Article

# Elijah - Number Two

Elijah - Namba mbili

Prophetic Characteristics

Sifa za kinabii

Author

Jeff Pippenger

Published

September 27, 2023

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In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.

Katika makala iliyotangulia tulimtambua Eliya kama ishara. Kwa mujibu wa kanuni za William Miller, “ishara” zinaweza kuwa na maana zaidi ya moja. Kwa hiyo, Eliya kama ishara anaweza pia kuwakilisha sehemu moja ya ishara yenye vipengele viwili ya Eliya na Musa. Ishara hiyo yenye vipengele viwili ya Eliya na Musa inajitokeza katika kitabu chote cha Ufunuo, na kutokuwa na uhakika kuhusu ishara hiyo yenye vipengele viwili inawakilisha nini ni sawa na kutokuwa na uhakika kuhusu ujumbe katika kitabu cha Ufunuo unaofunuliwa kabla tu ya mlango wa rehema kufungwa. Kwa sababu hii, sasa tutashughulikia mahsusi baadhi ya sifa za kinabii zinazohusishwa na ishara ya Eliya.

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

Tunao mashahidi wa msingi watatu wa kuthibitisha sifa hizo za kinabii. Mashahidi hao ni nabii Eliya, Yohana Mbatizaji na William Miller, ambao uvuvio unawatambua kama alama zinazoweza kubadilishana.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> Maelfu waliongozwa kuukumbatia ukweli ulihubiriwa na William Miller, na watumishi wa Mungu waliinuliwa katika roho na nguvu za Eliya kutangaza ujumbe. Kama Yohana, mtangulizi wa Yesu, wale waliouhubiri ujumbe huu mzito walihisi kulazimika kuliweka shoka penye mzizi wa mti, na kuwaita watu wazae matunda yapasayo toba. Ushuhuda wao ulikusudiwa kuamsha na kuathiri kwa nguvu makanisa na kudhihirisha tabia zao halisi. Na onyo hili zito la kukimbia ghadhabu ijayo lilipotolewa, wengi walioungana na makanisa walipokea ujumbe wa uponyaji; waliona kurudi nyuma kwao, nao kwa machozi ya uchungu ya toba na maumivu makuu ya nafsi, wakajinyenyekeza mbele za Mungu. Na Roho wa Mungu alipowatulia juu yao, wakasaidia kupaza mwito, 'Mcheni Mungu, na mpeni utukufu; kwa maana saa ya hukumu yake imekuja.' Maandishi ya Mapema, 233.

Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.

Eliya, Yohana Mbatizaji na Miller walipewa roho maalum iliyowaongoza na kufafanua kazi yao. Ushuhuda wao ulikuwa “umekusudiwa kuamsha na kuathiri kwa nguvu makanisa na kudhihirisha” “tabia halisi” ya makanisa hayo. Iwe ilikuwa katika wakati wa Ahabu, wa Yohana Mbatizaji, au wa William Miller, makanisa waliyokuwa wakiyahutubia yote yalikuwa na upofu wa Laodikia uliokuwa wa kina na wa giza sana hivi kwamba ujumbe ulipaswa kuwa wa moja kwa moja kama “kuweka shoka kwenye mzizi wa mti.” Ujumbe huo ulijumuisha tangazo la kufungwa kwa muda wa rehema, ambalo, kwa Yohana Mbatizaji, lilikuwa onyo la “ghadhabu” iliyokuwa “karibu kuja.” Ujumbe wa Miller wa kutangaza, “Mcheni Mungu, na mtukuzeni; kwa maana saa ya hukumu yake imekuja,” pia ulikuwa onyo la ghadhabu itakayokuja.

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.

> Sauti ya Yohana iliinuliwa kama baragumu. Wito wake ulikuwa, 'Uonyeshe watu wangu kosa lao, na nyumba ya Yakobo dhambi zao' (Isaya 58:1). Hakuwa amepata elimu yoyote ya kibinadamu. Mungu na maumbile walikuwa walimu wake. Lakini alihitajika mtu mmoja wa kuutayarisha njia mbele za Kristo, aliye na ujasiri wa kufanya sauti yake isikike kama ya manabii wa zamani, akiliita taifa lililopotoka kutubu. Ujumbe Uliochaguliwa, kitabu cha 2, 148.

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

Eliya aliamuru kwamba kizazi chake kichague siku hiyo kama watamtumikia Mungu au Baali, na kizazi hicho hakikujibu hata neno, jambo ambalo ni sawa na kuchagua Baali.

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

> Hakujawahi kuwapo haja kubwa kuliko sasa ya maonyo na makaripio ya uaminifu, na ya kushughulika kwa karibu, kwa uwazi na kwa unyofu. Shetani ameshuka akiwa na nguvu kuu, akijua kwamba muda wake ni mfupi. Anaizamisha dunia kwa ngano zinazopendeza, na watu wa Mungu wanapenda kuambiwa maneno laini. Dhambi na uovu havichukiwi. Nilionyeshwa kwamba watu wa Mungu lazima wafanye juhudi thabiti, zenye azimio zaidi, kuisukuma nyuma giza linaloingia. Kazi ya karibu ya Roho wa Mungu inahitajika sasa kuliko wakati mwingine wowote. Lazima tuondokane na upumbavu. Lazima tuamke kutoka katika ulegevu ambao utatuangamiza tusipoupinga. Shetani ana ushawishi wenye nguvu, unaotawala, juu ya akili za watu. Wahubiri na watu wako katika hatari ya kuonekana wakiwa upande wa nguvu za giza. Hakuna tena jambo linaloitwa msimamo wa upande wowote. Sote tupo kwa uamuzi thabiti ama upande wa haki au upande wa uovu. Kristo alisema: 'Asiye pamoja nami yu kinyume nami; na asiyekusanya pamoja nami hutawanya.' Shuhuda, juzuu ya 3, 327.

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

Yohana aliita "taifa lililopotoka" la historia yake "kizazi cha nyoka." Wafuasi wa Miller hatimaye walitambua taifa lililopotoka la historia yao kuwa mabinti wa Babeli. Iwe ni Eliya, Yohana au Miller, hakuna hata mmoja kati ya watatu aliyekuwa mwanateolojia. Wote waliitwa kutoka katika maisha ya kawaida.

> “The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).

> Kweli iliyo katika Yesu, kama alivyoiitangaza Yeye alipokuwa amefunikwa na wingu laini, ni hakika na kweli katika siku yetu hii, na vivyo hivyo bila shaka itafanya upya akili ya mpokeaji kama ilivyofanya upya akili katika siku za nyuma. Kristo ametangaza, ‘Wasipowasikia Musa na Manabii, hawatashawishwa, hata mmoja akifufuka kutoka kwa wafu.’ (Luka 16:31).

> “As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.

> Kama watu, ni lazima tuandaye njia ya Bwana, chini ya uongozi mkuu wa Roho Mtakatifu, kwa ajili ya uenezaji wa injili katika usafi wake. Mto wa maji ya uzima uzidi kupata kina na upana katika mkondo wake. Katika maeneo yote, ya karibu na ya mbali, watu wataitwa kutoka kwenye jembe, na kutoka katika taaluma za kawaida za biashara zinazochukua mawazo kwa kiasi kikubwa, na wataelimishwa kwa kushirikiana na watu waliopata uzoefu—watu wanaoelewa ukweli. Kupitia matendo ya ajabu sana ya Mungu, milima ya matatizo itaondolewa na kutupwa baharini. Tufanye kazi kama wale waliopitia nguvu ya ukweli ulivyo katika Yesu.

> “There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.

> Kutatokea, katika kipindi hiki, mfululizo wa matukio yatakayodhihirisha kwamba Mungu ndiye mtawala wa hali hii. Ukweli utatangazwa kwa lugha iliyo wazi na isiyobabaisha. Wale wanaohubiri ukweli watajitahidi kuudhihirisha ukweli kwa maisha yenye mpangilio mzuri na mazungumzo yenye uchaji wa Mungu. Na wanapofanya hivi, watakuwa wenye nguvu katika kuutetea ukweli, na katika kuupa utekelezaji thabiti alioupa Mungu.

> “When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.

> Wakati watu ambao wameijua na kuifundisha kweli wanapogeukia uelewa wa kibinadamu, na kugawia akili zilizodanganywa mlo wao wa hadithi za uongo, imewadia saa kwa wale ambao wakati mmoja walikuwa watenda kazi katika uinjilisti, lakini ambao wamevutwa kuingia katika usimamizi wa mikahawa, maduka ya chakula, na shughuli nyingine za kibiashara, warejee kwenye mstari, wasome Biblia zao kwa bidii, na, wakiwa na neno la Mungu mikononi, watoe kweli ya Biblia, chakula cha kiroho, kwa kushirikiana na malaika wa mbinguni. Kazi hii sasa inaita kwa sauti kuu watenda kazi walioteuliwa na Mungu. Ndipo Uweza wa Mungu utasema kwa milima ya matatizo, "Uondolewe na utupwe baharini." Paulson Collection, 73, 74.

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

Eliya, Yohana na Miller walikuwa, na hivyo wanawakilisha, wanaume wanaoitwa kutoka kwa "kazi" "zilizo za kawaida zaidi," kwa kuwa "wanaume" ambao hapo awali walikuwa wamefundisha ukweli hatimaye "hugeukia ufahamu wa kibinadamu, na kuwagawia akili zilizodanganyika sahani yao wenyewe ya hadithi za uongo." Wanaume wa kawaida wanaoitwa watatoa "matumizi ya uhakika" ya unabii wa kibiblia kama "Mungu alivyoutoa." Mara mbili, katika kifungu hicho Dada White alitambulisha "milima" kama "milima ya matatizo." Kazi ya watu hawa ilijumuisha kuushusha "kila mlima." Kazi inayotekelezwa na wanaume wa kawaida waliyoitwa kutoka kwenye jembe, wakiwa katika mazingira ya unyenyekevu, inawakilisha kazi ya kutambua mbinu sahihi ya kibiblia, kinyume na sahani za hadithi za uongo za kibinadamu zinazogawiwa na wanateolojia wa wakati huo.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> Kazi ya Yohana Mbatizaji, na kazi ya wale ambao katika siku za mwisho watatokea katika roho na nguvu za Eliya ili kuwaamsha watu kutoka katika kutojali kwao, zinafanana kwa njia nyingi. Kazi yake ni kielelezo cha kazi ambayo lazima ifanywe katika enzi hii. Kristo atakuja mara ya pili kuuhukumu ulimwengu kwa haki. Wajumbe wa Mungu wanaobeba ujumbe wa onyo wa mwisho wa kutolewa kwa ulimwengu, wanapaswa kutayarisha njia kwa ajili ya ujio wa pili wa Kristo, kama vile Yohana alivyotayarisha njia kwa ujio wake wa kwanza. Katika kazi hii ya maandalizi, 'kila bonde litainuliwa, na kila mlima utashushwa; na palipopinda patanyoshwa, na palipoparuza patasawazishwa' kwa kuwa historia itajirudia, na tena, 'utukufu wa Bwana utafunuliwa, na wote wenye mwili watauona pamoja; kwa kuwa kinywa cha Bwana kimenena.' Southern Watchman, Machi 21, 1905.

The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.

Sifa za warekebishaji watatu ambazo zilitambuliwa na Isaya ni kwamba kila bonde litainuliwa, kila mlima utashushwa, palipopinda patanyooshwa, na maeneo magumu yatafanywa tambarare. Njia ya Bwana inayotayarishwa kwa kuinua mabonde, kushusha milima, na kunyoosha palipopinda na kufanya maeneo magumu kuwa tambarare ni njia za kale.

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

> Sauti ya mtu aliaye nyikani, Itengenezeni njia ya Bwana, nyosheni jangwani njia kuu kwa Mungu wetu. Kila bonde litainuliwa, na kila mlima na kilima vitashushwa; na palipopotoka patanyoshwa, na palipokuwa pagumu patakuwa palaini; Na utukufu wa Bwana utafunuliwa, na wote wenye mwili watauona pamoja; kwa maana kinywa cha Bwana kimenena. Isaya 40:3-5.

When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.

Wayahudi wabishi walipomuuliza Yohana Mbatizaji kama yeye ndiye Eliya atakayekuja, alijibu kwamba si yeye, lakini kisha akajitambulisha kama yule aliyetajwa katika kifungu kutoka kitabu cha Isaya.

> And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.

> Na huu ndio ushuhuda wa Yohana, Wayahudi walipotuma makuhani na Walawi kutoka Yerusalemu wamwulize, Wewe ni nani? Naye akaungama, wala hakukana; bali akaungama, Mimi si Kristo. Wakamwuliza, Basi, je, wewe ni Eliya? Akasema, Mimi si. Je, wewe ni yule nabii? Akajibu, La. Basi wakamwambia, Wewe ni nani? ili tuwape jibu wale waliotutuma. Wasema nini kwa habari yako mwenyewe? Akasema, Mimi ni sauti ya mtu anayelia nyikani, Itengenezeni njia ya Bwana, kama alivyosema nabii Isaya. Yohana 1:19-23.

The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.

Maandalizi ya “njia ya Bwana” yanabainisha mbinu ambayo malaika walimwongoza Miller aielewe na kuitumia ili kuandaa uelewa wa kibiblia wa “njia” ambayo watu walipaswa kuitembea. Kila “mlima” ulipaswa kushushwa, kwa kuwa milima ya unabii wa kibiblia inawakilisha ukweli ambao kwa mtazamo wa kwanza huonekana kuwa mgumu sana kuelewa. Uelewa wa mlima mtakatifu mtukufu wa Danieli sura ya kumi na moja mstari wa arobaini na tano, ambao mfalme wa kaskazini anajaribu kuuteka, hupatikana kwanza kwa kutambua mlima mtakatifu mtukufu halisi ulioko Yerusalemu, ambao kinabii unafafanua mlima mtakatifu mtukufu wa kiroho. Kuufafanua mlima unaotambuliwa kama Armagedoni, ambao maana yake ni mlima wa Megido, mtu ni lazima aende katika Megido halisi. Matatizo ya kinabii yanayoonekana kuwa magumu huondolewa wakati kanuni kwamba mwanzo wa jambo huonyesha mwisho wa jambo inapotumiwa.

The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.

Mbinu iliyowakilishwa na Isaya na kurejelewa na Yohana na kuwekwa wazi na Miller huinua kila bonde. Iwe ni “bonde la maono” katika Isaya ishirini na mbili, “bonde la mifupa mikavu” katika Ezekieli au “bonde la Yehoshafati” katika kitabu cha Yoeli, mbinu inayotegemea uelewa sahihi wa tabia ya Kristo kama anavyowakilishwa kama Palmoni, Mpiga Hesabu wa Ajabu, katika historia ya Wamillerite, au kama Alfa na Omega, mtaalamu wa lugha wa ajabu katika historia yetu, ndiyo huinua kweli za kinabii zinazowakilishwa katika “mabonde” ya Neno la Mungu.

The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.

Vitu vilivyopindika vinavyotakiwa kunyooshwa, na maeneo magumu yanayofanywa kuwa tambarare, vinawakilisha kazi ya kusahihisha desturi na mila zinazotumiwa na ukuhani wa Laodikia kudumisha sahani zake zenye sumu za hadithi za uongo. Kazi ya Eliya inatambuliwa mahsusi kuwa inawakilisha mbinu sahihi ya kibiblia kinyume na hadithi za uongo za wanateolojia na makuhani. Kazi hiyo inatekelezwa na "watu wa kawaida," si na makuhani na wanateolojia waliosoma. Ndani ya sifa za kinabii za mashahidi hawa watatu pia kuna ukweli rahisi kwamba Eliya atakayekuja atakuwa mwanamume.

That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.

Hoja hiyo inaweza kuonekana si muhimu, lakini kadiri wanatheolojia wa Uadventista wanavyotaka kutetea hadithi zao, wamechukua kifungu kutoka kwa Dada White ambamo anazungumza kwa wakati ujao kuhusu mwanamume ambaye angekuja katika roho na nguvu za Eliya, na wanatungia maelezo yao ya kubuni na kusisitiza kwamba Dada White alikuwa akijizungumzia yeye mwenyewe.

> “Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> Unabii ni lazima utimie. Bwana anasema: 'Tazama, nitamtuma nabii Eliya kwenu kabla ya kuja kwa siku ile kuu na ya kutisha ya Bwana.' Mtu fulani atakuja katika roho na nguvu za Eliya, [Tazama kiambatisho.] na atakapotokea, watu wanaweza kusema: 'Wewe una ari kupita kiasi, hutafsiri Maandiko kwa njia iliyo sahihi. Hebu nikuambie jinsi ya kufundisha ujumbe wako.'

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.

> Kuna wengi wasioweza kutofautisha kati ya kazi ya Mungu na ile ya mwanadamu. Nitasema ukweli kama Mungu anavyonipa, na sasa nasema, mkiendelea kutafuta kasoro, kuwa na roho ya mfarakano, hamtajua kamwe ukweli. Yesu aliwaambia wanafunzi wake, ‘Bado ninayo mengi ya kuwaambia, lakini hamwezi kuyastahimili sasa.’ Hawakuwa katika hali ya kuthamini mambo matakatifu na ya milele; lakini Yesu aliahidi kumtuma Mfariji, atakayewafundisha yote, na kuwakumbusha yote aliyokuwa amewaambia.

> “Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.

> Ndugu zangu, hatupaswi kuweka tegemeo letu kwa mwanadamu. ‘Mwacheni mwanadamu, ambaye pumzi yake ipo puani pake; kwa maana anahesabiwa nini?’ Lazima mzitegemeze kikamilifu roho zenu zisizojiweza kwa Yesu. Si vyema kwetu kunywa kutoka chemchemi ya bondeni wakati kuna chemchemi mlimani. Tuyaache vijito vya chini; tuje kwenye chemchemi za juu. Ikiwa kuna hoja ya ukweli msiyoielewa, ambayo hamkubaliani nayo, chunguzeni, linganisheni andiko kwa andiko, shusheni shimoni la mgodi la ukweli chini kabisa ndani ya mgodi wa neno la Mungu. Ni lazima mjitoe ninyi wenyewe na maoni yenu juu ya madhabahu ya Mungu, muweke mbali mawazo yenu ya awali, na muache Roho wa mbinguni awaongoze katika ukweli wote.” Ushuhuda kwa Wahudumu, 475, 476.

> “Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:

> Mtu fulani atakuja katika roho na nguvu za Eliya: Maneno haya yametumiwa kimakosa na baadhi ya watu kumhusu mtu fulani ambaye ilidhaniwa angejitokeza na ujumbe wa kinabii baada ya maisha na kazi za Bi. White. Aya tatu zinazounda makala hii iliyopewa kichwa ‘Acha Mbingu Iongoze’ ni sehemu ndogo tu ya hotuba iliyotolewa na Ellen White huko Battle Creek, Michigan, asubuhi ya tarehe 29 Januari 1890. Kwa kuwa hii ilichapishwa katika Review and Herald ya Februari 18, 1890, ilibeba kichwa ‘Jinsi ya kukabili suala la mafundisho linalobishaniwa.’ Dondoo zingine zilizotolewa kutoka makala hii na zilizotumiwa kwa kiasi kikubwa kujaza baadhi ya kurasa za juzuu hii, zinaweza kupatikana katika kurasa 23, 104, 111, 119, 158, 278, na 386. Makala hiyo imechapishwa upya kwa ukamilifu wake katika Selected Messages 1:406-416, na sehemu inayounda dondoo iliyopewa kichwa ‘Acha Mbingu Iongoze’ ikionekana katika kurasa 412 na 413. Inaposomwa kwa ukamilifu, inadhihirika kwamba Ellen White, katika tamko hili alilolitoa zaidi kidogo ya mwaka mmoja baada ya Mkutano wa Minneapolis kwa kundi huko Battle Creek, alikuwa akizungumzia huduma yake mwenyewe. Baadhi walikuwa wameanza kuikosoa kazi yake. Kumbuka kwamba katika aya inayotangulia ile inayoonekana katika juzuu hii ukurasa wa 475, Ellen White anasema:

> “‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).

> 'Tufikie mahali ambapo kila tofauti itatoweka. Nikidhani nina nuru, nitatimiza wajibu wangu kwa kuiwasilisha. Tuseme ninge shauriana na wengine kuhusu ujumbe ambao Bwana angetaka niwape watu, mlango ungeweza kufungwa kiasi kwamba nuru isiwafikie wale ambao Mungu aliituma kwao. Yesu alipoingia Yerusalemu akiwa amepanda, `mkutano wote wa wanafunzi walianza kufurahi na kumsifu Mungu kwa sauti kuu kwa ajili ya matendo yote makuu waliyoyaona; wakisema, Amebarikiwa Mfalme ajaye kwa jina la Bwana: amani mbinguni, na utukufu juu mbinguni. Nao baadhi ya Mafarisayo waliokuwamo katika lile kundi wakamwambia, Mwalimu, wakemee wanafunzi wako. Naye akajibu akawaambia, Nawaambia kwamba, wakinyamaza hawa, mawe yatapaza sauti mara moja' (Luka 19:37-40).

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

> Wayahudi walijaribu kuzuia kutangazwa kwa ujumbe uliotabiriwa katika neno la Mungu.

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

> Kisha anarejelea tena uzoefu wake mwenyewe:

> “‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.

> 'Unabii lazima utimie. Bwana asema, "Tazama, nitamtuma Eliya nabii kwenu kabla ya kuja kwa siku ile kuu na ya kutisha ya Bwana" (Malaki 4:5). Mtu fulani atakuja katika roho na nguvu za Eliya, na atakapotokea, watu wanaweza kusema, "Wewe una bidii kupita kiasi, hutafsiri Maandiko kwa njia ipasayo."-Selected Messages, juzuu ya 1, 412.

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

> Kwamba alikuwa akirejelea uzoefu wake binafsi kunabainika wazi kutokana na aya inayofuata, ambamo anatangaza:

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

> 'Nitasema ukweli jinsi Mungu anavyonipa....' Kiambatisho cha Ushuhuda kwa Wahudumu.

The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.

Ukweli kwamba Ellen White ililazimu kushughulikia hadithi za uongo za wanatheolojia na viongozi wa kipindi chake hautoi ushahidi wowote kwamba alikuwa akijitambulisha kama “mwanamume” ambaye angekuja siku za usoni katika roho na nguvu za Eliya. Uko wapi ushahidi wowote wa wapinzani wake wengi miongoni mwa Waadventista wanaoshambulia mbinu ya matumizi ya Maandiko aliyotumia? Aliambiwa wapi wakati wowote, “hutafsiri Maandiko kwa njia inayofaa”? Anaonyesha wazi kwamba kutakuwa na harakati ya watu mwisho wa ulimwengu itakayotiwa nguvu na roho na nguvu za Eliya, wala hakuna njia halali ya kupendekeza kwamba alifikiri harakati hiyo ya mwito wa sauti kuu wa malaika wa tatu ilikuwa ikiendelea wakati alipokuwa anatabiri kuhusu udhihirisho wa baadaye wa nguvu za Eliya. Wanatheolojia Waadventista wa Laodikia wangewafanya kundi lao liamini kwamba Dada White alikuwa “akirejelea” “uzoefu wake mwenyewe” kama utimilifu wa nabii Eliya atakayetumwa kabla ya siku ile kuu na ya kutisha ya Bwana.

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

> Tazama, nitamtuma kwenu nabii Eliya kabla haijaja siku ile kuu na ya kutisha ya Bwana. Malaki 4:5.

One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.

Sifa moja ya kinabii ya Eliya kama ishara ni kwamba anawasilisha mbinu ya kibiblia inayopinga hadithi za uongo za ukuhani unaosambaza hekaya za desturi na mapokeo. Kazi yake ya kuandaa njia (hii ndiyo njia, enendeni ndani yake) inatimizwa kwa mbinu ya kibiblia inayopinga mafundisho ya ukuhani uliopotoka. Na kulingana na mashahidi watatu—Eliya, Yohana Mbatizaji na Miller—pamoja na ushuhuda wa Dada White kuhusu kuonekana kwa Eliya katika siku zijazo wakati huo, atakuwa mwanamume, si mwanamke. Wakati mbinu ya Palmoni na Alfa na Omega inapoeleweka ipasavyo, inatambuliwa si tu kama mkusanyo wa kanuni za kibiblia za kufasiri Maandiko, bali kama nakala ya tabia ya Kristo, ambayo ndiyo utukufu wake.

> And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.

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

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

Tabia yenyewe ya Kristo inaonyeshwa katika mbinu itakayotumika katika kulielewa Neno Lake, kwa kuwa Yeye ndiye Neno.

> “The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.

> Sheria ya Mungu iliyo katika patakatifu pa mbinguni ndiyo asili kuu, ambayo amri zilizoandikwa juu ya sahani za mawe pamoja na zile alizoziandika Musa katika Torati zilikuwa nakala isiyokosea. Wale waliofikia uelewa wa hoja hii muhimu hivyo waliongozwa kuona tabia takatifu isiyobadilika ya sheria ya Mungu. Wakaona, kuliko wakati wowote kabla, uzito wa maneno ya Mwokozi: 'Mpaka mbingu na nchi zitakapopita, yodi moja wala nukta moja haitapita kutoka katika sheria.' Mathayo 5:18. Sheria ya Mungu, kwa kuwa ni ufunuo wa mapenzi yake, nakala ya tabia yake, lazima idumu milele, 'kama shahidi mwaminifu mbinguni.' Hakuna amri hata moja imebatilishwa; hakuna yodi wala nukta iliyobadilishwa. Asema mtunga-zaburi: 'Milele, Ee Bwana, neno lako limesimama imara mbinguni.' 'Amri zake zote ni za hakika; zimesimama imara milele na milele.' Zaburi 119:89; 111:7, 8. Pambano Kuu, 434.

Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.

Kama vile Amri Kumi ni nakala isiyobadilika ya tabia ya Kristo, vivyo hivyo kanuni za tafsiri ya unabii ni nakala ya tabia Yake.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> Tunapaswa kujua sisi wenyewe nini kinaunda Ukristo, ukweli ni nini, ni ipi imani tuliyoipokea, ni zipi kanuni za Biblia—kanuni tulizopewa kutoka kwa mamlaka ya juu zaidi. Kuna wengi wanaoamini bila sababu ya kuwekea msingi imani yao, bila ushahidi wa kutosha kuhusu ukweli wa jambo hilo. Ikiwa wazo linalowasilishwa linaloafikiana na maoni yao ya awali, wako tayari kulipokea. Hawahoji kutoka kwa sababu hadi matokeo, imani yao haina msingi wa kweli, na wakati wa jaribu watagundua kwamba wamejenga juu ya mchanga.

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> Yeye anayepumzika ameridhika na ujuzi wake wa sasa usio mkamilifu wa Maandiko, akidhani kuwa huu unatosha kwa wokovu wake, anapumzika katika udanganyifu wa kufisha. Kuna wengi ambao hawajaandaliwa kikamilifu kwa hoja za Kimandiko, ili waweze kutambua kosa na kuhukumu mapokeo yote na ushirikina uliojipenyezwa kama kweli. Shetani ameanzisha mawazo yake mwenyewe katika ibada ya Mungu, ili apotoshe urahisi wa injili ya Kristo. Wengi wanaodai kuamini kweli ya sasa, hawajui nini kinachounda ile imani iliyokabidhiwa mara moja kwa watakatifu—Kristo ndani yenu, tumaini la utukufu. Wanafikiri wanatetea mipaka ya kale, lakini wao ni vuguvugu na wasiojali. Hawajui nini maana ya kuisuka katika uzoefu wao na kumiliki fadhila ya kweli ya upendo na imani. Hawa si wasomi makini wa Biblia, bali ni wavivu na wasio makini. Panapozuka tofauti za maoni juu ya vifungu vya Maandiko, hawa ambao hawajasoma kwa kusudi, wala hawajaamua wanachoamini, huanguka mbali na kweli. Inatupasa kutilia mkazo kwa wote haja ya kuchunguza kwa bidii kweli ya kimungu, ili wajue kwamba kwa hakika wanajua nini kilicho kweli. Wengine hudai maarifa mengi, na huridhika na hali yao, ilhali hawana bidii zaidi kwa kazi, wala upendo wa moto kwa Mungu na kwa roho ambazo Kristo alikufa kwa ajili yao, kana kwamba hawajawahi kumjua Mungu. Hawaisomi Biblia [ili] kujipatia uboho na unono kwa nafsi zao wenyewe. Hawahisi kwamba ni sauti ya Mungu inayonena nao. Lakini, ikiwa tungependa kuelewa njia ya wokovu, ikiwa tungetaka kuona miale ya Jua la haki, ni lazima tusome Maandiko kwa kusudi, kwa kuwa ahadi na unabii wa Biblia humimina miale iliyo wazi ya utukufu juu ya mpango wa kimungu wa ukombozi, na kweli hizi kuu hazieleweka kwa uwazi. Nyenzo za 1888, 403.

To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.

Kwa kweli kuwa Mkristo kunamaanisha kuwa kama Kristo. Aya inabainisha kwamba tunapaswa kujua sisi wenyewe nini kinachounda Ukristo. Inasema "tunapaswa kujua" "ni nini ukweli." "Tunapaswa kujua" "imani tuliyoipokea ni ipi." Tunapaswa kujua "ni zipi kanuni za Biblia - kanuni tulizopewa kutoka kwa mamlaka ya juu kabisa." Kuwa kama Kristo kunahitaji kujua ni zipi kanuni za Biblia tulizopewa kutoka kwa mamlaka ya juu kabisa. Bila kanuni hizo hatuwezi kuwa kama Kristo, kwa kuwa kanuni zilizotolewa na mamlaka ya juu kabisa ni nakala ya tabia Yake.

Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.

Sifa nyingine ya Eliya ni kazi ya kuandaa njia kwa mjumbe wa agano. Eliya anawakilisha kazi inayotekelezwa katika kipindi cha historia ambapo watu waliokuwa wateule wa zamani wanaachwa kando, na wakati huohuo watu wateule wapya wanachaguliwa. Historia hiyo inaashiria mchakato wa utakaso unaozalisha watu wanaowakilishwa kama sadaka safi, kinyume na wale waliokuwa wateule wa zamani wasio safi.

> 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.

> Tazama, nitamtuma mjumbe wangu, naye ataitengeneza njia mbele yangu; na Bwana mnayemtafuta atakuja ghafula katika hekalu lake, naam, yule mjumbe wa agano, mnayemfurahia; tazama, anakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja kwake? Na ni nani atakayesimama atakapoonekana? Maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana sadaka kwa haki. Ndipo sadaka ya Yuda na Yerusalemu itampendeza Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:1-4.

John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.

Yohana Mbatizaji aliandaa njia ili Kristo aje ghafla na kutakasa hekalu lake. Kutakasa hekalu mwanzoni na mwishoni mwa huduma ya Kristo kulikuwa utimilifu wa Malaki sura ya tatu. Yohana alikuwa mjumbe aliyeandaa njia kwa mjumbe wa agano ili kuwatakasa wana wa Lawi.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts. But who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver.’ Malachi 3:1–3.” The Desire of Ages, 161.

> Katika kulisafisha hekalu, Yesu alikuwa akitangaza utume Wake kama Masihi, na kuanza kazi Yake. Hekalu hilo, lililojengwa kwa ajili ya makao ya Uwepo wa Kimungu, lilibuniwa kuwa somo la mfano kwa Israeli na kwa ulimwengu. Tangu enzi za milele, kusudi la Mungu lilikuwa kwamba kila kiumbe, kuanzia serafi angavu na mtakatifu hadi mwanadamu, awe hekalu la kukaa ndani kwa Muumba. Kwa sababu ya dhambi, ubinadamu ukaacha kuwa hekalu la Mungu. Ukiwa umegizwa na kunajisiwa na uovu, moyo wa mwanadamu haukuonyesha tena utukufu wa Mungu. Lakini kwa kupata mwili kwa Mwana wa Mungu, kusudi la Mbingu linatimizwa. Mungu anakaa ndani ya wanadamu, na kwa neema ya wokovu moyo wa mwanadamu unakuwa tena hekalu Lake. Mungu alikusudia kwamba hekalu la Yerusalemu liwe ushuhuda wa kudumu wa hatima ya juu iliyo wazi kwa kila nafsi. Lakini Wayahudi hawakuwa wameelewa umuhimu wa jengo walilolijivunia sana. Hawakujitoa wenyewe kuwa mahekalu matakatifu kwa Roho Mtakatifu. Nyua za hekalu la Yerusalemu, zilizojaa ghasia za biashara isiyo takatifu, ziliwakilisha kwa usahihi mno hekalu la moyo, lililonajisiwa na uwepo wa tamaa za mwili na mawazo machafu. Kwa kulisafisha hekalu kutokana na wanunuzi na wauzaji wa dunia, Yesu alitangaza utume Wake wa kuusafisha moyo na unajisi wa dhambi, yaani, kutoka kwa tamaa za kidunia, matamanio ya ubinafsi, na mazoea maovu yanayoiharibu nafsi. ‘Bwana mnayemtafuta atakuja ghafula katika hekalu Lake; naam, Mjumbe wa agano mnayemfurahia; tazama, atakuja, asema Bwana wa majeshi. Lakini ni nani atakayestahimili siku ya kuja Kwake? Naye ni nani atakayesimama atakapojionyesha? Kwa maana Yeye ni kama moto wa msafishaji, na kama sabuni ya wafua nguo; naye ataketi kama msafishaji na mtakasaji wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha.’ Malaki 3:1-3.” Tamaa ya Vizazi Vyote, 161.

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

Yohana Mbatizaji alikuwa mjumbe aliyeandaa njia kwa ajili ya Kristo kuja ghafla na kulitakasa Hekalu Lake, na William Miller alitimiza kazi ileile ya maandalizi kwa Kristo kuja ghafla katika Patakatifu pa Patakatifu tarehe 22 Oktoba 1844.

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

> Kuja kwa Kristo kama Kuhani Mkuu wetu hadi Patakatifu pa Patakatifu, kwa ajili ya utakaso wa patakatifu, kama ilivyoletwa wazi katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa yule Mzee wa Siku, kama ilivyoonyeshwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lile lile; na hili pia limewakilishwa na kuja kwa bwana-arusi kwenye arusi, kama lilivyoelezwa na Kristo katika mfano wa wanawali kumi, wa Mathayo 25.

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

Yohana na Miller walikuwa kielelezo cha utakaso uliowakilishwa na Malaki, na huo sasa unaotimizwa katika historia yetu.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Nabii anasema, ‘Niliona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka kuu; nayo nchi ikang’aa kwa utukufu wake. Akalia kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nao umekuwa maskani ya mashetani’ (Ufunuo 18:1, 2). Huu ndio ujumbe ule ule uliotolewa na malaika wa pili. Babeli imeanguka, ‘kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake’ (Ufunuo 14:8). Divai hiyo ni nini? Mafundisho yake ya uongo. Amewapa dunia Sabato ya uongo badala ya Sabato ya amri ya nne, naye amerudia uongo ambao Shetani alimwambia Hawa kwa mara ya kwanza huko Edeni, kutokufa kwa asili kwa nafsi. Makosa mengine mengi yanayofanana ameyaeneza kwa upana na mbali, ‘akifundisha mafundisho yaliyo maagizo ya wanadamu’ (Mathayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Alipoanza Yesu huduma Yake ya hadharani, Alikisafisha Hekalu kutokana na unajisi wa kukufuru. Miongoni mwa matendo ya mwisho ya huduma Yake, moja lilikuwa kusafisha Hekalu kwa mara ya pili. Vivyo hivyo, katika kazi ya mwisho ya kutoa onyo kwa ulimwengu, miito miwili tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Babeli imeanguka, imeanguka, mji ule mkuu, kwa sababu amewafanya mataifa yote kunywa mvinyo wa ghadhabu ya uasherati wake’ (Ufunuo 14:8). Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni ndani yake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake’ (Ufunuo 18:4, 5). Ujumbe Teule, kitabu cha 2, 118.

The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.

Kusafishwa kwa hekalu mara mbili katika huduma ya Kristo, na kusafishwa kwa hekalu mara mbili katika historia ya Wamilleraiti, vilikuwa utimilifu wa Malaki sura ya tatu na vinaelekeza mbele kwa kusafishwa kwa hekalu mara mbili vilivyoanza tarehe 11 Septemba 2001 wakati majengo makuu ya Jiji la New York yaliangushwa kwa mguso wa Mungu, na malaika mwenye nguvu wa Ufunuo kumi na nane alishuka kuangaza dunia kwa utukufu wake. Miongoni mwa mambo mengine, hili hubatilisha sahani ya hadithi za uongo inayotolewa na wanatheolojia wa Laodikia wa Uadventista wanaodai kwamba Ellen White alikuwa nabii Eliya ambaye angalikuja kabla ya siku kuu na ya kutisha ya Bwana. Kusafishwa kwa hekalu kunakotokea malaika wa Ufunuo kumi na nane anaposhuka kulianza miaka themanini na sita baada ya Ellen White kuwekwa kaburini.

John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.

Yohana Mbatizaji na wanafunzi wake, Miller na Wamilleriti, na Future for America wanawakilisha wajumbe wanaoandaa njia kwa mjumbe wa agano ili aje ghafla katika hekalu lake na kulisafisha kutoka kwa unajisi wake wa kukufuru.

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

Eliya kama ishara anamwakilisha mtu. Anamwakilisha mtu aliyeitwa kutoka maisha ya kawaida, wala si mwanatheolojia wa kikuhani. Huduma yake inawasilisha mbinu sahihi ya kibiblia, yaani kanuni zilizotolewa na mamlaka ya juu kabisa. Huduma yake inakabiliana na mbinu za upadre wa sasa wa Laodikia za hadithi, desturi na mapokeo. Anaandaa njia kwa mchakato wa utakaso unaoinua watu wateule wapya kutoka mabaki ya watu wateule waliopitwa kando. Mchakato wa utakaso umewekwa katika muktadha wa kutokea ghafla.

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

Eliya pia anawakilisha huduma na kazi ambayo Mungu anaianzisha mahususi na kuitambulisha kama huduma ya Mungu peke yake.

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

Tutaonyesha hili katika historia ya Wamilleraiti kwenye makala ijayo.

> 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.

> Ikawa wakati wa kutolewa kwa dhabihu ya jioni, Eliya nabii akakaribia, akasema, Bwana, Mungu wa Ibrahimu, wa Isaka, na wa Israeli, na ijulikane leo kwamba wewe ndiwe Mungu katika Israeli, na ya kuwa mimi ni mtumishi wako, na ya kuwa nimefanya mambo haya yote kwa neno lako. 1 Wafalme 18:36.

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