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.
Nínú àpilẹ̀kọ tí ó ṣáájú, a dá Elija mọ̀ gẹ́gẹ́ bí àmì. Ní ìbámu pẹ̀lú àwọn òfin William Miller, “àwọn àmì” lè ní ìtumọ̀ ju ọ̀kan lọ. Nítorí náà, Elija gẹ́gẹ́ bí àmì lè tún ṣojú apá kan nínú àmì onípín méjì ti Elija àti Mose. Àmì onípín méjì ti Elija àti Mose ń lọ ká gbogbo ìwé Ìfihàn, àti láti máa ṣe àìdánilójú nípa ohun tí àmì onípín méjì náà ń ṣojú ni láti máa ṣe àìdánilójú nípa ìránṣẹ́ inú ìwé Ìfihàn tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. Nítorí ìdí yìí, a ó sìsìnyí sọ̀rọ̀ ní pàtó nípa díẹ̀ lára àwọn àbùdá àsọtẹ́lẹ̀ kan tí a dá mọ̀ pẹ̀lú àmì Elija.
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.
A ní ẹlẹ́rìí pàtàkì mẹ́ta láti fi múlẹ̀ àwọn àbùdá àsọtẹ́lẹ̀ wọ̀nyẹn. Àwọn ẹlẹ́rìí wọ̀nyẹn ni wolii Élíjà, Jòhánù Oníbatisí àti William Miller, àwọn tí ìmísí fi hàn gẹ́gẹ́ bí àwòrán àmì tí a lè fi rọ́pò ara wọn.
“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.
“Ẹgbẹẹgbẹrun ènìyàn ni a mú láti gba òtítọ́ tí William Miller wàásù mọ́ra, a sì gbé àwọn ìránṣẹ́ Ọlọ́run dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìhìnrere náà. Gẹ́gẹ́ bí Johanu, aṣáájú-ọ̀nà Jesu, àwọn tí ń wàásù ìhìnrere pàtàkì yìí nímọ̀lára dídí wọn láti gbé àáké sí gbòǹgbò igi náà, àti láti pe àwọn ènìyàn kí wọ́n so èso tí ó yẹ fún ìrònúpìwàdà jáde. Ẹ̀rí wọn jẹ́ ohun tí a pèsè láti jí àwọn ìjọ sókè, kí ó sì ní ipa alágbára lórí wọn, àti láti fi ìwà gidi wọn hàn. Nígbà tí a sì ń ké ìkìlọ̀ pàtàkì náà pé kí wọ́n sá kúrò nínú ìbínú tí ń bọ̀, ọ̀pọ̀ nínú àwọn tí wọ́n darapọ̀ mọ́ àwọn ìjọ gba ìhìnrere ìwòsàn náà; wọ́n rí ìyípadàsẹ́yìn wọn, wọ́n sì fi omijé kíkorò ìrònúpìwàdà àti pẹ̀lú ìrora jíjinlẹ̀ ọkàn rẹ ara wọn sílẹ̀ níwájú Ọlọ́run. Bí Ẹ̀mí Ọlọ́run sì ṣe bà lé wọn lórí, wọ́n ràn wá lọ́wọ́ láti mú kí igbe náà dún pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún Un; nítorí wákàtí ìdájọ́ Rẹ̀ dé.’” 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.
A fún Elijah, Johanu Oníbatisimu àti Miller ní ẹ̀mí pàtó kan tí ó tọ́ wọn sọ́nà, tí ó sì ṣàlàyé iṣẹ́ wọn. Ẹ̀rí wọn ni a “ṣe láti ru ìfẹ́-ọkàn àwọn ìjọ sókè, kí ó sì ní ipa alágbára lórí wọn, kí ó sì fihàn” “ìwà tòótọ́” àwọn ìjọ wọ̀nyẹn. Yálà ní àkókò Ahabu, tàbí ti Johanu Oníbatisimu, tàbí ti William Miller, gbogbo àwọn ìjọ tí wọ́n ń bá sọ̀rọ̀ ní ìfọ́jú Laodicea kan tí ó jinlẹ̀ tó sì ṣókùnkùn tó bẹ́ẹ̀ gẹ́ẹ́ tí ìránṣẹ́ náà ní láti jẹ́ títàrà gẹ́gẹ́ bí fífi “àáké lé gbòǹgbò igi.” Ó ní ìkéde ìpipari àkókò àánú nínú, èyí tí nínú ti Johanu Oníbatisimu jẹ́ ìkìlọ̀ nípa “ìbínú” tí ó fẹ́ “bọ̀.” Ìránṣẹ́ Miller ti ń kéde pé, “Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí pé wákàtí ìdájọ́ rẹ̀ dé,” náà pẹ̀lú jẹ́ ìkìlọ̀ nípa ìbínú tí ń bọ̀.
“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.
“Ohùn Jòhánù ni a gbé sókè bí ìpè. Àṣẹ iṣẹ́ rẹ̀ ni pé, ‘Fi ìrékọjá wọn hàn fún àwọn ènìyàn mi, àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù’ (Aísáyà 58:1). Kò ti gba ẹ̀kọ́ ọgbọ́n láti ọ̀dọ̀ ènìyàn kankan. Ọlọ́run àti ẹ̀dá ni wọ́n jẹ́ olùkọ́ rẹ̀. Ṣùgbọ́n a nílò ẹni kan láti tún ọ̀nà ṣe níwájú Kírísítì tí ó ní ìgboyà tó bẹ́ẹ̀ gẹ́gẹ́ bí ẹni tí yóò jẹ́ kí a gbọ́ ohùn rẹ̀ bí ti àwọn wòlíì ìgbàanì, tí yóò sì pe orílẹ̀-èdè tí ó ti bàjẹ́ sí ìrònúpìwàdà.” Selected Messages, ìwé 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.
Èlíjà pa àṣẹ pé kí ìran rẹ̀ yan ní ọjọ́ náà bóyá wọ́n yóò sin Ọlọ́run tàbí Báálì, ìran náà kò sì dáhùn ọ̀rọ̀ kan, èyí tí ó dọ́gba pẹ̀lú yíyan Báálì.
“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.
“Kò tíì sí ìgbà kan rí tí a nílò ìkìlọ̀ olóòtítọ́ àti ìbáwí, àti ìbálò pẹ̀kipẹ̀ki, títọ́, ju àkókò yìí gan-an lọ. Sátánì ti sọ̀kalẹ̀ wá pẹ̀lú agbára ńlá, ní mímọ̀ pé àkókò rẹ̀ kù díẹ̀. Ó ń fi àwọn ìtàn àròsọ aláyọ̀kà kún ayé, àwọn ènìyàn Ọlọ́run sì fẹ́ràn kí a máa sọ ohun dídùn sí wọn. Ẹ̀ṣẹ̀ àti àìṣòdodo kò jẹ́ ohun ìkórìíra. A fi hàn mí pé àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ṣe ìsapá tí ó túbọ̀ lágbára, tí ó sì ní ìpinnu pípé, láti tì òkùnkùn tí ń bọ̀ sẹ́yìn. Iṣẹ́ pẹ̀kipẹ̀ki ti Ẹ̀mí Ọlọ́run ni a nílò nísinsìnyí ju ti ìgbà èyíkéyìí rí lọ. A gbọ́dọ̀ mì ìwèrè kúrò lórí wa. A gbọ́dọ̀ jí kúrò nínú àìlera ọkàn tí yóò mú ìparun wá fún wa bí a kò bá kọ̀ ọ́. Sátánì ní agbára ńlá, agbára ìṣàkóso lórí ọkàn ènìyàn. Àwọn oníwàásù àti àwọn ènìyàn wà nínú ewu kí a má bà a rí wọn ní apá àwọn agbára òkùnkùn. Kò sí irú ohun kan báyìí gẹ́gẹ́ bí ipò àárín. Gbogbo wa ni a dúró ní gbangba fún ohun tí ó tọ́ tàbí a wà ní gbangba pẹ̀lú ohun tí kò tọ́. Kristi wí pé: ‘Ẹni tí kò bá wà pẹ̀lú Mi, ó lòdì sí Mi; ẹni tí kò bá sì kó pọ̀ pẹ̀lú Mi, ó túká kiri.’” 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.
Johanu pe “orílẹ̀-èdè oníbàjẹ́” ti ìtàn rẹ̀ ní “ìran àwọn paramọ́lẹ̀.” Ní ìkẹyìn, àwọn ọmọ-ẹ̀yìn Miller dá “orílẹ̀-èdè oníbàjẹ́” ti ìtàn wọn mọ̀ gẹ́gẹ́ bí àwọn ọmọbìnrin Bábílónì. Yálà Elijah, Johanu, tàbí Miller, kò sí ẹnì kan nínú àwọn mẹ́tẹ̀ẹ̀ta náà tí ó jẹ́ onímọ̀ ẹ̀kọ́ ìsìn. A pe gbogbo wọn láti inú ìgbésí-ayé àwọn ènìyàn lasán.
“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).
“Òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù, gẹ́gẹ́ bí Òun tìkára rẹ̀ ti kéde rẹ̀ nígbà tí a fi àwọsánmà rírọ̀ bò ó mọ́lẹ̀, jẹ́ òdodo àti òtítọ́ ní ọjọ́ wa yìí, yóò sì tún ọkàn ẹni tí ó bá gbà á ṣe pátápátá dájúdájú gẹ́gẹ́ bí ó ti tún ọkàn àwọn ènìyàn ṣe ní ìgbà àtijọ́. Kristi ti kéde pé, ‘Bí wọn kò bá gbọ́ Mose àti àwọn Wòlíì, a kì yóò lè yí wọn lérò, bí ó tilẹ̀ jẹ́ pé ẹnìkan jíǹde láti inú òkú.’ (Luku 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.
“Gẹ́gẹ́ bí ènìyàn kan, a gbọ́dọ̀ tún ọ̀nà Olúwa ṣe, lábẹ́ ìtọ́sọ́nà aláṣẹ-gíga ti Ẹ̀mí Mímọ́, fún ìtànkálẹ̀ ìhìnrere nínú ìwà mímọ́ rẹ̀. Odò omi ìyè gbọ́dọ̀ jinlẹ̀ sí i, kí ó sì fẹ̀ sí i nínú ipa ọ̀nà rẹ̀. Ní gbogbo pápá iṣẹ́, ní tòsí àti ní ọ̀nà jíjìn, a ó pe àwọn ènìyàn kúrò lẹ́gbẹ̀ẹ́ ìtúlẹ̀, àti kúrò nínú àwọn iṣẹ́ ìṣòwò àgbàpọ̀ tí ó wọ́pọ̀ jùlọ tí ó ń gba ọkàn ní ipò púpọ̀, wọn yóò sì di ẹni tí a kọ́ ní ìbáṣepọ̀ pẹ̀lú àwọn ọkùnrin tí wọ́n ti ní ìrírí—àwọn ọkùnrin tí wọ́n lóye òtítọ́. Nípasẹ̀ àwọn iṣẹ́ àgbàyanu jùlọ ti Ọlọ́run, àwọn òkè ìṣòro ni a ó kó kúrò, a ó sì ju wọ́n sínú òkun. Ẹ jẹ́ kí a ṣiṣẹ́ gẹ́gẹ́ bí àwọn tí wọ́n ti ní ìrírí agbára òtítọ́ bí ó ti wà nínú Jesu.
“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.
“Yóò wà, ní àkókò yìí, àtẹ̀sẹ̀lẹ̀ àwọn ìṣẹ̀lẹ̀ kan tí yóò fi hàn pé Ọlọ́run ni Olúwa lórí ipò náà. A óo kéde òtítọ́ náà ní èdè tí ó ṣe kedere, tí a kò sì lè ṣàṣìṣe nípa rẹ̀. Àwọn tí ń wàásù òtítọ́ náà yóò sapá láti fi òtítọ́ náà hàn nípasẹ̀ ìgbésí ayé tí a tò dáadáa àti ìwà-bíbọ̀rìṣà Ọlọ́run. Bí wọ́n sì ti ń ṣe èyí, wọ́n yóò di alágbára nínú gbígbéjà òtítọ́ náà, àti nínú fífi í lò ní ìmúlò dájú tí Ọlọ́run ti fún un.”
“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.
“Nígbà tí àwọn ènìyàn tí wọ́n ti mọ òtítọ́ tí wọ́n sì ti kọ́ni nípa rẹ̀ bá yà sí ìmọ̀ ènìyàn, tí wọ́n sì ń pín oúnjẹ àlọ́ àròsọ tiwọn fún àwọn ọkàn tí a ti tàn jẹ, ó ti tó àkókò gidigidi fún àwọn tí wọ́n ti jẹ́ òṣìṣẹ́ nínú iṣẹ́ ìhìnrere rí, ṣùgbọ́n tí a ti fà wọ́n kúrò sínú ìṣàkóso ilé oúnjẹ, ilé ìtajà oúnjẹ, àti àwọn ẹ̀ka iṣẹ́ òwò mìíràn, láti wọ inú ìlà, kí wọ́n máa kẹ́kọ̀ọ́ Bíbélì wọn pẹ̀lú ìfaradà, kí wọ́n sì fi ọ̀rọ̀ Ọlọ́run lọ́wọ́ pín òtítọ́ Bíbélì, ìyẹn oúnjẹ ẹ̀mí, ní ìfọwọ́sowọ́pọ̀ pẹ̀lú àwọn áńgẹ́lì ọ̀run. Iṣẹ́ yìí ń ké pè gidigidi nísinsin yìí fún àwọn òṣìṣẹ́ tí yíyàn wọn ti ọ̀dọ̀ Ọlọ́run wá. Nígbà náà ni Agbára Gbogbo-yára yóò wí fún àwọn òkè ìṣòro pé, “Máa kúrò, kí a sì sọ ọ sínú òkun.” 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.
Élíjà, Jòhánù àti Mílà ni wọ́n jẹ́, bẹ́ẹ̀ ni wọ́n ń ṣojú àwọn ọkùnrin tí a pè láti inú àwọn “iṣẹ́” tí ó wọ́pọ̀ sí i; nítorí “àwọn ọkùnrin” tí wọ́n ti kọ́ òtítọ́ tẹ́lẹ̀ yóò, ní ìkẹyìn, “yapa sí òye ènìyàn, wọ́n a sì pín oúnjẹ àròsọ tiwọn fún àwọn ọkàn tí a ti tàn jẹ.” Àwọn ọkùnrin tí ó wọ́pọ̀ tí a pè yóò fi “ìlò tí ó dájú” ti àsọtẹ́lẹ̀ Bíbélì hàn gẹ́gẹ́ bí “Ọlọ́run ti fi í fún un.” Lẹ́ẹ̀mejì, nínú àyọkà náà, Sister White fi “àwọn òkè” hàn gẹ́gẹ́ bí “àwọn òkè ìṣòro.” Iṣẹ́ àwọn ọkùnrin wọ̀nyí ní í ṣe pẹ̀lú fífi “gbogbo òkè” rẹlẹ̀. Iṣẹ́ tí àwọn ọkùnrin tí ó wọ́pọ̀, tí a pè láti orí ìtulẹ̀pọn ti ipò ìrẹ̀lẹ̀, ṣe, ń ṣojú iṣẹ́ ìdánimọ̀ ọ̀nà mímú Bíbélì lò tí ó tọ́ ní ìyàtọ̀ sí àwọn oúnjẹ àròsọ ènìyàn tí àwọn onímọ̀-ìmọ̀-Ọlọ́run ti àkókò náà ń pín.
“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.
“Iṣẹ́ Johanu Oníbatisí, àti iṣẹ́ àwọn tí yóò jáde lọ ní àwọn ọjọ́ ìkẹyìn nínú ẹ̀mí àti agbára Elijah láti jí àwọn ènìyàn kúrò nínú àìbìkítà wọn, jọra gan-an ní ọ̀pọ̀lọpọ̀ ọ̀nà. Iṣẹ́ rẹ̀ jẹ́ àpẹẹrẹ iṣẹ́ tí a gbọ́dọ̀ ṣe ní ayé yìí. Kristi yóò wá ní ìgbà kejì láti dá ayé lẹ́jọ́ nínú òdodo. Àwọn ojiṣẹ́ Ọlọ́run tí wọ́n rú ìránṣẹ́ ìkìlọ̀ ìkẹyìn tí a ó fi fún ayé, ni láti pèsè ọ̀nà fún ìpadàbọ̀ Kristi ní ìgbà kejì, gẹ́gẹ́ bí Johanu ṣe pèsè ọ̀nà fún ìpadàbọ̀ rẹ̀ àkọ́kọ́. Nínú iṣẹ́ ìmúrasílẹ̀ yìí, ‘gbogbo àfonífojì ni a ó gbé ga, àti gbogbo òkè àti òkè kékeré ni a ó sọ di pẹ̀lẹ́; ohun tí ó yí yẹ̀ ni a ó mú tọ́, àti ibi gúǹgùn ni a ó mú di pẹ̀tẹ́lẹ̀’ nítorí a ó tún ìtàn ṣe, àti lẹ́ẹ̀kan sí i ‘ogo Olúwa ni a ó fi hàn, gbogbo ẹ̀dá alààyè yóò sì rí i papọ̀; nítorí ẹnu Olúwa ni ó ti sọ ọ́.’” 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.
Àwọn àbùdá àwọn alátúnṣe mẹ́tẹ̀ẹ̀ta tí Isaiah dá mọ̀ ni pé, gbogbo àfonífojì ni a ó gbé ga, gbogbo òkè ni a ó sì rẹ̀ sílẹ̀; a ó mú ohun tí ó yíyọ̀ kúrò ní ìtòsí di títọ́, a ó sì mú àwọn ibi gírígírí di pẹ̀tẹ́lẹ̀. Ọ̀nà Olúwa tí a ti pèsè nípa gbígbé àwọn àfonífojì ga, nípa rẹ̀ àwọn òkè sílẹ̀, àti nípa mímú ohun tí ó yíyọ̀ kúrò ní ìtòsí di títọ́ àti àwọn ibi gírígírí di pẹ̀tẹ́lẹ̀, ni àwọn ọ̀nà àtijọ́.
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.
Ohùn ẹni tí ń ké ní aginjù pé, Ẹ mú ọ̀nà Olúwa sílẹ̀, ẹ ṣe ọ̀nà ńlá kan ní pẹ̀tẹ́lẹ̀ aginjù fún Ọlọ́run wa. Gbogbo àfonífojì ni a ó gbé sókè, gbogbo òkè ńlá àti òkè kékeré ni a ó sì rẹ̀ sílẹ̀; a ó sì mú ohun yíyọ di títọ́, a ó sì sọ ibi gígún di pẹ̀tẹ́lẹ̀. A ó sì fi ògo Olúwa hàn, gbogbo ẹ̀dá alààyè yóò sì rí i papọ̀; nítorí ẹnu Olúwa ló ti sọ ọ́. Isaiah 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.
Nígbà tí àwọn Júù aláròyé béèrè lọ́wọ́ Johanu Oníbatisimu bóyá òun ni Elijah tí yóò wá, ó dáhùn pé òun kì í ṣe, ṣùgbọ́n lẹ́yìn náà ó fi ara rẹ̀ hàn gẹ́gẹ́ bí ẹni tí a sọ nípa rẹ̀ nínú ìpínrọ̀ láti inú Isaiah.
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.
Èyí sì ni ẹ̀rí Johanu, nígbà tí àwọn Júù rán àwọn àlùfáà àti àwọn ọmọ Léfì láti Jerusalẹmu wá bi í pé, Ta ni ìwọ? Ó sì jẹ́wọ́, kò sì sẹ́; ṣùgbọ́n ó jẹ́wọ́ pé, Èmi kì í ṣe Kristi náà. Wọ́n sì bi í pé, Kí ni nígbà náà? Ìwọ ni Elijah bí? Ó sì wí pé, Èmi kì í ṣe. Ìwọ ni wòlíì náà bí? Ó sì dáhùn pé, Rárá. Nígbà náà ni wọ́n wí fún un pé, Ta ni ìwọ? kí a lè mú ìdáhùn padà fún àwọn tí ó rán wa. Kí ni ìwọ ń sọ ní ti ara rẹ? Ó wí pé, Èmi ni ohùn ẹni tí ń ké ní aginjù pé, Ẹ tún ọ̀nà Olúwa ṣe ní títọ́, gẹ́gẹ́ bí wòlíì Isaiah ti sọ. Johanu 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.
Ìmúrasílẹ̀ “ọ̀nà Olúwa” ń tọ́ka sí ọ̀nà ìmúlò tí àwọn áńgẹ́lì tọ́ Míllà láti lóye àti láti lò, kí ó lè mú ìmọ̀ ìjìnlẹ̀ Bíbélì nípa “ọ̀nà” tí a yóò máa rìn sínú rẹ̀ wá sí ìmúrasílẹ̀. Gbogbo “òkè” ni a ní láti sọ di ìrẹ̀lẹ̀, nítorí àwọn òkè inú àsọtẹ́lẹ̀ Bíbélì ń ṣàpẹẹrẹ àwọn òtítọ́ tí ní ìwòye àkọ́kọ́ dà bí ẹni pé wọ́n ṣòro jù láti lóye. Láti lóye òkè mímọ́ ológo náà nínú Dáníẹ́lì orí kọkànlá ẹsẹ̀ márùn-ún-dín-lógójì, èyí tí ọba àríwá ń gbìyànjú láti ṣẹ́gun, a ń lóye rẹ̀ nípa kọ́kọ́ mọ̀ òkè mímọ́ ológo gidi tí ó wà ní Jerúsálẹ́mù, èyí tí ní ti àsọtẹ́lẹ̀ ń ṣàlàyé òkè mímọ́ ológo ti ẹ̀mí. Láti ṣàlàyé òkè tí a dá mọ̀ sí Ámágẹ́dónì, èyí tí ìtumọ̀ rẹ̀ jẹ́ òkè Mẹ́gíddò, a gbọ́dọ̀ lọ sí Mẹ́gíddò gidi. Àwọn ìṣòro àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ gẹ́gẹ́ bí ohun tí ó ṣòro ni a máa mú kúrò nígbà tí a bá lo ìlànà pé ìbẹ̀rẹ̀ ohun kan ń ṣàfihàn òpin ohun kan.
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.
Ọ̀nà ìlànà tí Isaiah dúró fún, tí Johanu sì tọ́ka sí, tí Miller sì fi hàn gbangba, ń gbé gbogbo àfonífojì sókè. Yálà ó jẹ́ “àfonífojì ìran” nínú Isaiah ogún-dín-lógún, “àfonífojì egungun òkú” nínú Hesekieli, tàbí “àfonífojì Jehoṣafati” nínú ìwé Joẹli, ọ̀nà ìlànà tí ó dá lórí òye tí ó tọ́ nípa ìwà Kristi, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ gẹ́gẹ́ bíi Palmoni, Olùka Nọ́mbà Alágbàyanu, nínú ìtàn Millerite, tàbí gẹ́gẹ́ bí Alfa àti Omega, onímọ̀ èdè alágbàyanu nínú ìtàn wa, ni èyí tí ń gbé àwọn òtítọ́ wòlíì tí a ṣojú fún nínú àwọn “àfonífojì” Ọ̀rọ̀ Ọlọ́run sókè.
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.
Àwọn ohun yíyọ̀ tí a ó sọ di títọ́ àti àwọn ibi gíga-gígùn tí a ṣe pẹ̀tẹ́lẹ̀ dúró fún iṣẹ́ ìtúnṣe àwọn àṣà àti àtọwọ́dọwọ́ tí àlùfáà-ọ́ọ̀fíìsì Laodikia ń lò láti gbé àwọn àwo ìtàn àròsọ tí a fi májèlé kún wọn ró. A dá iṣẹ́ Elijah mọ̀ ní pàtó gẹ́gẹ́ bí ohun tí ń ṣàpẹẹrẹ ọ̀nà mímọ́ Bibeli tó tọ́, ní ìtakò sí àwọn àròsọ àwọn onímọ̀ ẹ̀sìn àti àwọn àlùfáà. Àwọn “ènìyàn àgbàgbẹ́” ni ń ṣe iṣẹ́ náà, kì í ṣe àwọn àlùfáà àti àwọn onímọ̀ ẹ̀sìn tí wọ́n ti kọ́ ẹ̀kọ́. Nínú àwọn àbùdá àsọtẹ́lẹ̀ ti àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta wọ̀nyí tún wà òtítọ́ rọrùn yìí pé Elijah tí yóò wá yóò jẹ́ ọkùnrin.
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.
Àkíyèsí yẹn lè dà bí ẹni pé kò ṣe pàtàkì, ṣùgbọ́n bí àwọn onímọ̀-ìmọ̀-òrun ti Ẹ̀sìn Adventism ṣe ń wá ọ̀nà láti gbé àwọn ìtàn-àsọyé wọn ró, wọ́n ti mú ẹsẹ kan láti ọ̀dọ̀ Sister White níbi tí ó ti ń sọ ní àsìkò-ọ̀la nípa ọkùnrin kan tí yóò wá nínú ẹ̀mí àti agbára Elijah, wọ́n sì fi ìtàn-àsọyé ìtúmọ̀ tiwọn kún un, wọ́n sì ń tẹnu mọ́ ọn pé Sister White ń sọ nípa ara rẹ̀.
“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.’
“Asọtẹ́lẹ̀ gbọ́dọ̀ ṣẹ. Olúwa wí pé: ‘Kíyèsi i, èmi yóò rán wòlíì Élíjà sí yín ṣáájú ìbọ̀wọ̀ ọjọ́ ńlá àti ẹ̀rù ti Olúwa.’ Ẹnikan yóò wá nínú ẹ̀mí àti agbára Élíjà, [Wo àfikún.] àti nígbà tí yóò farahàn, àwọn ènìyàn lè wí pé: ‘Ìwọ pọ̀ jù nínú ìtara rẹ, ìwọ kò túmọ̀ Ìwé Mímọ́ ní ọ̀nà tí ó tọ́. Jẹ́ kí n sọ fún ọ bí o ṣe lè kọ́ ìhìnrere rẹ.’”
“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.
“Ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọn kò lè fi ìyàtọ̀ hàn láàárín iṣẹ́ Ọlọ́run àti ti ènìyàn. Èmi yóò sọ òtítọ́ gẹ́gẹ́ bí Ọlọ́run ti fi í fún mi, mo sì ń sọ nísinsin yìí pé, bí ẹ bá ń bá a lọ láti máa wá ẹ̀sùn, láti ní ẹ̀mí ìjàmbá, ẹ̀yin kì yóò mọ òtítọ́ náà láé. Jésù wí fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé, ‘Mo ṣì ní ọ̀pọ̀ nǹkan láti sọ fún yín, ṣùgbọ́n ẹ kò lè ru wọn báyìí.’ Wọn kò sí ní ipò láti mọyì àwọn ohun mímọ́ àti àìnípẹ̀kun; ṣùgbọ́n Jésù ṣèlérí láti rán Olùtùnú náà, ẹni tí yóò kọ́ wọn ní ohun gbogbo, tí yóò sì mú ohun gbogbo wá sí ìrántí wọn, gbogbo ohun tí Ó ti sọ fún wọn.”
“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.
“Ẹ̀yin ará, a kò gbọdọ̀ fi ìgbẹ́kẹ̀lé wa lé ènìyàn. ‘Ẹ dẹ́kun láti gbẹ́kẹ̀lé ènìyàn, ẹni tí ẹ̀mí rẹ̀ wà nínú imí rẹ̀: nítorí kí ni a ó fi kà á sí?’ Ẹ gbọdọ̀ so àwọn ọkàn aláìrànlọ́wọ́ yín mọ́ Jésù. Kò yẹ fún wa láti máa mu nínú orísun àfonífojì nígbà tí orísun kan wà lórí òkè. Ẹ jẹ́ kí a fi àwọn odò kékeré sílẹ̀; ẹ jẹ́ kí a tọ̀ sí àwọn ìsun omi gíga jùlọ. Bí kókó òtítọ́ kan bá wà tí ẹ kò yé yín, tí ẹ kò sì fara mọ́, ẹ yẹ̀ ẹ́ wò dáadáa, ẹ fi Ìwé Mímọ́ wé Ìwé Mímọ́, ẹ rì ọ̀pá ìwakùsà òtítọ́ jinlẹ̀ sí ibi ìwakùsà ọ̀rọ̀ Ọlọ́run. Ẹ gbọdọ̀ fi ara yín àti èrò inú yín lé orí pẹpẹ Ọlọ́run, ẹ mú àwọn èrò tí ẹ ti gbà tẹ́lẹ̀ kúrò, kí ẹ sì jẹ́ kí Ẹ̀mí ọ̀run tọ́ yín sí gbogbo òtítọ́.” 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:
“Ẹnikan yóò wá ní ẹ̀mí àti agbára Èlíjà: Àwọn ọ̀rọ̀ wọ̀nyí ni àwọn kan ti fi lò ní àṣìṣe sí ẹnìkọ̀ọ̀kan kan tí wọ́n rò pé yóò farahàn pẹ̀lú ọ̀rọ̀ àsọtẹ́lẹ̀ lẹ́yìn ìyè àti iṣẹ́ Ìyá White. Àwọn ìpínrọ̀ mẹ́ta tí ó para pọ̀ jẹ àpilẹ̀kọ yìí tí a pè ní ‘Jẹ́ kí ọ̀run Ṣàkóso’ jẹ́ apá kékeré kan péré nínú ọ̀rọ̀ tí Ellen White sọ ní Battle Creek, Michigan, ní òwúrọ̀ ọjọ́ kẹrìnlélógún, oṣù kin-in-ni, ọdún 1890. Nígbà tí a tẹ èyí jáde nínú Review and Herald ti February 18, 1890, ó ru àkọlé náà pé, ‘Bí a Ṣe lè Kojú Ibi Àríyànjiyàn kan nínú Ẹ̀kọ́ Ìsìn.’ Àwọn àyọkà mìíràn tí a yọ láti inú àpilẹ̀kọ yìí, tí a sì lò ní ìwọ̀n púpọ̀ láti kún àwọn ojúewé kan nínú ìdìpọ̀ yìí, ni a lè rí ní ojúewé 23, 104, 111, 119, 158, 278, àti 386. A tún ti tẹ àpilẹ̀kọ náà jáde ní ìtẹ̀síwájú rẹ̀ gbogbo nínú Selected Messages 1:406–416, pẹ̀lú apá tí ó para pọ̀ jẹ́ àyọkà tí a pe ní ‘Jẹ́ kí Ọ̀run Ṣàkóso’ tí ó hàn ní ojúewé 412 àti 413. Nígbà tí a bá ka àpilẹ̀kọ náà ní ìtẹ̀síwájú rẹ̀ gbogbo, ó di mímọ̀ pé Ellen White, nínú ọ̀rọ̀ yìí tí ó sọ díẹ̀ ju ọdún kan lọ lẹ́yìn Àpéjọ Minneapolis fún ẹgbẹ́ kan ní Battle Creek, ń sọ̀rọ̀ nípa iṣẹ́ òjíṣẹ́ tirẹ̀. Àwọn kan ti bẹ̀rẹ̀ sí í ṣàríwísí iṣẹ́ rẹ̀. Ṣàkíyèsí pé nínú ìpínrọ̀ tó ṣáájú èyí tí ó hàn nínú ìdìpọ̀ yìí ní ojúewé 475, Ellen White sọ pé:”
“‘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).
“‘Ó yẹ kí a dé ipò kan níbi tí gbogbo ìyàtọ̀ yóò ti yọ kúrò. Bí mo bá rò pé mo ní ìmọ́lẹ̀, èmi yóò ṣe ojúṣe mi ní fífi í hàn. Ká sọ pé mo wá bá àwọn ẹlòmíràn gbìmọ̀ nípa ìránṣẹ́ tí Olúwa fẹ́ kí n fi fún àwọn ènìyàn, a lè ti ilẹ̀kùn náà pa, kí ìmọ́lẹ̀ náà má bàa dé ọ̀dọ̀ àwọn ẹni tí Ọlọ́run ti rán án sí. Nígbà tí Jésù gun wọ Jerusalẹmu, “gbogbo ọ̀pọ̀ ènìyàn àwọn ọmọ-ẹ̀yìn sì bẹ̀rẹ̀ sí í yọ̀, wọn sì ń fi ohùn ńlá yin Ọlọ́run nítorí gbogbo iṣẹ́ agbára tí wọn ti rí; wọ́n ń wí pé, Alábùkún ni Ọba tí ń bọ̀ wá ní orúkọ Olúwa: àlàáfíà ní ọ̀run, àti ògo ní ibi gíga jùlọ. Àwọn kan nínú àwọn Farisi láàárín ọ̀pọ̀ ènìyàn sì wí fún Un pé, Olùkọ́ni, bá àwọn ọmọ-ẹ̀yìn rẹ wí. Ó sì dáhùn, Ó wí fún wọn pé, Mo wí fún yín pé, bí àwọn wọ̀nyí bá dákẹ́, àwọn òkúta yóò kígbe lẹ́sẹ̀kẹsẹ̀” (Luku 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
“‘Àwọn Júù gbìyànjú láti dá ìkéde ọ̀rọ̀ náà dúró, èyí tí a ti sọ tẹ́lẹ̀ nínú ọ̀rọ̀ Ọlọ́run.’”
“Then she makes reference again to her own experience:
“Nígbà náà, ó tún tọ́ka sí ìrírí tirẹ̀ lẹ́ẹ̀kansi:
“‘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.
“‘A gbọ́dọ̀ mú àsọtẹ́lẹ̀ ṣẹ. Olúwa wí pé, “Wò ó, èmi yóò rán Elijà wòlíì sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé” (Malachi 4:5). Ẹnìkan yóò wá nínú ẹ̀mí àti agbára Elijà, àti nígbà tí yóò farahàn, àwọn ènìyàn lè wí pé, “O gbóná janjan ju, o kò túmọ̀ Ìwé Mímọ́ ní ọ̀nà tí ó tọ́.”—Selected Messages, ìdì 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Pé ó ń tọ́ka sí ìrírí tirẹ̀ gan-an ni a tún fi hàn ní kedere láti inú ìpínrọ̀ tí ó tẹ̀ lé e, nínú èyí tí ó ti kéde pé:
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
“‘Èmi yóò sọ òtítọ́ gẹ́gẹ́ bí Ọlọ́run ṣe fi í fún mi….’” Àfikún sí Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Òtítọ́ náà pé Ellen White ní láti dojú kọ àwọn àròsọ àwọn onímọ̀-òrun àti àwọn aṣáájú ní àsìkò ayé rẹ̀ kò pèsè ẹ̀rí kankan pé ó ń fi ara rẹ̀ hàn gẹ́gẹ́ bí “ọkùnrin” náà tí yóò wá ní ọjọ́ iwájú nínú ẹ̀mí àti agbára Elijah. Níbo ni ẹ̀rí kankan wà nípa ọ̀pọ̀ àwọn alátakò Ellen White láàárín Adventism tí wọ́n kọlu ọ̀nà ìlò Bíbélì tí ó lò? Níbo ni a ti sọ fún un rí pé, “ìwọ kò túmọ̀ Ìwé Mímọ́ ní ọ̀nà tí ó tọ́”? Ó fi hàn kedere pé ìṣísẹ̀ ènìyàn kan yóò wà ní òpin ayé tí a ó fi agbára ẹ̀mí àti agbára Elijah fún, kò sì sí ọ̀nà gidi kankan láti dábàá pé ó rò pé ìṣísẹ̀ náà, ìyẹn igbe ńlá ti áńgẹ́lì kẹta, ń ṣẹlẹ̀ ní àsìkò tí ó sọtẹ́lẹ̀ nípa ìfihàn agbára Elijah ní ọjọ́ iwájú. Àwọn onímọ̀-òrun Adventist ti Laodicea yóò fẹ́ kí agbo wọn gbà gbọ́ pé Arabinrin White ń “tọ́ka sí” “ìrírí tirẹ̀ gan-an” gẹ́gẹ́ bí ìmúṣẹ wòlíì Elijah tí a ó rán ṣáájú ọjọ́ ńlá àti ìbẹ̀rù ti Oluwa.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Kíyèsi i, èmi yóò rán Élíjà wòlíì sí yín kí ọjọ́ Olúwa ńlá àti ẹ̀rù tó dé. 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.
Àbùdá àsọtẹ́lẹ̀ kan ti Elijah gẹ́gẹ́ bí àmì ni pé ó mú ọ̀nà ìlànà Bíbélì kan wá tí ó tako àròsọ àwọn àlùfáà tí ń pín àròsọ àṣà àti ìṣe àtọwọ́dọwọ́ ká. Iṣẹ́ rẹ̀ ti pípèsè ọ̀nà (èyí ni ọ̀nà náà, ẹ máa rìn nínú rẹ̀) ni a ń ṣe pẹ̀lú ọ̀nà ìlànà Bíbélì tí ó tako àwọn ẹ̀kọ́ ti ẹgbẹ́ àlùfáà tí a ti bàjẹ́. Gẹ́gẹ́ bí ẹ̀rí àwọn ẹlẹ́rìí mẹ́ta, Elijah, Johanu Onítẹ̀bọmi àti Miller; pẹ̀lú ẹ̀rí Sister White nípa ìfarahàn Elijah tí ó ṣì jẹ́ ti ọjọ́ iwájú nígbà náà, yóò jẹ́ ọkùnrin, kì í ṣe obìnrin. Nígbà tí a bá lóye ọ̀nà ìlànà ti Palmoni àti Alpha and Omega ní tòótọ́, a kì í mọ̀ ọ́ gẹ́gẹ́ bí àkójọpọ̀ òfin Bíbélì lásán fún ìtumọ̀ Ìwé Mímọ́, ṣùgbọ́n gẹ́gẹ́ bí àfihàn àdàkọ ìwà Kristi, èyí tí í ṣe ògo Rẹ̀.
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.
A ó sì fi ògo Olúwa hàn, gbogbo ẹ̀dá yóò sì rí i papọ̀: nítorí ẹnu Olúwa ni ó ti sọ ọ́. Isaiah 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
A ń ṣàfihàn ìwà àtàrí Kristi fúnra Rẹ̀ nípasẹ̀ ọ̀nà ìmúlò tí a gbọdọ̀ lò ní ìmòye Ọ̀rọ̀ Rẹ̀, nítorí Òun ni Ọ̀rọ̀ náà.
“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.
“Òfin Ọlọ́run nínú ibi mímọ́ ní ọ̀run ni àwòrán àkọ́kọ́ ńlá náà, èyí tí àwọn ìlànà tí a kọ sára àwọn wàláà òkúta tí Mose sì ṣàkọsílẹ̀ sínú Pentateuch jẹ́ ẹ̀dà àìṣèṣì ní tòótọ́ rẹ̀. Àwọn tí wọ́n dé sí òye kíkún nípa kókó pàtàkì yìí ni a fi béẹ̀ darí láti rí ìwà mímọ́ àti àìyípadà ti òfin àtọ̀runwá. Wọ́n rí i, bí kò ṣe rí tẹ́lẹ̀ rí, agbára ọ̀rọ̀ Olùgbàlà náà pé: ‘Títí ọ̀run àti ayé yóò fi kọjá, kì yóò sí kó máa tàbí kó máa kékeré kan nínú òfin tí yóò kọjá láìṣe bẹ́ẹ̀ rárá.’ Matteu 5:18. Òfin Ọlọ́run, níwọ̀n bí ó ti jẹ́ ìfihàn ìfẹ́ rẹ̀, ẹ̀dà ìwà rẹ̀, gbọ́dọ̀ dúró títí láé, ‘gẹ́gẹ́ bí ẹlẹ́rìí olóòtítọ́ ní ọ̀run.’ Kò sí àṣẹ kankan tí a ti fòpin sí; kò sí kó máa tàbí kó máa kékeré kan tí a ti yí padà. Onísáàmù náà wí pé: ‘Títí láé, Olúwa, ọ̀rọ̀ rẹ ti fi ìdí múlẹ̀ ní ọ̀run.’ ‘Gbogbo àṣẹ rẹ̀ dájú. Wọ́n dúró ṣinṣin títí láé àti láé.’ Sáàmù 119:89; 111:7, 8.” The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Gẹ́gẹ́ bí àṣẹ mẹ́wàá ṣe jẹ́ àkọsílẹ̀ àìyípadà ti ìwà Kristi, bẹ́ẹ̀ pẹ̀lú ni àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ jẹ́ àkọsílẹ̀ ti ìwà Rẹ̀.
“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.
“A gbọ́dọ̀ mọ̀ fún ara wa ohun tí ń dá Ẹ̀sìn Kristẹni sílẹ̀, ohun tí ó jẹ́ òtítọ́, ohun tí ó jẹ́ ìgbàgbọ́ tí a ti gbà, àti ohun tí ó jẹ́ àwọn òfin Bíbélì—àwọn òfin tí a fi fún wa láti ọ̀dọ̀ àṣẹ gíga jùlọ. Ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọ́n gbàgbọ́ láìní ìdí tí wọ́n fi lè fi ìgbàgbọ́ wọn lé lórí, láìní ẹ̀rí tó péye nípa òtítọ́ ọ̀ràn náà. Bí a bá gbé èrò kan kalẹ̀ tí ó bá àwọn èrò tí wọ́n ti ní tẹ́lẹ̀ mu, wọ́n máa ń yára tán láti gbà á. Wọ́n kì í ronú láti inú ìdí dé ipa, ìgbàgbọ́ wọn kò ní ìpìlẹ̀ tòótọ́, àti ní àkókò ìdánwò wọn yóò rí i pé wọ́n ti kọ́lé sórí iyanrìn.
“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.
“Ẹni tí ó bá sinmi ní ìtẹ́lọ́rùn pẹ̀lú àìpé ìmọ̀ tirẹ̀ nípa Ìwé Mímọ́ gẹ́gẹ́ bí ó ti wà nísinsin yìí, tí ó sì ń rò pé èyí ti tó fún ìgbàlà rẹ̀, ẹni bẹ́ẹ̀ ń sinmi nínú ẹ̀tàn apanirun. Ọ̀pọ̀lọpọ̀ ènìyàn wà tí a kò fi ẹ̀rí Ìwé Mímọ́ pèsè wọn ní kíkún, kí wọn lè lè mọ ìṣìnà níyàtọ̀, kí wọn sì dá gbogbo àṣà àti ìgbàgbọ́ asán lẹ́bi, èyí tí a fi tàn wọ́n lójú gẹ́gẹ́ bí òtítọ́. Satani ti mú àwọn èrò tirẹ̀ wọ inú ìjọsìn Ọlọ́run, kí ó lè ba ìrọ̀rùn ìhìnrere Kristi jẹ́. Ọ̀pọ̀lọpọ̀ nínú àwọn tí wọ́n ń sọ pé wọ́n gba òtítọ́ ìsinsin yìí gbọ́ kò mọ ohun tí ó dá ìgbàgbọ́ tí a fi lé àwọn ẹni mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo kalẹ̀—Kristi nínú yín, ìrètí ògo. Wọ́n rò pé àwọn ń dáàbò bo àwọn ààmì ààlà àtijọ́, ṣùgbọ́n wọ́n tutù díẹ̀, wọ́n sì jẹ́ aláìfọkànsìn. Wọ́n kò mọ ohun tí í ṣe láti hun un sínú ìrírí wọn, àti láti ní agbára gidi ti ìfẹ́ àti ìgbàgbọ́. Wọ́n kì í ṣe akẹ́kọ̀ọ́ Bíbélì tímọ́tímọ́, ṣùgbọ́n wọ́n jẹ́ ọ̀lẹ àti aláìfiyè sí. Nígbà tí ìyàtọ̀ èrò bá dìde lórí àwọn ẹsẹ Ìwé Mímọ́, àwọn wọ̀nyí tí kò tiẹ̀ kẹ́kọ̀ọ́ pẹ̀lú ète kan, tí wọn kò sì ní ìdúróṣinṣin nípa ohun tí wọ́n gbàgbọ́, máa yà kúrò nínú òtítọ́. Ó yẹ kí a fi lé e lórí gbogbo ènìyàn nípa dandan lílo ìsapá gidigidi láti wá òtítọ́ ọ̀run, kí wọn lè mọ̀ pé wọn mọ ohun tí í ṣe òtítọ́. Àwọn kan ń pe ara wọn ní ọlọ́mọ̀ púpọ̀, wọ́n sì ń ní ìtẹ́lọ́rùn pẹ̀lú ipò wọn, nígbà tí wọn kò ní ìtara sí iṣẹ́ náà mọ́, tàbí ìfẹ́ gbígbóná sí Ọlọ́run, àti sí àwọn ọkàn tí Kristi kú fún, ju bí wọ́n ṣe lè rí bí ẹni pé wọn kò tíì mọ Ọlọ́run rí. Wọ́n kì í ka Bíbélì [láti lè] jẹ ti ọra inú àti ìsanra rẹ̀ fún ọkàn ara wọn. Wọ́n kì í nímọ̀lára pé ohùn Ọlọ́run ni ó ń bá wọn sọ̀rọ̀. Ṣùgbọ́n bí a bá fẹ́ lóye ọ̀nà ìgbàlà, bí a bá fẹ́ rí ìtanṣán Òrùn òdodo, a gbọ́dọ̀ kẹ́kọ̀ọ́ Ìwé Mímọ́ pẹ̀lú ète kan, nítorí àwọn ìlérí àti àwọn àsọtẹ́lẹ̀ inú Bíbélì ń ta ìmólẹ̀ ògo kedere sórí ètò ìràpadà ti Ọlọ́run, àwọn òtítọ́ ńlá wọ̀nyí tí a kò lóye wọn kedere.” 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.
Láti jẹ́ Kristẹni ní òtítọ́ túmọ̀ sí láti dàbí Kristi. Àyọkà náà fi hàn pé a “gbọ́dọ̀ mọ̀ ní tẹ̀mí ara wa ohun tí ó dá Kristẹni sí.” Ó sọ pé a “gbọ́dọ̀ mọ̀” “ohun tí í ṣe òtítọ́.” A “gbọ́dọ̀ mọ̀” “ohun tí í ṣe ìgbàgbọ́ tí a ti gbà.” A gbọ́dọ̀ mọ̀ “ohun tí ó jẹ́ àwọn òfin Bíbélì—àwọn òfin tí a fi fún wa láti ọ̀dọ̀ àṣẹ tí ó ga jùlọ.” Láti jẹ́ ẹni tí ó dàbí Kristi ń béèrè kí a mọ ohun tí àwọn òfin Bíbélì tí a fi fún wa láti ọ̀dọ̀ àṣẹ tí ó ga jùlọ jẹ́. Láìsí àwọn òfin wọ̀nyí a kò lè dàbí Kristi, nítorí àwọn òfin tí a fi fún láti ọ̀dọ̀ àṣẹ tí ó ga jùlọ jẹ́ àfihàn ìwà rẹ̀.
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.
Ìwà míràn tí ó jẹ́ ti Élijà ni iṣẹ́ ìmúrasílẹ̀ ọ̀nà fún aṣojú májẹ̀mú. Élijà ń ṣojú iṣẹ́ tí a ń ṣe ní àkókò ìtàn kan nígbà tí a ń kọjá àwọn ènìyàn àyànfẹ́ àtijọ́ sílẹ̀, tí a sì ń yan àwọn ènìyàn àyànfẹ́ tuntun ní àkókò kan náà. Ìtàn náà ń ṣojú ìlànà ìwẹ̀nùmọ́ kan tí ń mú àwọn ènìyàn kan jáde, àwọn tí a ń ṣojú wọn gẹ́gẹ́ bí ọrẹ mímọ́, ní ìyàtọ̀ pẹ̀lú àwọn ènìyàn àyànfẹ́ àìmọ́ àtijọ́.
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.
Wò ó, èmi yóò rán ìránṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì dé sí tẹ́ńpìlì rẹ̀ lójijì, àní ìránṣẹ́ májẹ̀mú náà, ẹni tí inú yín ń dùn sí: wò ó, yóò dé, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni ó lè fara da ọjọ́ ìbọ̀ wíwá rẹ̀? ta ni yóò sì lè dúró nígbà tí ó bá farahàn? nítorí ó dàbí iná amúnísọ di mímọ́, ó sì dàbí ọṣẹ alágbàfọ̀: Yóò sì jókòó gẹ́gẹ́ bí amúnísọ fàdákà di mímọ́ àti afọ̀mọ́; yóò sì sọ àwọn ọmọ Lefi di mímọ́, yóò sì wẹ̀ wọ́n mọ́ bí wúrà àti fàdákà, kí wọ́n lè máa mú ọrẹ́ wá síwájú Olúwa ní òdodo. Nígbà náà ni ọrẹ́ Juda àti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ọjọ́ ìgbàanì, àti gẹ́gẹ́ bí ọdún ìṣáájú. 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.
Johanu Oníbatisi pèsè ọ̀nà sílẹ̀ kí Kristi lè dé wá lójijì kí ó sì wẹ tẹ́ńpìlì Rẹ̀ mọ́. Ìwẹ̀nùmọ́ tẹ́ńpìlì ní ìbẹ̀rẹ̀ àti ní òpin iṣẹ́-ìránṣẹ́ Kristi jẹ́ ìmúṣẹ Malaki orí kẹta. Johanu ni ìránṣẹ́ tí ó pèsè ọ̀nà sílẹ̀ fún ìránṣẹ́ májẹ̀mú náà láti sọ àwọn ọmọ Lefi di mímọ́.
“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.
“Nínú ìwẹ̀nùmọ́ tẹ́ńpìlì náà, Jésù ń kéde iṣẹ́ àyànfúnni Rẹ̀ gẹ́gẹ́ bí Mèsáyà, ó sì ń bẹ̀rẹ̀ iṣẹ́ Rẹ̀. Tẹ́ńpìlì náà, tí a kọ́ fún ibùgbé Ìwàláàyè Ọlọ́run, ni a pèsè kí ó jẹ́ ẹ̀kọ́ nípasẹ̀ ohun tí a rí fún Ísírẹ́lì àti fún ayé. Láti ayérayé pípẹ́ ni ète Ọlọ́run ti jẹ́ pé gbogbo ẹ̀dá tí a dá, láti inú séráfù tí ń tàn yòò tí ó sì mọ́ títí dé ènìyàn, yóò jẹ́ tẹ́ńpìlì fún Ẹlẹ́dàá láti máa gbé inú rẹ̀. Nítorí ẹ̀ṣẹ̀, ẹ̀dá ènìyàn dáwọ́ jíjẹ́ tẹ́ńpìlì fún Ọlọ́run dúró. Ní fífi ibi ṣókùnkùn bo ó àti ní fífi í bàjẹ́, ọkàn ènìyàn kò tún fi ògo Ẹni Mímọ́ hàn mọ́. Ṣùgbọ́n nípasẹ̀ ìfarahàn Ọmọ Ọlọ́run nínú ara, ète ọ̀run ni a mú ṣẹ. Ọlọ́run ń gbé inú ẹ̀dá ènìyàn, àti nípasẹ̀ oore-ọ̀fẹ́ ìgbàlà, ọkàn ènìyàn tún di tẹ́ńpìlì Rẹ̀. Ọlọ́run ti pinnu pé tẹ́ńpìlì tí ó wà ní Jerúsálẹ́mù yóò jẹ́ ẹlẹ́rìí àìdákẹ́jẹ sí ipò gíga tí ó ṣí sílẹ̀ fún gbogbo ọkàn. Ṣùgbọ́n àwọn Júù kò lóye ìtumọ̀ ilé náà tí wọ́n fi ìgbéraga púpọ̀ wo. Wọ́n kò fi ara wọn jọ̀wọ́ gẹ́gẹ́ bí tẹ́ńpìlì mímọ́ fún Ẹ̀mí Ọlọ́run. Àwọn àgbàlá tẹ́ńpìlì ní Jerúsálẹ́mù, tí ariwo ọjà àìmọ́ kún inú wọn, ṣe àfihàn tẹ́ńpìlì ọkàn ní òtítọ́ pátápátá, tí ìwàkàtí ìfẹ́ ara àti èrò àìmọ́ ti bàjẹ́ nítorí ìwàláàyè wọn nínú rẹ̀. Nípa ìwẹ̀nùmọ́ tẹ́ńpìlì kúrò lọ́wọ́ àwọn olùrà àti olùtà ayé, Jésù kéde iṣẹ́ àyànfúnni Rẹ̀ láti wẹ ọkàn mọ́ kúrò nínú àbàwọ́n ẹ̀ṣẹ̀,—kúrò nínú àwọn ìfẹ́ ayé, àwọn ìfẹ́kúfẹ̀ẹ́ ìmọtara-ẹni-nìkan, àwọn àṣà búburú, tí ń ba ọkàn jẹ́. ‘Olúwa, ẹni tí ẹ̀yin ń wá, yóò sì tètè wá sí tẹ́ńpìlì Rẹ̀, àní Angẹli májẹ̀mú náà, ẹni tí inú yín dùn sí: kíyèsi i, yóò wá, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè fara da ọjọ́ ìbọ̀wọ̀ Rẹ̀? ta ni yóò sì dúró nígbà tí ó bá farahàn? nítorí Ó dàbí iná amúnáwà, ó sì dàbí ọṣẹ́ àwọn afọ̀ṣọ: yóò sì jókòó gẹ́gẹ́ bí amúnáwà àti olùwẹ̀nùmọ́ fàdákà: yóò sì wẹ àwọn ọmọ Léfì mọ́, yóò sì sọ wọ́n di mímọ́ bí wúrà àti fàdákà.’ Malaki 3:1–3.” Ìfẹ́-ọkàn Gbogbo Ìran, 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.
Johanu Onítẹ̀bọmi ni ìránṣẹ́ tí ó pèsè ọ̀nà sílẹ̀ fún Kristi láti wá lójijì wẹ tẹ́ńpìlì Rẹ̀ mọ́, àti William Miller ṣe iṣẹ́ ìmúrasílẹ̀ kan náà fún Kristi láti wá lójijì sí Ibi Mímọ́ Jùlọ ní October 22, 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.
“Ìbọ̀ wá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí Ibi Mímọ́ Jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, gẹ́gẹ́ bí a ti fi hàn nínú Dáníẹ́lì 8:14; ìbọ̀ wá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti ìbọ̀ wá Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, jẹ́ àpèjúwe iṣẹ̀lẹ̀ kan náà; èyí sì tún jẹ́ aṣojú nípa ìbọ̀ wá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Jọ́n àti Miller ṣàpẹẹrẹ ìwẹ̀nùmọ́ tí Málákì ṣojú fún, èyí tí a ń mú ṣẹ nísinsìnyí nínú ìtàn wa lọwọlọwọ.
“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).
“Wòlíì náà wí pé, ‘Mo rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀. Ó sì ké pẹ̀lú ohùn líle, pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù’ (Ìfihàn 18:1, 2). Èyí ni ìhìn kan náà tí a fi fún angẹli kejì. Bábílónì ti ṣubú, ‘nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Kí ni wáìnì náà?—Àwọn ẹ̀kọ́ èké rẹ̀. Ó ti fi ọjọ́ ìsinmi èké fún ayé dípò Sábáàtì òfin kẹrin, ó sì tún ìrò tí Sátánì kọ́kọ́ sọ fún Éfà ní Édẹni ṣe—àìkú àdáyébá ti ọkàn. Ọ̀pọ̀ àṣìṣe mìíràn tí ó jẹ́ ẹbí kan náà ni ó ti tú káàkiri jìnnà sí tòsí, ‘ní fífi àṣẹ ènìyàn kọ́ni gẹ́gẹ́ bí ẹ̀kọ́’ (Mátíù 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.
“Nígbà tí Jésù bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ ní gbangba, Ó wẹ Tẹ́ńpìlì náà mọ́ kúrò nínú ìbàjẹ́ mímọ́-òdì rẹ̀. Láàárín àwọn ìṣe ìkẹyìn iṣẹ́-ìránṣẹ́ Rẹ̀ ni ìwẹ̀nùmọ́ Tẹ́ńpìlì náà ní ìgbà kejì wà. Bẹ́ẹ̀ náà ni nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ ayé, a ṣe ìpè méjì tí ó yàtọ̀ síra sí àwọn ìjọ. Ìránṣẹ́ áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá yẹn, nítorí pé ó ti mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Àti nínú igbe ńlá ìránṣẹ́ áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, èèyàn mi, kí ẹ má bàa di alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédé rẹ̀’ (Ìfihàn 18:4, 5).” Selected Messages, ìwé 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.
Ìwẹ̀nù tẹ́ńpìlì méjèèjì nínú iṣẹ́-òjíṣẹ́ Kristi, àti ìwẹ̀nù tẹ́ńpìlì méjèèjì nínú ìtàn àwọn Millerite, jẹ́ ìmúṣẹ Málákì orí kẹta, wọ́n sì tọ́ka síwájú sí ìwẹ̀nù tẹ́ńpìlì méjèèjì tí ó bẹ̀rẹ̀ ní September 11, 2001 nígbà tí a wó àwọn ilé ńlá ti New York City lulẹ̀ nípasẹ̀ ìfọwọ́kan Ọlọ́run, tí áńgẹ́lì alágbára náà nínú Ìfihàn mẹ́ẹ̀ẹ́dógún sì sọ̀kalẹ̀ láti fi ògo rẹ̀ tan ìmọ́lẹ̀ sí ilẹ̀ ayé. Lára àwọn ohun mìíràn, èyí tú irọ́ àlọ́ tí àwọn onímọ̀-ìjìnlẹ̀ ẹ̀sìn Laodicea ti Adventism gbé kalẹ̀ kalẹ̀, àwọn tí ń sọ pé Ellen White ni wòlíì Elijah tí yóò wá kí ọjọ́ ńlá àti ẹ̀rù Oluwa tó dé. Ìwẹ̀nù tẹ́ńpìlì tí ń ṣẹlẹ̀ nígbà tí áńgẹ́lì Ìfihàn mẹ́ẹ̀ẹ́dógún sọ̀kalẹ̀ bẹ̀rẹ̀ ní ọdún mẹ́rìndínlọ́gọ́rin lẹ́yìn tí a sin Ellen White.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Johanu Oníbatisí àti àwọn ọmọ-ẹ̀yìn rẹ̀, Miller àti àwọn ọmọlẹ́yìn Miller, àti Future for America dúró fún àwọn ìránṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún ojiṣẹ́ májẹ̀mú kí ó lè yá kánkán wá sí tẹ́ńpìlì Rẹ̀, kí ó sì wẹ̀ é mọ́ kúrò nínú àbùkù ìbàjẹ́ mímọ́ rẹ̀.
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.
Èlìjà gẹ́gẹ́ bí àmì ń ṣojú fún ènìyàn kan. Ó ń ṣojú fún ènìyàn tí a pè láti inú ìgbésí-ayé ojoojúmọ́, kì í sì í ṣe onímọ̀-èrò-ọlọ́run àlùfáà. Iṣẹ́-ìránṣẹ́ rẹ̀ ń fi ọ̀nà ìlànà Bíbélì tó tọ́ hàn, èyí tí í ṣe àwọn òfin tí a fi fúnni láti ọ̀dọ̀ àṣẹ gíga jùlọ. Iṣẹ́-ìránṣẹ́ rẹ̀ dúró ní ìfàgbága pẹ̀lú ọ̀nà ìlànà àlùfáà Laodicea ti ìsinsìnyí, ti àròsọ, àṣà, àti ìṣe àtọwọ́dọwọ́. Ó ń pèsè ọ̀nà fún ìlànà ìwẹ̀nùmọ́ kan tí ó gbé àwọn ènìyàn àyànfẹ́ tuntun dìde láti inú àjẹkù àwọn ènìyàn àyànfẹ́ kan tí a kọjá lọ. A ti gbé ìlànà ìwẹ̀nùmọ́ náà kalẹ̀ nínú àyíká ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ lójijì.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Èlíjà pẹ̀lú dúró gẹ́gẹ́ bí ìjọ́sìn kan àti iṣẹ́ kan tí Ọlọ́run tìkára rẹ̀ fi ìdí rẹ̀ múlẹ̀, tí ó sì dá mọ̀ ní pàtó gẹ́gẹ́ bí ìjọ́sìn àyàfi ti Ọlọ́run nìkan.
We will demonstrate this in the history of the Millerites in the next article.
A ó fi èyí hàn nínú ìtàn àwọn Millerite nínú àpilẹ̀kọ tó kàn.
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.
Ó sì ṣẹlẹ̀ ní àkókò ìrúbọ ẹbọ alẹ́, pé wolii Élijah súnmọ́, ó sì wí pé, OLúWA Ọlọ́run Ábúráhámù, Ísáákì, àti ti Ísírẹ́lì, jẹ́ kí a mọ̀ lónìí pé ìwọ ni Ọlọ́run ní Ísírẹ́lì, àti pé èmi ni ìránṣẹ́ rẹ, àti pé nípa ọ̀rọ̀ rẹ ni mo ṣe gbogbo nǹkan wọ̀nyí. 1 Kings 18:36.