Article

# Elijah - Number Seven

Elijah - Namba Saba

The First and Last

Kwanza na Mwisho

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.

Tunautambua mwaka 1863 kuwa ni kipimo cha mwisho katika mfululizo wa majaribio yaliyoanzishwa wakati wa Kukatishwa Tamaa Kuu ya 1844. Hoja ya kwanza ya kimantiki ni ukweli kwamba harakati za Wamillerite zilikoma wakati Kanisa la Waadventista Wasabato lilisajiliwa kisheria na serikali ya Marekani katika mwaka huo huo. Harakati iliyokuwa imeanza kinabii mwaka 1798 ilimalizika mwaka 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.

Uvuvio unatufahamisha kwamba wakati malaika mwenye nguvu wa Ufunuo kumi na nane alishuka mnamo Septemba 11, 2001, tukio hilo lilikuwa limeakisiwa katika harakati ya Wamilerite wakati malaika wa Ufunuo kumi alishuka. Harakati ya Wamilerite ilianza wakati wa mwisho mwaka 1798, wakati maono ya mto Ulai ya sura ya nane na ya tisa za Danieli yalifunuliwa. Harakati ya mia arobaini na nne elfu ilianza wakati wa mwisho mwaka 1989, wakati maono ya mto Hiddekel ya sura tatu za mwisho za Danieli yalifunuliwa.

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.

Nyakati zote mbili za mwisho zilianzisha utengano wa hatua kwa hatua wa watu waliokuwa wateule wa awali kutoka kwa wale waliokuwa katika harakati za historia zao husika. Kanuni kuu ya kila historia ilipothibitishwa hadharani, malaika wa historia hiyo husika alishuka. Ujumbe, harakati na mjumbe vilikuwa vyombo ambavyo Bwana alivitumia katika kila historia husika ili kudhihirisha dhambi ya watu waliokuwa wateule wa awali, kwa kuwa kama vile Kristo alivyofundisha kuhusu kazi Yake, kama asingekuja, Wayahudi wabishi wa historia wasingekuwa na dhambi. Mjumbe, ujumbe na harakati vilikuwa vyombo vya hukumu vilivyowawajibisha watu waliokuwa wateule wa awali kwa kukataa nuru inayoongezeka ya historia zao husika, na malaika aliposhuka, iliashiria kwamba mchakato wa hukumu ya watu wa agano la zamani ulikuwa umeanza. Chombo cha hukumu hutambulika wakati manabii wanaoonyesha historia hiyo wanapokula ujumbe uliowasilishwa kwao na Bwana. Wanapokula ujumbe, kisha wanauchukua ujumbe huo kwa watu waliokuwa wateule wa awali wanaoonyeshwa kama watu wagumu wa shingo na waasi, ambao hawatasikia wala kuongoka. Mara tu malaika anaposhuka na ujumbe unapoliwa, hukumu ya watu waasi huanza.

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.

Tunautumia mchakato wa hukumu wa Israeli ya kale, kama ulivyoonyeshwa katika Kitabu cha Hesabu, katika historia ya vuguvugu la Wamillerite; na hatimaye tutautekeleza mchakato huu wa majaribio katika vuguvugu la wale mia arobaini na nne elfu. Maana ya kiishara ya nambari 'kumi' itaamuliwa na muktadha wa kifungu ambamo inatumika.

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.

Mfuatano wa majaribu kumi huanza katika kukatishwa tamaa, iwe ni kwenye Bahari ya Shamu kwa Israeli ya kale au Oktoba 22, 1844 kwa Wamileraiti. Dada White anatambua “nguzo” za ukweli zilizofunuliwa wakati huo, kuanzia na kile alichokiita “kupita kwa wakati.” Kukatishwa tamaa kwa Waebrania kulikuwa ni tishio la jeshi la Farao. Ukosefu wa imani katika nguvu za Mungu kwa Waebrania ulidhihirika katika mwitikio wao kwa hofu ya jeshi la maadui wao, kama ilivyokuwa katika jaribu la kumi na la mwisho. Yesu anaonyesha mwisho kutoka mwanzo, hivyo hofu ya majitu katika Nchi ya Ahadi iliyoainishwa na wapelelezi kumi ilikuwa hofu ileile iliyosababisha pia kukatishwa kwao tamaa kando ya Bahari ya Shamu. Jaribu la kumi na la mwisho kwa harakati ya Wamileraiti lingekuwa unabii wa wakati, kama ilivyokuwa Oktoba 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.

Kukata tamaa kubwa katika mchakato wa majaribio ya kuendelea ya historia ya Wamileraiti kuliashiria mwanzo wa historia ambayo ilikuwa imetolewa mfano waziwazi na ukombozi wa Israeli ya kale kutoka Misri. Kuanzia Bahari ya Shamu kulikuwa na mfululizo wa majaribio kumi, na jaribio la mwisho lingeakisi jaribio la kwanza. “Kupita kwa wakati” katika kukata tamaa kubwa kulisababishwa na kutokuelewa unabii wa wakati. Hatua ya mwisho ya mchakato wa majaribio kwa Israeli ya kiroho ingekuwa sawa na ya kwanza. Mnamo 1863, viongozi wa Israeli halisi walichagua kurejea kwenye mbinu za kibiblia za wale waliokuwa wamewatambua hivi punde kama binti za Roma, na wakakataa, au unaweza kusema, wakakosa kuelewa unabii mrefu zaidi wa wakati katika Biblia. Mwisho wa majaribio kumi katika Israeli halisi na ile ya kiroho uliwakilishwa na mwanzo. Na mwishoni, katika hali zote mbili, waasi walionyesha tamanio la kurudi mahali walipokuwa wamekombolewa hivi punde.

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.

Kwa kukataa mara saba za Walawi ishirini na sita, Uadventista wa Laodikia uliunda kitendawili cha kinabii ambacho hawakukitarajia. Hadi leo hawajaweza kulitatua kitendawili hicho, ingawa wanatoa aina mbalimbali za hadithi za kubuni katika juhudi za kufanya hivyo. Kitendawili hicho kimo katika aya ambayo Dada White anaitambua kuwa msingi na nguzo kuu ya Uadventista.

> “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.

> Andiko ambalo, kuliko mengine yote, lilikuwa msingi na nguzo kuu ya imani ya Adventi lilikuwa tamko hili: ‘Hata siku elfu mbili na mia tatu; ndipo patakatifu patatakaswa.’ [Danieli 8:14.] Mzozo Mkubwa, 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.

Uadventista una mengi ya kusema kuhusu aya ya kumi na nne, lakini kamwe haujawahi kulishughulikia jambo la kwanza kabisa linalopaswa kuzingatiwa kuhusu aya hiyo. Jambo hilo ni kwamba aya ya kumi na nne ni “jibu.” Jibu halina maana ikiwa halijumuishi swali linaloibua jibu hilo. Aya ya kumi na tatu haiwezi, kimantiki, kisarufi, wala kiakili, kutenganishwa na aya ya kumi na nne, kwa kuwa aya ya kumi na tatu ndilo swali na aya ya kumi na nne ndilo jibu.

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’.

Swali linapowasilishwa ipasavyo na kwa haki, hutoa maana tofauti kabisa kwa aya ya kumi na nne kuliko ile inayofundishwa na Uadventista. Hii haimaanishi kwamba aya ya kumi na nne si "msingi na nguzo kuu ya imani ya Adventi," kwa kuwa ndivyo ilivyo. Inamaanisha kwamba, walipokosea kuelewa na kuweka kando "nyakati saba" mwaka 1863, Waadventista hawakuweza kufafanua kikamilifu kile ambacho aya ya kumi na nne kwa kweli inamaanisha. Katika Maandiko, nusu ya ukweli si ukweli. Ikieleweka ipasavyo, swali la aya ya kumi na tatu linadai kutambuliwa kwa unabii unaoashiria utakaso wa patakatifu lililokuwa limekanyagwa, na pia kutambuliwa kwa unabii unaoashiria kukanyagwa kwa jeshi. Unabii wa miaka elfu mbili na mia tatu unahusu 'patakatifu' na unabii wa miaka elfu mbili mia tano na ishirini unahusu 'jeshi'.

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.

Kushughulikia uhusiano wa aya hizo mbili kunahitaji utafiti mrefu, ambao sidhamirii kuufanya kwa sasa katika makala hizi. Hoja hizi zimekuwa zikishughulikiwa mara kwa mara kwa miaka mingi na zinaweza kupatikana katika mfululizo uitwao Meza za Habakuki. Bado ninashughulikia uashiria wa Eliya na nataka kukamilisha kweli hizo kwanza.

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 nyakati saba za Mambo ya Walawi ishirini na sita, hivyo kukataliwa kwa kweli hiyo mnamo 1863 kulikuwa kukataa ujumbe wa Eliya. Katika hatua hii ninazungumzia sifa ya Alfa na Omega inayoufananisha mwisho na mwanzo. Jaribio la mwisho kwa Israeli ya kale liliwakilishwa katika jaribio la kwanza. Majaribio yote mawili yanawakilisha hofu kwamba mataifa ya kipagani yalikuwa na nguvu kuliko Mungu. Jaribio la kumi, likiwa sawa kwa kanuni, lilikuwa la uasi zaidi kuliko jaribio la kwanza, kwa kuwa historia ya ushindi wa Mungu katika jaribio la kwanza ilipaswa kuleta uhakika ulioimarika miongoni mwa waasi. Walionyesha kukataa kwao Mungu licha ya ushahidi mwingi zaidi wa nguvu Zake kuliko waliokuwa nao kwenye Bahari ya Shamu. Uadventista wa wafuasi wa Miller kufikia 1863 tayari ulikuwa unaeleza kwa nini Kukatishwa Tamaa Kuu kulikuwa kazi yenye nguvu ya Mungu, lakini bado waliamua kuchagua kiongozi na kurudi Misri na kukataa 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.

Badala ya kutumia muda kuwasilisha ushahidi wa uhalali wa mara saba kama unabii wa wakati, ninanuia kutumia mantiki rahisi kuthibitisha uhalali wake kwa njia nyingine. Kwa harakati iliyoanza mwaka 1798, mtihani wa mwisho wa mwaka 1863 ungewakilisha pia mtihani wa mwisho kwa harakati ya malaika mwenye nguvu wa Ufunuo kumi na nane. Uvuvio umeweka wazi sana ni upi mtihani wa mwisho kwa harakati zote mbili.

> “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.

> Shetani . . . daima anajitahidi kuingiza mambo bandia—ili kuwapotosha kutoka katika kweli. Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuufanya ushuhuda wa Roho wa Mungu usiwe na athari yoyote. 'Mahali pasipo maono, watu huangamia' (Mithali 29:18)." Ujumbe Teule, kitabu cha 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 uadilifu ya kusoma maandiko ya Ellen White na kudai kwamba hakuunga mkono kikamilifu mara saba za Walawi ishirini na sita. Dada White, kama tulivyobainisha awali katika makala hizi na kama kunavyothibitishwa vizuri katika mfululizo uitwao Vibao vya Habakuki, anatufahamisha moja kwa moja kwamba Mungu ndiye aliyeongoza michoro ya 1843 na 1850. Anafundisha moja kwa moja kwamba michoro hiyo miwili ilikuwa utimilifu wa sura ya pili ya Habakuki. Michoro yote miwili hutambua mara saba za Walawi ishirini na sita kuwa kitovu cha mpangilio wao wa kimchoro. Katika michoro yote miwili, mstari wa mara saba una msalaba wa Kristo ukiwa kitovu cha mstari wa kinabii wa mara 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.

Pamoja na kuunga kwake mkono majedwali mawili ya Habakuki, ameandika mara kadhaa kwamba tunapaswa kuendelea kuwasilisha ujumbe uliowasilishwa kuanzia 1840 hadi 1844, na kila mwanahistoria wa Waadventista anayeeleza jinsi Wamilleri walivyokieneza ujumbe walioutangaza, anabainisha kwamba walitumia chati ya 1843. Si tu kwamba anaunga mkono ujumbe unaowakilishwa kwenye chati hizo, na kuwashauri watu wa Mungu waendelee kuwasilisha ujumbe uleule uliowasilishwa katika historia hiyo, bali pia anatoa vifungu kadhaa ambamo anaonya kwamba ujumbe huo ungepigiwa vita katika historia yote ya mabaki ya watu wa Mungu. Anapoonya juu ya mashambulizi hayo, mara kwa mara anabainisha kwamba ni kazi ya walinzi wa Mungu kutetea kweli hizo hizo.

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.

Ikiwa chati hizo si sahihi, basi ujumbe unaowakilishwa kwa michoro hiyo si sahihi. Ikiwa ujumbe ambao Wamileraiti walitangaza kuanzia 1840 hadi 1844 haukuwa sahihi, basi kauli za mara kwa mara za Ellen White kwamba ujumbe wa Wamileraiti ulikuwa msingi nazo pia si sahihi. Ikiwa ujumbe huo haukuwa sahihi, basi maagizo yake ya mara kwa mara ya kuendelea kuwasilisha hizo hizo kweli ni ushauri potofu. Ikiwa ujumbe wa Wamileraiti hauwakilishi misingi iliyopaswa kuhifadhiwa na kulindwa dhidi ya mashambulizi ya kishetani, basi ushauri huo pia ni potofu. Kufikia hitimisho kwamba masuala haya yote yanayohusishwa na ujumbe wa Eliya wa historia hiyo ni potofu, kungedhihirisha wazi kwamba Ellen White alikuwa nabii wa uongo.

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?

Uadventista wa kisasa bado hufundisha katika Semina zao za Ufunuo kwamba kanisa la mabaki litakuwa na Roho ya Unabii, ambayo ni ushuhuda wa Yesu, lakini hakika hawaambii wale wanaojaribu kuwavuta kujiunga na uanachama wa kanisa kwamba wanaukataa kikamilifu uungaji mkono wa Ellen White pamoja na maonyo yake yanayohusiana na zile kweli za msingi za awali na historia ya mapema. Kifungu kifuatacho kina maana gani kwako?

> “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.

> "Hatuna la kuogopa kuhusu siku zijazo, ila tu tukisahau jinsi Bwana alivyotuongoza, na mafundisho yake katika historia yetu iliyopita." 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.

Mnamo mwaka 1863, harakati za Millerite zilifikia tamati na kusajiliwa kama chombo cha kisheria na serikali, ambayo hatimaye ingeunda mfano wa Upapa, ambao kwa ufafanuzi wa Ellen White ni muungano wa kanisa na serikali.

> “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.

> Katika harakati zinazoendelea sasa nchini Marekani za kuzipatia taasisi na desturi za kanisa uungwaji mkono wa serikali, Waprotestanti wanafuata nyayo za Wakatoliki. Tena, zaidi ya hayo, wanafungulia mlango Upapa kuupata tena katika Amerika ya Kiprotestanti ule ukuu alioupoteza katika Dunia ya Kale. Pambano Kuu, 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.

Kwa dhana kwamba ushirikiano wa kisheria na serikali ulikuwa sehemu ya ulazima wa kujipanga, katika wakati ambapo vijana wa taifa walikuwa wakiandikishwa kwa lazima vitani katika umwagaji damu mkubwa uliokuwa ukijulikana kama Vita vya wenyewe kwa wenyewe, harakati za Wamillerite zikafikia tamati. Mwaka 1863, kupitia makala iliyochapishwa pamoja na chati mpya, Kanisa la Waadventista wa Sabato lilikataa unabii wa utumwa ambao Danieli anauita kiapo cha Musa. Mwaka 1850, Bwana aliwaelekeza watu wake kutengeneza bao la pili la Habakuki, na kurekebisha kosa ambalo alikuwa amelifunika kwa mkono wake kwenye bao la 1843. Chati iliyoagizwa mwaka 1850 ilitimiza kikamilifu kusudi lake, kwa kuwa Ellen White alisema kwamba aliona “kwamba Mungu alikuwa katika uchapishaji wa chati hiyo,” huku pia akibainisha kwamba chati ya 1850 ilitambuliwa katika Habakuki sura ya pili.

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.

Lengo la mchoro wa 1850 lilikuwa sawa na la mchoro wa 1843. Lilikusudiwa kuwa chombo cha uinjilisti cha kuwasilisha ujumbe wa malaika wa tatu kwa ulimwengu unaoangamia. Mwaka 1863, ujumbe huo ulitupiliwa mbali. Mchakato wa kujaribiwa unaowakilishwa kwa mfano na mchakato wa kujaribiwa ulioanza katika Bahari ya Shamu, ulianza na unabii wa wakati ulioutambua patakatifu palipopaswa kukanyagwa chini katika aya ya kumi na tatu ya Danieli sura ya nane, na mchakato wa kujaribiwa ukaisha kwa unabii wa wakati ulioutambua jeshi lililopaswa kukanyagwa chini katika aya ya kumi na tatu ya Danieli sura ya nane.

> 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.

> Ndipo nikamsikia mtakatifu mmoja akisema, na mtakatifu mwingine akamwambia yule mtakatifu aliyekuwa akinena, Hata lini yatadumu maono kuhusu dhabihu ya kila siku na uasi wa uharibifu, ili mahali patakatifu pamoja na jeshi viwe kitu cha kukanyagwa? Akaniambia, Hata siku elfu mbili na mia tatu; ndipo mahali patakatifu patatakaswa. Danieli 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.

Mchakato wa majaribio ulioanza tarehe 22 Oktoba 1844 una saini ya Alfa na Omega. Mwanzo wa mchakato huo wa majaribio ulikuwa unabii wa wakati uliowakilisha patakatifu lililopaswa kukanyagwa chini. Ulikuwa unabii uliotoa mwanga mkuu ulipotimia. Mchakato wa majaribio uliomalizika mwaka 1863 una saini ya Alfa na Omega. Mwisho wa mchakato huo wa majaribio ulikuwa unabii wa wakati uliowakilisha jeshi lililopaswa kukanyagwa chini. Ulikuwa unabii uliokusudiwa kuleta mwanga mkuu ulipotimia. Ulikuwa unabii wa wakati uliowasilishwa na Eliya wa historia hiyo, na ulipokataliwa na kuwekwa kando, ulisababisha giza kuu.

> 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 huu ndio hukumu, ya kwamba nuru imekuja ulimwenguni, na watu wakapenda giza kuliko nuru; kwa maana matendo yao yalikuwa maovu. Yohana 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 kuhitimishia makala hii ni ile ambayo tayari nimeeleza. Je, Mungu kupitia 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.

> "Nimeona kwamba chati ya 1843 iliongozwa na mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba hesabu zilikuwa kama alivyotaka; kwamba mkono wake ulikuwa juu yake na ukaficha kosa katika baadhi ya hesabu, ili lisionekane na yeyote, hadi mkono wake ulipoondolewa." Maandishi ya Awali, 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.

> Niliona kwamba Mungu alihusika katika kuchapishwa kwa chati hiyo na Ndugu Nichols. Niliona kwamba kulikuwa na unabii kuhusu chati hii katika Biblia, na ikiwa chati hii imekusudiwa kwa watu wa Mungu, ikiwa inamtosheleza mmoja inamtosheleza mwingine pia, na ikiwa mmoja alihitaji chati mpya iliyochorwa kwa ukubwa mkubwa zaidi, basi wote wanaihitaji vilevile. Manuscript Releases, nambari 13, 359; 1853.

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

Je, Mungu kupitia Ellen White aliidhinisha ujumbe uliowasilishwa na Wamileraiti katika kipindi cha 1840 hadi 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.

> “Mungu hatupi ujumbe mpya. Tunapaswa kutangaza ujumbe ambao mnamo 1843 na 1844 ulitutoa kutoka katika makanisa mengine.” Review and Herald, 19 Januari 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.

> "Mungu anatuagiza tutoe muda wetu na nguvu zetu kwa kazi ya kuwahubiria watu ujumbe uliowaamsha wanaume na wanawake mnamo 1843 na 1844." Toleo la Mswada, Nambari 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.

> Jumbe zote zilizotolewa kuanzia mwaka 1840 hadi 1844 zitiwe msisitizo sasa, kwa kuwa kuna watu wengi ambao wamepoteza mwelekeo. Jumbe hizo zifikishwe katika makanisa yote.

> “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.

> "Kristo alisema, 'Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayosikia, wala hawakuyasikia' [Mathayo 13:16, 17]. Heri macho yaliyoona mambo yaliyoonekana katika miaka ya 1843 na 1844."

> “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. Wala hapapaswi kuchelewa kurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimia; kazi ya kufunga lazima ikamilishwe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe hivi karibuni utatolewa kwa mpango wa Mungu ambao utaongezeka na kuwa kilio kikuu. Kisha Danieli atasimama katika fungu lake, 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.

> Kweli tulizopokea mwaka 1841, '42, '43, na '44 sasa zinapaswa kuchunguzwa na kutangazwa. Ujumbe wa malaika wa kwanza, wa pili, na wa tatu katika siku zijazo utatangazwa kwa sauti kuu. Utatolewa kwa azimio la dhati na kwa nguvu za Roho. Manuscript Releases, juzuu ya 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.

> Tunaelewa udhaifu na udogo wa kazi kwa sasa. Tumekuwa na uzoefu. Katika kufanya kazi ambayo Mungu ametupa, tunaweza kusonga mbele kwa kutumainia, tukiwa na hakika kwamba Yeye atakuwa nguvu yetu. Atakuwa pamoja nasi mwaka 1906, kama alivyokuwa pamoja nasi mwaka 1841, 1842, 1843, na 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.

> Wale wanaohudumu kama walimu na viongozi katika taasisi zetu wanapaswa kuwa imara katika imani na katika kanuni za ujumbe wa malaika wa tatu. Mungu anataka watu Wake wajue kwamba tunao ujumbe huo kama alivyotupatia mnamo 1843 na 1844. Jarida la Mkutano Mkuu, 1 Aprili 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.

> Onyo limekuja: Hakuna chochote kitakachoruhusiwa kuingia ambacho kitavuruga msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Nilikuwa katika ujumbe huu, na tangu hapo nimeendelea kusimama mbele ya ulimwengu, mwaminifu kwa nuru ambayo Mungu ametupa. Hatuna kusudio la kuondoa miguu yetu kutoka kwenye jukwaa ambalo miguu yetu iliwekwa siku baada ya siku tulipomtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, unadhani kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Nuru hiyo imekuwa ikiniongoza tangu ilipotolewa. Review and Herald, Aprili 14, 1903.

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

Je, Mungu kupitia Ellen White aliwaonya watu wake wajilinde dhidi ya mashambulizi ambayo yangedhoofisha ukweli wa historia ya Wamileraiti?

> “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.

> "Alama kuu za njia za ukweli, zinazotuonyesha mwelekeo wetu katika historia ya kinabii, zinapaswa kulindwa kwa uangalifu, ili zisije zikabomolewa na kubadilishwa kwa nadharia zitakazoleta mkanganyiko badala ya nuru ya kweli." Selected Messages, kitabu cha 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.

> "Leo Shetani anatafuta fursa za kubomoa alama za njia za ukweli—minara ya kumbukumbu ambayo yameinuliwa njiani; na tunahitaji uzoefu wa wafanyakazi wakongwe ambao wamejenga nyumba yao juu ya mwamba thabiti, ambao, kupitia sifa mbaya pamoja na sifa njema, wamesimama imara katika ukweli." Wafanyakazi wa Injili, 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.

> Mungu haachi kamwe ulimwengu bila watu wanaoweza kutambua kati ya mema na mabaya, haki na lisilo haki. Mungu anao watu aliowateua wasimame mstari wa mbele wa vita nyakati za dharura. Katika mzozo, atawainua watu kama alivyofanya nyakati za kale. Vijana wataitwa waungane na wabeba-bendera wazee, ili watiwe nguvu na kufundishwa kwa uzoefu wa hawa waaminifu, waliopitia mapambano mengi, na ambao, kupitia ushuhuda wa Roho wake, Mungu amenena nao mara nyingi, akiwaonyesha njia iliyo sawa na kukemea ile isiyo sawa. Hatari zinapoibuka, zinazojaribu imani ya watu wa Mungu, watangulizi hawa wa kazi wanapaswa kusimulia uzoefu wa zamani, wakati misukosuko ya namna hiyo ilipotokea, wakati kweli ilitiliwa shaka, wakati mawazo ya ajabu, yasiyotoka kwa Mungu, yaliletwa.

> “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.

> "Uzoefu wa wale wafanyakazi wazee unahitajika sasa; kwa kuwa Shetani anavizia kila fursa ili kuzifanya alama za kale za njia kuwa si kitu—mawe ya ukumbusho yaliyosimamishwa kando ya njia." Review and Herald, Novemba 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.

Mnamo mwaka 1863 harakati ya Wamileriti ilimalizika kwa kukataa ukweli wa kwanza ambao Eliya wa historia hiyo alikuwa ameongozwa kuuelewa. Jaribio lake la mwisho lilitegemea mistari miwili katika Danieli sura ya nane inayoonyesha kukanyagwa chini kwa patakatifu na jeshi. Nuru ya patakatifu ilifunuliwa katika jaribio la kwanza kati ya majaribio kumi, na giza likaletwa juu ya jeshi katika jaribio la mwisho kati ya majaribio kumi.

> “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.

> Jambo moja ni hakika: wale Waadventista wa Sabato wanaochukua msimamo chini ya bendera ya Shetani kwanza wataacha kuamini maonyo na makemeo yaliyomo katika Ushuhuda wa Roho ya Mungu.

> “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.

> Wito wa kujitolea wakfu zaidi na huduma takatifu zaidi unatolewa, na utaendelea kutolewa. Baadhi ya wale ambao sasa wanaeneza mapendekezo ya Shetani watazinduka. Wapo walio katika nafasi muhimu za kuaminiwa wasioelewa kweli ya wakati huu. Kwao ujumbe lazima ufikishwe. Wakipokea, Kristo atawakubali, na atawafanya wafanye kazi pamoja naye. Lakini wakikataa kuusikiliza, watachukua msimamo chini ya bendera nyeusi ya Mkuu wa Giza.

> “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.

> Nimeagizwa kusema kwamba kweli ya thamani ya wakati huu inazidi kufunuliwa kwa uwazi zaidi na zaidi kwa akili za wanadamu. Kwa namna ya pekee, wanaume na wanawake wanapaswa kula mwili wa Kristo na kunywa damu yake. Kutakuwa na maendeleo ya uelewa, kwa kuwa kweli ina uwezo wa kupanuka daima. Mwasisi wa kimungu wa ukweli atakuja kuwa na ushirika wa karibu zaidi na zaidi na wale wanaoendelea kumfuata ili wamjue. Watu wa Mungu wanapolipokea neno lake kama mkate wa mbinguni, watatambua kwamba kujitokeza kwake kumetayarishwa kama asubuhi. Watapokea nguvu za kiroho, kama vile mwili unavyopokea nguvu za kimwili chakula kinapoliwa.

> “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.

> Hatuelewi hata kwa kiasi mpango wa Bwana wa kuwatoa wana wa Israeli kutoka utumwa wa Misri na kuwaongoza kupitia jangwani hadi nchi ya Kanaani.

> “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.

> "Kadiri tunavyokusanya miale ya kimungu inayong'aa kutoka katika injili, tutakuwa na ufahamu ulio wazi zaidi kuhusu mfumo wa kidini wa Kiyahudi, na kuthamini kwa kina zaidi kweli zake muhimu. Uchunguzi wetu wa kweli bado haujakamilika. Tumekusanya tu michache ya miale ya nuru. Wale ambao si wanafunzi wa Neno kila siku hawataweza kutatua masuala magumu ya mfumo wa kidini wa Kiyahudi. Hawataelewa kweli zinazofundishwa na huduma ya hekaluni. Kazi ya Mungu huzuiwa na ufahamu wa kidunia wa mpango wake mkuu. Maisha yajayo yatafunua maana ya sheria ambazo Kristo, akiwa amefunikwa na nguzo ya wingu, aliwapa watu wake." Spalding na Magan, 305, 306.

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

Tutaendelea na uchambuzi wetu wa uashiriaji wa Eliya kuhusiana na mwaka 1863 katika makala ijayo.

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