The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Dat wëch, an där Christus de Bond bestätegt huet, huet d’Zäitspan vum sengem Daf bis zu deem Ament duergestallt, wou Christus am himmlesche Hellegtum beim Steenegung vum Stephanus opgestanen ass.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Amma shi, cike da Ruhu Mai Tsarki, ya zura ido sosai zuwa sama, ya ga ɗaukakar Allah, da Yesu yana tsaye a hannun dama na Allah, Ya ce, Ga shi, ina ganin sammai a buɗe, da Ɗan Mutum yana tsaye a hannun dama na Allah. Sai suka yi ƙara da babbar murya, suka toshe kunnuwansu, suka taso masa gaba ɗaya, Suka fitar da shi waje da birni, suka jejjefe shi da duwatsu; shaidun kuwa suka ajiye tufafinsu a ƙafafun wani saurayi, wanda sunansa Shawulu. Suka kuwa jejjefi Istafanus, yana kiran Allah, yana cewa, Ubangiji Yesu, ka karɓi ruhuna. Sai ya durƙusa, ya yi kira da babbar murya, Ubangiji, kada ka ɗora musu wannan zunubi. Da ya faɗi haka, sai ya yi barci. Ayyukan Manzanni 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Sa Esteban ay binato at si Miguel ay tumindig, ang ebanghelyo ay napasa mga Gentil, sapagkat hanggang sa panahong iyon ang ebanghelyo ay nakalaan lamang sa mga Judio.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
«Ангел затем сказал: “И утвердит завет для многих на одну седмину [семь лет]”. В течение семи лет после того, как Спаситель вступил в Своё служение, Евангелие должно было возвещаться преимущественно иудеям: три с половиной года — Самим Христом, а затем — апостолами. “А в половине седмины прекратится жертва и приношение”. Даниил 9:27. Весной 31 г. по Р. Х. Христос, истинная Жертва, был принесён на Голгофе. Тогда завеса храма раздралась надвое, показывая, что святость и значение жертвенного служения отошли. Настало время прекратиться земной жертве и приношению.»
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
«این یک هفته—هفت سال—در سال ۳۴ میلادی به پایان رسید. آنگاه یهودیان با سنگسار کردن استیفان، سرانجام ردّ خود نسبت به انجیل را مُهر کردند؛ شاگردانی که بر اثر جفا پراکنده شده بودند، «در همهجا میگشتند و به کلام موعظه میکردند» (اعمال ۸:۴)؛ و اندکی پس از آن، شائولِ جفاکار ایمان آورد و پولُس، رسولِ امتها، گردید.» آرزوی اعصار، ۲۳۳.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
Mu mwaka wa 34, icyumweru cyera (iminsi ibihumbi bibiri magana atanu na makumyabiri) cyarasojwe, kandi Isirayeli ya kera itandukanywa n’Imana; igihe cyabo cy’igeragezwa cyari cyarangiye rwose. Kuri uwo mwanya, igihano cyagombaga kugera kuri Isirayeli ya kera kubera kwanga isezerano no kubambisha Umwana w’Imana cyari kiyobowe n’urubanza nyakubahwa rw’Imana. Imana, mu kwihangana kwayo kwuzuye imbabazi, yasubitse kurimburwa kwa Yerusalemu kugeza ku kugotwa no kurimburwa kwayo kuva mu mwaka wa 66 nyuma ya Kristo kugeza mu mwaka wa 70 nyuma ya Kristo.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Одломците во деветтата глава од Даниел, кои ја определуваат седмицата во која Христос го потврди заветот, исто така покажуваат дека паганскиот Рим („кнезот што ќе дојде“) ќе ги разори градот и светилиштето; но Бог, во Својата долготрпелива милост, им даде време на чедата на древниот Израел да го чујат евангелието и да донесат одлука, како што направиле нивните татковци, за време на седумгодишниот период на Христовата и на апостолската служба меѓу нив.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
«Preskaŭ dum kvardek jaroj post kiam la pereo de Jerusalem estis proklamita de Kristo mem, la Sinjoro prokrastis Siajn juĝojn kontraŭ la urbo kaj la nacio. Mirinda estis la pacienca longtoleremo de Dio al la malakceptintoj de Lia evangelio kaj al la murdintoj de Lia Filo. La parabolo pri la senfrukta arbo prezentis la rilaton de Dio al la juda nacio. La ordono estis elirinta: “Dehaku ĝin; kial ĝi senutile okupas la teron?” (Luke 13:7) sed dia kompato ankoraŭ iom da tempo ĝin ŝparis. Ankoraŭ estis multaj inter la Judoj, kiuj ne konis la karakteron kaj la laboron de Kristo. Kaj la infanoj ne estis ĝuintaj la ŝancojn nek ricevintaj la lumon, kiun iliaj gepatroj malŝatis. Per la predikado de la apostoloj kaj iliaj kunlaborantoj Dio igus lumon brili sur ilin; al ili estus permesite vidi, kiel la profetaĵo estis plenumita, ne nur en la naskiĝo kaj vivo de Kristo, sed ankaŭ en Lia morto kaj releviĝo. La infanoj ne estis kondamnitaj pro la pekoj de la gepatroj; sed kiam, kun kono de la tuta lumo donita al iliaj gepatroj, la infanoj malakceptis la aldonan lumon donacitan al ili mem, ili fariĝis partoprenantoj en la pekoj de la gepatroj, kaj plenigis la mezuron de sia malvirteco. »
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
„Долготърпението на Бога към Йерусалим само утвърди юдеите в тяхното упорито неразкаяние. Със своята омраза и жестокост към учениците на Исус те отхвърлиха последното предложение на милост. Тогава Бог оттегли Своята закрила от тях и премахна Своята възпираща сила над Сатана и неговите ангели, и народът бе оставен под властта на водача, когото бе избрал. Неговите чада бяха презрели Христовата благодат, която би им дала възможност да покорят злите си подтици, а сега те станаха техни завоеватели. Сатана разпали най-яростните и най-покварени страсти на душата. Хората не разсъждаваха; те бяха отвъд разума — управлявани от подтик и сляпа ярост. Те станаха сатанински в своята жестокост. В семейството и в народа, сред най-висшите и най-низшите съсловия еднакво, имаше подозрение, завист, омраза, разпри, бунт, убийство. Никъде нямаше безопасност. Приятели и роднини се предаваха един друг. Родители убиваха децата си, и деца — родителите си. Управниците на народа нямаха власт да управляват самите себе си. Необузданите страсти ги превърнаха в тирани. Юдеите бяха приели лъжливо свидетелство, за да осъдят невинния Божи Син. Сега лъжливи обвинения правеха собствения им живот несигурен. С делата си те отдавна казваха: „Нека Светият Израилев престане да бъде пред нас.“ Исая 30:11. Сега желанието им бе изпълнено. Божият страх вече не ги смущаваше. Сатана стоеше начело на народа и най-висшите граждански и религиозни власти бяха под неговото влияние.“ Великата борба, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
কবিনিয়মের দূত হিসেবে, খ্রিষ্ট প্রথমে একমাত্র ইহুদিদের সঙ্গেই কার্য করলেন। ৩৪ খ্রিষ্টাব্দে, স্তেফনের প্রস্তরাঘাতে নিহত হওয়ার সময়, সুসমাচার তখন অইহুদিদের কাছে পৌঁছাল, এবং ঈশ্বরের কার্যকর বিচার-সময় উপস্থিত হলো; যদিও ঈশ্বর তাঁর করুণায় সেই সময়বিন্দুটিকে প্রায় চল্লিশ বছর পর্যন্ত স্থগিত রেখেছিলেন।
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
พันธสัญญูตแห่งพันธสัญญา โดยเป็นการสำเร็จตามมาลาคีบทที่สาม พระคริสต์ทรงชำระพระวิหารสองครั้ง พระองค์ทรงกระทำเช่นนั้นในช่วงระยะเวลาที่ทรงแยกไว้เป็นพิเศษสำหรับชนชาติแห่งพันธสัญญาซึ่งในขณะนั้นกำลังถูกทรงผ่านเลยและทรงหย่าร้าง และอีกทั้งสำหรับบรรดาผู้ซึ่งต่อมาจะกลายเป็นชนชาติที่ทรงเลือกสรรใหม่ เมื่อช่วงระยะเวลานั้นสิ้นสุดลง เวลาของการพิพากษาเชิงบริหารของพระเจ้าก็เริ่มต้นขึ้น ยอห์นผู้ให้บัพติศมาเป็นผู้สื่อสารซึ่งได้เตรียมทางไว้สำหรับพระราชกิจของพระคริสต์ในการทรงยกชนชาติที่ทรงเลือกสรรใหม่ขึ้นมา ซึ่งพระองค์จะทรงเข้าทำพันธสัญญาด้วย
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Les deux purifications du temple étaient des leçons vivantes révélant l’œuvre du Christ dans la purification du temple de l’âme. Lorsque le Messager de l’Alliance paraît soudainement au chapitre trois de Malachie, Il purifie et épure aussi les fils de Lévi, afin de produire une offrande comme aux jours d’autrefois.
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 3:2–3.
Lakini ni nani awezaye kustahimili siku ya kuja kwake? na ni nani atakayesimama atakapoonekana? kwa maana yeye ni kama moto wa msafishaji, na kama sabuni ya mfua nguo; naye ataketi kama msafishaji na mtakaso wa fedha; naye atawatakasa wana wa Lawi, na kuwasafisha kama dhahabu na fedha, ili wamtolee Bwana toleo katika haki. Ndipo toleo la Yuda na Yerusalemu litapendeza machoni pa Bwana, kama katika siku za kale, na kama katika miaka ya zamani. Malaki 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
മലാഖി അദ്ധ്യായം മൂന്ന്, കൂടാതെ ദേവാലയത്തിന്റെ രണ്ട് ശുദ്ധീകരണങ്ങളും ഉടമ്പടിയുടെ ദൂതൻ നിർവഹിക്കുന്ന ലേവിയുടെ പുത്രന്മാരുടെ വിശ്വാസത്തിന്റെ പരിപൂർണ്ണതയെ പ്രതിനിധീകരിക്കുന്നു. ലേവിയുടെ പുത്രന്മാരുടെ വിശ്വാസത്തിന്റെ പരിപൂർണ്ണത സ്വർണ്ണത്തിന്റെ ശുദ്ധീകരണത്താൽ പ്രതിനിധീകരിക്കപ്പെടുന്നു.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
«Կանխավ պիտի լինի, առողջարանում որևէ ազդեցություն ունեցող բոլորի մեջ, Աստծո կամքին հարմարում, անձի խոնարհեցում, սրտի բացում Քրիստոսի Հոգու թանկագին ազդեցությանը։ Հրով փորձված ոսկին ներկայացնում է սեր և հավատ։ Շատերը գրեթե զուրկ են սիրուց։ Ինքնաբավությունը կուրացնում է նրանց աչքերը իրենց մեծ կարիքի հանդեպ։ Կա հաստատուն անհրաժեշտություն Աստծուն ամենօրյա դարձի, կրոնական կյանքում նոր, խոր և ամենօրյա փորձառության»։ Վկայություններ, հատոր 4, 558։
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Malaïki chapitre trois, et les deux purifications du temple représentent une perfection de la compréhension de l’accroissement de la connaissance au sein des sages, qui sont les fils de Lévi, laquelle est accomplie par le Messager de l’Alliance. La perfection des fils de Lévi est représentée par la purification de l’argent.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Herrens ord är rena ord, såsom silver luttrat i en jordugn, renat sju gånger. Psalm 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Agbɛnla ƒe Dɔla la nàtsɔ nu atsɔ ami Levi viwo abe klosalo kple sika ene. Mawu ƒe Nyae nye si tsɔa amenuveve va, elabena woaŋlɔ ame ɖe eƒe nɔnɔme me nye lae nye ameɖedzesi kple kɔkɔenyenye.
Sanctify them through thy truth: thy word is truth. John 17:17.
ਉਹਨਾਂ ਨੂੰ ਆਪਣੀ ਸੱਚਾਈ ਰਾਹੀਂ ਪਵਿੱਤਰ ਕਰ; ਤੇਰਾ ਬਚਨ ਸੱਚਾਈ ਹੈ। ਯੂਹੰਨਾ 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
યોહાન બાપ્તિસ્માદાતા મલાખી અધ્યાય ત્રણની પ્રથમ પરિપૂર્ણતામાં કરારના દૂત માટે માર્ગ તૈયાર કરનાર દૂત હતો, અને તે સંદર્ભમાં તેનો સંદેશ સ્વભાવથી ચારગુંણો હતો. તેના કાર્યમાં કરારના દૂત દ્વારા પૂર્ણ થનારી શુદ્ધિકરણની ક્રિયાની ઓળખ સામેલ હતી, અને પૂર્ણ થયેલું તે શુદ્ધિકરણનું કાર્ય ધાન્ય મંડાણની જગ્યા ઝાડવાની ક્રિયા તરીકે રજૂ કરવામાં આવ્યું હતું. તેણે ઓળખાવ્યું કે અગાઉ પસંદ કરાયેલા લોકો ત્યારે પસાર કરી મૂકવાની પ્રક્રિયામાં હતા. તેણે દેવના લોકોને લાઓદિકેયાનો સંદેશ પણ રજૂ કર્યો, જેથી તેઓને તેમના પોતાના પાપો અને તેમના પિતૃઓના પાપો બતાવવામાં આવે. તેણે આ તમામ હકીકતોને “આવનારા કોપ”ના પરિપ્રેક્ષ્યમાં મૂક્યાં. માર્ગ તૈયાર કરનાર તે દૂતનું કાર્ય એવા વ્યક્તિના કાર્યનું પ્રતિનિધિત્વ કરતું હતું જેણે ક્યારેય તે લોકોની શૈક્ષણિક પ્રણાલીમાં શિક્ષણ પ્રાપ્ત કર્યું ન હતું, જેઓ પસાર કરી મૂકવામાં આવી રહ્યા હતા.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
«با یوحناى تعمیددهنده، خداوند براى خود رسولى برانگیخت تا راه خداوند را مهیا سازد. او مىبایست به جهان در توبیخ و محکوم ساختن گناه، شهادتى استوار و بىبیم دهد. لوقا، در اعلام مأموریت و کار او، مىگوید: «و او پیشِ روى وى، به روح و قوتِ الیاس، خواهد رفت تا دلهاى پدران را به سوى فرزندان بازگرداند، و نافرمانان را به حکمت عادلان، تا قومى مهیا براى خداوند آماده سازد» (لوقا ۱:۱۷).»
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
「パリサイ人やサドカイ人の多くがヨハネのバプテスマに来たのを見て、彼は彼らに向かって言った。『まむしの子らよ、来たるべき御怒りを免れようとして逃げよと、だれがあなたがたに警告したのか。それなら、悔い改めにふさわしい実を結べ。そして、心の中で、われわれの父はアブラハムだ、などと言い始めてはならない。あなたがたに言うが、神はこれらの石からでも、アブラハムの子らを起こすことがおできになる。今や、おのもおの木の根もとに斧が置かれている。それゆえ、良い実を結ばない木はみな切り倒されて、火に投げ込まれる。わたしは悔い改めへと導くために、水であなたがたにバプテスマを授ける。しかし、わたしのあとに来られる方は、わたしよりも力ある方であり、わたしはその方の履き物をお持ちするにも値しない。その方は、聖霊と火によって、あなたがたにバプテスマをお授けになる。手には箕を持って、その脱穀場をことごとくきよめ、ご自分の麦を倉に納められるが、殻は消えることのない火で焼き尽くされる』」（Matthew 3:7–12）。
“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, 147, 148.
„Die Stimme Johannes’ erhob sich wie eine Posaune. Sein Auftrag lautete: ‚Verkünde Meinem Volk seine Übertretung und dem Hause Jakob seine Sünden‘ (Jesaja 58,1). Er hatte keine menschliche Gelehrsamkeit erlangt. Gott und die Natur waren seine Lehrer gewesen. Doch es wurde einer benötigt, um den Weg vor Christus zu bereiten, der kühn genug war, seine Stimme wie die Propheten vor alters hören zu lassen und die entartete Nation zur Buße aufzurufen.“ Selected Messages, Buch 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller fu il secondo messaggero che preparò la via al Messaggero del Patto, e la persona e l’opera di Miller erano state prefigurate da Giovanni Battista.
“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.” Early Writings, 233.
“Az emberek ezrei jutottak arra, hogy elfogadják a William Miller által hirdetett igazságot, és Isten szolgái támadtak Illés lelkületével és erejével, hogy hirdessék az üzenetet. Miként János, Jézus előhírnöke, azok, akik ezt az ünnepélyes üzenetet hirdették, kényszert éreztek arra, hogy a fejszét a fa gyökerére vessék, és felszólítsák az embereket, hogy a megtéréshez méltó gyümölcsöket teremjenek.” Korai írások, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Ang mga mapag-alinlangang Judio noong panahon ni Cristo ay naakay upang magtiwala sa isang maling pahayag tungkol sa Mesiyas. Ang “Mesiyas” ay salitang Hebreo para sa salitang Griyego na “Cristo,” na ang kahulugan ay “pinahiran.”
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Die woord wat God aan die kinders van Israel gestuur het deur vrede te verkondig deur Jesus Christus — Hy is Here van almal — dié woord, sê ek, ken julle, wat deur die hele Judéa bekend gemaak is en begin het in Galiléa ná die doop wat Johannes verkondig het; hoe God Jesus van Násaret gesalf het met die Heilige Gees en met krag, Hy wat rondgegaan het om goed te doen en almal te genees wat deur die duiwel oorweldig was; want God was met Hom. Handelinge 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
“mesiah” dan “Kristus” kedua-duanya bererti “yang diurapi”. Kristus diurapi pada waktu pembaptisan-Nya, maka secara teknikal Dia bukanlah Mesiah atau Kristus sehingga pembaptisan-Nya. Pembaptisan-Nya secara nubuatan selaras dengan turunnya malaikat dalam Wahyu pasal sepuluh, yang turun pada 11 Ogos 1840, dan juga selaras dengan turunnya malaikat yang gagah perkasa dalam Wahyu pasal lapan belas, yang turun pada 11 September 2001. Tiga tanda batas nubuatan itu mengenal pasti penyataan Roh Kudus dalam hujan akhir.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Les Juifs querelleurs s’attachaient à une conception erronée, à un faux message prophétique selon lequel le Messie instaurerait un royaume terrestre littéral dans lequel la nation d’Israël gouvernerait le monde. C’était un faux message qui promettait « paix et prospérité ».
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
Ujumbe wa William Miller ulikuwa na vipengele viwili vikuu. Cha kwanza kilikuwa matumizi ya unabii wa nyakati uliotambulisha kutakaswa kwa patakatifu, na cha pili kilikuwa kukataa kwake tafsiri ya Kikatoliki ya milenia ya miaka elfu moja ambayo Waprotestanti walikuwa na mwelekeo wa kuikubali. Mtazamo huo wa uongo kuhusu milenia, ulioitambulisha kuwa ni miaka elfu moja ya amani na ustawi, ulikuwa umeonyeshwa na mtazamo wa uongo kuhusu ufalme wa Masihi ambao Wayahudi wabishani walishikilia.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Тези две свидетелства разпознават една фалшива вест за късния дъжд, обещаваща „мир и благоденствие“, в третото и последно изпълнение на историята на вестителя, който приготвя пътя за Вестителя на завета, за да дойде внезапно в Своя храм. Тази фалшива вест за късния дъжд е определена като вест за „мир и безопасност“, в противоположност на вестта на Йоан Кръстител, който заяви, че „всяко дърво, което не дава добър плод, се отсича и хвърля в огъня“, когато настъпи „идещият гняв“. Тя бе представена също и чрез заявлението на Милър, че няма да има хиляда години мир, както учи католицизмът; защото, когато Господ се завърне, Той ще унищожи земята с блясъка на Своето идване.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Na ninyi mnaoteswa, mpumzike pamoja nasi, atakapofunuliwa kutoka mbinguni Bwana Yesu pamoja na malaika wake wenye nguvu, katika moto uwakao, akiwalipizia kisasi wale wasiomjua Mungu, na wale wasioitii Injili ya Bwana wetu Yesu Kristo; ambao wataadhibiwa kwa uangamivu wa milele, watakataliwa mbali na uso wa Bwana na utukufu wa uweza wake. 2 Wathesalonike 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Abagabuzi babiri ba mbere bateguriye Intumwa y’Isezerano kwinjira mu isezerano n’ubwoko bushya bwatoranyijwe, bagaragaza ko ubutumwa bw’imvura y’itumba bw’ibinyoma bwa “amahoro n’umutekano,” bwashyizweho mu gisekuru cya gatatu cy’Abadivantisiti b’i Lawodikiya, bwateguwe na Satani kugira ngo bubuze Abadivantisiti b’i Lawodikiya bo mu gisekuru cya kane kumenya uruhare rw’Ubwisilamu, nk’uko bugaragazwa mu Magezi ya gatatu.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Mchakato wa utakaso unaotimizwa kwa ajili ya wale wanaowakilishwa na wana wa Lawi ni huu: yeye ajaye baada ya Yohana Mbatizaji alikuwa aisafishe kabisa sakafu yake ya kupuria na “kuitakasa,” kwa pepeto lililo mkononi mwake. Kazi hiyo hutimizwa kwa Neno lake.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘যাঁহার কুলা তাঁহার হাতে আছে, এবং তিনি আপন মাড়াইয়ের খলা সম্পূর্ণরূপে পরিষ্কার করিবেন, আর আপন গম গোলায় সংগ্রহ করিবেন।’ মথি ৩:১২। এটি শোধনের সময়গুলির মধ্যে একটি ছিল। সত্যের বাক্যের দ্বারা ভূষি গম হইতে পৃথক করা হইতেছিল। কারণ অনেকেই তিরস্কার গ্রহণ করিবার জন্য অতিশয় অহংকারী ও আত্মধার্মিক ছিল, এবং নম্রতার জীবন গ্রহণ করিবার জন্য জগতকে অত্যধিক ভালবাসিত, তাই তাহারা যীশুর হইতে ফিরিয়া গেল। এখনও অনেকেই একই কাজ করিতেছে। আজও আত্মাগণ পরীক্ষিত হইতেছে, যেমন কফরনাহূমের সমাজগৃহে সেই শিষ্যগণ পরীক্ষিত হইয়াছিল। যখন সত্য হৃদয়ে উপস্থিত করা হয়, তখন তাহারা দেখে যে তাহাদের জীবন ঈশ্বরের ইচ্ছার সহিত সঙ্গতিপূর্ণ নহে। তাহারা নিজেদের মধ্যে সম্পূর্ণ পরিবর্তনের প্রয়োজন দেখে; কিন্তু সেই আত্মঅস্বীকারের কাজ গ্রহণ করিতে তাহারা ইচ্ছুক নহে। অতএব, যখন তাহাদের পাপ প্রকাশিত হয়, তখন তাহারা ক্রুদ্ধ হয়। তাহারা বিরক্ত হইয়া চলিয়া যায়, যেমন শিষ্যগণ যীশুকে ছাড়িয়া গিয়াছিল, এই বলিয়া গুঞ্জরিত করিতে করিতে, ‘এ বড় কঠিন কথা; কে ইহা শুনিতে পারে?’” The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Malaka ya mvula ya mfula ya nsuka ezali “ntembe” ya Habakuki mokapo ya mibale, mpe ezali maloba ya solo, oyo ekabolaka matiti ya pamba na blé. Bokabwani wana ezali bopetoli oyo Mosakoli ya Boyokani akokisaki. Na lisolo ya ba-Millerite, malaka ya Danyele mokapo ya mwambe, molongo ya zomi na minei, ebimisaki bopetoli ntango elongaki te mpo na mbala ya liboso mpe ememaki eleko ya kozela ya Habakuki mokapo ya mibale mpe lisese ya bangɔndɔ zomi na Matayo mokapo ya tuku mibale na mitano. Ntango malaka ya Bileli ya Kati ya Butu ekokisamaki na nsuka na mokolo ya 22 Oktobre 1844, ebimisaki bopetoli moko monene koleka. Ezalaki wana nde Mosakoli ya Boyokani ayaki na mbalakaka mpe abandaki bopetoli mpe bopɛtolami ya nsuka. Koningana oyo eleká na kati ya mibale ya liboso kati na misato ya bopɛtolami mpe ya bopetoli, elongaki te na ya misato mpe etindamaki na esobe ya Laodikia na 1863.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
V dějinách milleritského hnutí byli protestanté nejprve očištěni slovy pravdy; poté bylo hnutí prvního anděla očištěno při příchodu třetí zkušební zvěsti. Ti však, kteří byli během šestačtyřiceti let od roku 1798 do roku 1844 staviteli milleritského chrámu, při třetí zkoušce neobstáli, jež přišla 22. října 1844, ačkoli dokonale naplnili podobenství o deseti pannách.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Mnogo onih koji su po porukama prvoga i drugoga anđela izišli ususret Zaručniku, odbili su treću, posljednju kušajuću poruku koja treba biti upućena svijetu, a sličan će se stav zauzeti i kada bude upućen posljednji poziv.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
« Chaque détail de cette parabole doit être étudié avec soin. Nous sommes représentés soit par les vierges sages, soit par les vierges folles. » Review and Herald, 31 octobre 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Le lịch sử tiên tri đã khởi sự khi vị thiên sứ thứ ba đến vào ngày 22 tháng 10 năm 1844 là một sự thất bại, và nó đã chấm dứt với cuộc phản nghịch năm 1863. Đến năm 1850, Chị White đã viết sứ điệp sau đây.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“An Tighearna thug dhomh sealladh, air 26 dhen Fhaoilleach, a dh’innseas mi. Chunnaic mi gu robh cuid de shluagh Dhè amaideach agus suanach; agus nach robh iad ach leth-dhùisg, agus nach do mhothaich iad an aimsir anns a bheil sinn a-nis a’ fuireach; agus gun robh an ‘duine’ leis an ‘sguab-shalachair’ air tighinn a-steach, agus gu robh cuid ann an cunnart a bhith air an sguabadh air falbh. Ghuidh mi air Ìosa an sàbhaladh, an caomhnadh beagan na b’fhaide, agus toirt orra an cunnart uabhasach fhèin fhaicinn, a-chum gum faigheadh iad deasachadh mus biodh e gu sìorraidh ro anmoch. Thuirt an t-aingeal, ‘Tha sgrios a’ teachd mar chuairt-ghaoith chumhachdach.’ Ghuidh mi air an aingeal truas a ghabhail agus an fheadhainn a shàbhaladh a bha measail air an t-saoghal seo, agus ceangailte rin sealbhachdan, agus nach robh deònach dealachadh riu, agus an ìobradh a dhèanamh a thoirt luathachadh do na teachdairean air an slighe gu biadh a thoirt do na caoraich acrach, a bha a’ bàsachadh le gainnead bìdh spioradail.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Ko sem opazovala uboge duše, ki so umirale zaradi pomanjkanja sedanje resnice, in nekatere, ki so trdile, da verujejo resnici, pa so jih puščale umirati, ker so zadrževale potrebna sredstva za pospeševanje Božjega dela, je bil ta prizor preveč boleč, in prosila sem angela, naj ga odmakne od mene. Videla sem, da so, kadar je Božja zadeva zahtevala del njihovega premoženja, kakor mladenič, ki je prišel k Jezusu, [Matthew 19:16–22.] odšli žalostni; in da bo kmalu prekipevajoča nadloga prišla čeznje in pomedla vse njihovo imetje, tedaj pa bo prepozno darovati zemeljske dobrine in si nabrati zaklad v nebesih.” Review and Herald, 1. april 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
Дар соли 1850 марди ҷорӯбдори хок аллакай расида буд. 22 октябри соли 1844 Пайкари Аҳд ногаҳон ба маъбади Худ омада буд, ва Ӯ кори пок кардан ва соф гардонидани писарони Левиро оғоз намуд.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
«ត្រូវបានសាកល្បង និងពិនិត្យមើល ហើយមនុស្សជាច្រើនកំពុងឆ្លងកាត់ដីដូចគ្នាដែលអ្នកទាំងនោះដែលបានបោះបង់ព្រះគ្រីស្ទបានដើរឆ្លងកាត់។ នៅពេលត្រូវបានសាកល្បងដោយព្រះបន្ទូល ពួកគេបដិសេធព្រះគ្រូដ៏ទេវភាព។ នៅពេលត្រូវបានស្តីបន្ទោស ពីព្រោះជីវិតរបស់ពួកគេមិនស្របតាមសេចក្តីពិត និងសេចក្តីសុចរិត នោះពួកគេបែរចេញពីព្រះអង្គសង្គ្រោះ; ហើយការសម្រេចចិត្តរបស់ពួកគេ ដូចជារបស់ពួកសិស្សដែលបានខឹងចិត្ត នឹងមិនត្រូវបានបម្លែងវិញឡើយ។ ពួកគេមិនដើរជាមួយព្រះគ្រីស្ទទៀតឡើយ។ ដូច្នេះហើយ ពាក្យទាំងនេះត្រូវបានបំពេញថា៖ ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’» Signs of the Times, May 15, 1901.