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# Elijah - Number Seven

Eriya - Nambara yesiNombo 7

The First and Last

သင်္ခါနှင့် သင်္ခါအဆုံး

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Tiri kuzivisa 1863 senzvimbo yokupedzisira yokuedzwa murondedzero yokuedzwa kwakavambwa panguva yokusuwa kukuru kwa1844. Chidimbu chedu chokutanga chomusoro ndechekuti kufamba kwaMillerite kwakaguma apo kereke yeSeventh-day Adventist yakanyoreswa zviri pamutemo nehurumende yeUnited States mugore iroro chairo. Kufamba kwakatanga nenzira youprofita muna 1798, kwakaguma muna 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Uvuselelo lusazisa ukuthi lapho ingelosi enamandla yesAmbulo 18 yehla ngoSepthemba 11, 2001, lowo mcimbi wawusuwumfanekiselo kakade enhlanganweni yamaMillerite ngesikhathi ingelosi yesAmbulo 10 yehla. Inhlangano yamaMillerite yaqala ngesikhathi sokuphela ngo-1798, lapho umbono womfula i-Ulai kaDaniyeli izahluko 8 no-9 uvulwa. Inhlangano yabayizinkulungwane eziyikhulu namashumi amane nane yaqala ngesikhathi sokuphela ngo-1989, lapho umbono womfula i-Hiddekel wezahluko ezintathu zokugcina zikaDaniyeli uvulwa.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Panguva mbiri dzokuguma, kupatsanurwa kunofambira mberi kwevanhu vekare vakasarudzwa kwakabva kwatanga kubva kuna avo vaiva mukufamba kwenhoroondo dzavo dzakatevedzana. Apo mutemo mukuru wenhoroondo imwe neimwe wakasimbiswa pachena, ngirozi yenhoroondo imwe neimwe yakaburuka. Shoko, kufamba, nomutumwa ndizvo zvakanga zviri zvishandiso zvakashandiswa naShe munhoroondo imwe neimwe kuratidza chivi chevanhu vekare vakasarudzwa; nokuti sezvakadzidzisa Kristu pamusoro pebasa Rake, dai asina kuuya, vaJudha venhoroondo vanokakavara vangadai vasina chivi. Mutumwa, shoko, nekufamba ndizvo zvakanga zviri zvishandiso zvokutonga zvaizoita kuti vanhu vekare vakasarudzwa vazvidavirire nokuda kwokuramba chiedza chinofambira mberi chenhoroondo dzavo dzakatevedzana, uye apo ngirozi yakaburuka, zvakacherechedza kuti nzira yokutongwa kwevanhu vesungano yekare yakanga yatanga. Chishandiso chokutonga chinozivikanwa apo vaporofita vanoratidza nhoroondo iyoyo vanodya shoko ravakapiwa naShe. Pavanodya shoko, vanobva vaendesa shoko iroro kuvanhu vekare vakasarudzwa, vanoratidzwa savanhu vane mitsipa yakaomarara uye vanomukira, vasingazonzwi uye vasingazotendeuki. Kana ngirozi yangoburuka uye shoko radyiwa, kutongwa kwevanhu vanomukira kunotanga.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Isu tiri kushandisa nzira yokutonga yeIsraeri yekare, sezvainoratidzwa mubhuku raNumeri, kunhoroondo yesangano reMillerite; uye pakupedzisira tichashandisa nzira iyi yokuedzwa kusangano revane zviuru zana namakumi mana nezvina. Chiratidzo chenhamba yokuti “gumi” chinofanira kutsanangurwa maererano nemamiriro endima yachinoshandiswa mairi.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Ulukulwano lweemvavanyo ezilishumi luqala ekudanisweni, nokuba kuseLwandle oluBomvu kwaSirayeli wamandulo okanye ngo-Oktobha 22, 1844 kumaMillerite. USister White uchonga iinyaniso “ezingumqondiso osisigxina” ezavuleka ngelo xesha, eqala ngoko wakubiza ngokuba “kukudlula kwexesha.” Ukudana kwamaHebhere kwakusisoyikiso somkhosi kaFaro. Ukuswela kwamaHebhere ukholo emandleni kaThixo kwabonakaliswa ekusabeleni kwawo kuloyiko lomkhosi weentshaba zawo, kanye njengokuba kwakunjalo nakuvavanyo lweshumi nolokugqibela. UYesu ubonakalisa isiphelo kususela ekuqaleni, ngoko ke uloyiko lwezigebenga eziseZweni leDinga, ezachongwa ziintlola ezilishumi, lwalulolo loyiko lunye olwalukwavelise ukudana kwawo ngaseLwandle oluBomvu. Uvavanyo lweshumi nolokugqibela lwentshukumo yamaMillerite lwalunokuba sisiprofeto sexesha, njengoko kwakunjalo ngo-Oktobha 22, 1844.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Kukuvadzwa kukuru mukuedzwa kwaifambira mberi kwenhoroondo yeMillerite kwakaratidza kutanga kwenhoroondo yakanga yatomiririrwa pachena nerusununguko rwaIsraeri yekare kubva muEgipita. Kutangira paGungwa Dzvuku pakava nenhevedzano yemiedzo gumi, uye muedzo wokupedzisira waizoratidza wokutanga. “Kupfuura kwenguva” panguva yokukuvadzwa kukuru kwakakonzerwa nokusanzwisisa chiporofita chenguva. Wokupedzisira wemuedzo uyu kuna Israeri yomweya waizova wakafanana nowokutanga. Muna 1863, vatungamiri vaIsraeri chaiyo vakasarudza kudzokera kunzira yebhaibheri yaavo vavainge vachangobva kuzivisa sevakunda veRoma, uye vakaramba, kana kuti mungati, vakasanzwisisa chiporofita chenguva chakarebesa muBhaibheri. Kuguma kwemiedzo gumi muna Israeri chaiyo nomuna Israeri yomweya kwakamiririrwa nokutanga. Uye pakuguma, muzviitiko zvose zviri zviviri, vapanduki vakaratidza chido chokudzokera kunzvimbo yavakanga vachangobva kununurwa kubva mairi.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Nokwala ukuwulandza lokuphindvwe kasikhombisa kwaLevitikusi 26, bu-Adventist baseLawodisiya badala inkinga yesiprofetho lebebangakayiboni kusengaphambili. Kuze kube ngulamuhla abasakakhona kuyichazulula leyo nkinga, nobe baniketa tinhlobonhlobo “tetijadla” tetinganekwane ngekutama kuyisombulula. Leyo nkinga isemvesini lowo Dzadze White lawukhomba njengesisekelo nensika lenkhulu yemkhatsi ye-Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Ibhali elingcwele, ngaphezu kwazo zonke ezinye, elalibe yisisekelo kanye nensika emaphakathi yokholo lwe-Advent, kwakuyisimemezelo esithi, ‘Kuze kube yizinsuku eziyizinkulungwane ezimbili namakhulu amathathu; khona-ke indlu engcwele iyakuhlanzwa.’ [Daniyeli 8:14.]” The Great Controversy, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Uadiventista hune zvakawanda zvavanotaura pamusoro pendima yegumi neina, asi havambobati ongororo yokutanga chaiyo inofanira kuitwa pamusoro pendima yacho. Ongororo iyoyo ndeyekuti ndima yegumi neina i“mhinduro.” Mhinduro haina zvarinoreva, kana isina kubatanidza mubvunzo unomutsa mhinduro yacho. Ndima yegumi netatu haigoni, maererano nepfungwa, negirama, kana nokunzwisisa kunotarisirwa, kupatsanurwa nendima yegumi neina, nokuti ndima yegumi netatu ndiwo mubvunzo uye ndima yegumi neina ndiyo mhinduro.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Umbvunzo, nxa umelelwe ngokufaneleyo langokungakhethi, uveza incazelo ehluke kakhulu ngevesi letshumi lane kulaleyo efundiswa yi-Adventism. Lokhu akutsho ukuthi ivesi letshumi lane kalisiso “isisekelo lensika ephakathi yokholo lwe-Advent,” ngoba liyiso. Kutsho ukuthi ngesikhathi i-Adventism ingaqondanga kahle yase ibeka eceleni izikhathi eziyisikhombisa ngo-1863, yehluleka ukuchaza ngokupheleleyo ukuthi ivesi letshumi lane litshoni ngeqiniso. EmiBhalweni, ihafu yeqiniso kayisilo iqiniso. Nxa kuqondwa ngokufaneleyo, umbuzo wevesi letshumi lantathu ufuna ukuvuma isiprofetho esiphawula ukuhlanzwa kwendlu engcwele eyayinyathelwe phansi, njalo ufuna ukuvuma isiprofetho esiphawula ukunyathelwa phansi kwebutho. Isiprofetho seminyaka eyinkulungwane ezimbili lamakhulu amathathu sikhuluma “ngendlu engcwele,” njalo isiprofetho seminyaka eyinkulungwane ezimbili lamakhulu amahlanu lamatshumi amabili sikhuluma “ngebutho.”

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Kuti titsanangure ukama hwendima mbiri idzi zvinoda chidzidzo chakareba, chandisiri kuda kuita panguva ino muzvinyorwa izvi. Nyaya idzi dzakadzokororwa kutaurwa mumakore ose akapfuura uye dzinogona kuwanikwa munhevedzano inonzi Habakkuk’s Tables. Ndichiri kutarisana nechiratidzo chaEria uye ndinoshuva kutanga ndapedza zvokwadi idzodzo.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller alikuwa Eliya wa mwanzo wa Uadventista, na ugunduzi wake wa kwanza ulikuwa ni zile nyakati saba za Mambo ya Walawi ishirini na sita; kwa hiyo, kukataliwa kwa kweli hiyo mwaka 1863 kulikuwa kukataliwa kwa ujumbe wa Eliya. Katika hatua hii ninashughulikia tabia ya Alfa na Omega inayoitambulisha mwisho kwa mwanzo. Jaribu la mwisho kwa Israeli ya kale liliwakilishwa katika jaribu la kwanza. Majaribu yote mawili yanawakilisha hofu kwamba mataifa ya kipagani yalikuwa na nguvu zaidi kuliko Mungu. Jaribu la kumi, likiwa lilelile katika kanuni, lilikuwa la uasi mkuu zaidi kuliko jaribu la kwanza, kwa maana historia ya ushindi wa Mungu katika jaribu la kwanza ilipaswa kuwa imezalisha tumaini thabiti katika wale waasi. Walidhihirisha kuukataa kwao Mungu licha ya kuwa na ushahidi mwingi zaidi wa uweza Wake kuliko waliokuwa nao katika Bahari ya Shamu. Uadventista wa Kimilleri kufikia mwaka 1863 ulikuwa tayari ukieleza kwa nini msiba mkuu ulikuwa kazi yenye nguvu ya Mungu, lakini bado waliamua kujichagulia kiongozi na kurudi Misri na kuukataa ujumbe ambao Danieli anauita “kiapo” cha Musa uliokuwa umewakilishwa na Eliya.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Panzvimbo pokutora nguva yokurondedzera humbowo hunoratidza ukoshi hwenguva nomwe sechiporofita chenguva, ndinoda kushandisa pfungwa dzakareruka kuti ndiratidze ukoshi hwayo neimwe nzira. Nokuti kusangano rakatanga muna 1798, muedzo wokupedzisira wa1863 waizomirirawo muedzo wokupedzisira wesangano rengirozi ine simba raZvakazarurwa gumi nesere. Kufemerwa kwakanyatsojekesa kuti muedzo wokupedzisira ndeupi kumasangano ose ari maviri.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> “සාතන් යනු... නිරන්තරයෙන්ම ව්‍යාජ දේ ඉදිරිපත් කරමින්—සත්‍යයෙන් ඉවතට ගෙන යාමට උත්සාහ කරන්නේය. සාතන්ගේ අවසානම රැවටීම වන්නේ දෙවියන්වහන්සේගේ ආත්මයේ සාක්ෂිය අකාර්යක්ෂම කර දැමීමය. ‘දර්ශනය නැති තැන සෙනඟ විනාශ වෙති’ (හිතෝපදේශ 29:18).” Selected Messages, කෘතිය 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Hakuna njia ya uaminifu ya kuyachukua maandishi ya Ellen White na kupendekeza kwamba hakuunga mkono kikamilifu “nyakati saba” za Mambo ya Walawi ishirini na sita. Dada White, kama tulivyokwisha kubainisha hapo awali katika makala hizi na kama ilivyothibitishwa kwa kina katika mfululizo wenye kichwa *Meza za Habakuki*, anatufahamisha moja kwa moja kwamba Mungu aliongoza chati za 1843 na 1850. Anafundisha moja kwa moja kwamba meza hizo mbili zilikuwa utimizo wa Habakuki sura ya pili. Chati zote mbili zinaitambulisha “nyakati saba” za Mambo ya Walawi ishirini na sita kuwa kitovu cha mpangilio wake wa kielelezo husika. Katika chati zote mbili, mstari wa “nyakati saba” una msalaba wa Kristo kuwa kitovu cha mstari wa kiunabii wa “nyakati saba.”

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Pamwe chete nekusimbisa kwake matafura maviri aHabhakuki, akanyora kakawanda kuti tinofanira kuramba tichiparidza shoko rakaparidzwa kubva muna 1840 kusvika muna 1844, uye munyori wenhoroondo yose yeAdventist anobata nzira iyo vaMillerite vakasimudzira nayo shoko ravakaparidza, anoratidza kuti vakashandisa chati ya1843. Haangotsigiri chete mashoko anomiririrwa pamachati, uye kurayira vanhu vaMwari kuti varambe vachiparidza iwo mamwe mashoko chaiwo akaparidzwa munhoroondo iyoyo, asiwo anopa ndima zhinji umo anoyambira kuti mashoko iwayo aizorwiswa mukati menhoroondo yose yevanhu vasara vaMwari. Paanoyambira pamusoro pekurwiswa ikoko, anoramba achiratidza kuti ibasa ravarindi vaMwari kudzivirira chokwadi ichocho chaicho.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Kana machati acho asiri iwo, zvino mashoko aanomiririra nenzira yemifananidzo haasi iwo. Kana shoko rakaparidzwa nevaMillerite kubva muna 1840 kusvikira muna 1844 rakanga risiri iro, zvino kuzivisa kwaEllen White kwakadzokororwa kuti shoko revaMillerite ndiro hwaro kunenge kusiri iko zvakare. Kana mashoko iwayo akanga asiri iwo, mirairo yake yakadzokororwa yokuti varambe vachiparidza idzodzo chokwadi dzimwe chetezvo inova zano renhema. Kana shoko revaMillerite risingamiri nheyo dzaifanira kuchengetedzwa nokurindwa pakurwiswa kwaSatani, zvino mazano iwayo anengewo akakanganisika. Kusvika pamhedziso yokuti nyaya idzi dzose dzine chokuita neshoko raEriya renhoroondo iyoyo dzakakanganisika, kwaizoratidza pachena kuti Ellen White aiva muporofita wenhema.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Adventism yemazuva ano ichiri kudzidzisa pamaSeminari ayo eZvakazarurwa kuti kereke yasara yaizova neMweya weChiporofita, inova uchapupu hwaJesu; asi zvirokwazvo havaudzi avo vavari kutsvaga kukwevera muunhengo hwechechi kuti vanoramba zvizere kutsigira kwaEllen White pamwe chete neyambiro dzake dzine chekuita nechokwadi ichocho chokutanga chemavambo nenhoroondo yacho. Ndima inotevera inorevei kwauri?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Hatusiki kuwa na jambo lolote la kuogopa kuhusu wakati ujao, isipokuwa tutakaposahau jinsi Bwana alivyotuongoza, na mafundisho Yake katika historia yetu ya zamani.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

Muna 1863, sangano reMillerite rakasvika pamagumo aro rikazvinyoresa zviri pamutemo nehurumende, iyo yaizopedzisira yaumba mufananidzo weupapa, izvo maererano nedudziro yaEllen White zvinoreva kubatanidzwa kwechechi nehurumende.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Mumafambiro ari kuitika zvino muUnited States okuti masangano nemiitiro yechechi zvitsigirwe nehurumende, maPurotesitendi ari kutevera tsoka dzemaPapisita. Uyezve, ari kuvhurira Upapa musuwo wokuti huwanazve muAmerica yePurotesitendi ukuru hwesimba hwaakarasikirwa nahwo muNyika Yekare.” The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Pasi pechikonzero chokuti kubatana kwepamutemo nehurumende kwaive chikamu chezvaidikanwa pakurongeka, panguva iyo vechidiki verudzi vakanga vachinyoreswa kuti vaende mudziva reropa raizivikanwa seHondo yeVagari Vemo, kufamba kwevaMillerite kwakaguma. Muna 1863, kubudikidza nechinyorwa chakadhindwa pamwe chete nechati itsva, kereke yeSeventh-day Adventist yakaramba chiporofita cheuranda icho Danieri anodana kuti mhiko yaMozisi. Muna 1850, Ishe vakanga varayira vanhu Vavo kuti vaite tafura yechipiri yaHabhakuki, uye vagadzirise kukanganisa kwaVakanga vabata ruoko rwavo pamusoro pako patafura ya1843. Chati yakarairwa muna 1850 yakazadzisa zvizere chinangwa chayo, nokuti Ellen White akati akaona “kuti Mwari vakanga vari mukubudiswa kwechati,” panguva imwe cheteyo achiratidzawo kuti chati ya1850 yakanga ichizivikanwa muna Habhakuki chitsauko chechipiri.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Ndivho ya chati ya 1850 yo vha i fanela na ya chati ya 1843. Yo vha i tshishumiswa tsha u huwelela mafhungo mavhuya tsho shumiswaho u ṋetshedza mulaedza wa muruṅwa wa vhuraru kha shango ḽi no fa. Nga 1863, wonoyo mulaedza wo laṱiwa. Maitele a u lingwa ane a imelwa nga maitele a u lingwa o thomaho Lwanzheni Lutswuku, o thoma nga vhuporofita ha tshifhinga vhu ṱalusaho fhethu hukhethwa he ha vha hu tshi tea u kandekanywa fhasi kha ndimana ya vhu13 ya Daniele 8, nahone maitele a u lingwa o fhela nga vhuporofita ha tshifhinga vhu ṱalusaho mmbi ye ya vha i tshi tea u kandekanywa fhasi kha ndimana ya vhu13 ya Daniele 8.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Zvino ndakanzwa mumwe mutsvene achitaura; uye mumwe mutsvene akati kumutsvene uya waitaura, Chiratidzo chinobata pamusoro pechibayiro chezuva nezuva, nokudarika kunounza kuparadza, chinopa sei nzvimbo tsvene neuto kuti zvitsikwe pasi kusvikira rinhi? Iye ndokuti kwandiri, Kusvikira pamazuva ane zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichanatswa. Danieri 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Maitiro okuedza akatanga musi wa22 Gumiguru 1844, une chisimbiso cheAlfa naOmega. Kutanga kwemaitiro iwayo okuedza kwaiva chiporofita chenguva chaifananidzira nzvimbo tsvene yaifanira kutsikwa-tsikwa. Chaiva chiporofita chakabudisa chiedza chikuru pachakazadziswa. Maitiro okuedza akaguma muna 1863, ane chisimbiso cheAlfa naOmega. Kuguma kwemaitiro iwayo okuedza kwaiva chiporofita chenguva chaifananidzira hondo yaifanira kutsikwa-tsikwa. Chaiva chiporofita chakanga chakagadzirirwa kubudisa chiedza chikuru pachakazadziswa. Chaiva chiporofita chenguva chakaiswa pamberi naEria wenhoroondo iyoyo, uye pachakarambwa chikaiswa parutivi, chakabudisa rima guru.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Na uku ndiko kushorwa, kuti chiedza chakasvika munyika, asi vanhu vakada rima kupfuura chiedza, nokuti mabasa avo akanga akaipa. Johane 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Mantiki ninayokusudia kuhitimisha nayo makala hii ni ile ambayo tayari nimeitaja. Je, Mungu kupitia kwa Ellen White aliidhinisha chati za 1843 na 1850?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndaona kuti chati ya 1843 yakatungamirirwa noruoko rwaShe, uye kuti haifaniri kuchinjwa; kuti manhamba acho akanga ari sezvaaida Iye; kuti ruoko rwake rwakanga ruri pamusoro payo uye rwakavanza chikanganiso mune mamwe manhamba, zvokuti hakuna munhu aigona kuchiona, kusvikira ruoko rwake rwabviswa.” Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

> “Ndzi vone leswaku Xikwembu a xi ri eku kandziyisweni ka chati hi Makwerhu Nichols. Ndzi vone leswaku a ku ri ni vuprofeta bya chati leyi eBibeleni, naswona loko chati leyi yi endleriwe vanhu va Xikwembu, loko yi ringanela un’we yi ringanela un’wana, naswona loko un’we a lava chati leyintshwa leyi pendiweke hi xikalo lexikulu, hinkwavo va yi lava hi ku ringana.” Manuscript Releases, nomboro 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Ni Imana, ibicishije kuri Ellen White, yemeye ubutumwa Abamillerite bagejeje ku bantu mu mateka yo kuva mu 1840 kugeza mu 1844?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Mwari haasi kutipa shoko idzva. Tinofanira kuparidza shoko rakaunza kuti muna 1843 na1844 tibude mune mamwe machechi.” Review and Herald, January 19, 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “UNkulunkulu usicela ukuba sinikele isikhathi setfu nemandla etfu emsebentini wekushumayela bantfu imilayeto leyanyakatisa emadvodza nakubafati nga-1843 nanga-1844.” Manuscript Release, Number 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Imiyalezo yose yatanzwe kuva mu 1840–1844 igomba kongera gutangazwa n’imbaraga muri iki gihe, kuko hari abantu benshi bayobye. Izo nyigisho zigomba kugera mu matorero yose. ”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristu akati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaprofita vazhinji navanhu vakarurama vakashuva kuona zvinhu izvo zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvo zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Ujumbe ulitolewa. Nayo haipaswi kuwapo kuchelewa kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimizwa; kazi ya mwisho lazima ifanyike. Kazi kubwa itafanyika kwa muda mfupi. Karibu ujumbe utatolewa kwa uteuzi wa Mungu ambao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Zvokwadi zvatakagamuchira muna 1841, ’42, ’43, na ’44 zvino zvinofanira kudzidzwa uye kuziviswa. Mharidzo dzengirozi yokutanga, yechipiri, neyechitatu munguva inouya dzichaziviswa nenzwi guru. Dzichapiwa nokutsunga kwechokwadi uye nesimba roMweya.” Manuscript Releases, vhoriyamu 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “Tinonzwisisa kushaya simba nokuduku kwebasa riripo zvino. Takava neruzivo. Pakuita basa ratakapiwa naMwari, tinogona kuenda mberi tichivimba, tine chokwadi chokuti Iye achava kusimba kwedu kunotibatsira. Achava nesu muna 1906, sezvaakanga aine isu muna 1841, 1842, 1843, uye 1844.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Vaya vanomira sevadzidzisi navatungamiriri mumasangano edu vanofanira kusimba pakutenda nomumitemo yeshoko remutumwa wechitatu. Mwari anoda kuti vanhu Vake vazive kuti tine shoko sezvaakatipa muna 1843 na1844.” General Conference Bulletin, April 1, 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Na ogo a abịawo: E kwesịghị ikwe ka ihe ọ bụla bata nke ga-akpaghasị ntọala nke okwukwe ahụ nke anyị nọ na-ewulite kemgbe ozi ahụ bịara na 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ anọwo m n’ihu ụwa, na-eguzosi ike n’ezi ihe nye ìhè ahụ Chineke nyeworo anyị. Anyị enweghị atụmatụ iwepụ ụkwụ anyị n’elu ikpo okwu ahụ e debere ha n’elu ya, dịka ụbọchị kwa ụbọchị anyị ji ekpere siri ike na-achọ Onyenwe anyị, na-achọ ìhè. Ùnu chere na m pụrụ ịhapụ ìhè ahụ Chineke nyeworo m? Ọ ga-adị ka Nkume nke Oge Ebighị Ebi. Ọ nọwo na-eduzi m kemgbe e nyere ya.” Review and Herald, Eprel 14, 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Mwari kubudikidza naEllen White vakayambira vanhu Vavo here kuti vazvidzivirire pakurwiswa kwaizokanganisa zvokwadi dzenhoroondo yechiMillerite?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Zviratidzo zvikuru zvechokwadi, zvinotiratidza panzvimbo pedu munhoroondo yechiporofita, zvinofanira kuchengetedzwa nokungwarira kukuru, kuti zvirege kuputswa, zvotsiviwa nedzidziso dzingauyisa kuvhiringidzika panzvimbo pechiedza chechokwadi.” Selected Messages, bhuku 2, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Nhasi Satani ari kutsvaka mikana yokupwanya zviratidzo zvenzvimbo zvokwadi,—zvivakwa zvorangaridzo zvakasimudzwa munzira; uye isu tinoda ruzivo rwevashandi vakwegura vakavaka imba yavo pamusoro pedombo rakasimba, avo, mukutaura kwakaipa pamwe chete nokutaura kwakanaka, vakaramba vakasimba pachokwadi.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Mwari haamboisi nyika isina varume vanogona kusiyanisa pakati pezvakanaka nezvakaipa, kururama nekusarurama. Mwari vane varume vaakagadza kuti vamire pamberi pehondo panguva dzekukurumidzira. Munguva yenhamo, achasimudza varume sezvaakaita munguva dzekare. Vechidiki vachadanwa kuti vabatanidzwe nevatakuri vemureza vakwegura, kuti vasimbiswe uye vadzidziswe nezvakaitika kuvakatendeka ava, vakapfuura nemukurwisana kuzhinji, uye avo, kubudikidza nezvapupu zvaMweya wake, Mwari vaakataura navo kazhinji, achiratidza nzira yakarurama uye achipa mhosva nzira isina kururama. Kana njodzi dzikamuka, dzinoedza kutenda kwevanhu vaMwari, vashandi ava vekutanga vanofanira kurondedzera zvakaitika kare, apo nhamo dzakadai dzakauya, apo chokwadi chakabvunzwa, apo pfungwa dzisina kujairika, dzisina kubva kuna Mwari, dzakauyiswa.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> “Zvakaitika kune vaya vashandi vakwegura zvinodiwa zvino; nokuti Satani ari kurindira mukana wose wokuita kuti nzira dzekare dzokuratidza nzira dzive dzisina kukosha,—idzo shongwe dzokurangarira dzakasimudzwa parutivi rwenzira.” Review and Herald, November 19, 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

Muna 1863, kufamba kwevaMillerite kwakaguma nokuramba chokwadi chokutanga icho Eriya wenhoroondo iyoyo akanga atungamirirwa kunzwisisa. Muedzo waro wokupedzisira wakanga wakavakirwa pamavhesi maviri ari muna Danieri 8 anozivisa kutsikwa-tsikwa kwepatemberi nehondo. Chiedza chepatemberi chakazarurwa pakutanga kwemiedzo gumi, uye rima rakaunzwa pamusoro pehondo pakupedzisira kwemiedzo gumi.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Chinhu chimwe chine chokwadi: avo vaSeventh-day Adventists vanomira pasi pemureza waSatani vachava vokutanga kusiya kutenda kwavo muyambiro nokutsiurwa zviri muTestimonies dzoMweya waMwari.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Ukudanwa ekuhlukanisweni okukhulu kakhulu nasekukhonzeni okungcwele ngokwedlulele kuyenziwa, futhi kuzoqhubeka kwenziwa. Abanye manje abakhuluma iziphakamiso zikaSathane bazobuyela ezingqondweni zabo. Kukhona labo abasezikhundleni ezibalulekile zokwethenjwa abangaliqondi iqiniso lalesi sikhathi. Kubo umlayezo kufanele unikezwe. Uma bewamukela, uKristu uyobamukela, futhi uyobenza babe yizisebenzi ezisebenzisana naye. Kodwa uma benqaba ukuwulalela umlayezo, bayokhetha ukuma ngaphansi kwesibhengezo esimnyama seNkosana yoBumnyama.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> “Ndiri kurairwa kuti nditaure kuti chokwadi chinokosha chenguva ino chiri kuzarurirwa ndangariro dzavanhu zvakajeka zvikuru zuva nezuva. Nenzira yakakosha, varume navakadzi vanofanira kudya nyama yaKristu nokunwa ropa rake. Kuchava nokukura kwekunzwisisa, nokuti chokwadi chinokwanisa kuramba chichiwedzerwa nguva dzose. Muvambi woumwari wechokwadi achapinda mukudyidzana kwepedyo, uye kunoramba kuchiswedera pedyo, navaya vanoramba vachitsvaka kumuziva. Sezvo vanhu vaMwari vachigamuchira shoko rake sechingwa chokudenga, vachaziva kuti kubuda kwake kwakagadzirirwa semambakwedza. Vachagamuchira simba romweya, sokugamuchira kunoita muviri simba renyama apo zvokudya zvadyiwa.”

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “Hatinyatsonzwisisa zvisati zvakwana urongwa hwaShe pakubudisa vana vaIsraeri muuranda hweIjipiti, nekuvatungamirira nomurenje achivaendesa kuKenani.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> “Njengoba siqoqa imisebe yobunkulunkulu ekhanya ivela evangelini, siyakuba nokuqonda okucace kakhudlwana ngomnotho wamaJuda, kanye nokwazisa okujulile kwamaqiniso awo abalulekile. Ukuhlola kwethu iqiniso kusengakapheleli. Siqoqe imisebe embalwa kuphela yokukhanya. Labo abangabafundi beZwi nsuku zonke abayikuxazulula izinkinga zomnotho wamaJuda. Abayikuqonda amaqiniso afundiswa yinkonzo yasethempelini. Umsebenzi kaNkulunkulu uyaphazanyiswa ukuqonda kwezwe ngohlelo lwakhe olukhulu. Ukuphila kwesikhathi esizayo kuyakwambula incazelo yemithetho uKristu, embozwe yinsika yefu, ayinika abantu bakhe.” Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Tichaenderera mberi nokurangarira kwedu nezvechiratidzo chaEriya maererano na1863 muchinyorwa chinotevera.

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