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.
Ikawa wakati wa kutolewa kwa dhabihu ya jioni, Eliya nabii akakaribia, akasema, Bwana, Mungu wa Ibrahimu, wa Isaka, na wa Israeli, na ijulikane leo kwamba wewe ndiwe Mungu katika Israeli, na ya kuwa mimi ni mtumishi wako, na ya kuwa nimefanya mambo haya yote kwa neno lako. 1 Wafalme 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Tumekuwa tukitambua sifa za Eliya kama ishara. Moja ya sifa hizo ni kwamba huduma na ujumbe wa Eliya, Yohana Mbatizaji na William Miller vilikuwa vyombo vya hukumu. Ujumbe wao ulitumiwa na Bwana kujaribu historia za kila mmoja wao. Yesu alisema kwamba kama asingekuja, basi Wayahudi wabishi wasingekuwa na dhambi.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Kama nisingekuja na kusema nao, wasingekuwa na dhambi; lakini sasa hawana udhuru kwa dhambi yao. Yohana 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Ezekieli anabainisha kanuni hiyo hiyo kwa Wayahudi wabishi katika historia yake.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Kwa maana wao ni wana wajeuri na wenye mioyo migumu. Ninakutuma kwao; nawe utawaambia, Hivi ndivyo asemavyo Bwana Mungu. Nao, ikiwa watasikia, au ikiwa watakataa, (maana ni nyumba yenye kuasi,) bado watatambua kwamba nabii amekuwako kati yao. Ezekieli 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Uashiria wa Eliya unajumuisha jukumu lake kama chombo cha hukumu.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
Wale wanaojishughulisha na kutangaza ujumbe wa malaika wa tatu wanachunguza Maandiko kwa njia ile ile ambayo Baba Miller alifuata. Katika kitabu kidogo chenye kichwa Mitazamo juu ya Unabii na Ratiba ya Kinabii, Baba Miller anatoa kanuni zifuatazo zilizo rahisi lakini zenye busara na zenye umuhimu kwa ajili ya kujifunza na kutafsiri Biblia:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
"'1. Kila neno lazima liwe na uhusiano wake unaofaa na somo linalowasilishwa katika Biblia; 2. Maandiko yote ni muhimu, na yanaweza kueleweka kwa juhudi na kusoma kwa bidii; 3. Hakuna kilichofunuliwa katika Maandiko kitakachofichwa kwa wale wanaoomba kwa imani bila kusitasita; 4. Ili kuelewa fundisho, leta Maandiko yote pamoja juu ya somo unalotaka kujua, kisha kila neno liwe na ushawishi wake unaofaa; na ukiweza kuunda nadharia yako bila ukinzani, huwezi kukosea; 5. Maandiko lazima yawe mfafanuzi wake yenyewe, kwa kuwa ni kanuni ya yenyewe. Ikiwa nikimtegemea mwalimu anifafanulie, naye akabahatisha maana yake, au akatamani iwe hivyo kwa sababu ya itikadi yake ya kidhehebu, au ili aonekane mwenye hekima, basi kubahatisha kwake, tamaa yake, itikadi yake, au hekima yake ndizo zinazokuwa kanuni yangu, wala si Biblia.'"
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
Yaliyo hapo juu ni sehemu ya kanuni hizi; na katika masomo yetu ya Biblia sote tutafanya vyema kuzingatia kanuni zilizowekwa bayana.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
Imani ya kweli imejengeka juu ya Maandiko; lakini Shetani hutumia mbinu nyingi sana kuyapotosha na kuingiza makosa, hivyo kwamba uangalifu mkubwa unahitajika ili mtu ajue kwa hakika yanayofundisha. Ni mojawapo ya udanganyifu mkubwa wa wakati huu kukazia sana hisia, na kudai unyofu huku ukipuuza matamko yaliyo wazi ya neno la Mungu kwa sababu neno hilo haliendani na hisia. Wengi hawana msingi wa imani yao ila hisia. Dini yao ni msisimko; na huo unapoisha, imani yao hutoweka. Hisia zinaweza kuwa makapi, lakini neno la Mungu ni ngano. Na, ‘nini,’ asema nabii, ‘ni makapi kwa ngano?’
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
Hakuna atakayehukumiwa kwa kutokutilia maanani nuru na maarifa ambayo hawakuwahi kuwa nayo, wala hawangeweza kuyapata. Lakini wengi wanakataa kuitii kweli inayowasilishwa kwao na mabalozi wa Kristo, kwa kuwa wanataka kufuata viwango vya dunia; na ile kweli iliyofikia ufahamu wao, ile nuru iliyong'aa ndani ya nafsi, itawahukumu katika hukumu. Katika siku hizi za mwisho tuna nuru iliyokusanywa ambayo imekuwa iking'aa katika zama zote, nasi tutawajibishwa kulingana nayo. Njia ya utakatifu si ya daraja moja na dunia; ni njia iliyoinuliwa. Tukitembea katika njia hii, tukikimbia katika njia ya amri za Bwana, tutagundua kwamba 'njia ya wenye haki ni kama nuru ing'aayo, iang'ayo zaidi na zaidi hata kufikia mchana mkamilifu.' Review and Herald, Novemba 25, 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Hatu 'hukumiwi kwa kutozingatia nuru na maarifa ambayo' sisi 'hatukuwahi kuwa nayo, na' ambayo 'tusingeweza kuyapata.' Jambo muhimu katika kauli hii ni usemi 'tusingeweza kuyapata'. Eliya, Yohana na Miller wanawakilisha nuru kwa vizazi vyao husika iliyoweza kupatikana. Uwepo wa ujumbe wao uliondoa kifuniko cha kile kinachoitwa kisheria nchini Marekani 'plausible deniability'. Ujumbe wa Eliya katika kizazi chochote ambamo unadhihirishwa huondoa 'plausible deniability' yoyote, hivyo kuliwajibisha kizazi chote kwa ile nuru inayowasilishwa wakati huo.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
Ndugu yangu alisema wakati fulani kwamba hangetaka kusikia chochote kuhusu fundisho tunalolishikilia, kwa hofu asije akashawishika. Hakutaka kuja kwenye mikutano, wala kusikiliza mahubiri; lakini baadaye akasema kwamba aliona kuwa alikuwa na hatia kama vile angekuwa ameyasikia. Mungu alikuwa amempa nafasi ya kuujua ukweli, na angemwajibisha kwa nafasi hii. Kuna wengi miongoni mwetu walio na ubaguzi dhidi ya mafundisho yanayojadiliwa sasa. Hawataki kuja kusikia, hawachunguzi kwa utulivu, bali wanatoa pingamizi zao gizani. Wameridhika kabisa na msimamo wao. ‘Unasema, Mimi ni tajiri, nami nimejipatia mali tele, wala sina haja ya kitu chochote; wala hujui ya kuwa wewe u mnyonge, mwenye taabu, maskini, kipofu, na uchi; nakushauri ununue kwangu dhahabu iliyosafishwa kwa moto, upate kuwa tajiri; na mavazi meupe, upate kuvikwa, ili aibu ya uchi wako isionekane; tena paka macho yako dawa ya macho, upate kuona. Wote niwapendao, nawakaripia na kuwafundisha adabu; kwa hiyo uwe na bidii, ukatubu’ (Ufunuo 3:17-19).
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
Maandiko haya yanawahusu wale wanaoishi mahali ambapo ujumbe unahubiriwa, lakini ambao hawaji kuusikiliza. Unawezaje kujua kwamba si Bwana anayetoa ushahidi mpya wa kweli Yake, akiweka katika muktadha mpya, ili njia ya Bwana itayarishwe? Mmeweka mipango gani ili mwanga mpya upenyezwe katika safu za watu wa Mungu? Mna ushahidi gani kwamba Mungu hajatuma mwanga kwa watoto Wake? Kujitosheleza, ubinafsi, na majivuno ya maoni vyote lazima viwekwe kando. Lazima tuje kwenye miguu ya Yesu, na tujifunze kutoka Kwake, Yeye aliye mpole na mnyenyekevu wa moyo. Yesu hakuwafundisha wanafunzi Wake kama marabi walivyowafundisha wanafunzi wao. Wengi wa Wayahudi walikuja na kusikiliza Kristo alipofunua mafumbo ya wokovu, lakini hawakuja kujifunza; walikuja kukosoa, kumkamatia dosari fulani, ili wapate kitu cha kuwachochea watu dhidi Yake. Waliridhika na maarifa yao, lakini watoto wa Mungu ni lazima waijue sauti ya Mchungaji wa Kweli. Je, si wakati huu ungekuwa mwafaka sana kufunga na kuomba mbele za Mungu? Tuko katika hatari ya kutofautiana, katika hatari ya kuchukua upande katika hoja yenye utata; na je, tusimtafute Mungu kwa bidii, kwa unyenyekevu wa nafsi, ili tupate kujua nini ni kweli? Ujumbe Uliochaguliwa, kitabu cha 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Wale wanaowakilisha ujumbe wa Eliya ni vyombo vya hukumu katika mchakato wa utakaso unaotayarisha njia kwa mjumbe wa agano kutakasa hekalu. Katika kutekeleza kazi ya kutakasa hekalu, nuru ya kweli ya wakati huu hufunuliwa. Kama isingefunuliwa, wale ambao Kristo alikuwa, na bado yupo, akitafuta kuwatakasa wangebaki na vazi lao la Laodikia la udanganyifu wa nafsi. Eliya anawakilisha huduma inayowasilisha kweli kama chombo cha hukumu. Ndiyo sababu tunaambiwa kwamba wale waliokataa ujumbe wa Yohana Mbatizaji hawakuweza kufaidika na mafundisho ya Yesu.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
Nilielekezwa kurejea kwenye tangazo la ujio wa kwanza wa Kristo. Yohana alitumwa katika roho na nguvu za Eliya kutengeneza njia ya Yesu. Wale waliokataa ushuhuda wa Yohana hawakufaidi kutokana na mafundisho ya Yesu. Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Katika historia za kinabii zinazoashiria utakaso wa watu wa Mungu, ujumbe wa ukweli wa sasa unafunuliwa ambao unawajibisha kizazi kwa kuchagua aidha giza au nuru.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Lakini wewe, Ee Danieli, yafunge maneno, ukitie muhuri hicho kitabu, hata wakati wa mwisho; wengi wataenda mbio huko na huko, na maarifa yataongezeka.... Akasema, Enenda zako, Danieli; kwa maana maneno hayo yamefungwa na kutiwa muhuri hata wakati wa mwisho. Wengi watatakaswa, na kufanywa weupe, na kujaribiwa; bali waovu watafanya uovu; wala hakuna mmoja wa waovu atakayeelewa; bali wenye hekima wataelewa. Danieli 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
Wale wanaowakilisha ujumbe wa Eliya katika vizazi vyao husika hutambuliwa na Kristo kama mabalozi wake ili awatumie kama vyombo vya hukumu. Hivi ndivyo Eliya alikuwa akibainisha aliposema, “Na ijulikane leo ya kuwa wewe u Mungu katika Israeli, na ya kwamba mimi ni mtumishi wako, na ya kwamba nimefanya mambo haya yote kwa neno lako.”
This truth is also set forth by Jesus concerning John the Baptist.
Ukweli huu pia umewekwa wazi na Yesu kumhusu Yohana Mbatizaji.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Nao walipokwenda zao, Yesu akaanza kuwaambia makutano habari za Yohana, Mlitoka kwenda kuona nini jangwani? Unyasi unaotikiswa na upepo? Lakini mlitoka kwenda kuona nini? Mtu aliyevikwa mavazi laini? Tazama, wale wavaao mavazi laini wako katika majumba ya wafalme. Lakini mlitoka kwenda kuona nini? Nabii? Naam, nawaambia, na zaidi ya nabii. Kwa maana huyu ndiye aliyeandikiwa, Tazama, namtuma mjumbe wangu mbele ya uso wako, atakayeiandaa njia yako mbele yako. Mathayo 11:7-10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Yohana alikuwa zaidi ya nabii; alikuwa chombo cha hukumu, na huduma yake ilijulikana kwa kizazi chake, kwa kuwa walikwenda jangwani kumwona, kama vile Israeli wote walivyokuja Karmeli kwa amri ya Ahabu. William Miller alielewa ongezeko la maarifa lililofunguliwa muhuri mwaka 1798. Aliwakilisha wale waliokwenda huku na huku katika Neno la Mungu wakati maarifa yalipozidi kuongezeka. Ujumbe wake ulijengwa juu ya muda wa kinabii, na mnamo 1840 ujumbe na huduma yake ziliwekwa katika kizazi chake kwa namna kwamba ulimwengu mzima wa Waprotestanti uliangalia ili kuona kama mbinu yake ilifanya kazi. Ilipothibitishwa, ujumbe wake ulienezwa kote ulimwenguni.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
"Mnamo mwaka 1840 utimizaji mwingine wa ajabu wa unabii ulizua shauku kubwa kote. Miaka miwili kabla, Josiah Litch, mmoja wa wahubiri wanaoongoza waliokuwa wakihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, uliotabiri anguko la Dola ya Ottoman. Kulingana na mahesabu yake, mamlaka hii ilitarajiwa kupinduliwa . . . tarehe 11 Agosti, 1840, wakati ambapo nguvu ya Ottoman huko Constantinople ingetarajiwa kuvunjika. Na hili, ninaamini, litaonekana kuwa hivyo.'"
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
Kwa wakati hasa uliobainishwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa madola ya Ulaya yaliyoungana, na hivyo ikajiweka chini ya udhibiti wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii kwa usahihi kabisa. Lilipojulikana, makutano mengi walishawishika kuhusu usahihi wa kanuni za ufafanuzi wa unabii zilizokubaliwa na Miller na wenzake, na msukumo wa ajabu ulitolewa kwa harakati ya Adventi. Watu wa elimu na wa cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilienea haraka. Pambano Kuu, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
Kipindi cha "1840 hadi 1844" kinawakilisha historia ya "ngurumo saba" za Ufunuo sura ya kumi. Katika historia hiyo ulianzishwa mchakato wa utakaso uliowakilishwa katika Malaki sura ya tatu na katika usafishaji wa hekalu mara mbili uliofanywa na Kristo. Mchakato wa utakaso huo ulikuwa mchakato wa kujaribiwa wa hatua kwa hatua, uliotegemea uelewa wa Miller wa kanuni ya siku kwa mwaka. Wale wanaowakilisha ujumbe wa Eliya huandaa njia kwa mjumbe wa agano ili aje ghafla katika hekalu Lake, nao ni ishara ya chombo cha hukumu kinachotumiwa na mjumbe wa agano kuwafagilia nje wale wanaochagua giza badala ya nuru.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Hakika mimi nawabatiza kwa maji kwa ajili ya toba; lakini anayekuja nyuma yangu ana nguvu zaidi kuliko mimi, ambaye sistahili kubeba viatu vyake; yeye atawabatiza kwa Roho Mtakatifu na kwa moto. Pepeto lake lipo mkononi mwake, naye atautakasa kabisa uwanda wake wa kupuria, na kukusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usiozimika. Mathayo 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Katika siku za Kristo, kama ilivyoonyeshwa katika Yohana 6:66, alipoteza wanafunzi wengi kuliko wakati mwingine wowote. Katika The Desire of Ages, ambamo kifungu hiki cha Yohana kinaelezewa, mbinu ya utumiaji wa unabii ndiyo hasa sababu iliyowafanya wanafunzi waondoke. Hawakuweza kuelewa kwamba kilicho dhahiri kilikuwa kinawakilisha cha kiroho, na kwa mujibu wa mtume Paulo, kilicho dhahiri hutangulia cha kiroho.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Ndivyo ilivyoandikwa, Mwanadamu wa kwanza, Adamu, akawa nafsi iliyo hai; Adamu wa mwisho akawa roho inayohuisha. Walakini si kile cha rohoni kilikuwa cha kwanza, bali kile cha asili; kisha kile cha rohoni. 1 Wakorintho 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Kwa kuwa hawakutaka na hivyo hawakuweza, Wayahudi walikataa kumwelewa Kristo alipojitambulisha kwamba Yeye ndiye mkate wa mbinguni unaopaswa kuliwa. Desturi na mapokeo yalitangulizwa juu ya mbinu iliyotumiwa na Kristo mwenyewe. Kuhusu historia hii Dada White aliandika:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
Kwa karipio la hadharani juu ya kutoamini kwao, wanafunzi hawa walijitenga zaidi na Yesu. Walichukizwa sana, na wakitaka kumuumiza Mwokozi na kuridhisha nia mbaya ya Mafarisayo, wakamgeuzia mgongo, wakamwacha kwa dharau. Walikuwa wamefanya uchaguzi wao, wakachukua umbo bila roho, ganda bila punje. Uamuzi wao haukuwahi kubadilishwa tena baadaye; maana hawakutembea tena pamoja na Yesu.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
"'Ambaye pepeto lake lipo mkononi mwake, naye atasafisha kabisa uwanja wake wa kupuria, na kukusanya ngano yake ghalani.' Mathayo 3:12. Huu ulikuwa mmojawapo wa nyakati za kusafisha. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa na majivuno na kujiona wenye haki kupita kiasi kiasi kwamba hawakuweza kupokea maonyo, na wapenda dunia mno kiasi kwamba hawakukubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya hivyo. Nafsi zinajaribiwa leo kama vile wale wanafunzi katika sinagogi la Kapernaumu walivyojaribiwa. Wakati kweli inaletiwa moyoni, wanaona kwamba maisha yao hayapatani na mapenzi ya Mungu. Wanaona haja ya mabadiliko kamili ndani yao; lakini hawako tayari kuichukua kazi ya kujikana nafsi. Kwa hiyo wanakasirika dhambi zao zinapofunuliwa. Huondoka wakiudhika, kama vile wanafunzi walivyomwacha Yesu, wakinung'unika, 'Haya ni maneno magumu; ni nani awezaye kuyasikia?'" The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Ni mjumbe wa agano wa Malaki anayewatakasa wana wa Lawi kwa moto. Husafisha kabisa uwanja wake wa kupuria, akiitenganisha ngano na makapi. Anafanya kazi hii kwa shabiki. Shabiki ndicho kinachotekeleza ule utengano, na shabiki huo ndio ujumbe wa kweli ya wakati huu kwa kila kipindi husika cha historia ambamo anawatakasa wana wa Lawi. Shabiki huo ndio ujumbe wa Eliya na wajumbe, wanaowakilisha chombo cha hukumu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Tazama, nitamtuma mjumbe wangu, naye ataitengeneza njia mbele yangu; na Bwana mnayemtafuta atakuja ghafula katika hekalu lake, naam, yule mjumbe wa agano, mnayemfurahia; tazama, anakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Na ni nani atakayesimama atakapoonekana? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka kwa haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1-4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Yule anayekuja baada ya Yohana Mbatizaji ndiye anayeitakasa sakafu yake kwa pepeto, naye ni kama moto wa mfua fedha. Mchakato wa utakaso unatekelezwa na mjumbe wa agano, na hivyo unatambulisha historia ambapo Bwana anaingia katika agano na watu wapya teule wa agano. Wakati Israeli ya kale ilipokombolewa kutoka utumwa wa Misri, mojawapo ya dhamira ya historia hiyo takatifu ilikuwa suala la "mzaliwa wa kwanza." Iwe ni kifo cha wazaliwa wa kwanza wa Misri, au Mungu kumwita Israeli mzaliwa wake wa kwanza.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Nawe utamwambia Farao, Hivi asema Bwana, Israeli ni mwanangu, mzaliwa wangu wa kwanza; nami nakuambia, mwache mwanangu aende, ili anitumikie; na ukikataa kumwacha aende, tazama, nitamuua mwanao, mzaliwa wako wa kwanza. Kutoka 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Alipoingia Mungu katika agano na Israeli wakati wa kuwakomboa kutoka Misri, mpango wa Mungu ulikuwa kwamba kila mzaliwa wa kwanza wa kiume katika kila mojawapo ya makabila angewekwa wakfu kwa huduma ya ukuhani. Lakini wakati wa uasi wa ndama wa dhahabu, ni kabila la Lawi tu lililosimama upande wa Musa katika ule uasi. Kwa uaminifu wao, Mungu alibatilisha mpango Wake kwamba kila mzaliwa wa kwanza kutoka kila kabila angewekwa wakfu kwa ukuhani, akaacha makabila mengine na kulipa kabila la Lawi haki ya kipekee ya ukuhani. Wakati mjumbe wa agano anapowatakasa wana wa Lawi, hilo linawakilisha historia ambamo watu wa agano wa awali wanawekwa kando kwa ajili ya watu wa agano wapya. Hivi ndivyo ilivyokuwa kwa Yohana Mbatizaji, Wamillerite, na ndivyo itakavyokuwa kwa wale mia moja arobaini na nne elfu. Kuanzia 1840 hadi 1844, mchakato wa utakaso ulianzishwa kupitia jaribu la ujumbe wa kinabii uliokuwa umepewa William Miller. Ulisababisha Bwana kuja ghafla hekaluni kwake tarehe 22 Oktoba 1844, lakini mchakato wa utakaso haukukoma hadi 1863.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
Zote mbili, yaani unabii wa Danieli 8:14, ‘Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa,’ na ujumbe wa malaika wa kwanza, ‘Mcheni Mungu, na mpeni utukufu; kwa kuwa saa ya hukumu yake imefika,’ vilielekeza kwenye huduma ya Kristo katika Patakatifu pa Patakatifu, yaani hukumu ya uchunguzi, wala si kwenye kuja kwa Kristo kwa ajili ya ukombozi wa watu wake na kuangamizwa kwa waovu. Kosa halikuwa katika kuhesabu vipindi vya kinabii, bali katika tukio lililopaswa kutokea mwishoni mwa siku 2300. Kupitia kosa hili waamini walipatwa na masikitiko, hata hivyo yote yaliyotabiriwa na unabii, na yote waliyokuwa na msingi wa Maandiko wa kuyatarajia, yalikuwa yametimia. Wakati huo huo walipokuwa wakiomboleza kushindikana kwa matumaini yao, tukio lililotabiriwa na ule ujumbe, na ambalo lazima litimie kabla ya Bwana kuonekana ili kuwapa malipo watumishi wake, lilikuwa limetukia.
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
Kristo alikuwa amekuja, si duniani, kama walivyotarajia, bali, kama ilivyodokezwa katika kielelezo, katika Patakatifu pa Patakatifu palipo katika hekalu la Mungu mbinguni. Nabii Danieli anamwonyesha akija wakati huu kwa Yule wa Siku za Kale: 'Nikaona katika maono ya usiku, na tazama, mmoja aliyefanana na Mwana wa Adamu alikuja pamoja na mawingu ya mbinguni, akaja'—si duniani, bali—'kwa Yule wa Siku za Kale, nao wakamleta karibu mbele zake.' Danieli 7:13.
“This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
Kuja huku kulitabiriwa pia na nabii Malaki: 'Bwana mnayemtafuta atakuja ghafula katika hekalu lake; naam, Malaika wa agano, mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi.' Malaki 3:1. Kuja kwa Bwana katika hekalu lake kulikuwa kwa ghafula, kusikotazamiwa na watu wake. Hawakumtarajia huko. Walitarajia aje duniani, 'katika mwali wa moto, huku akiwalipiza kisasi wale wasiomjua Mungu, na wale wasiotii injili.' 2 Wathesalonike 1:8.
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
Lakini watu bado hawakuwa tayari kukutana na Bwana wao. Bado kulikuwa na kazi ya maandalizi iliyopaswa kukamilishwa kwa ajili yao. Nuru ilipaswa kutolewa, ikielekeza mawazo yao kwenye hekalu la Mungu mbinguni; na wakimfuata kwa imani Kuhani wao Mkuu katika huduma Yake huko, majukumu mapya yangefunuliwa. Ujumbe mwingine wa onyo na mafundisho ulipaswa kutolewa kwa kanisa.
“Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
Asema nabii: "Ni nani atakayevumilia siku ya kuja kwake? na ni nani atakayesimama atakapojionyesha? kwa kuwa yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka katika haki." Malaki 3:2, 3. Wale wanaoishi duniani wakati maombezi ya Kristo yatakapokoma katika patakatifu pa juu mbinguni wanapaswa kusimama machoni pa Mungu mtakatifu bila mpatanishi. Mavazi yao yanapaswa kuwa yasiyo na doa, tabia zao zitakaswe kutoka katika dhambi kwa damu ya kunyunyiziwa. Kwa neema ya Mungu na jitihada zao za bidii wenyewe wanapaswa kuwa washindi katika vita dhidi ya uovu. Wakati hukumu ya uchunguzi ikiendelea mbinguni, wakati dhambi za waamini watubuao zinaondolewa katika patakatifu, panapaswa kuwa na kazi maalum ya utakaso, ya kuweka mbali dhambi, miongoni mwa watu wa Mungu duniani. Kazi hii imewasilishwa kwa uwazi zaidi katika ujumbe wa Ufunuo 14.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
Kazi hii itakapokamilishwa, wafuasi wa Kristo watakuwa tayari kwa kuonekana Kwake. ‘Ndipo sadaka ya Yuda na Yerusalemu itakuwa ya kumpendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani.’ Malaki 3:4. Ndipo kanisa ambalo Bwana wetu atakapokuja atalipokea Kwake litakuwa ‘kanisa tukufu, lisilo na doa, wala kunyanzi, wala chochote cha namna hiyo.’ Waefeso 5:27. Ndipo litaonekana ‘kama asubuhi, zuri kama mwezi, safi kama jua, na lenye kutisha kama jeshi lenye bendera.’ Wimbo Ulio Bora 6:10.
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
Mbali na kuja kwa Bwana katika hekalu Lake, Malaki pia anatabiri marejeo Yake ya pili, kuja Kwake kwa ajili ya utekelezaji wa hukumu, kwa maneno haya: ‘Nami nitawakaribia kwa hukumu; nami nitakuwa shahidi wa upesi juu ya wachawi, na juu ya wazinzi, na juu ya waapao kwa uongo, na juu ya waoneao mfanyakazi katika ujira wake, mjane, na yatima, na wampotoshao mgeni haki yake, wasionihofu Mimi, asema Bwana wa majeshi.’ Malaki 3:5. Yuda anarejelea tukio hilo hilo anaposema, ‘Tazama, Bwana anakuja pamoja na makumi ya maelfu ya watakatifu Wake, ili afanye hukumu juu ya wote, na kuwakazia hatia wote wasiomcha Mungu miongoni mwao kwa ajili ya matendo yao yote yasiyomcha Mungu.’ Yuda 14, 15. Kuja huku, na kuja kwa Bwana katika hekalu Lake, ni matukio mawili tofauti.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.
Kuja kwa Kristo kama Kuhani wetu Mkuu katika Patakatifu pa Patakatifu, kwa ajili ya kutakasa Patakatifu, kama kunavyoonyeshwa katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama kunavyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu Lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia linawakilishwa na kuja kwa bwana arusi kwenye harusi, kama ulivyoelezwa na Kristo katika mfano wa wanawali kumi, katika Mathayo 25. Pambano Kuu, 424-426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Aya ya mwisho inarejelea "ujio" mara nne, na yote ni ujio uleule uliowakilishwa kwa njia nne tofauti. Mojawapo ya hizo "mara nne za ujio" ni mfano wa wanawali kumi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
"Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Ikiwa zile mara nne za "kuja" "ni maelezo ya tukio hilo hilo," basi zile mara nne za "kuja" zilizotimizwa mwanzoni mwa Uadventista katika harakati ya Millerite, "zitatimizwa" tena "kwa kila herufi" katika harakati ya Eliya mwishoni mwa Uadventista.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller na Wamileraiti walikuwa wawakilishi wa ujumbe wa malaika wa kwanza, na katika fungu lile lile kutoka Maandiko ya Mapema tulilonukuu hivi karibuni, ujumbe wa malaika wa kwanza ulikuwa na sifa zile zile alizokuwa nazo Yohana Mbatizaji. Tulinukuu fungu linalosema kwamba walioukataa ujumbe wa Yohana Mbatizaji hawakuweza kufaidika na mafundisho ya Yesu. Katika aya inayofuata anasema, "Walioukataa ujumbe wa kwanza hawakuweza kufaidika na wa pili; wala hawakunufaishwa na mwito wa usiku wa manane, uliokuwa wa kuwaandaa waingie pamoja na Yesu kwa imani katika Patakatifu pa Patakatifu pa hekalu la mbinguni." Wote wawili, William Miller na Yohana Mbatizaji, wanawakilisha vyombo vya hukumu.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Kama wote wawili wasingejitokeza, vizazi vyao husika visingewajibishwa kwa kukataa nuru. Mungu aliwatumia wale wajumbe wawili kuvua vazi la dhambi la Laodikia, na hivyo akaonyesha uchi wa Laodikia wa wale waliokuwa watu teule zamani, kwa kuleta ujumbe ambao, ukikubaliwa au ukikataliwa, ungetumika katika hukumu kama ishara kwamba nabii alikuwa miongoni mwao. Historia ya 1840 hadi 1844 ilifananishwa na moto ulioshuka juu ya dhabihu ya Eliya kwenye Mlima Karmeli. Nabii wa kweli alikuwa ametofautishwa na manabii wa uongo.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Tuko katika hatua ambapo tunapaswa kutoa muhtasari wa mchakato wa utakaso ulioendelea baada ya tarehe 22 Oktoba 1844. Dada White alisema kwamba baada ya tarehe 22 Oktoba 1844 "watu bado hawakuwa tayari kukutana na Bwana wao. Kulikuwa bado na kazi ya maandalizi iliyopaswa kutimizwa kwa ajili yao. Nuru ilipaswa kutolewa, ikielekeza fikira zao kwenye hekalu la Mungu lililo mbinguni; na walipomfuata kwa imani Kuhani wao Mkuu katika huduma Yake huko, wajibu mpya ungefichuliwa. Ujumbe mwingine wa onyo na mafundisho ulipaswa kutolewa kwa kanisa."
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Wakati Uadventista ulipokataa "mara saba" za Walawi sura ya ishirini na sita ambazo Danieli aliita "kiapo" cha Musa, ulipoteza uwezo wake wa kutambua kwamba mchakato wa utakaso uliendelea zaidi ya kazi yake ya awali ya kuelewa kweli zilizohusiana na ufunguzi wa hukumu.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Tutashughulikia mchakato unaoendelea wa utakaso katika makala inayofuata, na kuanza kuoanisha pembe ya Uprotestanti wa kweli ambayo Uadventista wa Wamillerite ulipokea katika miaka ya 1840 na pembe ya Ujamhuri.