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# Elijah - Number Two

Eliya — Lwesibili

Prophetic Characteristics

Senyatriu A Propesi

Author

Jeff Pippenger

Published

September 27, 2023

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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.

M’chigawo cham’mbuyomu tinafotokoza Eliya monga chizindikiro. Mogwirizana ndi malamulo a William Miller, “zizindikiro” zingakhale ndi matanthauzo oposa limodzi. Choncho, Eliya monga chizindikiro angayimirenso gawo limodzi la chizindikiro cha mbali ziwiri cha Eliya ndi Mose. Chizindikiro cha mbali ziwiri cha Eliya ndi Mose chikuyenda m’buku lonse la Chivumbulutso, ndipo kukhala wosatsimikiza pa chimene chizindikiro cha mbali ziwiricho chikuyimira ndi kukhala wosatsimikiza pa uthenga wa m’buku la Chivumbulutso umene ukuvumbulutsidwa pang’ono probeshoni isanatsekedwe. Pa chifukwa chimenechi, tsopano tikambirana mwachindunji makhalidwe ena a uneneri amene amadziwika ndi chizindikiro cha Eliya.

We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.

Tine zvapupu zvikuru zvitatu zvinosimbisa hunhu uhwo hwechiporofita. Zvapupu izvozvo muporofita Erija, Johane Mubhabhatidzi, naWilliam Miller, avo kufemerwa kunovaratidza sezviratidzo zvinotsinhana.

> “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.

> “මනුෂ්‍යයන් දහස් ගණනක් විලියම් මිලර් විසින් ප්‍රකාශ කරන ලද සත්‍යය වැළඳගැනීමට මෙහෙයවනු ලැබූහ; එලියාගේ ආත්මය හා බලයෙන් දෙවියන්වහන්සේගේ සේවකයෝද ඒ පණිවුඩය ප්‍රකාශ කිරීම සඳහා උත්ථාපනය කරනු ලැබූහ. යේසුස්වහන්සේගේ අග්‍රගාමියා වූ යොහන් මෙන්, මෙම ගැඹුරු පණිවුඩය ප්‍රකාශ කළ අය, පොරොව ගසේ මුලට තැබීමටත්, පසුතැවිල්ලට සුදුසු ඵල ගෙන එන ලෙස මිනිසුන්ට ආයාචනා කිරීමටත් බලකෙරී සිටියහ. ඔවුන්ගේ සාක්ෂිය සභාවන් අවදි කිරීමටත් බලවත් ලෙස බලපෑම් කිරීමටත්, ඒවායේ සැබෑ ස්වභාවය ප්‍රකාශ කිරීමටත් අදහස් කරන ලද්දකි. එමෙන්ම, පැමිණෙන උදහසින් පලා යන ලෙස වූ ගැඹුරු අනතුරු ඇඟවීම ප්‍රකාශ කරන ලද්දා මෙන්ම, සභාවන්ට එක්ව සිටි බොහෝදෙනෙක් සුවදායක පණිවුඩය පිළිගත්හ; ඔවුහු තම පසුබැසීම් දැක, පසුතැවිල්ලේ කටුක කඳුළුවලින්ද, ආත්මයේ ගැඹුරු වේදනාවෙන්ද, දෙවියන්වහන්සේ ඉදිරියේ තමන්ම නමවා ගත්හ. දෙවියන්වහන්සේගේ ආත්මය ඔවුන් මත රැඳී සිටිය කල්හි, ‘දෙවියන්වහන්සේට භයවන්න, උන්වහන්සේට ගෞරවය දෙන්න; මක්නිසාද උන්වහන්සේගේ විනිශ්චයේ පැය පැමිණ තිබේ’ යන හඬ ප්‍රකාශ කිරීමට ඔවුහුද උපකාර කළහ.” 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.

Elijah, John the Baptist, na Miller ba nyinaa nyaa honhom pɔtee bi a ɛkyerɛɛ wɔn kwan na ɛmaa wɔn adwuma no nyaa ne su. Wɔn adansedi no yɛɛ ade “a wɔahyehyɛ ama ɛsɔre no ahonim na ɛka asafo ahorow no yiye, na ɛda” saa asafo ahorow no “suban ankasa” adi. Sɛ́ ɛyɛ Ahab bere mu, Yohane Osuboni bere mu, anaa William Miller bere mu no, asafo ahorow a na wɔrekasa akyerɛ wɔn no nyinaa wɔ Laodikea ani furafura bi a emu dɔ na ɛyɛ sum ara ma enti na ɛsɛ sɛ asɛm no yɛ tee sɛnea wɔde “agyan tow dua no nhini so” no. Na ɛka adom bere no awiei ho amanneɛbɔ ho, a Yohane Osuboni de no bɔɔ kɔkɔ wɔ “abufuw” a “ɛreba” no ho. Miller nkrasɛm a ɛkae sɛ, “Monsuro Onyankopɔn na momma no anuonyam; efisɛ n’atemmu dɔnhwerew no adu,” no nso yɛɛ kɔkɔbɔ faa abufuw a ɛreba no ho.

> “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.

> “Izwi raJohani rakasimudzwa separumbeta. Basa rake raiva rokuti, ‘Ratidza vanhu vangu kudarika kwavo, neimba yaJakobho zvivi zvavo’ (Isaya 58:1). Akanga asina kuwana dzidzo ipi neipi yavanhu. Mwari nezvisikwa ndizvo zvakanga zvave vadzidzisi vake. Asi pakanga padiwa mumwe wokugadzira nzira pamberi paKristu aiva noushingi hwakakwana kuti inzwi rake rinzwike savaporofita vekare, achidana rudzi rwakatsauka kuti rupfidze.” Selected Messages, bhuku 2, 148.

Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.

Eliya aliamuru kizazi chake kuchagua siku hiyo kama wangemtumikia Mungu au Baali, na kizazi hicho hakikujibu neno lolote, jambo ambalo ni sawa na kumchagua Baali.

> “Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.

> “Hazvina kutombovapo pava nekudiwa kukuru kwazvo kweyambiro dzakatendeka nokutsiurwa, pamwe nokubata vanhu pedyo, kwakatwasuka, kupfuura panguva chaiyo ino. Satani aburuka nesimba guru, achiziva kuti nguva yake ipfupi. Ari kufashamira nyika nengano dzinofadza, uye vanhu vaMwari vanoda kuti vataurirwe zvinhu zvinonyaradza nzeve. Chivi nousarurami hazvichinyanyosemwi. Ndakaratidzwa kuti vanhu vaMwari vanofanira kuita kushanda kwakasimba zvikuru, kwakatsiga uye kwakatsunga, kuti vadzosere shure rima riri kupinda. Basa rakadzama roMweya waMwari ndiro rinodiwa zvino kupfuura kare kose. Kuremerwa kwepfungwa kunofanira kuzununguswa kubviswe. Tinofanira kumuka kubva muhope dzekusava nehanya dzichazova kuparadzwa kwedu kana tisingadzidzivisi. Satani ane simba guru rinotonga pfungwa dzevanhu. Vaparidzi navanhuwo zvavo vari mungozi yokuzowanikwa vari kurutivi rwemasimba erima. Panguva ino hapana chinhu chakadai sechinzvimbo chisina kwachakarerekera. Tose tiri pachena kudivi rechokwadi kana kuti tiri pachena pamwe nechakaipa. Kristu akati: ‘Uyo asingavi neni anondipikisa; uye uyo asingaunganidzi neni anoparadzira.’” Testimonies, volume 3, 327.

John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.

Yohana aliita “taifa lililoharibika” la historia yake “uzao wa nyoka.” Hatimaye, Wamilleri walilitambua taifa lililoharibika la historia yao kuwa ni binti za Babeli. Awe Eliya, Yohana, au Miller, hakuna hata mmoja kati ya hao watatu aliyekuwa mwanatheolojia. Wote waliitwa kutoka katika maisha ya kawaida ya watu.

> “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).

> “සත්‍යය යේසුස් තුළ ඇති ආකාරයෙන්ම, උන්වහන්සේ මෘදු වලාකුළින් වැසී සිටි කල උන්වහන්සේ විසින් ප්‍රකාශ කරන ලද්දේ, අපගේ මේ දවසේ ද නියත සත්‍යය සහ සත්‍යයම වන අතර, අතීතයේ මනස් අලුත් කළාක් මෙන්ම එය පිළිගන්නාගේ මනසද ඒ තරම්ම නිසැකව අලුත් කරනු ඇත. ක්‍රිස්තුස් වහන්සේ ප්‍රකාශ කළසේක, ‘ඔවුන් මෝසෙස් සහ අනාගතවක්තෘවරුන්ට සවන් නොදෙති නම්, මළවුන්ගෙන් එක් කෙනෙකු නැඟී ආවත් ඔවුන් විශ්වාස කරවනු නොලබන්නෝය.’ (Luke 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.

> “සෙනඟක් වශයෙන්, ශුද්ධාත්මයාණන්ගේ සර්වෝත්කෘෂ්ට මඟපෙන්වීම යටතේ, සුභාරංචිය එහි පවිත්‍රත්වය තුළ ප්‍රචාරය වීම පිණිස, අපි ස්වාමීන්වහන්සේගේ මාර්ගය සූදානම් කළ යුතු වෙමු. ජීවමාන ජලධාරාව තම ගමන්මඟ තුළ තව තවත් ගැඹුරු වී පුළුල් විය යුතුය. සමීපවූද දුරස්ථවූද සියලු ක්ෂේත්‍රවල, පුරුෂයන් හලෙන්ද, මනස ප්‍රධාන වශයෙන් ආක්‍රමණය කරගෙන සිටින සාමාන්‍ය වාණිජ වෘත්තීන්ගෙන්ද කැඳවනු ලබනු ඇත; ඔවුන් අත්දැකීම් ලත් පුරුෂයන් සමඟ සම්බන්ධව අධ්‍යාපනය ලබනු ඇත—එනම්, සත්‍යය අවබෝධ කරගත් පුරුෂයන් සමඟය. දෙවියන්වහන්සේගේ අති විශ්මයජනක ක්‍රියාකාරකම් මඟින්, අපහසුතාවයන්ගේ කඳු ඉවත් කර මුහුදට හෙළනු ලබනු ඇත. යේසුස්වහන්සේ තුළ තිබෙන ලෙස සත්‍යයේ බලය අත්දැක ඇති අය ලෙස අපි කටයුතු කරමු.”

> “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.

> “Pane nguva ino, pachava nezviitiko zvakatevedzana zvicharatidza kuti Mwari ndiye Ishe anotonga mamiriro ezvinhu. Chokwadi chichaparidzirwa nomutauro wakajeka, usingagoni kukanganisika. Avo vanoparidza chokwadi vachashingaira kuratidza chokwadi ichocho noupenyu hwakarongwa zvakanaka nokufamba kwoumwari. Uye sezvavanoita izvi, vachava nesimba mukutsigira chokwadi, nokuchipa kushandiswa kwacho kwechokwadi uko Mwari akachipa.”

> “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.

> “අපේක්ෂාව දැනගෙනත් එය උගන්වා තිබූ මනුෂ්‍යයෝ මානව බුද්ධියට හැරී, මෝහිත මනස්වලට තමන්ගේ කල්පිත කතාමය ආහාර බෙදා දෙන කල, එක් කලෙක සුබාරංචි සේවයේ කම්කරුවන්ව සිටි නමුත් ආපනශාලා, ආහාර ගබඩා, සහ වෙනත් වාණිජ කටයුතු කළමනාකරණයට ඇදගෙන ගොස් ඇති අය පෙළට පැමිණ, තම බයිබලය උනන්දුවෙන් අධ්‍යයනය කර, දෙවියන්වහන්සේගේ වචනය අතෙහි තබාගෙන, ස්වර්ගීය දූතයන් සමඟ සහයෝගයෙන් බයිබල් සත්‍යය, එනම් ආත්මික ආහාරය, බෙදා දීමට මෙය අතිශය සුදුසු කාලය ය. මේ කාර්යය දැන් දේවීය නියෝගයෙන් පත් කළ කම්කරුවන් සඳහා මහත් ශබ්දයෙන් ආරාධනා කරයි. එවිට සර්වශක්තිමත් බලය දුෂ්කරතා නමැති කඳු වෙත, ‘ඔබ ඉවත් වී සමුදුරට හෙළා දැමින’ යයි කියනු ඇත.” Paulson Collection, 73, 74.

Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.

Eliya, Johane na Miller vaiva uye nokudaro vanomirira varume vanodanwa kubva mu“mabasa” “anowanzowanika,” nokuti “varume” vaimbodzidzisa chokwadi pakupedzisira “vanotsauka vachienda kukunzwisisa kwevanhu, uye vanogovera kundangariro dzakanyengedzwa ndiro yavo yengano.” Varumewo zvavo vanodanwa vachapa “kushandiswa kwechokwadi” kwechiporofita cheBhaibheri sezvo “Mwari akachipa.” Kaviri, mundima iyi, Hanzvadzi White akaratidza “makomo” se“makomo ezvinetso.” Basa revarume ava raisanganisira kuderedza “gomo rimwe nerimwe.” Basa rinoitwa nevarumewo zvavo vakadanwa kubva paharava remamiriro ekuzvininipisa rinomirira basa rokuzivisa nzira yakarurama yeBhaibheri mukududzirwa, richipesana nendiro dzengano dzevanhu dzinogoverwa nenyanzvi dzezvouMwari dzenguva iyoyo.

> “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.

> “Basa raJohane Mubhabhatidzi, pamwe chete nebasa ravaya avo mumazuva okupedzisira vanobuda nomweya nesimba raEriya kuti vamutse vanhu kubva mukusakendenga kwavo, zvakafanana munzira zhinji. Basa rake mufananidzo webasa rinofanira kuitwa munguva ino. Kristu achauya kechipiri kuzotonga nyika mukururama. Nhume dzaMwari dzinotakura shoko rokupedzisira reyambiro rinofanira kupiwa kunyika, dzinofanira kugadzirira nzira yokuuya kwechipiri kwaKristu, sezvakaita Johane pakugadzirira nzira yokuuya kwake kokutanga. Mubasa iri rokugadzirira, ‘mupata mumwe nomumwe uchasimudzwa, uye gomo rimwe nerimwe nechikomo zvichaderedzwa; zvakakombama zvicharuramiswa, nenzvimbo dzakakombama dzichaitwa bani’ nokuti nhoroondo ichadzokororwa, uye zvakare ‘kubwinya kwaJehovha kucharatidzwa, uye nyama yose ichazviona pamwe chete; nokuti muromo waJehovha wataura izvozvo.’ 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.

Hunhu hwevagadziridzi vatatu hwakazivikanwa naIsaya ndehwekuti mipata yose ichakwiridzirwa, gomo rimwe nerimwe richaderedzwa, zvakakombama zvicharuramiswa, uye nzvimbo dzine makakatanwa dzichaitwa dzakatsetseka. Nzira yaShe inogadzirirwa nokukwidziridza mipata, nokuderedza makomo, nokururamisa zvakakombama, uye nokutsetseka nzvimbo dzine makakatanwa, ndiyo nzira dzekare.

> The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

> Ijwi renzwi romunhu anodanidzira murenje richiti, Gadzirirai Ishe nzira, ruramisai murenje mugwagwa mukuru waMwari wedu. Mupata mumwe nomumwe uchasimudzirwa, uye gomo rimwe nerimwe nechikomo zvichaderedzwa; zvakakombama zvicharuramiswa, nenzvimbo dzakaomarara dzichaitwa bani; uye kubwinya kwaIshe kucharatidzwa, uye vanhu vose vachakuona pamwe chete; nokuti muromo waIshe wakazvitaura. Isaya 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.

Xana Vayuda lava a vulavula hi ku kanakana va vutisa Yohane Mubabatisi loko a ri Eliya la taka, u hlamurile a ku a hi yena, kambe endzhaku a titivisa tanihi loyi a vulavuriwaka hi yena eka ndzimana ya Esaya.

> 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.

> Uye ichi ndicho chipupuriro chaJohani, vaJudha pavakatuma vaprista navaRevhi kubva kuJerusarema kundomubvunza vachiti, Ndiwe ani? Akabvuma, akaramba kusaramba; asi akapupura achiti, Handisi Kristu. Vakamubvunza vachiti, Ko zvino? Ndiwe Eria here? Akati, Handisi. Ndiwe muporofita uya here? Akapindura akati, Kwete. Zvino vakati kwaari, Ndiwe ani? kuti tipe mhinduro kuna avo vakatituma. Unoti kudii pamusoro pako? Akati, Ndini inzwi reanodanidzira murenje richiti, Ruramisa nzira yaShe, sezvakataurwa nomuporofita Isaya. Johani 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.

Ukulungiselelwa “kwendlela yeNkosi” kuchaza indlela izingelosi ezahola ngayo uMiller ukuba ayiqonde futhi ayisebenzise ukuze kulungiswe ukuqonda kweBhayibheli “kwendlela” abantu ababefanele ukuhamba kuyo. Yonke “intaba” kwakufanele yehliswe, ngokuba izintaba zesiprofetho seBhayibheli zimelela amaqiniso okuthi ekuqaleni kubonakale sengathi anzima kakhulu ukuwaqonda. Ukuqonda intaba ekhazimulayo engcwele kaDaniyeli isahluko seshumi nanye ivesi lamashumi amane nanhlanu, inkosi yasenyakatho ezama ukuyinqoba, kuqondwa kuqala ngokukhomba intaba engokoqobo ekhazimulayo engcwele eJerusalema, echaza ngokwesiprofetho intaba ekhazimulayo engcwele engokomoya. Ukuchaza intaba ekhonjwa njenge-Armagedoni, okusho intaba yaseMegido, umuntu kufanele aye eMegido elingokoqobo. Ubunzima besiprofetho obumeleka njengobunzima buyasuswa lapho kusetshenziswa isimiso sokuthi ukuqala kwento kufanekisa ukuphela kwento.

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.

Mbinu inayowakilishwa na Isaya, na kutajwa na Yohana, na kuwekwa wazi na Miller, huiinua kila bonde. Iwe ni “bonde la maono” katika Isaya ishirini na mbili, “bonde la mifupa iliyokufa” katika Ezekieli, au “bonde la Yehoshafati” katika kitabu cha Yoeli, mbinu ambayo imejengwa juu ya uelewa sahihi wa tabia ya Kristo kama anavyowakilishwa kama Palmoni, Mhesabu wa Ajabu, katika historia ya Wamilleri, au kama Alfa na Omega, mwanaisimu wa ajabu, katika historia yetu, ndiyo huiinua kweli za kinabii zinazowakilishwa katika “mabonde” ya Neno la Mungu.

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.

Zvinhu zvakakombama zvinofanira kururamiswa, nenzvimbo dzakaomarara dzinoitwa dzakatsetseka, zvinomirira basa rokugadzirisa tsika netsika dzechivanhu dzinoshandiswa nouprista hweRaodhikia kutsigira ndiro dzavo dzine chepfu dzengano. Basa raEria rinotsanangurwa pachena serinomirira nzira yakarurama yeBhaibheri ichipikisana nengano dzavanodzidzisi vezvouMwari navaprista. Basa iroro rinoitwa na“vanhuwo zvavo,” kwete navaprista navadzidzisi vezvouMwari vakadzidza. Mukati mezviratidzo zvouporofita zvezvapupu zvitatu izvi munezve chokwadi chiri nyore chokuti Eria anofanira kuuya achava murume.

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.

Cherechedzo icho chingaratidzika sechisina kukosha, asi sezvo vadzidzi vezvouMwari veAdventism vachitsvaka kutsigira ngano dzavo, vakatora ndima kubva kuna Hanzvadzi White apo vanotaura munguva inouya pamusoro pomunhu aizouya mumweya nesimba raEria, vakawedzera ngano yavo pachavo yokutsanangura, uye vanosimbirira kuti Hanzvadzi White vakanga vachitaura pamusoro pavo pachavo.

> “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.’

> “Unabii lazima utimizwe. Bwana asema: ‘Tazama, nitawapelekea Eliya nabii kabla haijaja siku ile kuu na ya kuogofya ya Bwana.’ Mtu fulani atakuja katika roho na nguvu za Eliya, [Tazama kiambatisho.] na atakapoonekana, watu wanaweza kusema: ‘Wewe una bidii mno, huzitafsiri Maandiko kwa njia iliyo sahihi. Acha nikuambie jinsi ya kufundisha ujumbe wako.’”

> “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.

> “Kune vakawanda vasingagoni kusiyanisa pakati pebasa raMwari neromunhu. Ndichataura chokwadi sokuchipiwa kwandinoitwa naMwari, uye ndinotaura zvino, kuti kana muchiramba muchitsvaka mhosva, muine mweya wokupesana, hamungazombosviki pakuziva chokwadi. Jesu akati kuvadzidzi Vake, ‘Ndichine zvinhu zvizhinji zvokukuudzai, asi hamugoni kuzvitakura zvino.’ Vakanga vasati vari mumamiriro okukoshesa zvinhu zvitsvene nezvisingaperi; asi Jesu akavimbisa kutuma Munyaradzi, aizovadzidzisa zvinhu zvose, uye aizovayeuchidza zvinhu zvose zvaakanga avaudza.”

> “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.

> “Brethren, hatifaniri kuisa kuvimba kwedu mumunhu. ‘Regerai munhu, ane mweya wake uri mumhino dzake; nokuti anofanira kuverengerwei?’ Munofanira kusungirira mweya yenyu isingazvibatsiri kuna Jesu. Hazvina kufanira kwatiri kunwa patsime romupata kana pane tsime riri mugomo. Ngatisiyei hova dziri pasi; ngatiuyei kuzvitubu zviri kumusoro. Kana pane chinhu chechokwadi chamusinganzwisisi, chamusingawirirani nacho, chiongororei, enzanisai Rugwaro neRugwaro, nyudzai mugodhi wechokwadi pasi zvakadzika mumugodhi weShoko raMwari. Munofanira kuzviisa imi pachenyu pamwe chete nemaonero enyu paartari yaMwari, bvisai pfungwa dzenyu dzamakambotora kare, uye regai Mweya wokudenga akutungamirirei muchokwadi chose.” 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:

> “Kwa roho na nguvu ya Eliya kuna mtu anayepaswa kuja: Maneno haya yametumiwa kimakosa na baadhi ya watu kumhusu mtu fulani ambaye ilidhaniwa kwamba angejitokeza na ujumbe wa kinabii baada ya maisha na kazi ya Bi. White. Aya tatu zinazounda makala hii yenye kichwa ‘Acha Mbingu Iongoze’ ni sehemu ndogo tu ya hotuba iliyotolewa na Ellen White huko Battle Creek, Michigan, asubuhi ya Januari 29, 1890. Kwa kuwa jambo hili lilichapishwa katika Review and Herald la Februari 18, 1890, lilibeba kichwa cha ‘Jinsi ya Kushughulikia Hoja ya Mafundisho Inayobishaniwa.’ Dondoo nyingine zilizochukuliwa kutoka katika makala hii na kutumiwa kwa kiasi kikubwa kujaza kurasa fulani za juzuu hii, zinaweza kupatikana katika kurasa 23, 104, 111, 119, 158, 278, na 386. Makala hiyo imechapishwa tena kwa ukamilifu wake katika Selected Messages 1:406–416, huku sehemu inayounda dondoo lenye kichwa ‘Acha Mbingu Iongoze’ ikionekana katika kurasa 412 na 413. Makala hiyo inaposomwa kwa ukamilifu wake, inakuwa dhahiri kwamba Ellen White, katika kauli hii aliyoitoa zaidi kidogo ya mwaka mmoja baada ya Mkutano wa Minneapolis kwa kikundi huko Battle Creek, alikuwa akizungumza juu ya huduma yake mwenyewe. Wengine walikuwa wameanza kuikosoa kazi yake. Tambua kwamba katika aya inayotangulia ile inayoonekana katika juzuu hii kwenye ukurasa 475, Ellen White anasema:”

> “‘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).

> “‘Tinofanira kusvika pachinzvimbo apo kusiyana kwose kuchanyunguduka. Kana ndichifunga kuti ndine chiedza, ndichaita basa rangu mukuchiburitsa. Ngatitii ndakabvunza vamwe pamusoro peshoko iro Ishe vaida kuti ndipe vanhu, musuwo ungagone kuvharwa kuitira kuti chiedza chisazosvika kune avo Mwari vaakanga vatuma kwavari. Jesu paakapinda muJerusarema akatasva, `chaunga chose chevadzidzi chakatanga kufara nokurumbidza Mwari nenzwi guru nokuda kwamabasa ose esimba avakanga vaona; vachiti, Ngaarumbidzwe Mambo unouya muzita raShe: rugare kudenga, nokubwinya kumusoro-soro. Uye vamwe vevaFarisi kubva pakati pechaunga vakati kwaAri, Tenzi, rayirai vadzidzi venyu. Akavapindura akati kwavari, Ndinokuudzai kuti, kana ava vakanyarara, mabwe aizodanidzira pakarepo’ (Ruka 19:37–40).

> “‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’

> “‘VaYuda vakaedza kumisa kuparidzwa kweshoko rakanga ratoratidzwa mushoko raMwari.’”

> “Then she makes reference again to her own experience:

> “Teu anjeunna deui ngarujuk kana pangalaman dirina sorangan:

> “‘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.

> “‘Ulosi uyenera kukwaniritsidwa. Ambuye akuti, “Taonani, ndidzakutumizirani Eliya mneneri kusanafike tsiku lalikulu ndi loopsa la Ambuye” (Malaki 4:5). Wina ayenera kubwera mu mzimu ndi mphamvu za Eliya, ndipo akadzawonekera, anthu anganene kuti, “Ndiwe wowumiriza kwambiri, sukumasulira Malemba m’njira yoyenera.”’—Selected Messages, voliyumu 1, 412.

> “That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:

> “Loko a be a bua ka maitemogelo a gagwe ka sebele go supiwa gape ka temana e e latelang, moo a bolelang jaana:”

> “‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.

> “‘Ndzi ta byela ntiyiso hilaha Xikwembu xi ndzi nyikaka wona hakona….’” Xiengetelo xa 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.

Chokwadi chakuti Ellen White anayenera kuyankha ku nthano za akatswiri a zaumulungu ndi atsogoleri a m’nthawi yake sichipereka umboni uliwonse wakuti ankadzidziwitsa yekha monga “munthu” amene adzabwera m’tsogolo mwa mzimu ndi mphamvu ya Eliya. Uli kuti umboni uliwonse wa adani ambiri a Ellen White mkati mwa Adventism amene ankatsutsa njira ya kugwiritsa ntchito Baibulo imene iye ankagwiritsa ntchito? Kodi iye anauzidwapo liti kuti, “simamasulira Malemba m’njira yoyenera”? Iye akudziwitsa momveka bwino kuti padzakhala gulu la anthu pa mapeto a dziko lapansi limene lidzapatsidwa mphamvu ndi mzimu ndi mphamvu ya Eliya, ndipo palibe njira yovomerezeka yonenera kuti iye ankaganiza kuti kayendedweko ka kulira kwakukulu kwa mngelo wachitatu kanali kuchitika pa nthawi imene iye ananenera za kuonekera kwa m’tsogolo kwa mphamvu ya Eliya. Akatswiri a zaumulungu a Adventist a ku Laodikaya angafune kuti gulu lawo likhulupirire kuti Sister White “ankatanthauza” “zomwe anakumana nazo iyeyo” monga kukwaniritsidwa kwa mneneri Eliya amene adzatumizidwa chisanafike tsiku lalikulu ndi loopsa la Ambuye.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.

> “Tarirai, ndichakutumirai Eria muporofita, zuva guru rinotyisa raJehovha risati rasvika.” Maraki 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.

Humwe hunhu hweuporofita hwaEria sechiratidzo ndehwekuti anoratidza nzira yeBhaibheri inopikisa ngano dzehupirisita hunogovera ngano dzetsika nemagariro. Basa rake rokugadzirira nzira (“iyi ndiyo nzira, fambai mairi”) rinoitwa nenzira yeBhaibheri inopikisa dzidziso dzehupirisita hwakashatiswa. Uye maererano nezvapupu zvitatu zvaEria, Johane Mubhabhatidzi naMiller; zvichiperekedzwa neuchapupu hwaSista White pamusoro pokuonekwa kwaEria kwaiva kuchiri kumberi panguva iyoyo, iye achava murume, kwete mukadzi. Kana nzira yaPalmoni neAlpha neOmega yanyatsonzwisiswa nenzira kwayo, inozivikanwa kwete chete sechikamu chemitemo yeBhaibheri yokududzira Magwaro, asi sechinyorwa chechimiro chaKristu, chinova ndiko kubwinya Kwake.

> 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.

> Na utukufu wa Bwana utafunuliwa, na wote wenye mwili watauona pamoja; maana kinywa cha Bwana kimenena hayo. Isaya 40:5.

Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.

Unhu chaihwo hwaKristu hunomiririrwa nenzira inofanira kushandiswa pakunzwisisa Shoko rake, nokuti iye ndiye Shoko.

> “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.

> “Murayiro wa Xikwembu endhawini yo kwetsima etilweni i wona xikombiso lexikulu xa masungulo, lexi milawu leyi tsariweke ehenhla ka maribye ya swiphepherhele naswona yi tsariweke hi Muxe eka Pentateuch a yi ri nkandziyiso lowu kongomeke lowu nga hoxekiki wa xona. Lava fikeke eku twisiseni ka mhaka leyi ya nkoka, hi ndlela yoleyo va rhangeriwile ku vona ku kwetsima ni vumunhu lebyi nga cinciwiki bya murayiro wa Xikwembu. Va vone, hi ndlela leyi a va nga si tshama va yi vona emahlweni, matimba ya marito ya Muponisi lama nge: ‘Ku kondza tilo ni misava swi hundza, ku nga ka ku nga hundzi nchumu ni wun’we wo tanihi nhlanga kumbe xihlukanyana xin’we xa murayiro.’ Mateo 5:18. Murayiro wa Xikwembu, tanihi leswi wu nga mpfuno wa ku paluxa ku rhandza ka Yena, ku nga nkandziyiso wa vumunhu bya Yena, wu fanele ku tshama hilaha ku nga heriki, ‘tanihi mbhoni yo tshembeka etilweni.’ A ku na nawu ni wun’we lowu herisiweke; a ku na nhlanga kumbe xihlukanyana lexi cinciweke. Mutsari wa Tipisalema u ri: ‘Hi masiku hinkwawo, Yehovha, rito ra wena ri tiyisiwe etilweni.’ ‘Milawu ya yena hinkwayo yi tshembekile. Yi tiyile hilaha ku nga heriki ni hilaha ku nga heriki.’ Pisalema 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.

Njengoba iMiyalo Eyishumi iyisibonakaliso esingenakuguqulwa sesimilo sikaKristu, kanjalo nemithetho yokuhunyushwa kweziprofetho iyisibonakaliso sesimilo saKhe.

> “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.

> Tinofanira kuzviziva pachedu kuti chiKristu chii, chokwadi chii, kutenda kwatakatambira chii, uye kuti mitemo yeBhaibheri ndeipi—mitemo yatakapiwa nesimba repamusoro-soro. Kune vazhinji vanotenda vasina chikonzero chavangatsamira pachiri pakutenda kwavo, vasina humbowo hwakakwana pamusoro pechokwadi chechinhu chacho. Kana pfungwa ikaiswa pamberi pavo inoenderana nemaonero avakange vatotangira nawo, vanobva vangoigamuchira. Havafungi kubva pachikonzero vachisvika pamhedzisiro; kutenda kwavo hakuna hwaro hwechokwadi, uye panguva yokuedzwa vachazoona kuti vakanga vavaka pamusoro pejecha.

> “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.

> “ယခုအခါ မိမိ၌ရှိသော သမ္မာကျမ်းစာဆိုင်ရာ မပြည့်စုံသေးသော အသိပညာကိုသာ လုံလောက်ပြီဟုထင်ကာ၊ ထိုအရာက မိမိ၏ ကယ်တင်ခြင်းအတွက် စုံလင်လောက်ပြီဟု ကျေနပ်၍ အနားယူနေသူသည် အသက်ပျက်စေသော လှည့်ဖြားမှုတစ်ရပ်အပေါ် အနားယူနေခြင်းဖြစ်သည်။ မှားယွင်းမှုကို ခွဲခြားသိမြင်နိုင်ရန်နှင့် အမှန်တရားအဖြစ် ထိုးသွင်းတင်ပြထားခဲ့သည့် ရိုးရာဓလေ့များနှင့် အယူသီးမှုအလုံးစုံကို ပြစ်တင်ငြင်းပယ်နိုင်ရန် သမ္မာကျမ်းစာအထောက်အထားများဖြင့် အပြည့်အစုံ မပြင်ဆင်ထားရသေးသူများ အများအပြားရှိကြသည်။ စာတန်သည် ခရစ်တော်၏ ဧဝံဂေလိတရား၏ ရိုးရှင်းသန့်ရှင်းမှုကို ဖောက်ပြန်စေရန်အလို့ငှာ ဘုရားသခင်၏ ကိုးကွယ်ခြင်းထဲသို့ မိမိ၏ အယူအဆများကို ထည့်သွင်းခဲ့သည်။ ယနေ့အတွက် အမှန်တရားကို ယုံကြည်သည်ဟု ကြေညာသူ အများအပြားသည် တစ်ကြိမ်တည်း သန့်ရှင်းသူတို့ထံ အပ်နှင်းခဲ့သော ယုံကြည်ခြင်း—သင်တို့အထဲရှိသော ခရစ်တော်၊ ဘုန်းအသရေ၏ မျှော်လင့်ခြင်း—သည် အဘယ်အရာဖြစ်သည်ကို မသိကြ။ သူတို့သည် ရှေးဟောင်း နယ်မှတ်များကို ကာကွယ်နေကြသည်ဟု ထင်သော်လည်း နွေးတုန်နွေးချမ်း၍ စိတ်မဝင်စားကြပေ။ ချစ်ခြင်းနှင့် ယုံကြည်ခြင်း၏ အစစ်အမှန် တန်ခိုးကို မိမိတို့၏ အတွေ့အကြုံထဲသို့ ရောနှောယက်ကန်းကာ ပိုင်ဆိုင်ရခြင်းသည် မည်သို့ဖြစ်သည်ကို သူတို့မသိကြ။ သူတို့သည် သမ္မာကျမ်းစာကို အနီးကပ် လေ့လာသူများ မဟုတ်ဘဲ ပျင်းရိ၍ ဂရုမစိုက်ကြသူများဖြစ်ကြသည်။ သမ္မာကျမ်းစာပိုဒ်များအပေါ် အမြင်ကွဲလွဲမှုများ ပေါ်ပေါက်လာသောအခါ ရည်ရွယ်ချက်ဖြင့် မလေ့လာခဲ့ဘဲ မိမိတို့ ယုံကြည်သောအရာ၌လည်း မတည်ငြိမ်မဆုံးဖြတ်ရသေးသူတို့သည် အမှန်တရားမှ လွဲချော်ကျဆင်းသွားကြသည်။ လူအပေါင်းတို့အပေါ် ဘုရားသခင်၏ အမှန်တရားကို အလွန်ဂရုတစိုက် ရှာဖွေစုံစမ်းရမည့် လိုအပ်ချက်ကို ကျွန်ုပ်တို့ ပြင်းပြစွာ ထင်ရှားစေရမည်၊ ထို့ကြောင့် သူတို့သည် အမှန်တရားဟူသမျှကို မိမိတို့ အမှန်တကယ် သိကြောင်း သိနိုင်ကြမည်။ အချို့သည် အသိပညာ များစွာရှိသည်ဟု ဆိုကာ မိမိတို့၏ အခြေအနေကို ကျေနပ်ကြသော်လည်း၊ ထိုသူတို့သည် အလုပ်တော်အတွက် ပိုမိုသော စိတ်အားထက်သန်မှုမရှိ၊ ဘုရားသခင်နှင့် ခရစ်တော် သေတော်မူခဲ့သော ဝိညာဉ်များအတွက် ပိုမိုသော ပူပြင်းလောင်မြိုက်သည့် ချစ်ခြင်းမရှိကြ၊ ဘုရားသခင်ကို တစ်ခါမျှ မသိခဲ့သူများကဲ့သို့ပင် ဖြစ်နေကြသည်။ သူတို့သည် မိမိတို့၏ ဝိညာဉ်များအတွက် အနှစ်သာရနှင့် အဆီအနှစ်ကို ကိုယ်ပိုင်အဖြစ် ခံယူရယူရန် သမ္မာကျမ်းစာကို မဖတ်ကြ။ ထိုကျမ်းသည် မိမိတို့အား ပြောနေသော ဘုရားသခင်၏ အသံတော်ဖြစ်သည်ဟုလည်း သူတို့ မခံစားကြ။ သို့သော် ကယ်တင်ခြင်း၏ လမ်းကို ကျွန်ုပ်တို့ နားလည်လိုလျှင်၊ တရားမျှတခြင်း၏ နေမင်း၏ ရောင်ခြည်တန်းများကို မြင်လိုလျှင်၊ သမ္မာကျမ်းစာ၏ ကတိတော်များနှင့် ပရောဖက်ပြုချက်များသည် ကယ်တင်ခြင်းအစီအစဉ်တော်အပေါ် ဘုန်းအသရေတော်၏ ပြတ်သားသော ရောင်ခြည်များကို ဖြာလှန်ပေးသောကြောင့်၊ ကျွန်ုပ်တို့သည် ရည်ရွယ်ချက်တစ်ရပ်ဖြင့် သမ္မာကျမ်းစာကို လေ့လာရမည်ဖြစ်သည်။ ထိုကြီးမြတ်သော အမှန်တရားများကိုမူ ရှင်းလင်းစွာ နားမလည်ကြသေးပေ။” 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.

Kuva muKristu zvechokwadi kunoreva kuva saKristu. Chitsauko ichi chinoratidza kuti isu “tinofanira kuzviziva pachedu kuti chiKristu chii.” Chinoti isu “tinofanira kuziva” “kuti chokwadi chii.” Isu “tinofanira kuziva” “kuti kutenda kwatakatambira ndokwei.” Tinofanira kuziva “kuti mitemo yeBhaibheri ndeipi—mitemo yatakapihwa nesimba guru kupfuura ose.” Kuva saKristu kunoda kuziva kuti mitemo yeBhaibheri yatakapihwa nesimba guru kupfuura ose ndeipi. Pasina mitemo iyoyo hatigoni kuva saKristu, nokuti mitemo yakapiwa nesimba guru kupfuura ose chinyorwa chakanyorwa chehunhu Hwake.

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.

Chimwe chiratidzo chaEria ibasa rokugadzirira nzira yomutumwa wesungano. Eria anomirira basa rinopedziswa mukati menhoroondo apo vaimbova vanhu vakasarudzwa vari kupfuurwa, uye panguva imwe cheteyo vanhu vatsva vakasarudzwa vari kusarudzwa. Nhoroondo iyoyo inomirira nzira yokunatswa inobudisa vanhu vanomiririrwa sechibayiro chakachena, zvichipesana nevaimbova vanhu vakasarudzwa vasina kuchena.

> 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.

> Tarirai, ndichatuma nhume yangu, uye ichagadzira nzira pamberi pangu; uye Ishe, wamunotsvaka, achangoerekana auya kutemberi yake, iye nhume yesungano, wamunofarira; tarirai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndiani angatsungirira zuva rokuuya kwake? uye ndiani angamira paanoratidzwa? nokuti wakaita somoto womunyungudutsi, uye sesipo yavamuki; Uye achagara somunyungudutsi nomunatsi wesirivha; uye achanatsa vanakomana vaRevhi, nokuvanatsa segoridhe nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sapamazuva akare, uye sapamakore ekutanga. Maraki 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.

Johane Mubhabhatidzi akagadzirira nzira kuti Kristu auye pakarepo azonatsa temberi Yake. Kunatswa kwetemberi pakutanga nepamagumo poushumiri hwaKristu kwakanga kuri kuzadziswa kwechitsauko chechitatu chaMaraki. Johane ndiye akanga ari mutumwa akagadzirira nzira yomutumwa wesungano kuti achenese vanakomana vaRevhi.

> “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.

> “Pakuchenesa tembere, Jesu akanga achizivisa basa Rake seMesia, uye achipinda mukuita kwebasa Rake. Tembere iyoyo, yakavakwa kuti ive nzvimbo yokugara yoKuvapo kwaMwari, yakanga yakarongerwa kuva chidzidzo chinoonekwa kuna Israeri nokunyika yose. Kubva kumazera asingaperi chakanga chiri chinangwa chaMwari kuti chisikwa chose, kubva kuserafi anopenya uye mutsvene kusvikira kumunhu, chive tembere yokugara mukati yoMusiki. Nemhaka yechivi, vanhu vakarega kuva tembere yaMwari. Yakasvibiswa nokusvibiswa kwezvakaipa uye yakasvibiswa netsvina yakaipa, mwoyo womunhu wakanga usisacharatidzi kubwinya koUyo woKudenga. Asi nokuitwa munhu koMwanakomana waMwari, chinangwa choDenga chinozadzikiswa. Mwari anogara muvanhu, uye nenyasha dzinoponesa mwoyo womunhu unovazve tembere Yake. Mwari akaronga kuti tembere yaiva muJerusarema ive chapupu chinoramba chiripo pamusoro pomugumo wakakwirira wakazarukira mweya mumwe nomumwe. Asi vaJudha vakanga vasina kunzwisisa kukosha kwechivako icho chavaitarira nokudada kukuru. Havana kuzvipa ivo pachavo setembere tsvene dzoMweya waMwari. Zvivanze zvetembere yaiva muJerusarema, zvakazara nokupopota kwokutengeserana kusiri kutsvene, zvaimiririra nenzira yakanyatsovimbika tembere yomwoyo, yakasvibiswa nokuvapo kwekuchiva kwenyama nepfungwa dzisiri kutsvene. Mukuchenesa tembere kubva kuvatengi navatengesi venyika, Jesu akazivisa basa Rake rokuchenesa mwoyo kubva pakusvibiswa kwechivi,—kubva kuzvishuvo zvenyika, kuchiva kwoudyire, netsika dzakaipa, zvinoodza mweya. ‘Ishe, wamunotsvaka, achauya pakarepo kutembere Yake, ndiye Mutumwa wesungano, wamunofarira; tarirai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndiani angatsungirira zuva rokuuya kwake? Ndianiko angamira kana achinge aonekwa? Nokuti akafanana nomoto womunyungudutsi, uye nesipo yovawachi; achagara somunyungudutsi nomuchenesi wesirivha; achachenesa vanakomana vaRevhi, achavachenesa segoridhe nesirivha.’ Maraki 3:1–3.” The Desire of Ages, 161.

John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.

Johane Mubhapatidzi ndiye akanga ari mutumwa akagadzirira nzira yokuti Kristu auye pakarepo azochenesa temberi Yake, uye William Miller akaita basa rimwe chetero rokugadzirira Kristu kuti auye pakarepo kuNzvimbo Tsvene-tsvene musi wa22 Gumiguru, 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Ukuza kukaKristu njengomPristi wethu oMkhulu endaweni engcwele kakhulu, ukuze kuhlanjululwe ingcwele, njengoba kuboniswe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kuvezwe kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, njengoba kwabikezelwa nguMalaki, kuyizincazelo zesenzakalo esisodwa; futhi lokhu futhi kufanekiswa ukuza komkhwenyana emshadweni, njengoba kuchazwe nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 426.

John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.

Joni na Miller walifananisha utakaso uliowakilishwa na Malaki ambao sasa unatimizwa katika historia yetu ya sasa.

> “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 rawa, rawa, uye rava ugaro hwamadhimoni’ (Zvakazarurwa 18:1, 2). Iri ndiro shoko rimwe chetero rakapiwa nomutumwa wechipiri. Bhabhironi rawa, ‘nokuti rakadirisa ndudzi dzose waini yehasha dzoufeve hwaro’ (Zvakazarurwa 14:8). Waini iyoyo chii?—Dzidziso dzaro dzenhema. Rakapa nyika sabata yenhema panzvimbo yeSabata yomurayiro wechina, uye rakadzokorora nhema idzo Satani akatanga kuudza Evha muEdheni—kusafa kwomweya kunobva pachisikigo. Zvikanganiso zvizhinji zvemhando imwe chete rakazviparadzira kwose kwose, ‘richidzidzisa semidzidziso mirayiro yavanhu’ (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.

> “Jesús nisqa llapan runakunapa ñawpaqman llank’ayta qallarispa, Templota ch’uyanchasqa, mana yupaychasqa millay qhellichasqa kashaqmanta. Hinallataq, Paypa llank’ayninpa qhipa ruwaykuna ukhupiqa, Temploqa iskay kutitaq ch’uyanchasqa karqan. Chay hinaqa, pacha tukukuypi kay pachata waqaychanapaq qhepaman willakuy ruwaypi, iglesiakunaman iskay sut’i qayaykuna ruwasqa kanku. Iskay ñiqin angelpa willakuyninqa kaymi: ‘Babilonia urmasqa, urmasqa, hatun llaqtamanta, llapa nacionkunata machachirqan wayna warmi huchanpa phiñakuyninpa vinonta upyachispa’ (Apocalipsis 14:8). Hinaspa kimsa ñiqin angelpa willakuyninpa sinchi qapariyninpi, hanaq pachamanta huk kunkam uyarisqa nin: ‘Lloqsimuychis paymanta, aylluy runakuna, ama huchankunapi rakinakuychispaq, ama ñak’ariyninkunatapas chaskiychispaq. Huchankunaqa hanaq pachakama chayanña, Diospas mana allin rurayninkunata yuyarisqanña’ (Apocalipsis 18:4, 5).” Selected Messages, libro 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.

దేవుని సేవకాలమందలి క్రీస్తు చేసిన దేవాలయ శుద్ధీకరణలు రెండును, మిల్లరైట్ చరిత్రలో జరిగిన దేవాలయ శుద్ధీకరణలు రెండును, మలాకీ మూడవ అధ్యాయానికి నెరవేర్పులుగా నుండినవి; అలాగే అవి 2001 సెప్టెంబరు 11న ఆరంభమైన మరిన్ని రెండు దేవాలయ శుద్ధీకరణలను సూచిస్తూ ముందుకు చూపుచున్నవి—ఆ దినమున న్యూయార్క్ నగరంలోని మహా భవనములు దేవుని స్పర్శతో పడగొట్టబడినప్పుడు, ప్రకటన గ్రంథము పద్దెనిమిదవ అధ్యాయములోని బలమైన దూత తన మహిమతో భూమిని ప్రకాశింపజేయుటకు దిగివచ్చెను. ఇతర విషయములతో పాటు, ఇది ప్రభువు యొక్క గొప్పదియు భయంకరమైన దినమునకు ముందు వచ్చు ఎలీయా ప్రవక్త ఎలెన్ వైట్ అయి యుండెనని వాదించు ఆడ్వెంటిజములోని లయోదికయా తత్వవేత్తలు సమర్పించిన కల్పితకథల పాత్రను అసత్యమని నిరూపించుచున్నది. ప్రకటన గ్రంథము పద్దెనిమిదవ అధ్యాయములోని దూత దిగివచ్చునప్పుడు సంభవించే దేవాలయ శుద్ధీకరణ, ఎలెన్ వైట్ సమాధి చేయబడిన ఎనభై ఆరు సంవత్సరముల తరువాత ఆరంభమాయెను.

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.

Johane Mubhabhatidzi nevadzidzi vake, Miller nevaMillerite, pamwe chete neFuture for America, vanomirira vatumwa vanogadzirira nzira kuti Mutumwa wesungano agozouya pakarepo kutembere yake, uye aichenese kubva mukusvibiswa kwayo kwekuzvidza zvinhu zvitsvene.

Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.

Eliya, tanihi xifanekiselo, u yimela munhu. U yimela munhu loyi a vitaniweke a huma eka maendlelo ya ntolovelo ya vutomi, naswona a hi mutivi wa vukhongeri bya vuprista. Vutirheli bya yena byi kombisa ndlela leyinene ya Bibele, ku nga milawu leyi nyikeriweke hi Vuhosi lebyi tlakukeke ngopfu. Vutirheli bya yena byi le ku lwisaneni ni ndlela ya vuprista bya sweswi bya Lawodikiya ya switori swa mavunwa, mikhuva ni mindhavuko. U lunghiselela ndlela ya endlelo ro basisa leri tlakusaka vanhu lavantshwa lava hlawuriweke ku suka eka masalela ya vanhu lava hlawuriweke lava hundzisiweke. Endlelo ro basisa ri vekiwe endzeni ka mongo wa ku humelela hi xitshuketa.

Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.

Eliya anomirirawo obuweereza n’omulimu Katonda gw’ateekawo mu ngeri ey’enjawulo era gw’ategeeza ng’obuweereza bwa Katonda bwokka.

We will demonstrate this in the history of the Millerites in the next article.

Tizasonyeza izi m’mbiri ya aMillerite m’nkhani yotsatira.

> 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.

> Zvino zvakaitika panguva yokupirwa kwechibayiro chamadekwana, kuti Eria muporofita akaswedera, akati, Haiwa Jehovha, Mwari waAbrahama, Isaka, nowaIsraeri, ngazvizikanwe nhasi kuti imi muri Mwari muIsraeri, uye kuti ini ndiri muranda wenyu, uye kuti ndakaita zvinhu izvi zvose neshoko renyu. 1 Madzimambo 18:36.

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