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# The Book of Daniel - Number One-Hundred

Bhuku ra Danieri - Namba Imwe-Mazana```

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Ku haniha loku nga heriki ka ku lulamisiwa hi ripfumelo ntsena: Nxopaxopo wa matimu wa ku fularhela ntiyiso exikarhi ka Vupurotestanti

Author

Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

Uthenga olwaziswa ngaMadala uJones noWaggoner ekuhlubukeni kwango-1888, lwaluluthenga lokulungisiswa ngokukholwa ngeqiniso. UbuProthestani obuhlubukileyo buphikisa ngokuthi ukulungisiswa okunikezwa ukufa kukaKristu esiphambanweni kumboza umuntu esonweni sakhe, kodwa ukuthi igazi laKhe alikususi ngokoqobo izono zakhe. Le mfundiso yamanga ibeka ukususwa kwesono ekuBuyeni Kwesibili, lapho izoni khona seziguqulwa ngomlingo. UbuProthestani obuhlubukileyo, futhi ngokusemthethweni kusukela ngo-1957, ubu-Adventism baseLawodisiya, buthi uKristu ungumMeli wethu kuphela, kodwa akasiSibonelo sethu. Unyaka owodwa ngaphambi kuka-1888, uDadewethu uWhite wabhala okulandelayo.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> “‘Ndichakupai moyo mutsva, uye ndichaisa mukati menyu mweya mutsva.’ Ndinotenda nomoyo wangu wose kuti Mweya waMwari uri kubviswa panyika, uye avo vakapiwa chiedza chikuru nemikana mikuru asi vasina kuzvishandisa zvakanaka, ndivo vachava vokutanga kusiyiwa. Vakadzinga Mweya waMwari nokumushungurudza. Basa raSatani riripo zvino, pakubata mwoyo yavanhu, napamachechi napandudzi, rinofanira kuvhundutsa mudzidzi mumwe nomumwe wechiporofita. Magumo ava pedyo. Machechi edu ngaasimuke. Simba raMwari rinoshandura ngarionekwe mumwoyo yevatendi pachavo, uye ipapo tichaona kufamba kwakadzama koMweya waMwari. Kungokanganwirwa kwezvivi hakusi iko chete kwakabva murufu rwaJesu. Akaita chibayiro chisingaperi kwete kuti chivi chingobviswa chete, asi kuti hunhu hwavanhu hudzorerwe, hushongedzwazve, huvakwazve kubva mumatongo ahwo, uye huve hwakafanira kuvapo pamberi paMwari….”

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> “Kristu ndiye ngazi ile ambayo Yakobo aliiona, ambayo msingi wake ulikuwa umeegemea juu ya nchi na daraja lake la juu kabisa lilifikia mbingu za juu sana. Hili linaonyesha njia iliyowekwa ya wokovu. Imepasa tupande daraja baada ya daraja katika ngazi hii. Ikiwa yeyote miongoni mwetu hatimaye ataokolewa, itakuwa kwa kushikamana na Yesu kama mtu ashikamanavyo na madaraja ya ngazi. Kristo amefanywa kwa ajili ya mwamini kuwa hekima na haki, utakaso, na ukombozi….”

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> “Vaya nevaṅgo vachafunga kuti vamire zvakasimba nokuti vane chokwadi; asi havana chokwadi sezvachiri muna Jesu. Kunguva diki yokusangwarira kungakandira mweya mukuparadzwa kusingachagadzirisiki. Chivi chimwe chinotungamirira kuchipiri, uye chechipiri chinogadzirira nzira yechitatu, zvichingodaro. Isu, savatumwa vakatendeka vaMwari, tinofanira kumukumbira nguva dzose kuti tichengetedzwe nesimba rake. Kana tikatsauka kunyange neinch imwe chete kubva pabasa, tiri mungozi yokuramba tichipinda munzira yechivi inoguma mukuparadzwa. Pane tariro kuno mumwe nomumwe wedu, asi munzira imwe chete bedzi—nokuzvisungirira kuna Kristu, uye nokushingisa nesimba rose kuti tisvike pakukwana kwehunhu hwake.

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> “Ukukhonza lokhu okubonakala kukuhle-kahle okwenza isono sibe yinto encane, nokuhlala njalo kugxilwe othandweni lukaNkulunkulu kumoni, kukhuthaza umoni ukuba akholwe ukuthi uNkulunkulu uyakumsindisa ngesikhathi eqhubeka esonweni, yize esazi ukuthi kuyisono. Lena yindlela abaningi abenza ngayo abathi bayalikholwa iqiniso lamanje. Iqiniso ligcinwa lehlukanisiwe nempilo yabo, futhi yileso sizathu lingasenawo amandla amaningi okujezisa unembeza nokuguqula umphefumulo. Kufanele kube khona ukucindezela kwazo zonke izinzwa, nomoya, nemisipha, ukuze kushiywe izwe, amasiko alo, imikhuba yalo, kanye nezimfashini zalo….”

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> “ବେଆଇନ କାମକୁ ଯଦି ତୁମେ ଦୂର କରି ଜୀବନ୍ତ ବିଶ୍ୱାସକୁ ଅଭ୍ୟାସ କରିବ, ତେବେ ସ୍ୱର୍ଗୀୟ ଆଶୀର୍ବାଦର ସମୃଦ୍ଧ ଧନ ତୁମର ହେବ।” Selected Messages, book 3, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

Chitendero chabodza cha “ubwino wokomera anthu” cha Chiprotestanti chotembenuka ku chipanduko chinakhazikitsidwa monga chiphunzitso chovomerezeka pa chiyambi cha m’badwo wachinayi wa Chiadventisti mu 1957. Chinapereka tanthauzo la kulungamitsidwa limene “limalimbikitsa wochimwa kukhulupirira kuti Mulungu adzamupulumutsa pamene akupitiriza kuchimwa.” Mtanda umaphunzitsa kuti “kukhululukidwa kwa tchimo si zotsatira zokhazo za imfa ya Yesu,” pakuti “Iye anapereka nsembe yopanda malire osati kuti tchimo lichotsedwe lokha, koma kuti chikhalidwe cha umunthu chibwezeretsedwe, chikongoletsedwenso, chimangidwenso kuchokera ku mabwinja ake, ndi kupangidwa choyenera kupezeka pamaso pa Mulungu.”

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

Ukuhlubuka kuka-1957 kubonisa ukuthi imbewu yokuhlubuka eyahlwanyelwa ngo-1863, eyase ihluma ngo-1888, futhi eyase iniselwe ngomyalezo womgunyathi omelwe yincwadi eyanyatheliswa ngo-1919 (*The Doctrine of Christ*), yagcina isithele izithelo zesimemezelo esisobala sokuthi “ukholo lwabalungileyo” lwasekuqaleni, olumelwe ngamatafula amabili kaHabakuki, manje lwasuswa lwabekwa esikhundleni sencazelo eyonakele “yokulungisiswa ngokholo” ekhona ebuProthestani obuhlubukile. Umprofethi ongazange alalele ovela kwaJuda wayesebuyele ebandleni labaklolodeli futhi wadla kanye nomprofethi wamanga waseBhetheli.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

Uthenga otshelelwe ebandleni laseLawodikea, olwethulwa kuqala enhlanganweni yamaMillerite ngo-1856, lwase luphinde lwethulwa futhi ebandleni laseLawodikea ngo-1888, lwaliwa kuso sonke isigaba sendlela. Lolo thenga lukaJones noWaggoner, olathi ngokukaSister White lwaluyikho kokubili uthenga oluya eLawodikea, kanye nethenga lokulungisiswa ngokukholwa, lwaliwa, ngaphansi komqondo wokuthi abavukeli ababelwala, babemele bevikela izimpawu ezindala! Izimpawu ababezivikela zazingumgogodla wokwakhiwa kwabo kwabantu uqobo, owakhiwe phezu kwesihlabathi.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

Uthenga wa “kulungamisiwa ndi chikhulupiriro” umene unaperekedwa ndi Jones ndi Waggoner mu 1888, unaphatikizapo choonadi cha Uthenga Wabwino weniweni, umene ukusonyeza kuti amene alungamitsidwa, amalitsidwanso. Unatsindika kuti kulungamitsidwa kunali “kwenikweni” kupangidwa oyera, osati kungoti “kulengezedwa” mwalamulo kuti ndi oyera. Uthenga wa Jones ndi Waggoner, umene Sister White anazindikiritsa kuti wakhala akuupereka kwa zaka zambiri chisanafike chipanduko cha 1888, ukusonyeza kuti pamene kulungamitsidwa kuwerengedwa kwa munthu, kuyeretsedwa kumaperekedwanso nthawi imodzimodziyo.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Hakungavi neimwe nzira, nokuti kururamiswa nokuitwa mutsvene zvose zviri zviviri zvinoitwa nokuvapo kwaMweya Mutsvene mukati momutendi. Kururamiswa nokuitwa mutsvene ingori mazwi maviri anotsanangura zvikamu zviviri zvebasa rimwe chete rinoitwa mukati momutendi nokuvapo kwaMweya Mutsvene.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

Waive musoro waMosesi chaiwo wakarambwa nevapanduki vaKora, ndiwo wakarambwazve muna 1856, ukazorambwazve muna 1888, uye ndokuzoiswa pachena sedzidziso yoruponeso yeAdventismu yeRaodhikia muna 1957. Kupanduka uku kwakapfuurira kwakanetesa Mwari, nokuti vanhu vakati, “Mumwe nomumwe anoita zvakaipa akanaka pamberi paJehovha, uye anovafarira; kana kuti, Aripi Mwari wokutonga?”

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Ivo vakati “avo vanoramba vachitadza vanonzi vakarurama neropa raKristu, uye Mwari anovafadzwa navo, kunyange vachiramba vachitadza.” Iyi ndiyo kunyengedzwa kwemweya kunomiririrwa neshoko rinoendeswa kuRaodhikia (vanhu vakatongwa), nokuti kunyange hazvo Kristu achizivisa vaRaodhikia kuti “vane nhamo, uye vanosiririsa, uye varombo, uye mapofu, uye vasina kupfeka,” ivo vanotenda kuti “vakapfuma, uye vakawedzerwa nezvinhu, uye havana chavanoshayiwa.” Uye vari mumamiriro iwayo, vari pachokwadi pedyo nokurutsa kubudiswa mumuromo waShe.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

በ1844 ዓ.ም. የመጀመሪያውን ተስፋ መቁረጥ በመሻገር የጸኑ በሚለራይት ታሪክ ያሉ ታማኞች፣ በኤርምያስ ምዕራፍ አሥራ አምስት ከቁጥር አሥራ አምስት እስከ ሃያ አንድ ድረስ እንደተወከሉት፣ እንደ ታማኝ የመቅደሱ አናጺዎች፣ “ወደ ፌዘኞች ጉባኤ” ባይመለሱ የእግዚአብሔር “አፍ” እንደሚሆኑ ተስፋ የተሰጣቸው ቢሆንም፣ ወደ “ፌዘኞች ጉባኤ” (በቤቴል ውስጥ ባለው ሐሰተኛ ነቢይ የተወከለ) ተመለሱ፣ ወደ ሎዶቅያውያንም ተለወጡ፤ ከእግዚአብሔር አፍ ሊተፉ በተቃረቡ ሁኔታ ላይ ሆነው ሳሉ፣ ይህንም አያውቁትም።

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

Mamiriro eLaodicean Adventism musi wa11 Gunyana 2001 akafanotarisirwa nemamiriro evaPurotesitendi musi wa11 Nyamavhuvhu 1840. Nhoroondo mbiri idzodzo dzakafanotarisirwawo nemaJudha aipikisa-pikisa, apo Mweya Mutsvene wakaburuka parubhabhatidzo rwaKristu. Munhoroondo imwe neimwe yeidzodzo nhatu, vanhu vakanga vakasarudzwa kare vaiva, uye zvino vari muchiito chokupfuurwa. Mutumwa weSungano panguva yaJohane Mubhabhatidzi, aifanira kupinda musungano naavo Petro akazivisa sa“rudzi rwakasarudzwa.”

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Asi imi muri rudzi rwakasarudzwa, uprista hwoushe, rudzi rutsvene, vanhu vaMwari chaivo; kuti muzivise kurumbidzwa kwake iye wakakudanai achikubudisai murima achikuuyisai muchiedza chake chinoshamisa; imi makanga musati muri vanhu kare, asi zvino muri vanhu vaMwari; imi makanga musati mawanirwa nyasha, asi zvino mawanirwa nyasha. 1 Petro 2:9, 10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Petro akanga achizivisa vanhu vatsva vakasarudzwa venguva yake, avo panguva iyoyo vaiva kereke yechiKristu. Vakanga vasarudzwa se“rudzi rwakasarudzwa,” panguva iyo Kristu naJohane Mubhabhatidzi vose vakanga vatsanangura vanhu vakambova vakasarudzwa serudzi rwenyoka.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> Enyu nkulunsi ya njoka, muyinza mutya, kubanga muli babi, okwogera ebigambo ebirungi? kubanga akamwa kogerera ku ebyo omutima bye gujjula. Matayo 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Isizukulwane esedluliweyo “siyisizukulwane sezinyoka ezinobuthi,” okuwuphawu lukaSathane—isiga esihuquzelayo sesiprofetho seBhayibheli. Isizukulwane esedluliweyo sasigcwalise indebe yaso yesikhathi sokuhlolwa, futhi ngezizukulwane ezine sase sizinzile esimilweni senyoka enobuthi. Sase sithuthukise ibunzi lesifebe. Yingakho amadoda amadala angamashumi amabili nanhlanu kuHezekeli isahluko sesishiyagalombili ezimisele ukukhothamela ilanga. Base sebekhe isimilo sobupapa.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> “Ujumbe wa malaika wa tatu umetumwa ulimwenguni, ukiwaonya wanadamu dhidi ya kuipokea chapa ya mnyama au ya sanamu yake katika vipaji vya nyuso zao au mikononi mwao. Kuipokea chapa hii humaanisha kufikia uamuzi uleule ambao mnyama ameufikia, na kutetea mawazo yaleyale, kwa upinzani wa moja kwa moja dhidi ya Neno la Mungu.” Review and Herald, Julai 13, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Chiratidzo chechikara ndicho chiratidzo chomunhu wezvivi, uyo ari papa weRoma uye mumiriri waSatani panyika. Kusvika pakuva nomurangariro mumwe chete nechikara, ndiko kusvika pakuva nomurangariro mumwe chete naSatani, uyo anofananidzirwa senyoka.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “உலகியலான லாபங்களையும் கௌரவங்களையும் உறுதிசெய்யும்படி, சபை பூமியின் பெரியோர்களின் அருளையும் ஆதரவையும் நாடும்படியாக வழிநடத்தப்பட்டது; இவ்வாறு கிறிஸ்துவை நிராகரித்தபின்பு, சாத்தானின் பிரதிநிதியான ரோமாவின் ஆயருக்குத் தன் விசுவாசப்பற்றைச் செலுத்தும்படியாக அவள் தூண்டப்பட்டாள்.” The Great Controversy, 50.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

Munharaunda yokupedzisira yorudzi rwakambova rwakasarudzwa, hunhu hwavo hunoratidza hunhu hwaSatani. “Rudzi rwakasarudzwa” urwo, rwakare rwakanga rusiri vanhu vaMwari, rwunosarudzwa kubudikidza nenzira yokuedzwa, yokusefwa nokunatswa. Avo vanopfuura nzira iyi yokuedzwa ndivo vanosarudzirwa kuva muukama hwesungano naMwari. Ishe vakapinda musungano nechechi yechiKristu, vakazozviitazve neAdventizimu yaMillerite, uye vanozviitazve nevanhu vane zana namakumi mana nezvina zvuru.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Kana Hosi a nghena eka ntwanano ni vanhu va Xikwembu lava ha ku hlawuriwa hi vuntshwa (lava enkarhini lowu hundzeke a va nga ri vanhu va Xikwembu), u ta eka vona tanihi Mutsariwa wa Ntwanano. Eka yin’wana ni yin’wana ya timhaka tinharhu leti hetisisaka Malaki ndzima ya vunharhu, ku ni mutsariwa loyi a lunghiselelaka ndlela ya Mutsariwa wa Ntwanano. Mutsariwa wo sungula a ku ri Yohane Mubabatisi, loyi a fanekiselaka mutsariwa wa vumbirhi ni wa vunharhu. Mutsariwa wa vumbirhi a ku ri William Miller. Hinkwawo swin’we, swihlawulekisi swa vuprofeta swa Yohane Mubabatisi na William Miller swi simeka swihlawulekisi swa mutsariwa loyi a lunghiselelaka ndlela ya ku ta ka Mutsariwa wa Ntwanano ni ku nghena entwananweni ni va dzana na mune wa magidi.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Abatumwa batatu bategura inzira ya Kristo, We ari Intumwa y’Isezerano, kugira ngo aze mu rusengero rwe atunguranye, bagaragaza umurimo ukorwa mu gihe cy’urubanza rw’igenzura, rukarangirira mu rubanza nyubahiriza-cyemezo.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Mu masiku omalizira a mbiri ya dziko lino, pangano la Mulungu ndi anthu ake osunga malamulo ake liyenera kukonzedwanso. ‘Pa tsiku limenelo ndidzawapangira iwo pangano ndi nyama za kuthengo, ndi mbalame za kumwamba, ndi zokwawa za pansi; ndipo ndidzathyola uta ndi lupanga ndi nkhondo pa dziko lapansi, ndipo ndidzawapangitsa kugona pansi motetezeka. Ndipo ndidzakudzudzulirani kwa ine kwamuyaya; inde, ndidzakudzudzulirani kwa ine m’chilungamo, ndi m’chiweruzo, ndi m’chikondi chokhazikika, ndi m’zifundo. Ndithudi, ndidzakudzudzulirani kwa ine m’kukhulupirika; ndipo mudzadziwa Yehova.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Zvino zvichaitika nezuva iro, ndichanzwa, ndizvo zvinotaura Jehovha, ndichanzwa matenga, nawo achanzwa nyika; uye nyika ichanzwa zviyo, newaini, namafuta; nazvo zvichanzwa Jezireeri. Uye ndichamudyara panyika kuti ave wangu; uye ndichanzwira tsitsi iye wakanga asina kunzwirwa tsitsi; uye ndichati kuna avo vakanga vasiri vanhu vangu, Imi muri vanhu vangu; ivo vachati, Muri Mwari wangu.’ Hosea 2:14–23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Pada waktu itu, … sisa Israel, dan orang-orang yang terluput dari kaum Yakub, … akan bersandar kepada TUHAN, Yang Mahakudus, Allah Israel, dengan setia.’ Yesaya 10:20. Dari ‘setiap bangsa, suku, bahasa, dan kaum’ akan ada orang-orang yang dengan sukacita menyambut pekabaran, ‘Takutlah akan Allah dan muliakanlah Dia, karena telah tiba saat penghakiman-Nya.’ Mereka akan berbalik dari setiap berhala yang mengikat mereka pada bumi ini, dan akan ‘menyembah Dia yang telah menjadikan langit dan bumi dan laut dan mata air.’ Mereka akan melepaskan diri dari setiap jerat, dan akan berdiri di hadapan dunia sebagai tugu-tugu belas kasihan Allah. Taat kepada setiap tuntutan ilahi, mereka akan dikenal oleh malaikat-malaikat dan oleh manusia sebagai mereka yang ‘menuruti perintah-perintah Allah dan iman kepada Yesus.’ Wahyu 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Tarisa, mazuva anouya, ndizvo zvinotaura Jehovha, apo murimi acharovera mucheki, uye mutsiki wamazambiringa acharovera uyo anodyara mbeu; uye makomo achayerera newaini inotapira, nezvikomo zvose zvichanyungudika. Uye ndichadzosa [kudzorera shure] kutapwa kwavanhu vangu vaIsraeri, uye vachavaka maguta akaparadzwa, vagare maari; vachadyarawo minda yemizambiringa, uye vanwe waini yayo; vachaitawo mapindu, uye vadye zvibereko zvawo. Uye ndichavasima panyika yavo, uye havachazombodzurwi kubva panyika yavo yandakavapa, ndizvo zvinotaura Jehovha Mwari wako. Amosi 9:13–15.’” Review and Herald, February 26, 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

Malaika chitsauko chechitatu chakazadzikiswa panguva yaKristu, nepanguva yavaMillerite, uye nhoroondo mbiri idzodzo dzinoratidza kuzadzikiswa kwacho mumazuva okupedzisira. Hanzvadzi White inowiriranisa kuzadzikiswa kweMalaika chitsauko chechitatu nebasa raKristu rokuchenesa temberi.

> “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. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Pakunatsa temberi kubva kuvatengezi navatengesi venyika, Jesu akazivisa basa Rake rokuchenesa mwoyo kubva pakusvibiswa kwechivi,—kubva kuzvishuvo zvenyika, kuchiva kwoudyire, netsika dzakaipa, zvinoodza mweya. Maraki 3:1–3 yakatorwa.” The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Kusafishwa kwa hekalu na Kristo kuliwakilisha kazi Yake ya kusafisha moyo wa mwenye dhambi atubuye. Katika huduma Yake miongoni mwa wanadamu, mara mbili alilisafisha hekalu la duniani.

> “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).

> Muprofita anoti, “Ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake. Akadanidzira nesimba nenzwi guru, achiti, Bhabhironi guru rawira, rawira, uye rava ugaro hwemadhimoni” (Zvakazarurwa 18:1, 2). Iri ndiro shoko rimwe chetero rakapiwa nomutumwa wechipiri. Bhabhironi rawira, “nokuti rakapa ndudzi dzose kuti dzinwe waini yehasha dzoufeve hwaro” (Zvakazarurwa 14:8). Waini iyoyo chii?—Dzidziso dzaro dzenhema. Rakapa nyika sabata yenhema pachinzvimbo cheSabata yomurayiro wechina, uye rakadzokorora nhema dzakatanga kutaurwa naSatani kuna Evha muEdheni—kusafa kwomweya kwokuzvarwa nako. Kukanganisa kuzhinji kwakafanana nako rakaparadzira kure nokure, “richidzidzisa mirayiro yavanhu sedzidziso” (Mateo 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.

> “Jesu paakatanga ushumiri Hwake pachena, Akanatsa Temberi kubva mukusvibiswa kwayo kwekumhura zvinhu zvitsvene. Pakati pemabasa okupedzisira oushumiri Hwake paiva nokunatswa kwechipiri kweTemberi. Saizvozvowo, mubasa rokupedzisira rokuyambira nyika, kukereke kunoitwa kudanwa kuviri kwakatsauraniswa. Shoko romutumwa wechipiri nderekuti, ‘Babironi rawa, rawa, guta guru iro, nokuti rakapinza marudzi ose kunwa waini yehasha dzoupombwe hwaro’ (Zvakazarurwa 14:8). Uye mukuchema kukuru kweshoko romutumwa wechitatu inzwi rinonzwika richibva kudenga richiti, ‘Budai mariri, vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira pamatambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira kusarurama kwaro’ (Zvakazarurwa 18:4, 5).” Selected Messages, bhuku 2, 118.

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

Mukuzadziswa kwechitsauko chechitatu chaMaraki, Johane Mubhabhatidzi ndiye akanga ari mutumwa akagadzirira Jesu, saMutumwa weSungano, kuti auye kamwekamwe kutemberi Yake uye aichenese kaviri. Muushumiri Hwake hwemakore matatu nehafu, akachenesa temberi pakutanga nepamagumo poushumiri Hwake, nokudaro achiratidza kuti basa rokuchenesa rine kutanga kunomirira magumo. Jesu anogara achiratidza magumo nokutanga, uye maererano nebasa Rake saArfa naOmega makore matatu nehafu akatanga uye akaguma nokucheneswa kwetemberi.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

Pakuguma kwamakore matatu nehafu, Akadurura ropa rakasimbisa sungano yakazadzisa chiporofita chaDanieri chitsauko chipfumbamwe chokuti Aizosimbisa sungano navazhinji kwevhiki imwe, pakati payo Aizogurwa.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Uye mushure memavhiki makumi matanhatu namaviri, Mesiya achabviswa, asi kwete nokuda kwake pachake; uye vanhu vomuchinda achauya vachaparadza guta nenzvimbo tsvene; uye kuguma kwazvo kuchava semafashamo, uye kusvikira kumugumo wehondo kuparadzwa kwakatarwa. Uye iye achasimbisa sungano navazhinji kwevhiki rimwe; uye pakati pevhiki achagumisa chibayiro nechipo, uye nokuda kwokupararira kwezvinonyangadza achachiita dongo, kusvikira pakupedzerwa, uye zvakatarwa zvichadururwa pamusoro pechakasiiwa chiri dongo. Danieri 9:26, 27.

We will continue this study in the next article.

Tidzaenderera mberi neongororo iyi muchinyorwa chinotevera.

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> “Peji nechimwe nechimwe chinganyorwa pamusoro pezvinhu izvi. Misangano yose iri kuwedzera kuvhiringidzwa nembiriso imwe cheteyo yemisimboti yakatsauswa. ‘Nokuti vapfumi varo vazere nechisimba, navagari varo vakataura nhema, norurimi rwavo rune kunyengera mumiromo yavo.’ Ishe vachashanda kuti vanatse kereke yavo. Ndinokuudzai muchokwadi, Ishe ava kuda kushandura nokupidigura mumasangano anonzi nezita ravo.

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> “ꯃꯆꯥꯁꯤ ꯃꯁꯥꯅ ꯊꯝꯒꯠꯄ ꯑꯃ ꯀꯔꯤꯒꯨꯝꯕꯗꯥ ꯍꯧꯗꯣꯛꯀꯅꯣ, ꯑꯩꯅ ꯍꯥꯏꯒꯗꯕ ꯉꯝꯗꯦ, ꯑꯗꯨꯕꯨ ꯃꯁꯤ ꯌꯥꯝꯅ ꯑꯣꯏꯅ ꯄꯨꯡꯊꯥꯍꯜꯂꯣꯏꯗꯦ। ꯃꯍꯥꯛꯀꯤ ꯈꯨꯠꯇꯥ ꯃꯔꯤ ꯌꯥꯎꯔꯤꯕ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯂꯥꯏꯁꯪ ꯑꯃ ꯃꯑꯣꯡ ꯃꯥꯌꯊꯣꯡꯗꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯅ ꯁꯦꯡꯗꯣꯛꯀꯅꯤ। ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯊꯥꯛ ꯃꯄꯨꯡ ꯐꯥꯅ ꯁꯦꯡꯗꯣꯛꯀꯅꯤ। ꯑꯉꯥꯡ-ꯅꯨꯄꯤ ꯑꯗꯣꯝ ꯑꯄꯨꯟꯕ ꯈꯨꯠꯁꯝ ꯈꯧꯗꯅꯥ ꯆꯠꯄ ꯑꯄꯥꯝꯕ ꯄꯨꯝꯅꯃꯛꯄꯨ ꯑꯇꯣꯞꯄ ꯌꯥꯎꯔꯤꯕ ꯑꯗꯨ ꯇꯧꯕꯗꯥ, ꯑꯇꯣꯞꯄ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅꯥ ꯃꯍꯥꯛꯅꯥ ꯑꯁꯥꯅꯕ ꯌꯥꯎꯔꯤ; ꯃꯔꯝꯗꯤ, ꯃꯁꯤ ꯇꯧꯕꯗꯥ ꯃꯍꯥꯛꯅꯥ ꯏꯁ꯭ꯋꯔꯒꯤ ꯑꯟꯅꯕ ꯇꯥꯛꯄꯨ ꯌꯥꯅꯕꯨ ꯈꯟꯗꯣꯛꯂꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯝꯒꯤ ꯃꯆꯥ ꯅꯨꯄꯥ ꯅꯨꯄꯤ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯃꯐꯝꯗꯥ ꯈ꯭ꯔꯥꯏꯁꯇꯅꯥ ꯊꯕꯛ ꯇꯧꯈꯤꯕ ꯁꯤꯡꯂꯦꯜ, ꯑꯗꯨꯒꯤ ꯄꯣꯠꯆꯠ, ꯃꯥꯁꯥꯗꯒꯤ ꯃꯍꯦꯟꯕ ꯑꯁꯤꯗꯥ ꯍꯥꯜꯂꯛꯏ। ꯏꯁ꯭ꯋꯔꯅ ꯌꯦꯡꯅꯔꯛꯄ, ꯃꯍꯥꯛꯇꯥ ꯌꯥꯝꯅ ꯉꯥꯏꯍꯥꯛꯄ ꯂꯝꯍꯥꯡ ꯑꯃ ꯂꯧꯕꯅ ꯀꯥꯟꯅꯒꯦ? ꯏꯁ꯭ꯋꯔꯒꯤ ꯃꯃꯥꯡꯗꯥ ꯄꯤꯕꯥꯔꯤꯗꯕ ꯑꯇꯣꯞꯄ ꯃꯩ ꯑꯗꯣꯝꯒꯤ ꯁꯦꯟꯁꯔꯁꯤꯡꯗꯥ ꯊꯥꯗꯨꯅꯥ ꯄꯨꯖꯥ ꯇꯧꯕ, ꯑꯃꯁꯨꯡ “ꯃꯁꯤꯅ ꯀꯔꯤꯒꯨꯝꯕ ꯈꯔ ꯑꯃꯠꯇ ꯑꯣꯏꯗꯦ” ꯍꯥꯏꯕꯅ ꯀꯥꯟꯅꯒꯦ?”

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> “A zvisati ngoho hi ku ya hi ku landza nkongomiso wa Xikwembu leswaku swilo swo tala swi kongomisiwa ngopfu eBattle Creek. Xiyimo lexi nga kona sweswi hi xona lexi ndzi xi kombiweke emahlweni tanihi xilemukiso. Mbilu ya mina ya vabya hikwalaho ka ku yimela koloko. Hosi yi nyikile swilemukiso leswaku yi sivela xiyimo lexi xo onha ni ku wisa ka mahanyelo, kambe a swi tekeriwanga enhlokweni. ‘N’wina mi munyu wa misava: kambe loko munyu wu lahlekeriwa hi nantswo wa wona, wu ta tlhela wu nun’hwerisiwa hi yini? Ku sukela kwalaho a wa ha pfuni nchumu, loko ku nga ri ku cukumetiwa ehandle, wu kandziyeriwa hi milenge ya vanhu.’”

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> “Ndzi kombela eka vamakwerhu leswaku va pfuka. Loko ku nga ri na ku cinca hi ku hatlisa, ndzi fanele ku byela vanhu timhaka ta ntiyiso; hikuva xiyimo lexi xa swilo xi fanele ku cinca; vanhu lava nga hundzukangiki a va ha fanelanga ku va vafambisi ni valawuri emhakeni ya nkoka swinene ni yo kwetsima. Na Davhida hi sindzisiwa ku vula hi ku, ‘I nkarhi wa wena, Yehovha, ku tirha: hikuva va endle leswaku nawu wa wena wu nga vi na matimba.’” Special Testimonies, 30, 31.

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