwanditsi wa Zaburi aravuga ati: ‘Uwiteka, ijambo ryawe rihoraho iteka, rikomeye mu ijuru.’ ‘Amategeko Ye yose ni ayo kwizerwa. Ashyigikiwe iteka ryose, mu bihe byose.’ Zaburi 119:89; 111:7, 8.” Intambara Ikomeye, 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.
Nk’uko amategeko cumi ari ishusho idahinduka y’imico ya Kristo, ni na ko n’amategeko y’isobanura ry’ubuhanuzi ari ishusho y’imico ye.
“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.
“Dukwiriye kwimenyera ubwacu icyo Ubukristo ari cyo, icyo ukuri ari cyo, icyo kwizera twakiriye ari cyo, n’amategeko ya Bibiliya ayo ari yo—amategeko twahawe n’ubutware buruta ubundi bwose. Hari benshi bizera badafite impamvu bashingiyeho ukwizera kwabo, badafite ibihamya bihagije byerekeye ukuri kw’icyo kibazo. Iyo hatanzwe igitekerezo gihuje n’ibyo bari basanzwe baratekereje, bahita bitegura kugikyakira. Ntibatekereza bahereye ku mpamvu bajya ku ngaruka, ukwizera kwabo nta rufatiro nyakuri gufite, kandi mu gihe cy’ikigeragezo bazasanga barubatse ku musenyi.
“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.
“Uwihagije kandi aruhukiye mu bumenyi bwe bw’ubu bw’Ibyanditswe butuzuye, akibwira ko bumuhagije kugira ngo akizwe, aba aruhukiye mu bushukanyi bwica. Hari benshi badafite byuzuye ingingo zo mu Byanditswe, kugira ngo bashobore gutahura ikosa no kwamagana imigenzo yose n’imiziririzo byose byagurishijwe nk’aho ari ukuri. Satani yinjije ibitekerezo bye bwite mu gusenga Imana, kugira ngo yonone ubworoherane bw’ubutumwa bwiza bwa Kristo. Umubare munini w’abavuga ko bizera ukuri kw’iki gihe, ntibazi igize ukwizera kwahawe abera rimwe rizira gusubirwamo—Kristo muri mwe, ibyiringiro by’ubwiza. Bibwira ko barengera ibimenyetso bya kera, nyamara bakazuyazi kandi batita ku bintu. Ntibazi icyo ari cyo kuboha mu mibereho yabo no gutunga imbaraga nyakuri z’urukundo n’ukwizera. Ntibiga Bibiliya cyane kandi bya nyabyo, ahubwo ni abanebwe kandi batita ku byo bakora. Iyo havutse kutumvikana ku busobanuro bw’imirongo y’Ibyanditswe, aba batize bafite intego kandi badafite ihame rihamye ku byo bizera, bava ku kuri. Dukwiriye gushimangira kuri bose ko ari ngombwa gushakashaka ubwitonzi ukuri kw’Imana, kugira ngo bamenye ko bazi neza icyo ukuri ari cyo. Hari abiyitirira ubumenyi bwinshi, kandi bakanyurwa n’uko bahagaze, mu gihe batagifite umwete ku murimo, nta rukundo rwinshi kandi rushyushye bakigirira Imana, n’imitima y’abo Kristo yapfiriye, kurusha uko byari bimeze iyo baza kuba batigeze bamenya Imana. Ntibasoma Bibiliya [kugira ngo] bihaze imitima yabo amagufwa n’ibinure byayo. Ntibumva ko ari ijwi ry’Imana rivugana na bo. Ariko niba dushaka gusobanukirwa inzira y’agakiza, niba dushaka kubona imirasire y’Izuba ryo gukiranuka, tugomba kwiga Ibyanditswe dufite intego, kuko amasezerano n’ubuhanuzi byo muri Bibiliya bisakaza imirasire isobanutse y’ubwiza ku mugambi w’Imana wo gucungura, ukuri gukomeye nyamara kutumvikana neza.” 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.
Kuba umukristo by’ukuri bisobanura kumera nka Kristo. Uyu murongo uvuga ko “dukwiye kumenya ubwacu icy’Ubukristo kigizwe na cyo.” Uvuga ko “dukwiye kumenya” “icy’ukuri icyo ari cyo.” “Dukwiye kumenya” “icyo kwizera twakiriye ari cyo.” Dukwiye kumenya “amategeko yo muri Bibiliya ayo ari yo—amategeko twahawe n’ubutware buruta ubundi bwose.” Kumera nka Kristo bisaba kumenya ayo mategeko yo muri Bibiliya twahawe n’ubutware buruta ubundi bwose ayo ari yo. Hatari ayo mategeko ntitwashobora kumera nka Kristo, kuko amategeko yatanzwe n’ubutware buruta ubundi bwose ari inyandiko y’imico Ye.
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.
Ikindi kiranga Eliya ni umurimo wo gutegura inzira y’intumwa y’isezerano. Eliya ahagarariye umurimo usohozwa mu gihe cy’amateka ubwo ubwoko bwari bwaratoranyijwe mbere burengerwa, kandi icyarimwe hariho ubundi bwoko bushya butoranywa. Ayo mateka agaragaza inzira yo kwezwa itanga abantu bagereranywa n’ituro ritunganye, mu buryo bunyuranye n’ubwoko bwari bwaratoranyijwe mbere butanduye.
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.
Dore, nzohereza intumwa yanjye, kandi izambanziriza gutegura inzira: kandi Umwami, uwo mushaka, azaza mu rusengero rwe gitunguranye, ari we ntumwa y’isezerano, uwo munezezwamo: dore, azaza, ni ko Uwiteka Nyiringabo avuga. Ariko ni nde wabasha kwihanganira umunsi wo kuza kwe? kandi ni nde wazahagarara igihe azaba agaragaye? kuko ameze nk’umuriro w’umucuzi usukura, kandi nk’isabune y’abameshi: Kandi azicara nk’usukura kandi akweza ifeza: kandi azatunganya bene Lewi, kandi azabasukura nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro ryo gukiranuka. Ni bwo ituro rya Yuda n’irya Yerusalemu rizanezeza Uwiteka, nk’uko byari bimeze mu minsi ya kera, no mu myaka ya mbere. 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.
Yohana Umubatiza yateguye inzira kugira ngo Kristo aze gitunguranye yeze urusengero rwe. Kwezwa kw’urusengero mu itangiriro no ku iherezo ry’umurimo wa Kristo kwari ugusohora kwa Malaki igice cya gatatu. Yohana yari intumwa yateguye inzira y’Intumwa y’isezerano kugira ngo itunganye bene Lewi.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Mu kweza urusengero, Yesu yatangazaga umurimo We nk’Umukiza wasizwe, kandi atangira umurimo We. Urwo rusengero, rwari rwubatswe ngo rube ubuturo bw’Ukubaho kw’Imana, rwari rwaragenewe kuba isomo rigaragara kuri Isirayeli no ku isi yose. Uhereye mu bihe by’iteka ryose, umugambi w’Imana wari uko ikiremwa cyose cyaremwe, uhereye ku baserafi bamurika kandi bera kugeza ku muntu, cyakagombye kuba urusengero rwo guturwamo n’Umuremyi. Kubera icyaha, ubumuntu bwaretse kuba urusengero rw’Imana. Umwijima n’ubwandure byatewe n’ikibi byatumye umutima w’umuntu utakigaragaza ubwiza bw’Uw’Ubumana. Ariko kubwo kwigira umuntu k’Umwana w’Imana, umugambi w’Ijuru urasohozwa. Imana itura mu bumuntu, kandi kubwo ubuntu bukiza, umutima w’umuntu wongera kuba urusengero rwayo. Imana yashatse ko urusengero rw’i Yerusalemu ruba ubuhamya buhoraho bw’iherezo rikomeye rifunguye imbere ya buri muntu. Ariko Abayuda ntibasobanukiwe n’insobanuro y’inyubako barebanaga ishema ryinshi. Ntabiyeguriye kuba insengero zera z’Umwuka w’Ubumana. Imbuga z’urusengero rw’i Yerusalemu, zuzuye urusaku rw’ubucuruzi butagatifu, zagaragazaga mu buryo bw’ukuri cyane urusengero rw’umutima, rwahumanyijwe no kubamo kw’irari ry’umubiri n’ibitekerezo bitagatifu. Mu kweza urusengero arukura mo abaguzi n’abagurisha b’isi, Yesu yatangaje umurimo We wo kweza umutima awukura ho ubuhumane bw’icyaha,—irari ry’isi, irari ry’ubwikunde, ingeso mbi, byonona ubugingo. ‘Umwami mushaka azaza giturumbuka mu rusengero rwe, ni we Ntumwa y’isezerano mwishimira: dore araje, ni ko Uwiteka Nyiringabo avuga. Ariko se ni nde uzihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara igihe azaba agaragaye? Kuko asa n’umuriro w’umucuzi utunganya, kandi asa n’isabune y’umumeshi: kandi azicara nk’utunganya n’uhumanura ifeza: kandi azahumanura bene Levi, abatunganye nk’izahabu n’ifeza.’ 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.
Yohana Umubatiza ni we wari intumwa yateguye inzira kugira ngo Kristo aze atunguranye kandi yeze urusengero Rwe, kandi William Miller yakoze uwo murimo nyine wo gutegura kugira ngo Kristo aze atunguranye mu Ahera Cyane ku wa 22 Ukwakira 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.
“Ukuza kwa Kristo nk’Umutambyi Mukuru wacu yinjira Ahera Cyane, kugira ngo urusengero rwezurwe, nk’uko bigaragazwa muri Daniyeli 8:14; ukuza k’Umwana w’umuntu agana ku Mukuze w’Iminsi, nk’uko byerekanwa muri Daniyeli 7:13; n’ukuza k’Umwami aza mu rusengero Rwe, nk’uko byahanuwe na Malaki, ni ibisobanuro by’igikorwa kimwe; kandi ibi ni na byo bishushanywa no kuza k’umukwe aza mu bukwe, nk’uko Kristo yabivuze mu mugani w’abakobwa cumi bo muri Matayo 25.” Intambara Ikomeye, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Yohana na Miller bashushanyaga kwezwa guhagarariwe na Malaki, ubu kukaba gukorwa mu mateka yacu ya none.
“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).
Umuhanuzi aravuga ati: “Nabonye undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; kandi isi imurikirwa n’ubwiza bwe. Maze avugana ijwi rirenga cyane, ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni” (Ibyahishuwe 18:1, 2). Ubu ni bwo butumwa bumwe bwatanzwe n’umumarayika wa kabiri. Babuloni yaraguye, “kuko yahaye amahanga yose kunywa ku nzoga z’uburakari bw’ubusambanyi bwayo” (Ibyahishuwe 14:8). Iyo nzoga ni iki?—Ni inyigisho zayo z’ibinyoma. Yahaye isi Isabato y’ibinyoma mu cyimbo cy’Isabato y’itegeko rya kane, kandi yasubiyemo ikinyoma Satani yabanje kubwira Eva muri Edeni—ukutapfa kw’umwuka kwa kamere. Yakwije henshi cyane andi makosa menshi yo muri uwo muryango, “ihindura amategeko y’abantu inyigisho” (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.
“Igihe Yesu yatangiraga umurimo We w’ivugabutumwa ku mugaragaro, yejeje Urusengero, arukiza uguhumanywa kwarwo kw’ubutuka bwera. Mu bikorwa bya nyuma by’umurimo We harimo kwezwa kwa kabiri k’Urusengero. Ni na ko mu murimo wa nyuma wo kuburira isi, amatorero ahabwa imihamagaro ibiri itandukanye. Ubutumwa bw’umumarayika wa kabiri ni ubu: ‘Babuloni iraguye, iraguye, wa murwa mukuru, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Kandi mu gutaka gukomeye k’ubutumwa bw’umumarayika wa gatatu humvikana ijwi rivuye mu ijuru rivuga riti: ‘Nimusohoke muri yo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byayo, kandi kugira ngo mutagerwaho n’ibyorezo byayo. Kuko ibyaha byayo byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ (Ibyahishuwe 18:4, 5).” Selected Messages, igitabo cya 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.
Uko kwezwa urusengero kubiri kwabaye mu murimo wa Kristo, no kwezwa urusengero kubiri kwabaye mu mateka y’Abamillerite, byari ugusohora kwa Malaki igice cya gatatu kandi byerekana mbere y’igihe ukwezwa kw’urusengero kubiri kwatangiye ku ya 11 Nzeri 2001 igihe inyubako zikomeye zo mu Mujyi wa New York zarimburwaga n’ukorwaho kw’Imana, maze marayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani aramanuka kugira ngo amurikishe isi ubwiza bwe. Mu bindi, ibi bihinyuza ikivange cy’imigani cyatanzwe n’abahanga mu by’iyobokamana b’i Lawodikiya bo muri Adventisime, bavuga ko Ellen White ari we muhanuzi Eliya wagombaga kuza mbere y’umunsi ukomeye kandi uteye ubwoba w’Umwami. Ukwezwa kw’urusengero kuba igihe marayika wo mu Ibyahishuwe igice cya cumi n’umunani amanuka kwatangiye nyuma y’imyaka mirongo inani n’itandatu Ellen White amaze gushyirwa mu irimbi.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Yohana Umubatiza n’abigishwa be, Miller n’Abamillerite na Future for America bahagarariye intumwa zitegura inzira kugira ngo Intumwa y’isezerano ize gitunguranye mu rusengero rwayo kandi iruhumanure ubuhumane bw’ubugome bwo kurusuzugura ibyera.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Eliya nk’ikimenyetso agaragaza umuntu. Agereranya umuntu wahamagawe avanywe mu mibereho isanzwe ya buri munsi, atari umunyatewolojiya wo mu rwego rw’ubutambyi. Umurimo we ugaragaza uburyo nyabwo bwa Bibiliya, ari bwo mahame yatanzwe n’ubutware buri hejuru y’ubundi bwose. Umurimo we uhanganye n’uburyo bw’ubutambyi bwa Lawodikiya bw’iki gihe, bw’imigani, imigenzo n’imihango gakondo. Ategura inzira y’igikorwa cyo kwezwa kivana mu bisigazwa by’ubwoko bwatoranijwe bwanyujijweho, kikabyutsa ubwoko bushya bwatoranijwe. Icyo gikorwa cyo kwezwa gishyizwe mu rwego rw’uko kibaho gitunguranye.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Eliya na we ahagarariye umurimo n’igikorwa Imana ubwayo ishyiraho mu buryo bwihariye kandi ikamenyekanisha ko ari umurimo wihariye w’Imana wenyine.
We will demonstrate this in the history of the Millerites in the next article.
Tuzabigaragaza ibi mu mateka y’Abamillerite mu nyandiko ikurikira.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Nuko mu gihe cyo gutamba igitambo cya nimugoroba, Eliya umuhanuzi araza yegera, aravuga ati: Mwami Mana ya Aburahamu, Isaka, na Isirayeli, uyu munsi bimenyekane ko ari wowe Mana muri Isirayeli, kandi ko ndi umugaragu wawe, kandi ko ibyo byose nabikoze nk’uko ijambo ryawe ryantegetse. 1 Abami 18:36.