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# Elijah - Number Three

Eliya — Lamba ya Tatu

Let it be Known

Ikumanyike.

Author

Jeff Pippenger

Published

September 29, 2023

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> 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 waAbhurahama, naIsaka, nowaIsraeri, ngazvizivikanwe nhasi kuti imi muri Mwari muna Israeri, uye kuti ini ndiri muranda wenyu, uye kuti ndaita zvinhu izvi zvose neshoko renyu. 1 Madzimambo 18:36.

We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.

Tanga tichizivisa hunhu hwaEria sechiratidzo. Humwe hwehunhu ihwohwo ndohwekuti ushumiri neshoko raEria, raJohane Mubhabhatidzi naWilliam Miller, zvaiva zvishandiso zvekutonga. Shoko ravo rakashandiswa naShe kuyedza nhoroondo dzavo dzakatevedzana. Jesu akati dai asina kuuya, vaJudha vaigunun’una vangadai vasina chivi.

> If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.

> Dai ndisina kuuya ndikataura kwavari, vangadai vasina chivi; asi zvino havachina chokuzvifukidza nacho pamusoro pechivi chavo. Johani 15:22.

Ezekiel identifies the same principle for the quibbling Jews of his history.

Ezekieli anozivisa nheyo imwe cheteyo kuvaJudha vaipokana-vopikisa venguva yake yenhoroondo.

> For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.

> Nokuti vana vane kusatya uye vane mwoyo yakaoma. Ndiri kukutuma kwavari; uye uchati kwavari, Zvanzi naIshe Jehovha. Uye ivo, kana vachida kunzwa, kana vachirega kunzwa, (nokuti ivo imba inopanduka,) kunyange zvakadaro vachaziva kuti kwakanga kune muporofita pakati pavo. Ezekieri 2:4, 5.

The symbolism of Elijah includes his role as an instrument of judgment.

Uphawu luka-Eliya luhlanganisa indima yakhe njengethuluzi lokwahlulela.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Luntha lo va endlaka ntirho wo twarisa rungula ra ntsumi ya vunharhu va lavisisa Matsalwa hi maendlelo wolawo tatana Miller a ma amukeleke. Eka buku leritsongo leri vuriwaka Views of the Prophecies and Prophetic Chronology, Tatana Miller u nyika milawu leyi landzelaka yo olova kambe ya vutlhari naswona ya nkoka ya ku dyondza Bibele ni ku yi hlamusela:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Liṅwe na liṅwe rinofanira kuva nokushanda kwaro kwakafanira panyaya iri kuiswa muBhaibheri; 2. Rugwaro rwose runokosha, uye runogona kunzwisiswa nokushingaira mukurushandisa nokurudzidza; 3. Hapana chakazarurwa muRugwaro chingavanzwa kana kuzovanzwa kuna avo vanokumbira nokutenda, vasingazununguki; 4. Kuti unzwisise dzidziso, unganidza Magwaro ose pamwe chete pamusoro penyaya yaunoda kuziva, wobva warega shoko rimwe nerimwe richiva nesimba raro rakafanira; uye kana uchigona kuumba dzidziso yako pasina kupesana, haugoni kuva mukukanganisa; 5. Rugwaro runofanira kuva rwududziro yarwo pacharwo, nokuti ndiwo mutemo warwo pacharwo. Kana ndikatsamira pamudzidzisi kuti anditsanangurire, uye iye akangofungidzira zvarinoreva, kana kuda kuti zvidudzirwe saizvozvo nokuda kwechitendero cheboka rake, kana kuti kuti afungidzirwe kuva akachenjera, ipapo kufungidzira kwake, chishuwo chake, chitendero chake, kana uchenjeri hwake ndizvo zvava mutemo wangu, kwete Bhaibheri.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Zvataurwa pamusoro apa chikamu chemitemo iyi; uye mukudzidza kwedu Bhaibheri, tose tichaita zvakanaka kuteerera nheyo dzakaratidzirwa.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Ukholwa kweqiniso kusekelwe emiBhalweni; kodwa uSathane usebenzisa amacebo amaningi kangaka ukuphendukisa imiBhalo nokungenisa iphutha, kangangokuthi kudingeka ukuqapha okukhulu uma umuntu efuna ukwazi lokho ekufundisayo ngempela. Enye yezinkohliso ezinkulu zalesi sikhathi ukugxila kakhulu emizweni, nokuzibiza ngobuqotho kuyilapho kunganakwa izimemezelo ezisobala zezwi likaNkulunkulu ngenxa yokuthi lelo zwi alivumelani nemizwa. Abaningi abanasisekelo sokukholwa kwabo ngaphandle komuzwa. Inkolo yabo iqukethe ukuvuseleleka kwemizwa; lapho lokho kuphela, ukukholwa kwabo kuyanyamalala. Umuzwa ungaba ngamakhoba, kodwa izwi likaNkulunkulu lingukolweni. Futhi, ‘yini,’ kusho umprofethi, ‘amakhoba kukolweni?’”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Palibe amene adzaweruzidwe chifukwa chosamvera kuunika ndi chidziwitso chimene sanakhale nacho, ndiponso chimene sakanatha kuchipeza. Koma ambiri amakana kumvera choonadi chimene chaperekedwa kwa iwo ndi nthumwi za Khristu, chifukwa amafuna kufanana ndi muyezo wa dziko; ndipo choonadi chimene chafika pa kumvetsa kwawo, kuunika kumene kwawalira m’moyo wa mkati, chidzawatsutsa pa Chiweruzo. M’masiku otsiriza ano tili ndi kuunika kosonkhanitsidwa komwe kwakhala kukuwala m’nthawi zonse za mibadwo, ndipo tidzayankhidwa moyenerana nacho. Njira ya chiyero siyili pamlingo umodzi ndi dziko; ndi njira yokwezedwa. Ngati tiyenda m’njira imeneyi, ngati tithamanga m’njira ya malamulo a Ambuye, tidzapeza kuti ‘njira ya olungama ili ngati kuunika kowala, komwe kuwalabe koposa kufikira tsiku langwiro.’” Review and Herald, November 25, 1884.

We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.

Hatina “kupomerwa mhosva nokusateerera chiedza neruzivo” zvatakanga “tisina kumbova nazvo, uye” zvatakanga “tisingagoni kuwana.” Chinokosha muchirevo ichi ishoko rokuti “tisingagoni kuwana.” Eria, Johane naMiller vanomiririra chiedza chezvizvarwa zvavo zvakasiyana-siyana chaigona kuwanikwa. Kuvapo kweshoko ravo kwakabvisa chifukidzo chezvinodanwa zviri pamutemo muUnited States kuti “plausible deniability.” Shoko raEria, muchizvarwa chipi nechipi marinozviratidza, rinobvisa “plausible deniability” ipi neipi, nokudaro richiita kuti chizvarwa chose chive nemhosva pamusoro pechiedza chinobva chapihwa.

> “My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).

> “Mukoma wangu akamboti pane imwe nguva haangadi kunzwa chinhu chipi nechipi chine chekuita nedzidziso yatakabatisisa, nokuti aitya kuti angagutsikana nayo. Akanga asingadi kuuya kumisangano, kana kuteerera kuhurukuro; asi pashure akazivisa kuti akaona kuti aiva nemhosva sezvaangadai akaita dai akanga akanzwa. Mwari akanga amupa mukana wokuziva chokwadi, uye Aizomuita ane mutoro pamusoro pomukana uyu. Kune vazhinji pakati pedu vane rusaruro pamusoro pedzidziso dziri kukurukurwa zvino. Havadi kuuya kuzonzwa, havadi kunyatsoongorora vakadzikama, asi vanoramba vachibudisa zvavanopikisa vari murima. Vanogutsikana chose nechinzvimbo chavo. ‘Unoti, Ndiri mupfumi, uye ndawana fuma zhinji, uye handina chandinoda; asi hauzivi kuti uri wenhamo, uye unosiririsa, uye murombo, uye bofu, uye usina kupfeka: ndinokupa zano rokuti utenge kwandiri ndarama yakaidzwa mumoto, kuti upfume; nenguvo chena, kuti ufukidzwe, uye kuti nyadzi dzokusapfeka kwako dzirege kuonekwa; uzodze maziso ako nomushonga wamaziso, kuti ugone kuona. Vose vandinoda, ndinovaraira uye ndinovarova nokuranga: naizvozvo shingaira, utendeuke’ (Zvakazarurwa 3:17–19).

> “This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.

> “Iri rugwaro runoshanda kune avo vanogara vari pasi peruzha rweshoko, asi vasingadi kuuya kuzorinzwa. Munoziva sei kuti Ishe havasi kupa humbowo hutsva hwechokwadi Chavo, vachichiisa munzvimbo itsva, kuti nzira yaShe igadzirirwe? Ndezvipi zvirongwa zvamanga muchiita kuti chiedza chitsva chipinze pakati pemapoka avanhu vaMwari? Mune humbowo hupi hwamunohwa kuti Mwari haana kutuma chiedza kuvana Vake? Kuzvikwanira kwose, kuzvikudza, nokudada kwemaonero kunofanira kubviswa. Tinofanira kuuya patsoka dzaJesu, tidzidze kwaAri, uyo munyoro uye anozvininipisa pamwoyo. Jesu haana kudzidzisa vadzidzi Vake sezvaiita vanarabhi kudzidzisa vavo. Vazhinji vavaJudha vakauya vakateerera Kristu paakazarura zvakavanzika zveruponeso, asi havana kuuya kuzodzidza; vakauya kuzotsoropodza, kuti vamubate pane kusawirirana kupi nokupi, kuti vawane chinhu chavaigona kushandisa kufurira vanhu zvakaipa. Vakagutsikana neruzivo rwavo, asi vana vaMwari vanofanira kuziva inzwi roMufudzi Wechokwadi. Haisi here ino nguva yokuti zvive zvakanyatsokodzera kutsanya nokunyengetera pamberi paMwari? Tiri mungozi yokusawirirana, tiri mungozi yokutora mativi panyaya inopikiswa; uye hatifaniri here kutsvaka Mwari nomwoyo wese, nokuzvininipisa kwemweya, kuti tizive kuti chokwadi chii?” Selected Messages, bhuku 1, 413.

Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.

Avo vanomiririra shoko raEriya ndivo zviridzwa zvekutonga mukufamba kwebasa rokucheneswa rinogadzirira nzira yomutumwa wesungano kuti achenese tembere. Pakuzadzisa basa rokuchenesa tembere, chiedza chechokwadi chiripo zvino chinozarurwa. Dai chisina kuzarurwa, avo Kristu vaakanga achitsvaka uye achiri kutsvaka kuchenesa vaizoramba vakapfeka jasi ravo reRaodhikia rokuzvinyengera. Eriya anomirira ushumiri hunopa chokwadi sechiridzwa chokutonga. Ndokusaka tichiziviswa kuti avo vakaramba shoko raJohane Mubhabhatidzi vaisagona kubatsirwa nedzidziso yaJesu.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.

> “Ndzi kongomisiwile emuva eka ku twarisiwa ka ku vuya ko sungula ka Kreste. Yohane u rhumiwe hi moya ni matimba ya Eliya leswaku a lulamisela Yesu ndlela. Lava va alaka vumbhoni bya Yohane a va vuyeriwanga hi tidyondzo ta Yesu.” Early Writings, 258.

In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.

M’mbiri za ulosi zimene zikuimira kuyeretsedwa kwa anthu a Mulungu, uthenga wa choonadi cha nthawi ino watsegulidwa, umene umayankha m’badwo uno udindo wosankha mdima kapena kuunika.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

> Asi iwe, O Danieli, funga mashoko, uname bhuku kusvikira panguva yokuguma: vazhinji vachamhanya vachienda nokudzoka, uye ruzivo ruchawedzerwa…. Zvino akati, Enda hako nzira yako, Danieli: nokuti mashoko akavharwa uye akasimbiswa nechisimbiso kusvikira panguva yokuguma. Vazhinji vachacheneswa, voitiswa vachena, uye vachaedzwa; asi vakaipa vachaita zvakaipa: uye hakuna kana umwe wavakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieli 12:4, 9, 10.

Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”

Avo va yimela rungula ra Eliya eka tinxaka ta vona va tivisiwa hi Kreste tanihi va rhumiwa va yena leswaku a va tirhisa tanihi switirhisiwa swa vuavanyisi. Leswi hi swona Eliya a a swi kombisa loko a ku: “a swi tiveke namuntlha leswaku hi wena Xikwembu eIsraele, ni leswaku mina ndzi nandza wa wena, ni leswaku swilo leswi hinkwaswo ndzi swi endlile hi rito ra wena.”

This truth is also set forth by Jesus concerning John the Baptist.

Iqiniso leli libuye limiswe nguJesu mayelana naJohane uMbhabhatisi.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.

> Uye pavakanga vachibva ipapo, Jesu akatanga kutaura kuvanhu vazhinji pamusoro paJohani, achiti: Makaenda kurenje kunoonei? Tsanga inozungunuswa nemhepo here? Asi makaenda kunoonei? Munhu akapfeka nguo dzakapfava here? Tarirai, avo vanopfeka nguo dzakapfava vari mudzimba dzamadzimambo. Asi makaenda kunoonei? Muporofita here? Hongu, ndinoti kwamuri, uye anopfuura muporofita. Nokuti uyu ndiye, wakanyorwa pamusoro pake zvichinzi, Tarira, ndinotuma mutumwa wangu pamberi pechiso chako, iye achagadzirira nzira yako pamberi pako. Mateo 11:7–10.

John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.

Yohane akanga ari anopfuura muporofita; akanga ari mudziyo wokutonga, uye ushumiri hwake hwakazivikanwa kuchizvarwa chake, nokuti vakabuda vakaenda kurenje kundomuona, sezvakangoita zvirokwazvo kuti vaIsraeri vose vakaenda kuKarimeri pakurayira kwaAhabhu. William Miller akanzwisisa kuwanda kwezivo kwakazarurwa muna 1798. Aimiririra avo vaifamba-famba muShoko raMwari sezvo zivo yakanga ichiwedzera. Shoko rake rakanga rakavakirwa panguva youporofita, uye muna 1840 shoko rake noushumiri hwake zvakaiswa kuchizvarwa chake nenzira yakadai zvokuti nyika yose yechiPurotesitendi yakatarisa kuona kana nzira yake yokududzira yaishanda. Pakazvisimbiswa, shoko rake rakatakurwa rikapoteredzwa nenyika yose.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Mugore ra 1840 habayeho ubundi busohozi bw’ubuhanuzi butangaje bwakanguriye benshi inyota n’ishishikaro. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu bigishwa bakomeye babwirizaga ukuza kwa kabiri, yasohoye inyandiko isobanura Ibyahishuwe 9, ahanura kugwa k’Ubwami bwa Ottoman. Dukurikije imibare ye, ubwo butegetsi bwagombaga guhirikwa... ku wa 11 Kanama 1840, igihe ubutegetsi bwa Ottoman i Constantinople bushobora kwitezwe ko buzasenyuka. Kandi nizeye ko ari ko bizagaragara.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Panguva chaiyo yakanga yatarwa, Turkey, kubudikidza nevamiriri vayo, yakagamuchira dziviriro yemasimba akabatana eEurope, nokudaro ikazviisa pasi pokutongwa kwenyika dzechiKristu. Chiitiko chacho chakazadzisa chiporofita chaizvoizvo. Pakazivikanwa izvi, vazhinji kwazvo vakagutsikana pamusoro pokururama kwemisimboti yokududzirwa kwechiporofita yakagamuchirwa naMiller neshamwari dzake, uye kufamba kwekuuya kwaKristu kwakapiwa simba rinoshamisa. Vanhu vakadzidza nevane chinzvimbo vakabatana naMiller, mukuzivisa nokutsikisa maonero ake, uye kubva muna 1840 kusvika muna 1844 basa rakapararira nokukurumidza.” The Great Controversy, 334, 335.

From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.

Kubva muna “1840 kusvika muna 1844” kunomiririra nhoroondo ye“kutinhira kunomwe” kuri muna Zvakazarurwa chitsauko chegumi. Munhoroondo iyoyo kwakatangwa nzira yokunatswa yakafananidzirwa muna Maraki chitsauko chechitatu, pamwe nokucheneswa kwetemberi kaviri kwakaitwa naKristu. Nzira yokunatswa iyi yaiva nzira inofambira mberi yokuedzwa, yakavakirwa pakunzwisisa kwaMiller kwenheyo yezuva rimwe somwaka wegore rimwe. Avo vanomiririra shoko raEria vanogadzira nzira kuti mutumwa wesungano auye pakarepo kutemberi Yake, uye ndivo mucherechedzo wechombo chokutonga chinoshandiswa nomutumwa wesungano kubvisa avo vanosarudza rima panzvimbo pechiedza.

> I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

> Zvirokwazvo ini ndinokubhabhatidzai nemvura kuti mutendevuke; asi anouya shure kwangu ane simba kundipfuura ini, uye handina kukodzera kunyange kutakura shangu dzake; iye achakubhabhatidzai noMweya Mutsvene, nomoto. Foshoro yake yokupetera iri muruoko rwake, uye achanyatsochenesa buriro rake, aunganidze gorosi rake mudura; asi hundi achaipisa nomoto usingadzimiki. Mateu 3:11, 12.

In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.

Muzuva raKristu rinomiririrwa muna Johani 6:66, akarasikirwa nevadzidzi vakawanda kupfuura pane imwe nguva ipi neipi. Mu *The Desire of Ages*, umo munotaurwa ndima iyi yaJohani, nzira yokushandisa zvouporofita ndiyo chaiyo yakaita kuti vadzidzi vaende. Vakanga vasingagoni kunzwisisa kuti chinooneka chaimiririra chomweya, uye maererano nomuapostora Pauro, chinooneka chinotanga kuuya chisati chauya chomweya.

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.

> Na saizvozvo zvakanyorwa zvichinzi, Munhu wokutanga, Adhamu, akaitwa mweya mupenyu; Adhamu wokupedzisira akaitwa mweya unopa upenyu. Asi chisati chava chokutanga hachisi icho chomweya, asi icho chomuzvarirwo; uye shure kwaizvozvo icho chomweya. 1 Vakorinde 15:45, 46.

Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:

Kwa kutokuwa tayari, na kwa hiyo kutoweza, Wayahudi walikataa kumwelewa Kristo alipodhihirisha kwamba Yeye ndiye mkate wa mbinguni uliopaswa kuliwa. Desturi na mapokeo vilitawala juu ya njia ile iliyotumiwa na Kristo mwenyewe. Kuhusu historia hii, Sister White aliandika:

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> “Pakudzora pachena kusatenda kwavo, vadzidzi ava vakabva vawedzerwa kupatsanurwa naJesu. Vakashatiriswa zvikuru, uye vachishuva kukuvadza Muponesi nokugutsa utsinye hweVaFarise, vakamufuratira, vakamusiya nokuzvidza. Vakanga vaita sarudzo yavo, vakatora chimiro chisina mweya, goko risina mhodzi. Chisarudzo chavo hachina kuzombodzokororwa shure kwaizvozvo; nokuti havana kuzofambazve naJesu.”

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Idzo dzake dziri muruoko rwake, uye achachenesa kwazvo uriri hwake, aunganidze gorosi rake mudura.’ Mateo 3:12. Iyi yakanga iri imwe yenguva dzokuchenesa. Nemashoko echokwadi, hundi yakanga ichipatsanurwa kubva kugorosi. Nemhaka yokuti vakanga vakazvikudza zvikuru uye vachizviruramisira kuti vagamuchire kururamiswa, vachida nyika zvikuru kuti vabvume upenyu hwokuzvininipisa, vazhinji vakafuratira Jesu. Vazhinji vachiri kuita chinhu chimwe chete nanhasi. Mweya iri kuedzwa nhasi sezvakaitwa vadzidzi vaya musinagogi muKapenaume. Kana chokwadi chaiswa pamwoyo, vanoona kuti upenyu hwavo hahuwirirani nokuda kwaMwari. Vanoona kudiwa kwokushanduka kwakazara mavari; asi havadi kutora basa rokuzviramba. Naizvozvo vanotsamwa kana zvivi zvavo zvafumurwa. Vanoenda vagumbuka, sezvakangoita vadzidzi vakasiya Jesu, vachigunun’una vachiti, ‘Shoko iri rakaoma; ndianiko angariteerera?’” The Desire of Ages, 392.

It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.

Ndi mthenga wa chipangano wa Malaki amene amayeretsa ana a Levi ndi moto. Amayeretsa bwino malo ake opunthira tirigu, nalekanitsa tirigu ndi mankhusu. Iye amachita ntchito imeneyi ndi fosholo yopetsera. Fosholo yopetserayo ndi imene imakwaniritsa kulekanitsako, ndipo fosholo yopetserayo ndi uthenga wa choonadi cha nthawi ino pa mbiri iliyonse yoyenerana nayo mmene Iye amayeretsera ana a Levi. Fosholo yopetserayo ndi uthenga ndi amthenga a Eliya, amene ayimira chida cha chiweruzo.

> 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, achakurumidza kuuya kutemberi yake, iye nhume yesungano, wamunofarira; tarirai, achauya, ndizvo zvinotaura Jehovha wehondo. Asi ndianiko angatsungirira zuva rokuuya kwake? uye ndianiko angamira paanowonekwa? nokuti wakafanana nomoto womunyungudutsi, uye nesipo yavanochenesa nayo nguo; uye achagara somunyungudutsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, nokuvanatsa segiridhi nesirivha, kuti vape kuna Jehovha chipiriso mukururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva ekare, nomumakore akapfuura. Maraki 3:1–4.

The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.

Uyo anouya shure kwaJohane Mubhabhatidzi ndiye Uyo anonatsa buriro rake nepepeti, uye akafanana nomoto womunyungudutsi. Basa rokucheneswa rinoitwa nomutumwa wesungano, naizvozvo rinoratidza nhoroondo iyo Ishe vari kupinda musungano navanhu vatsva vakasanangurwa vesungano. Israeri yekare payakasunungurwa kubva muuranda hweEgipita, dingindira renhoroondo iyoyo tsvene raiva nyaya yo“dangwe.” Kungava kwaiva kufa kwematangwe eEgipita, kana kuti kuziviswa kwaIsraeri naMwari sedangwe Rake.

> And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.

> Unofanira kuti kuna Faro, Zvanzi naJehovha, Isiraeri mwanakomana wangu, iye dangwe rangu; uye ndinoti kwauri, Rega mwanakomana wangu aende, kuti andishumire; asi kana ukaramba kumurega achienda, tarira, ndichauraya mwanakomana wako, iye dangwe rako. Ekisodho 4:22, 23.

When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.

Kakati Mwari a dzhenelela mu sungano na Israele pakununurwa kuEgipita, urongwa hwaMwari hwaive hwokuti mwanakomana wokutanga wedzinza rimwe nerimwe aitsaurirwe basa rouprista. Asi pakupanduka kwenyaya yemhuru yendarama, dzinza raRevhi chete ndiro rakamira parutivi rwaMozisi mukupikisa kupanduka ikoko. Nokuda kwokuvimbika kwavo, Mwari akabvisa urongwa hwake hwokuti matangwe edzinza rimwe nerimwe atsausirwe uprista, akapfuura mamwe madzinza, akapa dzinza raRevhi roga kodzero yakasarudzika youprista. Apo nhume yesungano inochenesa vanakomana vaRevhi, izvi zvinomiririra nhoroondo umo vanhu vesungano yapfuura vari kuiswa parutivi nokuda kwavanhu vesungano itsva. Izvi ndizvo zvakaitika kuna Johane Mubhabhatidzi, kumaMillerite, uye ndizvo zvichaitika kune vane chiuru zana namakumi mana nezvina. Kubva muna 1840 kusvika muna 1844, nzira yokucheneswa yakatangwa nenyaya yokuedzwa kweshoko rouprofita rakanga rapiwa kuna William Miller. Izvi zvakatungamirira kuti Ishe auye pakarepo kutembere yake musi waGumiguru 22, 1844, asi nzira yokucheneswa haina kuguma kusvikira muna 1863.

> “Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.

> “Uprofita hwaDanieri 8:14, hunoti, ‘Kusvika pamazuva zviuru zviviri namazana matatu; ipapo nzvimbo tsvene ichacheneswa,’ pamwe chete neshoko romutumwa wokutanga rinoti, ‘Tyai Mwari, mumukudze; nokuti nguva yokutonga kwake yasvika,’ zvose zvairatidza ushumiri hwaKristu munzvimbo tsvene-tsvene, kutonga kwokuongorora, kwete kuuya kwaKristu kuti adzikinure vanhu vake uye aparadze vakaipa. Kukanganisa kwakanga kusiri pakuverengwa kwenguva dzouprofita, asi pachinhu chaifanira kuitika pakupera kwamazuva 2300. Kubudikidza nokukanganisa uku vatendi vakatambudzika nokuora mwoyo, asi zvose zvakanga zvataurwa mberi nouprofita, uye zvose zvavaiva nechisimbiso cheMagwaro chokutarisira, zvakanga zvazadzikiswa. Panguva chaiyo yavakanga vachichema nokuda kwokukundikana kwetariro dzavo, chiitiko chakanga chaitika icho chakanga chataurwa neshoko, uye chaifanira kuzadzikiswa Ishe vasati vaonekwa kuti vape muripo kuvaranda vake.”

> “Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.

> “Kristu akanga auya, kwete panyika, sezvavaitarisira, asi, sezvakaratidzwa kare nemufananidzo, kunzvimbo tsvene-tsvene yetembere yaMwari iri kudenga. Anomiririrwa nomuprofita Dhanieri seanouya panguva iyi kuna Mukweguru Wemazuva: ‘Ndakaramba ndichitarisa muzviono zvousiku, zvino tarira, kwakauya mumwe akafanana noMwanakomana womunhu namakore okudenga, akasvika’—kwete panyika, asi—’kuna Mukweguru Wemazuva, vakamuswededza pamberi pake.’ Dhanieri 7:13.”

> “This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.

> Uku kuza kunofanotaurwawo nomuporofita Maraki: ‘Ishe, wamunotsvaga, achakurumidza kuuya kutemberi Yake, ndiye Mutumwa wesungano, wamunofarira; tarirai, achauya, ndizvo zvinotaura Jehovha wehondo.’ Maraki 3:1. Kuuya kwaIshe kutemberi Yake kwakava kwechimbichimbi, kusina kutarisirwa, kuvanhu Vake. Vakanga vasingamutarisiri ipapo. Vaitarisira kuti achauya panyika, ‘ari mumoto unopfuta achitsiva avo vasingazivi Mwari, navasingateereri evhangeri.’ 2 VaTesaronika 1:8.

> “But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.

> “Asi vanhu vakanga vachigere kugadzirira kusangana naIshe wavo. Pakanga pachine basa rokugadzirira raifanira kuitirwa ivo. Chiedza chaifanira kupiwa, chichitungamirira pfungwa dzavo kutemberi yaMwari iri kudenga; uye sezvavaizotevera noRutendo Muprista Mukuru wavo mubasa Rake imomo, mabasa matsva aizoratidzwa. Rimwe shoko renyevero nerokurayiridza raizofanira kupiwa kukereke.

> “Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.

> “Muporofita anoti: ‘Ndianiko angatsungirira zuva rokuuya kwake? Uye ndianiko achamira paachaonekwa? Nokuti akafanana nomoto womunatsi wesimbi, uye nesipo yavagezi; uye achagara somunatsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, achivanatsa segoridhe nesirivha, kuti vagopa kuna Jehovha chipiriso mukururama.’ Maraki 3:2, 3. Avo vachange vachirarama panyika panguva iyo kureverera kwaKristu kuchaguma munzvimbo tsvene yokumusoro vanofanira kumira pamberi paMwari mutsvene vasina murevereri. Nguo dzavo dzinofanira kuva dzisina gwapa, hunhu hwavo hunofanira kunatswa pachivi neropa rokusaswa. Nenyasha dzaMwari uye nokushingaira kwavo pachavo kwakasimba vanofanira kuva vakundi muhondo yokurwisana nezvakaipa. Kutonga kwokunzvera kuchiri kuenderera mberi kudenga, zvivi zvavatendi vanopfidza zvichiri kubviswa munzvimbo tsvene, panofanira kuva nebasa rinokosha rokucheneswa, rokubvisa chivi, pakati pavanhu vaMwari vari panyika. Basa iri rinoratidzwa zvakajeka zvikuru mumashoko eZvakazarurwa 14.”

> “When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.

> “Kana basa iri richinge rapedzwa, vateveri vaKristu vachange vagadzirira kuoneka kwaKe. ‘Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvakanga zvakaita pamazuva ekare, uye sezvazvakanga zvakaita pamakore okutanga.’ Maraki 3:4. Ipapo kereke iyo Ishe wedu, pakuuya kwaKe, achazvigamuchira kwaAri, ichava ‘kereke ine kubwinya, isina gwapa, kana kuunyana, kana chinhu chipi nechipi chakadaro.’ VaEfeso 5:27. Ipapo ichatarira ‘sokubuda kwamambakwedza, yakanaka somwedzi, yakajeka sezuva, uye inotyisa sehondo ine mireza.’ Rwiyo rwaSoromoni 6:10.”

> “Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.

> “Anze pa kubwera kwa Ambuye ku kachisi Wake, Malaki analosolanso za kubwera Kwake kwachiwiri, kubwera Kwake kudzapereka chiweruzo, m’mawu awa: ‘Ndipo ndidzayandikira kwa inu ku chiweruzo; ndipo ndidzakhala mboni yofulumira yotsutsa amatsenga, ndi achigololo, ndi olumbira monama, ndi iwo amene amapondereza wantchito pa malipiro ake, wamasiye wamkazi, ndi amasiye, ndi amene amapotoza mlendo pa ufulu wake, osandiopa Ine, ati Yehova wa makamu.’ Malaki 3:5. Yuda akunena za chochitika chomwechi pamene akunena kuti, ‘Taonani, Ambuye akudza ndi zikwi khumi za oyera mtima Ake, kudzapereka chiweruzo pa onse, ndi kutsimikizira onse osapembedza Mulungu pakati pawo za ntchito zawo zonse zosapembedza Mulungu.’ Yuda 14, 15. Kubwera uku, ndi kubwera kwa Ambuye ku kachisi Wake, ndi zochitika zosiyana ndi zolekana.”

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.

> “Ukuza kwaKristu njengomPristi wethu oMkhulu endaweni eNgcwele Kakhulu, ngenxa yokuhlanzwa kwendlu engcwele, okuvezwe kuDaniyeli 8:14; ukuza kweNdodana yomuntu kuMdala Wezinsuku, njengoba kwethulwa kuDaniyeli 7:13; kanye nokuza kweNkosi ethempelini laYo, okwabikezelwa nguMalaki, kuyizincazelo zesigameko esifanayo; futhi lokhu futhi kufanekiswa ukuza komkhwenyana emshadweni, njengoba kuchazwe nguKristu emfanekisweni wezintombi eziyishumi, kuMathewu 25.” The Great Controversy, 424–426.

Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.

Mu ndima ya nyuma, pakhusonkhana “kubwera” kuna kanayi, ndipo zonsezi ndi kubwera kumodzi komweku, koyimiridwa m’njira zinayi zosiyana. Chimodzi mwa “kubwerako” n’fanizo la anamwali khumi.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndzi tala ku kongomisiwa eka faniso ya vanhwanyana va khume, va ntlhanu va vona a va tlharihile, kasi va ntlhanu a va ri swiphukuphuku. Faniso leyi yi hetisekile naswona yi ta hetiseka hilaha ku heleleke, hikuva yi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, yi hetisekile naswona yi ta ya emahlweni yi va ntiyiso wa nkarhi wa sweswi ku fika emakumu ka nkarhi.” Review and Herald, August 19, 1890.

If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.

यदि ती चार “आगमनहरू” “एउटै घटनाका वर्णनहरू हुन्” भने, त्यसो भए मिलराइट आन्दोलनमा एडभेन्टवादको प्रारम्भमा पूरा भएका ती चार “आगमनहरू” एडभेन्टवादको अन्त्यमा एलियाह आन्दोलनमा फेरि “अक्षरशः” “पूरा हुनेछन्।”

William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.

William Miller nevaMillerites vaimiririra shoko rengirozi yokutanga, uye muchikamu chimwe chetecho cheEarly Writings chatangobva kutora, shoko rengirozi yokutanga rakanga rine hunhu hwakanyatsofanana nohwaJohane Mubhabhatidzi. Takatora ndima inoti avo vakaramba shoko raJohane Mubhabhatidzi vaisagona kubatsirwa nedzidziso dzaJesu. Mundima inotevera anoti, “Avo vakaramba shoko rokutanga vaisagona kubatsirwa nelerwechipiri; uyewo havana kubatsirwa nokuchema kwousiku hwapakati, kwakanga kuchizovagadzirira kuti vapinde naJesu nokutenda munzvimbo tsvene-tsvenene yesanctuary yokudenga.” Vose William Miller naJohane Mubhabhatidzi vanomirira zvishandiso zvokutonga.

Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.

Kudai mpapo mmoja wao hakuonekana, vizazi vyao husika havingehesabiwa kuwa na hatia kwa kukataa nuru. Mungu aliwatumia wajumbe hao wawili kuuondoa vazi la dhambi la Walaodikia, na hivyo akaudhihirisha uchi wa Kilaodikia wa watu wa zamani waliochaguliwa, kwa kuleta ujumbe ambao, uwe umekubaliwa au umekataliwa, ungetumiwa hukumuni kama ishara kwamba nabii alikuwa miongoni mwao. Historia ya 1840 hadi 1844 ilifananishwa kwa moto ulioshuka juu ya sadaka ya Eliya katika Mlima Karmeli. Nabii wa kweli alikuwa ametofautishwa na manabii wa uongo.

We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”

Tisvika panzvimbo patinofanira kutsanangura nzira yokunatswa yakaramba ichienderera mberi mushure maOctober 22, 1844. Hanzvadzi White vakati mushure maOctober 22, 1844, “vanhu vakanga vasati vagadzirira kusangana naIshe wavo. Pakanga pachine basa rokugadzirira raifanira kuitirwa ivo. Chiedza chaifanira kupiwa, chichitungamirira pfungwa dzavo kutemberi yaMwari iri kudenga; uye sezvavaizotevera noRutendo Muprista Mukuru wavo mubasa Rake imomo, mabasa matsva aizoziviswa. Rimwe shoko reyambiro nerokurayira raifanira kupiwa kukereke.”

When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.

Adventism paypacha Leviticus iskay chunka suqtayuqpi kashaq “qanchis kuti” nisqanta, chayta Danielqa Moisespa “juramento” nirqan, chayta mana chaskispa, paykunaqa manaña riqsiyta atirqankuchu maymantachus pichay ruwayqa sutinchakurqa ñawpaq llamkayninkumanta aswan karuta, taripaynin kichasqa kasqanwan tupaq cheqaqkunata unanchay llamkaywan tinkisqakunata.

We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.

Tichaongorora nzira inopfuurira yokunatswa muchinyorwa chinotevera, uye totanga kuenzanisa runyanga rwechiPurotesitendi rwechokwadi rwakagamuchirwa neMillerite Adventism muma1840 nerunyanga rweRepublicanism.

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