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.
Kwase kwathi ngesikhathi sokunikelwa komhlatshelo wakusihlwa, u-Eliya umprofethi wasondela, wathi: Jehova Nkulunkulu ka-Abrahama, ka-Isaka, noka-Israyeli, makwazeke namuhla ukuthi wena unguNkulunkulu kwa-Israyeli, nokuthi mina ngiyinceku yakho, nokuthi zonke lezi zinto ngizenzile ngezwi lakho. 1 AmaKhosi 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.
Besilokhu sikhomba izimpawu zika-Eliya njengophawu. Esinye salezo zimpawu ukuthi inkonzo nomlayezo ka-Eliya, kaJohane uMbhapathizi, noWilliam Miller kwakuyizinsimbi zokwahlulela. Umlayezo wabo wasetshenziswa yiNkosi ukuvivinya izikhathi zomlando zabo ezihlukene. UJesu wathi ukube wayengafikanga, amaJuda aphikisanayo ngenkani ngabe awanasono.
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.
Ukube bengingezanga ngakhuluma kubo, bebengenakuba nesono; kodwa manje abanaso isembozo sesono sabo. Johane 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
UHezekeli ubona lowo mgomo ofanayo kumaJuda aphikisayo omlando wakhe.
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.
Ngokuba bangabantwana abanesibindi esingahloniphi nabanezinhliziyo ezilukhuni. Ngiyakuthuma kubo; wena uyakuthi kubo: Isho kanje iNkosi uJehova. Bona-ke, noma belalela, noma bayeke ukulalela, (ngokuba bayindlu ehlubukayo,) nokho bayakukwazi ukuthi kube khona umprofethi phakathi kwabo. Hezekeli 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Ufanekiselo luka-Eliya luhlanganisa indima yakhe njengethuluzi lokwahlulela.
“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:
“Labo ababambe iqhaza ekumemezeleni umlayezo wengelosi yesithathu bahlolisisa imiBhalo ngokohlelo olufanayo nalolo uBaba uMiller alwamukela. Encwajaneni encane enesihloko esithi *Views of the Prophecies and Prophetic Chronology*, uBaba uMiller unikeza le mithetho elandelayo elula, kodwa ehlakaniphile nebalulekile, yokutadisha iBhayibheli nokulichaza:
“‘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. Wonke amazwi kufanele abe nokusebenza kwawo okufanele endabeni eyethulwa eBhayibhelini; 2. Yonke imiBhalo iyadingeka, futhi ingaqondwa ngokuzinikela nokufunda ngokukhuthala; 3. Akukho lutho olwambulwa emiBhalweni olungafihlwa noma oluyofihlwa kulabo abacela ngokukholwa, bengangabazi; 4. Ukuze uqonde imfundiso, hlanganisa yonke imibhalo ndawonye ngendaba ofisa ukuyazi, bese uvumela wonke amazwi abe nomthelela wawo ofanele; futhi uma ungakha umbono wakho ngaphandle kokuphikisana, awunakuba sephutheni; 5. UmBhalo kufanele ube ngumchazi wawo uqobo, njengoba uyisilinganiso sawo uqobo. Uma ngithembele kumfundisi ukuba angichazele wona, bese yena eqagela incazelo yawo, noma efisa ukuba ibe ngaleyo ndlela ngenxa yesivumo sakhe senkolo esihlukene, noma ukuze kuthiwe uhlakaniphile, khona-ke ukuqagela kwakhe, isifiso sakhe, isivumo sakhe senkolo, noma ukuhlakanipha kwakhe kuyisilinganiso sami, hhayi iBhayibheli.’”
“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.
“Okungenhla kuyinxenye yale mithetho; futhi ekutadisheni kwethu iBhayibheli sonke siyokwenza kahle ukulalela izimiso ezibekiwe.
“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?’
“Ukukholwa kweqiniso kusekelwe emiBhalweni; kodwa uSathane usebenzisa amaqhinga amaningi kakhulu ukuze aphendule imiBhalo kabi futhi angenise iphutha, kangangokuthi kudingeka ukuqaphela okukhulu uma umuntu efuna ukwazi lokho ekufundisayo ngempela. Enye yezinkohliso ezinkulu zalesi sikhathi ukuhlala kakhulu emizweni, nokuzibiza ngokwethembeka kuyilapho kunganakwa izimemezelo ezisobala zezwi likaNkulunkulu ngenxa yokuthi lelo zwi alivumelani nomuzwa. Abaningi abanasisekelo sokukholwa kwabo ngaphandle kwemizwelo. Inkolo yabo iqukethe ukuvuseleleka kwemizwa; lapho lokho kuphela, ukukholwa kwabo kuyanyamalala. Umuzwa ungaba ngamakhoba, kodwa izwi likaNkulunkulu lingukolweni. Futhi “yini,” kusho umprofethi, “amakhoba ekolweni na?”
“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.
“Akekho oyakulahlwa ngenxa yokungalaleli ukukhanya nolwazi angakaze abe nakho, futhi angenakukuthola. Kodwa abaningi bayenqaba ukulalela iqiniso abalethulelwa lona yizithunywa zikaKristu, ngoba befisa ukuvumelana nesilinganiso sezwe; futhi iqiniso elifinyelele ekuqondeni kwabo, ukukhanya okukhanyele emphefumulweni, kuyobagxeka eSahlulelweni. Kulezi zinsuku zokugcina sinokukhanya okuqoqekile obekukhanya kuzo zonke izizukulwane, futhi siyakubekwa umthwalo wemfanelo ngokuhambisana nalokho. Indlela yobungcwele ayilingani nezwe; iyindlela ephakanyisiwe. Uma sihamba ngaleyo ndlela, uma sigijima endleleni yemiyalo yeNkosi, siyothola ukuthi ‘indlela yabalungileyo injengokukhanya okukhazimulayo, okukhanya ngokwengeziwe kuze kube semini epheleleyo.’” Review and Herald, November 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.
Asilahliwa “ngokungalaleli ukukhanya nolwazi” “esasingakaze sibe nakho, futhi” “esasingeke sikwazi ukukuthola.” Ingxenye ebalulekile yalesi sitatimende yile nkulumo ethi “esasingeke sikwazi ukukuthola.” U-Eliya, uJohane noMiller bamele ukukhanya ezizukulwaneni zabo ngokwehlukana, ukukhanya obekungafinyeleleka. Ukuba khona komlayezo wabo kwasusha isembozo salokho okubizwa ngokomthetho e-United States ngokuthi “plausible deniability.” Umlayezo ka-Eliya kunoma yisiphi isizukulwane lapho ubonakaliswa khona ususa noma iyiphi “plausible deniability,” ngaleyo ndlela ubophe sonke isizukulwane ukuba siphendule ngokukhanya esesethulwa ngaleso sikhathi.
“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).
“Umfowethu wake wathi ngeke alalele lutho olumayelana nemfundiso esiyibambayo, esaba ukuthi angase aqiniseke. Wayengafuni ukuza emihlanganweni, noma ukulalela izinkulumo; kodwa kamuva wamemezela ukuthi wayebona ukuthi wayenecala njengokungathi wayezizwile. UNkulunkulu wayemnikile ithuba lokwazi iqiniso, futhi Wayeyombeka icala ngalelo thuba. Baningi phakathi kwethu abanokubandlulula ngokumelene nezimfundiso okuxoxwa ngazo manje. Abafiki ukuzolalela, abafuni ukuphenya ngokuzola, kodwa baveza ukuphikisa kwabo ebumnyameni. Baneliseke ngokuphelele ngesimo sabo. ‘Wena uthi, Ngicebile, ngandisiwe ngempahla, angiswele lutho; kanti awazi ukuthi ungolusizi, nongohawukelekayo, nompofu, nempumputhe, nohamba-ze; ngikweluleka ukuba uthenge kimi igolide elivivinywe emlilweni, ukuze ucebe; nezambatho ezimhlophe, ukuze wembathiswe, nokuba ihlazo lobunqunu bakho lingabonakali; futhi ugcobe amehlo akho ngomuthi wamehlo, ukuze ubone. Bonke engibathandayo ngiyabasola ngibajezise; ngakho-ke shiseka, uphenduke’ (IsAmbulo 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.
“Lo mbhalo usebenza kulabo abaphila ngaphansi komsindo wesigijimi, kodwa abangafuni ukuza bazosizwa. Wazi kanjani ukuthi kungenzeka iNkosi inikeza ubufakazi obusha beqiniso laYo, ibubeka esimweni esisha, ukuze indlela yeNkosi ilungiswe? Yimaphi amacebo enibe niwabeka ukuze ukukhanya okusha kufakwe phakathi kwezikhundla zabantu bakaNkulunkulu? Yibuphi ubufakazi eninabo bokuthi uNkulunkulu akathumelanga ukukhanya kubantwana baKhe? Konke ukuzethemba, ukuzigqamisa, nokuzidla kwemibono kufanele kususwe. Kufanele size ezinyaweni zikaJesu, sifunde kuYe lowo omnene nothobekile ngenhliziyo. UJesu akazange afundise abafundi baKhe njengoba orabi babefundisa abafundi babo. Abaningi kumaJuda beza balalela lapho uKristu embula izimfihlakalo zensindiso, kodwa abazanga ukuzofunda; beza ukugxeka, ukumbamba ngokungahambisani okuthile, ukuze babe nokuthile abangakucwasisa ngakho kubantu. Babenelisekile ngolwazi lwabo, kodwa abantwana bakaNkulunkulu kufanele balazi izwi loMalusi weqiniso. Akusona yini lesi isikhathi lapho bekuyoba okufanele kakhulu ukuzila ukudla nokuthandaza phambi kukaNkulunkulu? Sisengozini yokungaboni ngaso linye, sisengozini yokuthatha izinhlangothi ephuzwini eliphikisanwayo; ngakho-ke akufanele yini simfune uNkulunkulu ngobuqotho, ngokuzithoba komphefumulo, ukuze sazi ukuthi liyini iqiniso?” Selected Messages, book 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.
Labo abamele umlayezo ka-Eliya bayizinsimbi zokwahlulela enqubweni yokuhlanzwa elungisa indlela yesithunywa sesivumelwano ukuba sihlanze ithempeli. Ekufezeni umsebenzi wokuhlanza ithempeli, ukukhanya kweqiniso lamanje kwembulwa. Ukuba bekungamelanga kwembulwe, labo uKristu ayebafuna futhi asabafuna ukubahlanza babeyoqhubeka begqoke ingubo yabo yaseLawodikeya yokuzikhohlisa. U-Eliya ufanekisela inkonzo eyethula iqiniso njengethuluzi lokwahlulela. Yingakho sitshelwa ukuthi labo abenqaba umlayezo kaJohane uMbhapathizi babengenakuzuza ekufundiseni kukaJesu.
“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.
“Ngabuyiselwa ekumenyezelweni kokufika kokuqala kukaKristu. UJohane wathunywa ngomoya nangamandla ka-Eliya ukuba alungise indlela kaJesu. Labo abenqaba ubufakazi bukaJohane abazuzanga ezimfundisweni zikaJesu.” 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.
Emlandweni yesiprofetho efanekisela ukuhlanzwa kwabantu bakaNkulunkulu, kuvulwa umlayezo weqiniso lamanje obamba lesi sizukulwane siphendule ngokukhetha ubumnyama noma ukukhanya.
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.
Kepha wena, Daniyeli, vala la mazwi, futhi unamathisele uphawu encwadini kuze kube yisikhathi sokuphela: abaningi bayakuhambahamba lapha nalaphaya, nolwazi luyakwandiswa…. Wasesithi, Hamba indlela yakho, Daniyeli; ngokuba la mazwi avaliwe futhi anamathiselwe uphawu kuze kube yisikhathi sokuphela. Abaningi bayakuhlanzwa, benziwe mhlophe, futhi bavivinywe; kepha ababi bayakwenza okubi; futhi akuyikuba khona noyedwa kwababi oyoqonda; kepha abahlakaniphileyo bayakuqonda. Daniyeli 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.”
Labo abamela umlayezo ka-Eliya ezizukulwaneni zabo ngokwahlukana babonwa nguKristu njengezithunywa zaKhe ukuze abasebenzise njengezixhobo zokwahlulela. Yilokhu u-Eliya ayekukhomba lapho ethi, “makwaziwe namuhla ukuthi wena unguNkulunkulu kwa-Israyeli, nokuthi mina ngiyinceku yakho, nokuthi ngenze zonke lezi zinto ngezwi lakho.”
This truth is also set forth by Jesus concerning John the Baptist.
Leli qiniso labekwa futhi nguJesu ngokuphathelene noJohane uMbhapathizi.
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.
Kwathi sebehamba, uJesu waqala ukukhuluma ezixukwini ngoJohane, wathi: Naphuma nayobonani ehlane na? Umhlanga unyakaziswa ngumoya na? Kepha naphuma nayobonani na? Umuntu owembethe izingubo ezithambileyo na? Bhekani, abembatha izingubo ezithambileyo basezindlini zamakhosi. Kepha naphuma nayobonani na? Umprofethi na? Yebo, ngithi kini, nongaphezu komprofethi. Ngokuba nguye lo okulotshwe ngaye ukuthi, Bheka, ngithuma isithunywa sami phambi kobuso bakho, esiyakulungisa indlela yakho phambi kwakho. Mathewu 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.
UJohane wayengaphezu komprofethi; wayeyithuluzi lesahlulelo, futhi inkonzo yakhe yabonakaliswa esizukulwaneni sakhe, ngokuba baphuma baya ehlane ukuyombona, njengoba nje impela wonke u-Israyeli weza eKarmeli ngomyalo ka-Ahabi. UWilliam Miller waqonda ukwanda kolwazi okwembulwa ngemva kokuvulwa ngo-1798. Wayemele labo abagijima beya le nale eLizwini likaNkulunkulu njengoba ulwazi lwanda. Umyalezo wakhe wawusekelwe esikhathini sesiprofetho, futhi ngo-1840 umyalezo nenkonzo yakhe kwabekwa esizukulwaneni sakhe ngendlela yokuthi wonke umhlaba wamaProthestani wawubhekile ukubona ukuthi indlela yakhe yokusebenza iyasebenza yini. Lapho sekuqinisekisiwe, umyalezo wakhe wathwalwa wayiswa emhlabeni wonke.
“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.’
“Ngonyaka ka-1840 kwenzeka okunye ukugcwaliseka okuphawulekayo kwesiprofetho okwavusa isasasa elikhulu kubantu abaningi. Eminyakeni emibili ngaphambili, uJosiah Litch, omunye wabefundisi ababehamba phambili ekushumayeleni ukufika kwesibili, washicilela incazelo yeSambulo 9, ebike ukuwa koMbuso wase-Ottoman. Ngokwezibalo zakhe, la mandla kwakufanele achithwe... mhla ka-11 ku-Agasti, 1840, lapho amandla ase-Ottoman eConstantinople kungalindeleka ukuba aphulwe. Futhi lokhu, ngiyakholwa, kuyotholakala kunjalo.”
“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.
“Ngesikhathi esashiwo ngokuqondile, iTurkey, ngamanxusa ayo, yamukela ukuvikelwa yimibuso ehlangene yaseYurophu, ngalokho yazibeka ngaphansi kokulawulwa yizizwe zobuKristu. Leso sehlakalo sagcwalisa isibikezelo ngokunembile. Lapho lokhu sekuyaziwa, izixuku eziningi zaqiniseka ngokunemba kwezimiso zokuhunyushwa kwesiprofetho ezazamukelwe nguMiller nabangane bakhe, kwase kunikezwa umfutho omangalisayo enhlanganweni ye-advent. Amadoda emfundo nawasesikhundleni ahlangana noMiller, kokubili ekushumayeleni nasekushicileleni imibono yakhe, futhi kusukela ngo-1840 kuya ku-1844 umsebenzi wanda ngokushesha.” The Great Controversy, 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.
Isikhathi esisukela ku-“1840 kuya ku-1844” simelela umlando “wezulu eziyisikhombisa” zesAmbulo isahluko seshumi. Kulowo mlando kwaqalwa inqubo yokuhlanzwa eyayimelelwe kuMalaki isahluko sesithathu, kanye nokuhlanzwa kwethempeli kabili okwenziwa nguKristu. Inqubo yokuhlanzwa yayiyinqubo eqhubekayo yokuvivinya, esekelwe ekuqondeni kukaMiller umgomo wosuku olumele unyaka. Labo abamele umyalezo ka-Eliya balungisa indlela ukuze isithunywa sesivumelwano size ngokuzumayo ethempelini laSo, futhi bayisifanekiso sensimbi yokwahlulela esetshenziswa isithunywa sesivumelwano ukususa labo abakhetha ubumnyama kunokukhanya.
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.
Mina ngempela nginibhapathiza ngamanzi kube ngukuphenduka; kodwa lowo oza emva kwami unamandla kunami, engingafanele ukuthwala izicathulo zakhe; yena uyakunibhapathiza ngoMoya oNgcwele nangomlilo; okufolosholo lakhe lokwela lusandleni sakhe, futhi uyakulihlanza ngokupheleleyo ibala lakhe lokubhulela, aqoqele ukolweni wakhe esibayeni; kepha amakhoba uyakuwashisa ngomlilo ongacimekiyo. Mathewu 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.
Ngosuku lukaKristu olumelelwe kuJohane 6:66, walahlekelwa abafundi abaningi kunanoma isiphi esinye isikhathi. Encwadini ethi *The Desire of Ages*, lapho le ndima kaJohane ikhulunywa khona, indlela yokusebenzisa isiprofetho yaba yisona sizathu uqobo esenza abafundi basuke. Abakwazanga ukuqonda ukuthi okungokoqobo kwakumele okomoya, futhi ngokukaMphostoli uPawulu, okungokoqobo kuza ngaphambi kokomoya.
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.
Kanjalo kulotshiwe ukuthi: Umuntu wokuqala, u-Adamu, waba ngumphefumulo ophilayo; u-Adamu wokugcina waba ngumoya ophilisayo. Kodwa akusikho okomoya okwaqala, kodwa okwemvelo; bese kuthi emva kwalokho kube yilokho okungokomoya. 1 Korinte 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:
AmaJuda, engafuni futhi ngenxa yalokho engakwazi, enqaba ukumqonda uKristu ngesikhathi eziveza ngokuthi wayeyisinkwa sasezulwini okwakumelwe sidliwe. Amasiko nemikhuba kwadlula indlela yokusebenza eyasetshenziswa nguKristu uqobo. Mayelana nalo mlando uDade White waloba:
“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.
“Ngokusolwa obala kokungakholwa kwabo laba bafundi baqhubeka nokuhlukaniswa noJesu ngokwengeziwe. Bacasuka kakhulu, futhi befisa ukulimaza uMsindisi nokwanelisa ububi bamaFarisi, bamfulathela, bamshiya ngokwedelela. Base benze ukukhetha kwabo, bathatha isimo sangaphandle ngaphandle komoya, ikhoba ngaphandle kwenhlamvu. Isinqumo sabo asizange siphinde siguqulwe; ngoba ababe besahambi noJesu.”
“‘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.
“‘Ofosholo lwakhe lusesandleni saKhe, futhi uyakuhlambulula ngokuphelele isibuya sakhe, aqoqele ukolweni wakhe esibayeni.’ Mathewu 3:12. Lesi kwakungesinye sezikhathi zokuhlanzwa. Ngamazwi eqiniso, amakhoba ayehlukaniswa nokolweni. Ngenxa yokuthi babezigcwele kakhulu ubuze nokuzilungisa bona siqu ukuba bamukele ukusolwa, bethanda izwe kakhulu ukuba bamukele ukuphila kokuthobeka, abaningi bafulathela uJesu. Abaningi basalokhu benza into efanayo. Imiphefumulo iyavivinywa namuhla njengoba kwavivinywa labo bafundi esinagogeni laseKapernaume. Lapho iqiniso lilethwa enhliziyweni, bayabona ukuthi ukuphila kwabo akuvumelani nentando kaNkulunkulu. Bayasibona isidingo soguquko oluphelele kubona uqobo; kodwa abazimisele ukuthatha umsebenzi wokuzidela. Ngakho bayathukuthela lapho izono zabo zembulwa. Bahamba becasukile, njengalokhu abafundi bamshiya uJesu, bekhononda bethi, ‘Leli yizwi elinzima; ngubani ongalizwa na?’” 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.
Yisithunywa sikaMalaki sesivumelwano esihlanza amadodana kaLevi ngomlilo. Uhlanza ngokupheleleyo isibuya sakhe, ehlukanisa ukolweni namakhoba. Lo msebenzi uwenza ngesihlungo. Isihlungo siyiso esifeza ukwahlukanisa, futhi isihlungo siwumyalezo weqiniso lamanje kuwo wonke umlando ngamunye lapho ehlanza khona amadodana kaLevi. Isihlungo siwumyalezo ka-Eliya nezithunywa zakhe, ezimelela ithuluzi lokwahlulela.
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.
Bhekani, ngiyathuma isithunywa sami, siyakulungisa indlela phambi kwami; futhi iNkosi eniyifunayo iyakufika masinyane ethempelini layo, yebo, isithunywa sesivumelwano enijabula ngaso; bhekani, siyakuza, usho uJehova Sebawoti. Kodwa ngubani ongamelana nosuku lokuza kwaso na? futhi ngubani oyakuma lapho sibonakala na? ngokuba sinjengomlilo womncibilikisi, nanjengensipho yabahlanzi bezingubo; futhi siyakuhlala njengomncibilikisi nomhlanzi wesiliva; siyakubahlanza amadodana kaLevi, siwahluze njengegolide nangesiliva, ukuze banikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zasendulo, nanjengaseminyakeni yakuqala. 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.
Lowo oza emva kukaJohane uMbhapathizi nguYe ohlanza ibala lakhe lokubhulela ngesihlungi, futhi unjengomlilo womncibilikisi. Inqubo yokuhlanzwa ifezwa yisithunywa sesivumelwano, ngakho-ke ikhomba umlando lapho iNkosi ingena esivumelwaneni nabantu abasha abakhethiweyo besivumelwano. Ngesikhathi u-Israyeli wasendulo ekhululwa ebugqilini baseGibhithe, enye ingqikithi yalowo mlando ongcwele kwakuyindaba “yezibulo.” Kungaba ukufa kwamazibulo aseGibhithe, noma ukubizwa kuka-Israyeli nguNkulunkulu njengezibulo laKhe.
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.
Uyakuthi kuFaro: “Isho kanje iNkosi: U-Israyeli uyindodana yami, izibulo lami. Ngithi kuwe: Dedela indodana yami, ukuze ingikhonze; kepha uma wenqaba ukuyidedela, bheka, ngiyakubulala indodana yakho, izibulo lakho.” U-Eksodusi 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.
Lapho uNkulunkulu engena esivumelwaneni no-Israyeli ekukhululweni kwabo eGibhithe, icebo lobuNkulunkulu kwakungukuthi wonke amazibulo amadodana ezizweni zonke anikelwe emsebenzini wobupristi. Kodwa ekuhlubukeni kwenkonyane yegolide, kwaba yisizwe sakwaLevi kuphela esasema ngasohlangothini lukaMose kulokho kuhlubuka. Ngenxa yokuthembeka kwaso, uNkulunkulu waluchitha uhlelo lwaKhe lokuthi wonke amazibulo azo zonke izizwe anikelwe ebupristini, wase edlula kwezinye izizwe wanika isizwe sakwaLevi ilungelo elikhethekile lobupristi. Lapho isithunywa sesivumelwano sihlanza amadodana kaLevi, lokhu kumela umlando lapho abantu besivumelwano bangaphambili bebekwa eceleni ngenxa yabantu besivumelwano esisha. Kwaba njalo ngoJohane uMbhabhadisi, ngamaMillerite, futhi kuyakuba njalo nangabayizinkulungwane eziyikhulu namashumi amane nane. Kusukela ku-1840 kuya ku-1844 kwaqalwa inqubo yokuhlanza ngodaba lokuvivinya lomyalezo wesiprofetho owawunikwe uWilliam Miller. Lokho kwaholela ekufikeni kweNkosi masinyane ethempelini layo ngo-October 22, 1844, kodwa inqubo yokuhlanza ayizange iphele kwaze kwaba ngu-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.
“Kokubili isiprofetho sikaDaniyeli 8:14, esithi, ‘Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke ingcwele iyakuhlanzwa,’ kanye nombiko wengelosi yokuqala, othi, ‘Mesabeni uNkulunkulu, nimnike inkazimulo; ngokuba ihora lokwahlulela kwakhe selifikile,’ kwakukhomba enkonzweni kaKristu endaweni engcwelengcwele kakhulu, ekwahluleleni okuphenyayo, hhayi ekufikeni kukaKristu ukuze ahlenge abantu bakhe futhi abhubhise ababi. Iphutha lalingekho ekubalweni kwezikhathi zesiprofetho, kodwa lalisesehlakalweni esasiyokwenzeka ekupheleni kwezinsuku eziyi-2300. Ngaleli phutha abakholwayo bahlupheka ngokudumala, nokho konke okwakubikezelwe yisiprofetho, nakho konke ababenezizathu ezingokomBhalo zokukulindela, kwase kugcwalisekile. Ngaso kanye isikhathi ababekhala ngaso ngokwehluleka kwamathemba abo, isenzakalo sasenzekile esasibikezelwe yilowo mbiko, futhi okwakumelwe kugcwaliseke ngaphambi kokuba iNkosi ibonakale ukuze inike inceku zayo umvuzo.”
“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.
“UKristu wayengezanga emhlabeni, njengoba babelindele, kodwa, njengoba kwakuboniswe kusengaphambili ngomfanekiso, wayeza endaweni engcwele kakhulu yethempeli likaNkulunkulu ezulwini. Umprofethi uDaniyeli umveza eza ngalesi sikhathi kuMdala Wezinsuku: ‘Ngabona emibonweni yasebusuku, bheka, kwakufika emafwini ezulu onjengeNdodana yomuntu, weza’—hhayi emhlabeni, kodwa—‘kuMdala Wezinsuku, base bemletha phambi kwakhe.’ Daniyeli 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.
“Lokhu kuza kuphrofethwe futhi ngumprofethi uMalaki: ‘INkosi, eniyifunayo, iyakufika masinyane ethempelini layo, yebo, isithunywa sesivumelwano enithokoza ngaso: bhekani, siyakufika, isho iNkosi yamabandla.’ Malaki 3:1. Ukuza kweNkosi ethempelini layo kwakungokuzuma, kungalindelekile, kubantu bayo. Babengayilindele khona lapho. Babelindele ukuba ifike emhlabeni, ‘ngomlilo ovuthayo iphindisele kulabo abangamazi uNkulunkulu nabangalaleli ivangeli.’ 2 Thesalonika 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.
“Kodwa abantu babengakakulungeli ukuhlangabeza iNkosi yabo. Kwakusasele umsebenzi wokubalungiselela ukuba ufezwe ngenxa yabo. Kwakumelwe banikwe ukukhanya, okuqondisa izingqondo zabo ethempelini likaNkulunkulu ezulwini; futhi njengoba ngokukholwa babeyolandela uMpristi wabo oMkhulu enkonzweni Yakhe lapho, kwakuyokwambulwa imisebenzi emisha. Omunye umlayezo wokuxwayisa nowokufundisa kwakumelwe unikezwe ibandla.
“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.
“Usho umprofethi: ‘Ngubani ongamelana nosuku lokuza kwakhe na? futhi ngubani oyakuma lapho ebonakala na? ngokuba unjengomlilo womncibilikisi, nanjengensipho yabahlanzi bezingubo; uyakuhlala njengomncibilikisi nomhlanzi wesiliva; uyakubahlanza amadodana kaLevi, awahluze njengegolide nesiliva, ukuze anikele kuJehova umnikelo ngokulunga.’ Malaki 3:2, 3. Labo abaphila emhlabeni ngesikhathi ukuncengela kukaKristu sekuphelile endaweni engcwele phezulu bayakuma phambi kukaNkulunkulu ongcwele bengenamlamuleli. Izingubo zabo kumelwe zingabi nasici, izimilo zabo kumelwe zihlanjululwe esonweni ngegazi lokufafaza. Ngomusa kaNkulunkulu nangokuzikhandla kwabo ngokukhuthala kumelwe babe ngabanqobi empini yokulwa nobubi. Ngenkathi ukwahlulela kophenyo kuqhubeka ezulwini, ngenkathi izono zamakholwa aphendukayo zisuswa endaweni engcwele, kumelwe kube khona umsebenzi okhethekile wokuhlanjululwa, wokulahla isono, phakathi kwabantu bakaNkulunkulu emhlabeni. Lo msebenzi wethulwa ngokucace kakhudlwana emilayezweni yesAmbulo 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.
“Lapho lo msebenzi usufeziwe, abalandeli bakaKristu bayobe sebelungele ukubonakala kwaKhe. ‘Khona umnikelo wakwaJuda nowaseJerusalema uyakuba mnandi kuJehova, njengasezinsukwini zakudala, nanjengaseminyakeni yokuqala.’ Malaki 3:4. Khona ibandla iNkosi yethu eliyakulamukela kuYo ekufikeni kwaYo liyakuba ‘ibandla elinenkazimulo, lingenabala, lingenambimbi, noma okunjalo.’ Efesu 5:27. Khona liyakubheka ‘njengokusa, lihle njengenyanga, licace njengelanga, lesabeke njengempi enamabhanela.’ IsiHlabelelo seziHlabelelo 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.
“Ngaphandle kokuza kweNkosi ethempelini laYo, uMalaki uphinde waprofetha nangesikhathi sokuza kwaYo kwesibili, ukuza kwaYo ukuze kwenziwe ukwahlulela, ngala mazwi: ‘Mina ngiyakusondela kini ekwahluleleni; ngibe ngufakazi osheshayo ngokumelene nabathakathi, nangokumelene neziphingi, nangokumelene nabafungi bamanga, nangokumelene nabacindezela isisebenzi emholweni waso, umfelokazi, nentandane, nabaphambukisa owokufika elungelweni lakhe, futhi abangangesabi, usho uJehova Sebawoti.’ Malachi 3:5. UJuda ubhekisela kuleso sigameko esifanayo lapho ethi, ‘Bhekani, iNkosi iyeza nezinkulungwane eziyizinkulungwane zabangcwele baYo, ukuze yahlulele bonke, futhi iqinisekise bonke abangamesabi uNkulunkulu phakathi kwabo ngazo zonke izenzo zabo zokungamesabi uNkulunkulu.’ Jude 14, 15. Lokhu kuza, nokuza kweNkosi ethempelini laYo, kuyizehlakalo ezehlukene nezihlukanisiwe.”
“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.
“Ukuza kukaKristu njengomPristi wethu oMkhulu eNdaweni Engcwelengcwele Kakhulu, ngenxa yokuhlanzwa kwendlu engcwele, okuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwa kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, okwabikezelwa nguMalaki, kuyizincazelo zesigameko esisodwa; futhi lokhu futhi kufanekiswa ukuza komkhwenyana emshadweni, okwachazwa nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 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.
“Kukhulunywa” okune okukhulunywa ngakho esigabeni sokugcina, futhi konke kungukufika okukodwa okufanekiswe ngezindlela ezine ezehlukene. Okunye kwalokho “kufika” ngumfanekiso wezintombi eziyishumi.
“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.
“Ngivame ukubhekiselwa emzekelisweni wezintombi eziyishumi, ezinhlanu zazo zazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mzekeliso ugcwalisekile futhi uyakugcwaliseka ngokoqobo lwawo lonke, ngoba usebenza ngokukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uyaqhubeka nokuba yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 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.
Uma lezi “zokuza” ezine “ziyizincazelo zesenzakalo esisodwa,” khona-ke lezo “zokuza” ezine ezagcwaliseka ekuqaleni kwe-Adventism emnyakazweni kaMillerite, “ziyogcwaliseka” futhi “ngokwezwi nezwi ngokuphelele” emnyakazweni ka-Eliya ekupheleni kwe-Adventism.
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.
UWilliam Miller namaMillerite babeyizimeli zomyalezo wengelosi yokuqala, futhi kuleyo ndima efanayo etholakala ku-Early Writings esisanda kuyicaphuna, umyalezo wengelosi yokuqala wawunezimpawu ezifanayo ncamashi nezikaJohane uMbhapathizi. Sacaphuna indima ethi labo abenqaba umyalezo kaJohane uMbhapathizi babengeke bazuziswe izimfundiso zikaJesu. Endimeni elandelayo uthi, “Labo abenqaba umyalezo wokuqala babengeke bazuziswe ngowesibili; futhi abazuziswanga ukukhala kwaphakathi kobusuku, okwakufanele kubalungiselele ukungena kanye noJesu ngokukholwa endaweni engcwele kunazo zonke yendlu engcwele yasezulwini.” Bobabili uWilliam Miller noJohane uMbhapathizi bamele amathuluzi okwahlulela.
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.
Ukube kwakungaveli noyedwa wabo bobabili, izizukulwane zabo ezihlukene zazingeke zibekwe icala ngokwenqaba ukukhanya. UNkulunkulu wasebenzisa lezo zithunywa ezimbili ukususa isembatho sesono saseLawodikeya, ngaleyo ndlela wabonakalisa ubunqunu baseLawodikeya babantu ababekade bekhethiwe, ngokwethula isigijimi okwakuthi, noma samukelwa noma senqatshwa, sisetshenziswe ekwahlulelweni njengesibonakaliso sokuthi umprofethi wayekade ephakathi kwabo. Umlando ka-1840 kuya ku-1844 wafanekiswa ngomlilo owehla phezu komnikelo ka-Eliya eNtabeni iKarmeli. Umprofethi weqiniso wayesehlukanisiwe kubaprofethi bamanga.
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.”
Sesifikile esigabeni lapho kufanele sichaze ngokufingqiwe inqubo yokuhlanzwa eyaqhubeka ngemva kuka-Okthoba 22, 1844. USister White wathi ngemva kuka-Okthoba 22, 1844, “abantu babengakakulungeli ukuhlangana neNkosi yabo. Kwakusekhona umsebenzi wokubalungiselela okwakufanele ufezwe ngenxa yabo. Kwakufanele banikwe ukukhanya, okuqondisa izingqondo zabo ethempelini likaNkulunkulu ezulwini; futhi njengoba babeyolandela ngoKholo uMpristi wabo oMkhulu enkonzweni Yakhe lapho, imisebenzi emisha yayiyokwambulwa. Kwakufanele kuphinde kunikezwe ibandla omunye umlayezo wokuxwayisa nowokufundisa.”
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.
Lapho i-Adventism inqaba “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha uDaniyeli azibiza ngokuthi “isifungo” sikaMose, balahlekelwa amandla abo okuqonda ukuthi inqubo yokuhlanjululwa yaqhubeka yedlulela ngalé komsebenzi wabo wokuqala wokuqonda amaqiniso ahlobene nokuvulwa kokwahlulela.
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.
Sizobhekana nenqubo eqhubekayo yokuhlanzwa esihlokweni esilandelayo, bese siqala ukuvumelanisa uphondo lobuProthestani beqiniso olwamukelwa yiMillerite Adventism ngeminyaka yawo-1840 nophondo lweRiphabhulikhanizimu.