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# Elijah - Number Two

uEliya—Inani Lesibini

Prophetic Characteristics

Iimpawu Zobuprofeti

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.

Kwinqaku elidluleyo sachonga uEliya njengomqondiso. Ngokungqinelana nemithetho kaWilliam Miller, “imiqondiso” inokuba nentsingiselo engaphezu kwenye. Ngoko ke, uEliya njengomqondiso usenokumela nenxalenye enye yomqondiso ophindwe kabini kaEliya noMoses. Umqondiso ophindwe kabini kaEliya noMoses uhamba kuyo yonke incwadi yeSityhilelo, yaye ukungaqiniseki ngoko umqondiso ophindwe kabini umela ntoni kukungaqiniseki ngomyalezo okwincwadi yeSityhilelo ovulwa kanye phambi kokuba luvalwe ixesha lovavanyo. Ngenxa yesi sizathu, ngoku siya kujongana ngokukodwa neempawu ezithile zesiprofeto ezichongwa ngomqondiso kaEliya.

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.

Sinamangqina amathathu aphambili okumisela ezo mpawu zesiprofeto. Loo mangqina ngumphrofeti uEliya, uYohane uMbhaptizi, noWilliam Miller, awathi ukuphefumlelwa kwabachaza njengeemiqondiso enokutshintshatshintshaniswa.

> “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.

> “Amawaka-waka akhokelwa ekwamkeleni inyaniso eyayishunyayelwa nguWilliam Miller, yaye kwavuswa abakhonzi bakaThixo ngomoya nangamandla kaEliya ukuba bavakalise lo myalezo. NjengoYohane, umanduleli kaYesu, abo babeshumayela lo myalezo osindayo baziva benyanzelekile ukubeka izembe engceni yomthi, baze babize abantu ukuba bavelise iziqhamo ezifaneleyo inguquko. Ubungqina babo babulungiselelwe ukuvusa nokuchaphazela ngamandla iicawa, nokutyhila isimilo sazo sokwenene. Kwaye njengoko isilumkiso esindayo sokusaba ingqumbo ezayo sasivakaliswa, abaninzi ababedibene neecawa bawamkela umyalezo wokuphilisa; bazibona izityholo zabo zokubuyela umva, baza ngeenyembezi ezikrakra zenguquko nangeentlungu ezinzulu zomphefumlo, bazithoba phambi koThixo. Kwaye njengoko uMoya kaThixo wahlala phezu kwabo, bancedisa ekuvakaliseni isikhalo esithi, ‘Moyikeni uThixo, nimnike uzuko; ngokuba lifikile ilixa lomgwebo waKhe.’” Early Writings, 233.

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

UEliya, uYohane uMbhaptizi noMiller banikwa umoya okhethekileyo owawukhokelela nowawuchaza umsebenzi wabo. Ubungqina babo “babulungiselelwe ukuvusa nokuchaphazela ngamandla amabandla kwanokubonakalisa” “isimo sawo sokwenene” sala mabandla. Nokuba kwakungexesha likaAhabhi, likaYohane uMbhaptizi okanye likaWilliam Miller, amabandla abebhekiswa kuwo onke ayenobumfama baseLawodike obabunzulu bube mnyama kangangokuba umyalezo kwakufuneka ube ngqo njengokubeka “izembe engcanjini yomthi.” Wawuquka nokubhengezwa kokuvalwa kwexesha lovavanyo, nto leyo, ngokaYohane uMbhaptizi, eyayisisilumkiso “sengqumbo” “eyayiza kuza.” Umyalezo kaMiller wokuvakalisa ukuthi, “Moyikeni uThixo nimnike uzuko; kuba lifikile ixesha lokugweba kwakhe,” nawo wawusisilumkiso sengqumbo ezayo.

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

> “Izwi likaYohane laphakanyiswa njengexilongo. Umyalelo wakhe wawusithi, ‘Babonise abantu bam ukunxaxha kwabo, nendlu kaYakobi izono zayo’ (Isaya 58:1). Wayengafumananga mfundo yamntu. UThixo nendalo babesebengabafundisi bakhe. Kodwa kwakufuneka kubekho oza kulungisa indlela phambi kukaKristu, onesibindi ngokwaneleyo sokwenza ilizwi lakhe livakale njengabaprofeti bamandulo, ebizela uhlanga olonakeleyo enguqukweni.” Selected Messages, incwadi 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.

UEliya wayalela ukuba isizukulwana sakhe sikhethe ngaloo mini ukuba siya kukhonza uThixo okanye uBhahali; yaye eso sizukulwana asaphendula nto, nto leyo ethetha ukukhetha uBhahali.

> “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.

> “Akuzange kubekho sidingo sikhulu ngaphezu kwesi sezilumkiso ezithembekileyo nezikhalimelo, nokuphathana okusondeleyo, okuqondileyo, kunangeli xesha kanye. USathana wehlile enamandla amakhulu, esazi ukuba ixesha lakhe lifutshane. Uzalisa ihlabathi ngeentsomi ezimnandi, yaye abantu bakaThixo bathanda ukuthethwa izinto ezigudileyo kubo. Isono nobugwenxa azicekiswa. Ndaboniswa ukuba abantu bakaThixo mabenzé iinzame eziqinileyo ngakumbi, ezimisela ngakumbi, zokutyhala umva ubumnyama obungena ngaphakathi. Umsebenzi osondeleyo woMoya kaThixo uyafuneka ngoku kunanini na ngaphambili. Ubutyhakala mabushukunyiswe bususwe. Simele sivuke kuloo buthathaka bokomoya obuya kusizisela intshabalalo ukuba asibuchasi. USathana unempembelelo enamandla, elawulayo, ezingqondweni. Abashumayeli nabantu basesichengeni sokufunyanwa besecaleni kwamandla obumnyama. Akukho nto injengesikhundla sokungathathi cala ngoku. Sonke sime ngokucacileyo ngakwicala lokulungileyo okanye ngokucacileyo sikunye nokungalunganga. Wathi uKristu: ‘Lowo ungekho naM uchasene naM; nalowo ungaqokeleli kunye naM uyachithachitha.’” Testimonies, volume 3, 327.

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

UYohane wabiza “uhlanga olonakeleyo” lwembali yakhe ngokuba “sisizukulwana seenyoka.” AmaMillerite ekugqibeleni aluchonga uhlanga olonakeleyo lwembali yawo njengeentombi zaseBhabheli. Nokuba nguEliya, uYohane okanye uMiller, akukho namnye kwaba bathathu wayengumfundisi wezenkolo. Bonke babebizwe bephuma kwiindlela eziqhelekileyo zobomi.

> “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).

> “Inyaniso njengoko injalo kuYesu, njengoko yabhengezwa nguye xa wayegutyungelwe lilifu elithambileyo, iyinyani nenyaniso kule mihla yethu, yaye iya kuthi ngokuqinisekileyo ihlaziye ingqondo yomamkeli njengoko ihlaziye iingqondo kwixesha eladlulayo. UKristu uvakalise wathi, ‘Ukuba abamva uMoses nabaProfeti, abayi kukholiswa, nokuba kungathi kuvuke umntu kwabafileyo.’ (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.

> “Njengesizwe, simele ukulungisa indlela yeNkosi, siphantsi kolwalathiso oluphetheyo loMoya oyiNgcwele, ukuze ivangeli isasazeke ngobunyulu bayo. Umlambo wamanzi aphilayo umele ukwanda ubunzulu nobubanzi ekuhambeni kwawo. Kuzo zonke iindawo, ezikufuphi nezikude, abantu baya kubizwa bephuma ekulimini, nakwimisebenzi yorhwebo eqhelekileyo ngakumbi edla ngokuxakekisa ingqondo kakhulu, baze bafundiswe benxulumene namadoda anamava—amadoda ayiqondayo inyaniso. Ngemisebenzi emangalisayo kakhulu kaThixo, iintaba zobunzima ziya kususwa ziphoswe elwandle. Masisebenze njengabo bakhe bawava amandla enyaniso njengoko ikuyo kuYesu.”

> “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.

> “Kuya kubakho, ngeli xesha, uthotho lweziganeko oluya kutyhila ukuba uThixo nguye olawula imeko. Inyaniso iya kuvakaliswa ngolwimi olucacileyo, olungenakuphambaniswa. Abo bashumayela inyaniso baya kuzama ukubonakalisa inyaniso ngobomi obulungelelaniswe kakuhle nangesimilo sobuthixo. Yaye njengoko besenza oku, baya kuba namandla ekukhuseleni inyaniso, nasekunikeni yona usetyenziso oluqinisekileyo uThixo alunike lona.

> “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.

> “Xa amadoda, athe ayazi aza ayifundisa inyaniso, ephambukele ekuqondeni kwabantu, aza anike iingqondo ezikhohlisiweyo isidlo sawo seentsomi, lixesha kakhulu ke ngoku lokuba abo bakhe baba ngabasebenzi emsebenzini wobuvangeli, kodwa baye batsalelwa kulawulo lweendawo zokutyela, iivenkile zokutya, neminye imikhakha yomsebenzi worhwebo, bangene emgceni, bafundisise iiBhayibhile zabo ngenkuthalo, baze, benelizwi likaThixo esandleni, basasaze inyaniso yeBhayibhile, ukutya kokomoya, besebenzisana neengelosi zasezulwini. Lo msebenzi ngoku ubiza ngokuvakalayo abasebenzi abamiselwe nguThixo. Amandla Onke aya kuthi ke kwiintaba zobunzima, Suka ushenxiswe, uphoswe elwandle.” 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.

UEliya, uYohane noMiller babengabo ke baza babonakalise amadoda abizelwa “kwimisebenzi” “eqhelekileyo ngakumbi,” kuba “amadoda” awayekhe afundisa inyaniso ekugqibeleni “ajika aye ekuqondeni kobuntu, aze alinganisele iingqondo ezikhohlisiweyo isitya sawo seentsomi.” Amadoda aqhelekileyo abizwayo aya kunika “ukusetyenziswa okuqinisekileyo” kwesiprofeto seBhayibhile njengoko “uThixo asinikileyo.” Kabini, kweso siqendu, uDade White wachaza “iintaba” njenge “ntaba zobunzima.” Umsebenzi wala madoda waquka ukuthoba “zonke iintaba.” Umsebenzi owenziwa ngamadoda aqhelekileyo awabizwayo evela ekulimini kweemeko ezithobekileyo umele umsebenzi wokuchonga indlela echanileyo yeBhayibhile ngokuchaseneyo nezitya zeentsomi zobuntu ezabiwa ngabafundisi bezakwalizwi belo xesha.

> “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.

> “Umsebenzi kaYohane uMbhaptizi, kwanomsebenzi wabo bathi ngemihla yokugqibela baphume ngomoya nangamandla kaEliya ukuze bavuse abantu ekungakhathalelini kwabo, uyafana ngeendlela ezininzi. Umsebenzi wakhe uluhlobo lomsebenzi omele wenziwe kweli xesha. UKristu uza kuza okwesibini ukuze agwebe ihlabathi ngobulungisa. Abathunywa bakaThixo abathwala umyalezo wokugqibela wesilumkiso oza kunikwa ihlabathi, bamele ukulungiselela indlela ukuza kwesibini kukaKristu, njengoko uYohane walungiselela indlela yokuza kwakhe kokuqala. Kulo msebenzi wokulungiselela, ‘zonke iintili ziya kuphakanyiswa, neentaba zonke neenduli ziya kuthotywa; nezijijekileyo ziya kulungiswa, neendawo ezimagqagala zibe zicaba’ kuba imbali iza kuphindwa, yaye kwakhona ‘ubuqaqawuli beNkosi buya kutyhilwa, yaye yonke inyama iya kububona kunye; kuba umlomo weNkosi uthethile.’” Southern Watchman, Matshi 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.

Iimpawu zabahlaziyi abathathu ezachongwa nguIsaya zezi: yonke intili iya kuphakanyiswa, yonke intaba iya kuthotywa, okugoso kuya kulungiswa, neendawo ezimagqagala ziya kwenziwa zibe thafa. Indlela yeNkosi elungiswayo ngokuphakanyiswa kweentili, ngokuthotywa kweentaba, nangokulungiswa kokugoso neendawo ezimagqagala zibe thafa, ziindlela zakudala.

> 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.

> Ilizwi lalowo umemezayo entlango, lisithi, Lungisani indlela yeNkosi, nenzele uThixo wethu umendo othe tye enkangala. Yonke intili iya kuphakanyiswa, neentaba zonke neenduli ziya kuthotywa; okugobileyo kuya kwenziwa kuthe tye, neendawo ezimagqagala zibe yintili ethe tyaba; luya kutyhilwa uzuko lweNkosi, yaye yonke inyama iya kulubona kunye; kuba umlomo weNkosi ukuthethile oko. 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.

Xa amaYuda athanda ukuphikisa abuza uYohane uMbhaptizi ukuba wayenguEliya owayemele ukuza na, waphendula wathi wayengenguye, kodwa ke wazichaza njengalowo kuthethwa ngaye kwisicatshulwa sikaIsaya.

> 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.

> Nantsi ke ubungqina bukaYohane, xa amaYuda athumela ababingeleli nabaLevi bevela eYerusalem ukuba bambuze, Ungubani na wena? Waza wavuma, akakhanyela; kodwa wavuma wathi, Andinguye uKristu. Baza bambuza bathi, Yintoni ke? UnguEliya na? Wathi, Andinguye. Unguloo mprofeti na? Waphendula wathi, Hayi. Baza ke bathi kuye, Ungubani na? ukuze sinike impendulo kwabasithumileyo. Uthini na ngawe ngokwakho? Wathi, Ndim ilizwi lalowo ukhalayo entlango, Yalathisani indlela yeNkosi, njengoko watshoyo umprofeti uIsaya. Yohane 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.

Ukulungiswa “kwendlela yeNkosi” kuchaza indlela yokusebenza izithunywa ezakhokela ngayo uMiller ukuba ayiqonde aze ayisebenzise ukuze kulungiswe ukuqonda kweBhayibhile “kwendlela” abantu ababemele bahambe kuyo. Yonke “intaba” yayimele yenziwe iphantsi, kuba iintaba zesiprofeto seBhayibhile zimela iinyaniso ezithi ekuqaleni zibonakale zinzima kakhulu ukuziqonda. Ukuqonda intaba ezukileyo engcwele kaDaniyeli isahluko seshumi elinanye, indima yamashumi amane anesihlanu, athi ukumkani wasentla azame ukuyoyisa, kuqondwa ngokokuqala kuchongwe intaba ezukileyo engcwele yokoqobo eYerusalem, ethi ngokwesiprofeto ichaze intaba ezukileyo engcwele yokomoya. Ukuchaza intaba echongwe njengeArmagedon, ethetha ukuthi intaba yaseMegido, umntu umele aye eMegido yokoqobo. Iingxaki zesiprofeto ezimelwe njengezinzima ziyasuswa xa kusetyenziswa umgaqo wokuba ukuqala kwento kubonakalisa isiphelo sento.

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.

Indlela yokusebenza emelwe nguIsaya, ekhankanywe nguYohane yaza yabekwa nguMiller, iyayiphakamisa yonke intili. Nokuba yile “ntili yombono” kuIsaya amashumi amabini anesibini, “intili yamathambo afileyo” kuHezekile, okanye “intili kaYehoshafati” encwadini kaYoweli, indlela yokusebenza esekelwe ekuqondweni ngokuchanekileyo kwesimilo sikaKristu, esimelwe njengoPalmoni, uMbalisi oMangalisayo, kwimbali yamaMillerite, okanye njengoAlfa no-Omega, ingcali emangalisayo yolwimi, kwimbali yethu, yiyo ephakamisa iinyaniso zesiprofeto ezimelwe “kwiintili” zeLizwi likaThixo.

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.

Izinto ezigoso eziza kulungiswa zibe tye neendawo ezimagqagala eziza kwenziwa zibe caba zimela umsebenzi wokulungisa amasiko nezithethe ezisetyenziswa bububingeleli baseLawodike ukuxhasa izitya zabo ezityhefu zeentsomi. Umsebenzi kaEliya uchongwa ngokukodwa njengomela indlela echanileyo yeBhayibhile echasene neentsomi zabefundisi bezakwalizwi nababingeleli. Loo msebenzi wenziwa “ngabantu abaqhelekileyo,” kungekhona ngabefundileyo abangababingeleli nabefundisi bezakwalizwi. Kwiimpawu zesiprofeto zala mangqina mathathu kukwakho nenyaniso elula yokuba uEliya ozayo uya kuba yindoda.

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.

Eso siqwalaselo sisenokubonakala singabalulekanga, kodwa njengoko izifundiswa zezenkolo zama-Adventist zifuna ukuxhasa iintsomi zazo, zithabathe indima kaDade White apho athetha khona ngexesha elizayo ngomntu owayeza kuza ngomoya nangamandla kaEliya, zaza zongeza eyazo intsomi yengcaciso zaze zanyanzelisa ukuba uDade White wayethetha ngaye ngokwakhe.

> “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.’

> “Isiprofeto kufuneka sizaliseke. INkosi ithi: ‘Yabonani, ndiya kunithumela uEliya umprofeti phambi kokufika komhla omkhulu nowoyikekayo weNkosi.’ Umntu othile uya kuza ngomoya nangamandla kaEliya, [Bona isihlomelo.] yaye xa ebonakala, abantu basenokuthi: ‘Unenzondelelo egqithisileyo, awuzitoliki iZibhalo ngendlela efanelekileyo. Makhe ndikuxelele indlela omawufundise ngayo isigidimi sakho.’”

> “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.

> “Baninzi abangakwaziyo ukwahlula phakathi komsebenzi kaThixo nowomntu. Ndiya kuthetha inyaniso njengoko uThixo endinika yona, yaye ndiyatsho ngoku, Ukuba niqhubeka nokugxeka, nibe nomoya wokuphikisana, anisayi kuze niyazi inyaniso. UYesu wathi kubafundi baKhe, ‘Ndisenezinto ezininzi zokuzithetha kuni, kodwa anisakwazi ukuzithwala ngoku.’ Babengekho kwimeko yokuzixabisa izinto ezingcwele nezingunaphakade; kodwa uYesu wathembisa ukuthumela uMthuthuzeli, oya kubafundisa zonke izinto, aze azibuyisele ezingqondweni zabo zonke izinto awazithethayo kubo.”

> “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.

> “Bazalwana, asimele ukubeka ukuxhomekeka kwethu emntwini. ‘Yekani emntwini, omphefumlo wakhe usemathatheni akhe; kuba kungantoni na ukuba abalwe ngaye?’ Imiphefumlo yenu engenakuzinceda nimelwe kukuyixhoma kuYesu. Akusifanelanga ukusela emthonjeni wentili xa kukho umthombo entabeni. Masiyeke imisinga esezantsi; size emithonjeni ephakamileyo. Ukuba kukho inqaku lenyaniso eningaliqondiyo, eningavumelani ngalo, phandani, nithelekise isiBhalo nesiBhalo, nitshonise umgodi wenyaniso nzulu emgodini welizwi likaThixo. Nimelwe kukuzibeka nina nezimvo zenu esibingelelweni sikaThixo, nizilahle iingcamango zenu enazibamba kwangaphambili, nivumele uMoya wezulu anikhokelele kuyo yonke inyaniso.” Testimonies to Ministers, 475, 476.

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

> “Kufuneka kufike umntu ngomoya nangamandla kaEliya: La mazwi asetyenziswe ngempazamo ngabanye kubhekiswa kumntu othile ekwakucingwa ukuba uya kuvela nomyalezo wobuprofeti emva kobomi nomsebenzi kaNksz. White. Iziqendu ezithathu ezenza eli nqaku linesihloko esithi ‘Makakhokele izulu’ ziyinxalenye encinane kuphela yentetho eyanikelwa nguEllen White eBattle Creek, eMichigan, ngentsasa kaJanuwari 29, 1890. Njengoko oku kwapapashwa kwiReview and Herald kaFebruwari 18, 1890, kwakunesihloko esithi ‘Indlela yokujongana nendawo yemfundiso ephikisanwayo.’ Ezinye izicatshulwa ezithathwe kweli nqaku, nezisetyenziswe kakhulu ukuzalisa amaphepha athile alo mqulu, zingafumaneka kumaphepha 23, 104, 111, 119, 158, 278, no-386. Eli nqaku liphinde lapapashwa liphelele kwiSelected Messages 1:406–416, ize inxalenye equlethe isicatshulwa esinesihloko esithi ‘Makakhokele Izulu’ ibonakale kumaphepha 412 no-413. Xa eli nqaku lifundwa liphelele, kuyacaca ukuba uEllen White, kwesi sibhengezo senziwe kancinane nje ngaphezu konyaka omnye emva kweNkomfa yaseMinneapolis kwiqela laseBattle Creek, wayethetha ngolwakhe ubulungiseleli. Abanye babesele beqalile ukugxeka umsebenzi wakhe. Qaphelani ukuba kwisiqendu esandulela eso sivela kulo mqulu kwiphepha 475, uEllen White uthi:”

> “‘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).

> “‘Simele sifike kwindawo apho wonke umahluko uya kunyibilika. Ukuba ndicinga ukuba ndinokukhanya, ndiya kwenza uxanduva lwam ngokukuluzisa. Masithi ndadibana nabanye ndicebisa ngomyalezo iNkosi endifuna ndiwunike abantu, ucango lwalunokuvalwa ukuze ukukhanya kungafikeleli kwabo uThixo ababethumele kubo. Xa uYesu wayekhwele engena eYerusalem, ‘isihlwele sonke sabafundi saqalisa ukuvuya nokudumisa uThixo ngezwi elikhulu ngenxa yayo yonke imisebenzi yamandla esasiyibonile; sisithi, Makabongwe uKumkani oza egameni leNkosi: uxolo ezulwini, nozuko kweliphezulu. Ke abanye babaFarisi phakathi kwesihlwele bathi kuye, Mfundisi, bakhalimele abafundi bakho. Waphendula wathi kubo, Ndithi kuni, ukuba aba bangathi cwaka, amatye aya kukhawuleza akhale’ (Luka 19:37–40).”

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

> “‘AmaYuda azama ukunqanda ukuvakaliswa komyalezo owawuxelwe kwangaphambili elizwini likaThixo.’”

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

> “Emva koko ubhekisa kwakhona kumava akhe siqu:

> “‘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.

> “‘Isiprofeto kufuneka sizaliseke. INkosi ithi, “Khangelani, ndiya kunithumela uEliya umprofeti, ingekafiki imini enkulu neyoyikekayo yeNkosi” (Malaki 4:5). Kukho umntu omele eze ngomoya nangamandla kaEliya, yaye xa ethe wavela, abantu basenokuthi, “Uzinikele kakhulu, awuzichazi iZibhalo ngendlela efanelekileyo.”—Selected Messages, umqulu 1, 412.

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

> “Ukuba wayebhekisela kumava akhe ngokwakhe nako kwenziwa kwacaca ngumhlathi olandelayo, apho avakalisa khona esithi:

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

> “‘Ndiya kuxela inyaniso njengoko uThixo endinika yona….’” Isihlomelo kwi-Testimonies to Ministers.

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

Inyaniso yokuba uEllen White kwakufuneka ajongane neentsomi zabefundisi nabakhokeli bexesha lakhe ayiniki bungqina nakancinane bokuba wayezichaza yena njengaloo “ndoda” eyayiza kuza kwixesha elizayo ngomoya nangamandla kaEliya. Buphi na ubungqina babachasi abaninzi bakaEllen White phakathi kwama-Adventist abahlasela indlela awayeyisebenzisa ekusebenziseni iBhayibhile? Waye wakha waxelelwa phi ukuba, “awuzitoliki iZibhalo ngendlela efanelekileyo”? Ucacisa ngokungathandabuzekiyo ukuba ekupheleni kwehlabathi kwakuyakuvela intshukumo yabantu eya kunikwe amandla ngumoya nangamandla kaEliya, yaye akukho ndlela isemthethweni yokuphakamisa ukuba wayecinga ukuba loo ntshukumo yesikhalo esikhulu sengelosi yesithathu yayisenzeka ngexesha awayeprofeta ngalo ukubonakaliswa kwexesha elizayo kwamandla kaEliya. Abefundisi bezakwalizwi abangama-Adventist baseLawodike babeya kufuna ukuba umhlambi wabo ukholelwe ukuba uDade White “wayebhekisa” “kumava akhe ngokwakhe” njengokuzaliseka komprofeti uEliya owayeza kuthunyelwa phambi komhla omkhulu nowoyikekayo weNkosi.

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

> Khangelani, ndiya kunithumela uEliya umprofeti, ngaphambi kokufika komhla omkhulu nowoyikekayo weNkosi. 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.

Olunye uphawu lwesiprofeto lukaEliya njengomfuziselo kukuba uveza indlela yebhayibhile echasene neentsomi zobubingeleli obusasaza iintsomi zamasiko nezithethe. Umsebenzi wakhe wokulungisa indlela (“nantsi indlela, hambani ngayo”) uphunyezwa ngendlela yebhayibhile echasene neemfundiso zobubingeleli obonakeleyo. Kwaye ngokobungqina obuthathu bukaEliya, uYohane uMbhaptizi noMiller; bukhatshwa bubungqina bukaDade White bokubonakala kukaEliya, obabuseza kwenzeka ngelo xesha, uya kuba yindoda, hayi umfazi. Xa indlela kaPalmoni neyeAlpha neOmega iqondwa ngokuchanekileyo, iyaqondwa ingabi nje kuphela njengengqokelela yemithetho yebhayibhile yokutolika iziBhalo, kodwa njengombhalo-ngqo wesimilo sikaKristu, obuluzuko lwaKhe.

> 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.

> Nobuqaqawuli bukaYehova buya kutyhilwa, yaye yonke inyama iya kububona kunye; kuba umlomo kaYehova ukuthethile oku. Isaya 40:5.

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

Ubuntu kanye isimilo sikaKristu bumelwe yindlela emele isetyenziswe ekuqondeni iLizwi laKhe, kuba Yena uliLizwi.

> “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.

> “Umthetho kaThixo osengcweleni emazulwini ngowona mvelaphi mkhulu, ekwathi imithetho ebhalwe emacwecweni amatye yaza yarekhodwa nguMoses kwiPentateuch yaba yikopi echanileyo nengaphambukiyo yawo. Abo bafikelela ekuqondeni le ngongoma ibalulekileyo bakhokelwa ngaloo ndlela ukuba babone ubungcwele nobume obungaguqukiyo bomthetho kaThixo. Babona, ngendlela abangazange bayibone ngaphambili, amandla amazwi oMsindisi athi: ‘Kude kudlule izulu nehlabathi, akuyi kudlula namnye unobumba nokuba ligwegwe elinye emthethweni, zingekazaliseki zonke izinto.’ Mateyu 5:18. Umthetho kaThixo, ekubeni usisityhilelo sentando Yakhe, uyikopi yobume Bakhe, umele ukunyamezela ngonaphakade, ‘njengengqina elithembekileyo emazulwini.’ Akukho namnye umthetho oyekiweyo; akukho namnye unobumba okanye igwegwe elitshintshiweyo. Utsho umdumisi athi: ‘Ngonaphakade, Yehova, ilizwi lakho limi liqinile emazulwini.’ ‘Yonke imithetho Yakhe iqinisekile. Imi iqinile ngonaphakade kanaphakade.’ INdumiso 119:89; 111:7, 8.” Imbambano Enkulu, 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.

Njengokuba imithetho elishumi ingumbhalo ongenakuguqulwa wesimilo sikaKristu, ngokunjalo nemigaqo yokutolikwa kwesiprofeto ingumbhalo wesimilo saKhe.

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

> “Kufuneka sazi ngokwethu ukuba yintoni eyenza ubuKristu, yintoni inyaniso, yintoni ukholo esilwamkeleyo, nokuba yeyiphi imigaqo yeBhayibhile—imigaqo esiyinikiweyo ligunya eliphezulu kunawo onke. Baninzi abakholwayo bengenazathu abanokusekela kuzo ukholo lwabo, bengenabungqina baneleyo ngobunyani bento leyo. Ukuba kuvezwa ingcamango ehambelana nezimvo zabo abazazicingela kwangaphambili, bakhawuleza bayamkele. Abaqiqi besuka kwisizathu besiya kwisiphumo, ukholo lwabo alunasiseko sokwenene, yaye ngexesha lovavanyo baya kufumanisa ukuba bakhe phezu kwentlabathi.

> “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.

> “Lowo uphumla enelisekile lulwazi lwakhe lwangoku olungagqibelelanga lweZibhalo, ecinga ukuba luyanele usindiso lwakhe, uphumle ekulukweni okubulalayo. Baninzi abangaxhotyiswanga ngokupheleleyo ngeengxoxo ezingokweZibhalo, ukuze bakwazi ukuqonda impazamo, baze bagwebe zonke izithethe neenkolelo-zobuxoki eziye zanikwa abantu ngokungathi ziyinyaniso. USathana ungenise ezakhe iingcinga kunqulo lukaThixo, ukuze awonakalise ubulula bevangeli kaKristu. Inani elikhulu labo bathi bakholelwa inyaniso yangoku, abayazi into eyenza ukholo olwakhe lwanikelwa kube kanye kwabangcwele—uKristu kuni, ithemba lozuko. Bacinga ukuba bakhusela imida yakudala, kodwa badikidiki yaye abanandaba. Abayazi into ekuthethwa yiyo ukuluka kumava abo nokuba nelona gunya liyinyaniso lothando nokholo. Abangabafundi beBhayibhile abasondeleyo, kodwa banobuvila yaye abanankathalo. Xa kuvela ukungavisisani kwezimvo ngeendinyana zeZibhalo, abo bangafundanga ngenjongo, nabangagqibekanga ngoko bakukholwayo, bayawa bemke enyanisweni. Simele ukugxininisa kubo bonke imfuneko yokuphanda ngenkuthalo inyaniso engcwele, ukuze bazi ukuba ngokwenene bayayazi into eyinyaniso. Abanye babanga ulwazi oluninzi, baze bazive banelisekile yimeko yabo, xa bengenawo umnqweno ongaphezu kolo msebenzi, kungekho luthando lunamandla ngakumbi ngoThixo, nangeemiphefumlo awazifelayo uKristu, kunokuba ngathi abazange bamazi uThixo. Abayifundi iBhayibhile [ukuze] bazenzele eyabo umongo nokutyeba kwayo emiphefumlweni yabo. Abavakalelwa kukuba lilizwi likaThixo elithetha kubo. Kodwa ukuba sifuna ukuqonda indlela yosindiso, ukuba sifuna ukubona imisebe yeLanga lobulungisa, kufuneka sizifundisise iZibhalo ngenjongo, kuba izithembiso neziprofeto zeBhayibhile ziphalaza imisebe ecacileyo yozuko phezu kwecebo elingcwele lokuhlangula, ezi nyaniso zinkulu ezingaqondwa ngokucacileyo.” The 1888 Materials, 403.

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

Ukuba ngumKristu ngokwenene kuthetha ukufana noKristu. Esi sicatshulwa sichaza ukuba “sifanele sazi ngokwethu oko kuyakha ubuKristu.” Sithi “sifanele sazi” “oko kuyinyaniso.” “Sifanele sazi” “ukuba yintoni ukholo esilwamkeleyo.” Sifanele sazi “ukuba yintoni imithetho yeBhayibhile—imithetho esiyinikiweyo ngelona gunya liphezulu.” Ukufana noKristu kufuna ukwazi ukuba yeyiphi na imithetho yeBhayibhile esiyinikiweyo ngelona gunya liphezulu. Ngaphandle kwaloo mithetho asinakufana noKristu, kuba imithetho enikwe lelona gunya liphezulu iyimbonakaliso epheleleyo yesimilo saKhe.

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.

Olunye uphawu lukaEliya ngumsebenzi wokulungiselela indlela yomthunywa womnqophiso. UEliya umele umsebenzi ofezekiswa ngexesha lembali xa abantu ababekhe banyulwa ngaphambili bedlulwayo, yaye ngaxeshanye kunyulwa abantu abatsha abanyuliweyo. Le mbali imele inkqubo yokuhlanjululwa evelisa abantu abamelwa njengomnikelo ococekileyo, ngokwahlukileyo kubantu ababekhe banyulwa ngaphambili abangahlambulukanga.

> 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.

> Yabonani, ndiya kuthuma umthunywa wam, yaye uya kuwulungisa umendo phambi kwam; kwaye iNkosi eniyifunayo iya kufika ngequbuliso etempileni yayo, inguMthunywa womnqophiso, enimonwabelelayo: yabonani, iya kuza, utsho uYehova wemikhosi. Ke ngubani na onokunyamezela umhla wokufika kwayo? yaye ngubani na oya kuma xa ibonakala? kuba injengomlilo womcoci, injengesepha yabahlambi bempahla: Yaye iya kuhlala njengomcoci nomhlambululi wesilivere; iya kubahlambulula oonyana bakaLevi, ibacoce njengokucoca igolide nesilivere, ukuze banikele kuYehova umnikelo ngobulungisa. Woba mnandi ke kuYehova umnikelo wakwaYuda nowaseYerusalem, njengemihla yamandulo, nanjengakwiminyaka yangaphambili. 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.

UYohane umBhaptizi walungisa indlela ukuze uKristu afike ngequbuliso aze ahlambulule itempile yaKhe. Ukuhlanjululwa kwetempile ekuqaleni nasekupheleni kobulungiseleli bukaKristu kwakukukuzaliseka kwesahluko sesithathu sikaMalaki. UYohane wayengumthunywa owalungisa indlela yomThunywa womnqophiso ukuba ahlambulule oonyana bakaLevi.

> “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.

> “Ekucocweni kwetempile, uYesu wayevakalisa uthumo lwaKhe njengoMesiya, yaye engena ekwenzeni umsebenzi waKhe. Leyo tempile, eyakhiwelwa ukuba ibe yindawo yokuhlala yoBukho bukaThixo, yayimiselwe ukuba ibe sisifundo esibonakalayo kuSirayeli nakwihlabathi. Ukususela kumaxesha angunaphakade yayiyinjongo kaThixo ukuba sonke isidalwa esidaliweyo, ukususela kwiserafi eqaqambileyo nengcwele kuse kuye umntu, sibe yitempile yokuhlala koMdali ngaphakathi. Ngenxa yesono, ubuntu bayeka ukuba yitempile kaThixo. Intliziyo yomntu, yenziwe mnyama yaza yangcoliswa bububi, ayisabonisanga uzuko loNgcwele. Kodwa ngokuzalwa enyameni koNyana kaThixo, injongo yaseZulwini iyazaliseka. UThixo uhlala ebantwini, yaye ngobabalo olusindisayo intliziyo yomntu iba yitempile yaKhe kwakhona. UThixo wayemisele ukuba itempile yaseYerusalem ibe bubungqina obuqhubekayo besiphelo esiphakamileyo esivulekele wonke umphefumlo. Kodwa amaYuda ayengaqondanga ukubaluleka kweso sakhiwo ayesijonga ngekratshi elingako. Awazange azinikele njengamatempile angcwele oMoya oyiNgcwele. Iintendelezo zetempile yaseYerusalem, zizaliswe sisiphithiphithi sorhwebo olungengcwele, zazimela ngokwenyaniso itempile yentliziyo, engcoliswe bubukho benkanuko zenyama neengcinga ezingengcwele. Ekucoceni itempile kubathengi nabathengisi behlabathi, uYesu wavakalisa uthumo lwaKhe lokucoca intliziyo ekungcolisweni sisono,—kwiminqweno yasemhlabeni, kwiinkanuko zokuzingca, kwimikhwa emibi eyonakalisa umphefumlo. ‘INkosi eniyifunayo iya kufika ngesiquphe etempileni yaYo, umthunywa womnqophiso enimkholisayo: yabonani, iya kufika, itsho iNkosi yemikhosi. Kodwa ngubani na onokulunyamezela usuku lokuza kwayo? ngubani na onokuma ekubonakaleni kwayo? kuba injengomlilo womnyibilikisi, injengesepha yabahlambi: yohlala njengomnyibilikisi nomhlambululi wesilivere; ibahlambulule oonyana bakaLevi, ibacokise njengegolide nangesilivere.’ Malaki 3:1–3.” Ulangazelelo Lwamaxesha, 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.

UYohane uMbhaptizi wayengumthunywa owawulungiselela indlela ukuze uKristu afike ngesiquphe aze ahlambulule itempile yaKhe, yaye uWilliam Miller wawufeza kwaloo msebenzi wokulungiselela ukuba uKristu afike ngesiquphe aye kweYona Ngcwele ngo-Oktobha 22, 1844.

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

> “Ukuza kukaKristu njengoMbingeleli wethu oMkhulu kweyona ndawo ingcwele, ngenxa yokuhlanjululwa kwengcwele, njengoko kubonisiwe kuDaniyeli 8:14; ukuza koNyana womntu kuLowo waMandulo ngeeMihla, njengoko kubekwe kuDaniyeli 7:13; nokufika kweNkosi etempileni yaYo, njengoko kwaxelwa kwangaphambili nguMalaki, ziingcaciso zesiganeko esinye eso; yaye oku kukwamelwa kukufika komyeni emtshatweni, njengoko kuchazwe nguKristu emzekelisweni weentombi ezilishumi, kuMateyu 25.” Imbambano Enkulu, 426.

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

UYohane noMiller babonakalisa ngokomfuziselo ukuhlanjululwa okumelwe nguMalaki, ngoku okusenziwayo kwimbali yethu yangoku.

> “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).

> “Umprofeti uthi, ‘Ndabona enye ingelosi isihla ivela ezulwini, inegunya elikhulu; nehlabathi lakhanyiswa bubuqaqawuli bayo. Yaza yadanduluka ngamandla ngezwi elinamandla, isithi, Iwile, iwile iBhabhiloni enkulu, yaza yaba likhaya leedemon’ (IsiTyhilelo 18:1, 2). Lo ngumyalezo kanye owawunikelwe yingelosi yesibini. Iwile iBhabhiloni, ‘ngokuba iye yazisela zonke iintlanga ukuba zisele iwayini yengqumbo yohenyuzo lwayo’ (IsiTyhilelo 14:8). Yintoni na loo wayini?—Ziimfundiso zayo zobuxoki. Inike ihlabathi isabatha yobuxoki endaweni yeSabatha yomthetho wesine, yaza yaphinda ubuxoki awathi uSathana waqala ukubuxelela uEva e-Eden—ukungafi kwendalo komphefumlo. Iziphoso ezininzi ezizalana nazo izisasaze kude nakubanzi, ‘ifundisa njengemfundiso imithetho yabantu’ (Mateyu 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.

> “Xa uYesu waqalisa inkonzo Yakhe esidlangalaleni, wayihlambulula iTempile ekungcolisweni kwayo okungcwele okunyelisayo. Phakathi kwezenzo zokugqibela zenkonzo Yakhe kwakukho ukuhlanjululwa kwesibini kweTempile. Ngokunjalo ke, emsebenzini wokugqibela wokulumkisa ihlabathi, kubhengezwa izibizo ezibini ezahlukileyo eziya ezicaweni. Umyalezo wengelosi yesibini uthi, ‘Iwile, iwile iBhabheli, eso sixeko sikhulu, ngokuba siselisile zonke iintlanga iwayini yengqumbo yobufebe baso’ (ISityhilelo 14:8). Kanti ke ekudandulukeni ngamandla komyalezo wengelosi yesithathu kuviwa ilizwi livela ezulwini lisithi, ‘Phumani kulo, bantu bam, ukuze ningabi ngamadlelane ezonweni zalo, nokuze ningamkelwa zizibetho zalo. Kuba izono zalo zifike zaya kuthi ga ezulwini, yaye uThixo uzikhumbule izenzo zalo ezigwenxa’ (ISityhilelo 18:4, 5).” Selected Messages, incwadi 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.

Ukuhlanjululwa kwetempile okwakubini kwinkonzo kaKristu, nokuhlanjululwa kwetempile okwakubini kwimbali yamaMillerite, kwakukukuzaliseka kukaMalaki isahluko sesithathu yaye kubhekisela phambili ekuhlanjululweni kwetempile okwakubini okwaqalayo ngomhla we-11 Septemba 2001, xa izakhiwo ezinkulu zesiXeko saseNew York zawa ngenxa yokuchukunyiswa nguThixo, yaye ingelosi enamandla yeSityhilelo ishumi elinesibhozo yehla ukuze ikhanyisele umhlaba ngobuqaqawuli bayo. Phakathi kwezinye izinto, oku kuyawuphikisa umxhesho weentsomi onikelwa ziingcali zezakwalizwi zamaLaodike zase-Adventism ezibanga ukuba uEllen White wayengumprofeti uEliya owayeza kuza ngaphambi komhla omkhulu nowoyikekayo weNkosi. Ukuhlanjululwa kwetempile okwenzeka xa ingelosi yeSityhilelo ishumi elinesibhozo yehla kwaqala kwiminyaka engamashumi asibhozo anesithandathu emva kokuba uEllen White ebekwe ekuphumleni.

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.

UYohane uMbhaptizi nabafundi bakhe, uMiller namaMillerite, neFuture for America bamele abathunywa abalungisa indlela ukuze uMthunywa womnqophiso afike ngesiquphe etempileni yaKhe aze ayihlambulule ekungcolisweni kwayo okungcwelelekileyo.

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.

UEliya njengomfuziselo umele umntu. Umele umntu obizelwe ephuma kubomi obuqhelekileyo, engenguye umfundisi-ntsapho wezenkolo wobupristi. Ubulungiseleli bakhe bubonakalisa indlela echanileyo yebhayibhile, eyimithetho enikwe ligunya eliphezulu. Ubulungiseleli bakhe bukungquzulwano nendlela yobupristi bangoku baseLawodike, eyamabali, amasiko nezithethe. Ulungisa indlela yenkqubo yokuhlanjululwa ephakamisa abantu abatsha abanyuliweyo ukusuka kwintsalela yabantu abanyuliweyo abashiywayo. Inkqubo yokuhlanjululwa ibekwe ngaphakathi kwemeko yokwenzeka ngesiquphe.

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

UEliya ukwamele ulungiselelo nomsebenzi uThixo awumiselayo ngokukodwa aze awuchaze njengolungiselelo olukhethekileyo lukaThixo.

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

Oku siya kukubonisa kwimbali yamaMillerite kwinqaku elilandelayo.

> 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.

> Kwathi ngexesha lokubingelela ngedini langokuhlwa, uEliya umprofeti wasondela, wathi, Yehova, Thixo ka-Abraham, kaIsake, nowakwaSirayeli, makwazeke namhla ukuba wena unguThixo kwaSirayeli, nokuba mna ndingumkhonzi wakho, nokuba ndizenze zonke ezi zinto ngokwelizwi lakho. 1 Kumkani 18:36.

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