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.
Hiki iiki lya Kristi lya kuimikisya ulufingo lyasimile ikipindi ukufuma kuubatizyo wakwe, mpaka Kristi mu nzubo yakwe ya ku igulu ayiimile pa kutemigwa kwa Stefano.
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.
Lakini yeye, akiwa amejaa Roho Mtakatifu, akatazama mbinguni kwa uthabiti, akaona utukufu wa Mungu, na Yesu amesimama mkono wa kuume wa Mungu, akasema, Tazama, naona mbingu zimefunguliwa, na Mwana wa Adamu amesimama mkono wa kuume wa Mungu. Ndipo wakapiga kelele kwa sauti kuu, wakaziba masikio yao, wakamrukia kwa nia moja, wakamtupa nje ya mji, wakampiga kwa mawe; nao mashahidi wakaweka nguo zao miguuni pa kijana mmoja, jina lake Sauli. Wakampiga Stefano kwa mawe, naye akimwomba Mungu na kusema, Bwana Yesu, pokea roho yangu. Akapiga magoti, akalia kwa sauti kuu, Bwana, usiwahesabie dhambi hii. Naye alipokwisha kusema hayo, akalala. Matendo 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.
Gava ku Stefanos xwekir ku keviran li ser wî avêtin û Mîkaêl rabû ser piyan, Mizgîniya Încîlê çû cem neteweyên ne-Cihû; çimkî heta wê demê Mizgîniya Încîlê tenê bi Cihûyan re hate sînordarkirin.
“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.
“Basi, malaika akasema, ‘Naye atathibitisha agano na wengi kwa juma moja [miaka saba].’ Kwa maana kwa muda wa miaka saba baada ya Mwokozi kuanza huduma Yake, injili ilipaswa kuhubiriwa hasa kwa Wayahudi; kwa miaka mitatu na nusu na Kristo Mwenyewe; na baadaye na mitume. ‘Na katikati ya lile juma ataleta mwisho wa dhabihu na toleo.’ Danieli 9:27. Katika majira ya kuchipua ya A. D. 31, Kristo, dhabihu ya kweli, alitolewa huko Kalvari. Ndipo pazia la hekalu likapasuka vipande viwili, likionyesha kwamba utakatifu na umuhimu wa huduma ya dhabihu ulikuwa umeondoka. Wakati ulikuwa umewadia kwa dhabihu na toleo la kidunia kukoma.”
“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.
“ئەو یەک هەفتەیە—حەوت ساڵ—لە ساڵی 34ی زایینی تەواو بوو. پاشان، بە سنگسارکردنی ئەستیڤان، جولەکەکان لە کۆتاییدا ڕەتكردنەوەی خۆیان بۆ ئینجیل مۆرکرد؛ قوتابییەکانیش کە بەهۆی چەوساندنەوەوە بڵاو ببوونەوە، ‘لە هەر شوێنێک دەڕۆیشتن و وشەکەیان ڕادەگەیاند’ (کردەوەی نێردراوان 8:4)؛ و دوای ماوەیەکی کەم، شاولی چەوسێنەر گۆڕدرا، و بوو بە پاوڵس، نێردراوی بۆ نەتەوەکان.” ئارەزووی سەردەمەکان، 233.
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.
Mwaka wa 34, juma takatifu (siku elfu mbili mia tano na ishirini) ilifikia mwisho, nao Israeli wa kale wakaachwa na Mungu kama mke aliyepewa talaka; muda wao wa rehema ulikuwa umefungwa kabisa. Katika hatua hiyo, kisasi juu ya Israeli wa kale kwa kukataa agano, na kwa kusulibisha Mwana wa Mungu, kilikuwa chini ya hukumu tekelezi ya Mungu. Mungu, katika rehema yake ya ustahimilivu mrefu, aliahirisha uangamivu wa Yerusalemu mpaka kuzingirwa na kuharibiwa kwake kuanzia mwaka 66 BK hadi mwaka 70 BK.
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.
Ivesi ivikukuminwe mu Daniele kapu yandumbweti, ivyalangile ulupwa lwa mviki ulo Kristu akakomeleleshemo icipangano, fyene fyalangile no kuti Roma wa bupegani (umwene uwakwise) akonona umusumba ne ncende yakwe iiyeruzhi, lelo Lesa mu kulongana Kwakwe ukwa kulekelesha ne nsansa, aleshile abana ba Israyeli wakale inshita yakwe ukutika Injili no kupanga ukusala, nga fintu bashibo bakopwele mu nshita ya myaka cinelubali iya bu ministeri bwa Kristu na bafunzi pakati kabo.
“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.
“ကရစ္စတော်ကိုယ်တိုင် ယေရုရှလင်မြို့၏ ပျက်စီးခြင်းကို ကြေညာတော်မူပြီးနောက် လေးဆယ်နှစ်နီးပါးတိုင်အောင်၊ ထာဝရဘုရားသည် ထိုမြို့နှင့် ထိုလူမျိုးအပေါ် မိမိ၏ တရားစီရင်ချက်များကို နှောင့်နှေးစေတော်မူ၏။ မိမိ၏ ဧဝံဂေလိတရားကို ပယ်ရှားသူများနှင့် မိမိ၏ သားတော်ကို သတ်ဖြတ်သူများအပေါ် ဘုရားသခင်၏ သည်းခံရှည်ကြာတော်မူခြင်းသည် အံ့ဖွယ်ကောင်းလှ၏။ အသီးမသီးသော သစ်ပင်၏ ဥပမာသည် ယုဒလူမျိုးနှင့် ပတ်သက်၍ ဘုရားသခင် ဆက်ဆံတော်မူပုံကို ကိုယ်စားပြုလေ၏။ ‘ခုတ်လှဲလိုက်လော့။ အဘယ်ကြောင့် မြေကို အချည်းနှီး နေရာယူစေသနည်း’ (Luke 13:7) ဟူသော အမိန့်သည် ထွက်ပေါ်ခဲ့ပြီးဖြစ်သော်လည်း၊ ဘုရားသခင်၏ ကရုဏာတော်ကြောင့် ထိုအပင်သည် အချိန်ကာလ အနည်းငယ်ထပ်မံ သက်သာခွင့်ရလေ၏။ ယုဒလူတို့အထဲတွင် ကရစ္စတော်၏ သဘောသဘာဝနှင့် အမှုတော်ကို မသိနားမလည်သေးသောသူ အများအပြား ရှိနေသေး၏။ ထို့ပြင် သားသမီးတို့သည် မိဘတို့ ပယ်ရှားခဲ့သော အခွင့်အရေးများကို မရရှိခဲ့ကြသကဲ့သို့၊ မိဘတို့ ငြင်းပယ်ခဲ့သော အလင်းကိုလည်း မခံယူရသေးကြပေ။ တမန်တော်များနှင့် သူတို့၏ လုပ်ဖော်ကိုင်ဖက်များ၏ ဟောပြောခြင်းအားဖြင့် ဘုရားသခင်သည် ထိုသူတို့အပေါ် အလင်းရောင် ထွန်းလင်းစေတော်မူမည်။ ထိုသူတို့သည် ပရောဖက်ပြုချက်သည် ကရစ္စတော်၏ ဖွားမြင်ခြင်းနှင့် အသက်တာ၌သာမက၊ မိမိ၏ သေခြင်းနှင့် ရှင်ပြန်ထမြောက်ခြင်း၌လည်း ပြည့်စုံခဲ့ကြောင်းကို မြင်ခွင့်ရကြမည်။ သားသမီးတို့သည် မိဘတို့၏ အပြစ်များကြောင့် စီရင်ခြင်းမခံရကြပေ။ သို့ရာတွင် မိဘတို့အား ပေးအပ်ခဲ့သည့် အလင်းအလုံးစုံကို သိရှိနားလည်လျက်နှင့်၊ သားသမီးတို့သည် မိမိတို့အတွက် ထပ်မံပေးအပ်သော အလင်းကို ပယ်ရှားခဲ့ကြသောအခါ၊ သူတို့သည် မိဘတို့၏ အပြစ်များတွင် ပါဝင်ဆက်နွှယ်သူများ ဖြစ်လာကြပြီး၊ မိမိတို့၏ ဒုစရိုက်အပြည့်အဝ ပမာဏကို ပြည့်စုံစေကြလေ၏။”
“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.
Nkulunkulu wakwekwetela Yerusalema kwemaneka nje kwacinisekisa emaJuda ekungaphendvukeni kwawo lokunenkani. Ngekutinikela kwawo etondvweni naselulakeni kubafundzi baJesu, ala sipho sekugcina semusa. Ngaleso sikhatsi Nkulunkulu wahoxisa kuvikelwa kwakhe kubo, wasusa emandla akhe ekuvimba Sathane nezingelosi zakhe, sive sashiywa ngaphansi kwekubuswa ngumholi lesasikhetsele yena. Bantfwana baso babehlambalate umusa waKhristu, lebewungabenta bakhone kunqoba tinkhanuko tabo letimbi; kodvwa manje tona letinkhanuko tabe setiba ngabanqobi. Sathane wavusa tintfo letishisa kakhulu, letinyanyekako kakhulu, tetinkanuko temoya. Bantfu abazange bacabange; babese bangasenakucabanga—balawulwa yinkhanuko nangulaka lolungaboni. Baba ngabakaSathane elulakeni lwabo. Emndenini nasesiveni, emkhatsini walabaphakeme nalabaphansi ngokufanako, kwakukhona kusolana, umona, inzondo, imibango, kuvukela, kubulala. Bekute kuphepha ndzawo. Bangani netihlobo bakhaphelana. Batali babulala bantfwana babo, nebantfwana babulala batali babo. Babusi besive bebete emandla ekutibusa bona. Tinkanuko letingalawulwa tabenta baba bobushiqela. EmaJuda abemukele bufakazi bemanga kuze alahle Indvodzana yaNkulunkulu lengenacala. Manje kumangalelwa kwemanga kwenta kuphila kwawo kube sekungasaciniseki. Ngetenzo tawo bese kwasekadze atsi: ‘Susedze loLongcwele waka-Israyeli embikwetfu.’ Isaya 30:11. Manje sifiso sawo sanikwa. Kumesaba Nkulunkulu kwase kungasabasiphazamisi. Sathane bekasehloko sesive, futsi tigungu letiphakeme tabohulumende netenkholo tatingaphansi kwemandla akhe.” The Great Controversy, 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.
Bu bo kêmanî ya Peymanê, Mesîh di destpêkê de tenê bi Cihûyan re mijûl bû. Di sala 34-an de, di kevirbarandina Istêfanos de, hîngê Mizgîn ji bo Neteweyan çû, û dema dadweriya îcrayî ya Xwedê gihîşt, her çend Xwedê di dilovaniya xwe de wê xala demê nêzîkî çil salan paşxist.
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.
Ano nga Mensahero ti Tulag, iti pannakatungpal ti Malakias kapitulo tres, dinalusan ni Cristo iti templo maminduwa. Inaramidna daytoy iti maysa a panawen a naisangsangayan unay para kadagiti tattao ti tulag idi a malabsan ken maisinaandan, ken kasta met para kadagidiay a saan pay a maiyanak a baro a pinili a tattao. Idi nagibus dayta a panawen, nangrugi ti tiempo ti ehekutibo a panangukom ti Dios. Ni Juan a Mammautisar idi ti mensahero a nangisagana iti dalan para iti trabaho ni Cristo a mangbangon iti maysa a baro a pinili a tattao a kaduana ti pannakipasetna iti tulag.
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.
Mitengo ibili ya kusukura ihekalu yari amasomo y’ivyigwa vyerekana igikorwa ca Kristo co kweza urusengero rw’umutima. Igihe Intumwa y’Isezerano ishika giturumbuka muri Malaki igice ca gatatu, aratunganya kandi akayungurura bene Lewi, kugira ngo habeho ishikanwa rikwiriye nk’uko vyari biri mu misi ya kera.
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.
ឯនរណាអាចទ្រាំទ្របាននៅថ្ងៃនៃការយាងមករបស់ព្រះអង្គ? ហើយនរណាអាចឈរមាំបាន នៅពេលព្រះអង្គលេចមក? ដ្បិតព្រះអង្គដូចជាភ្លើងរបស់អ្នកចម្រាញ់ និងដូចជាសាប៊ូរបស់អ្នកបោកសម្លៀកបំពាក់។ ព្រះអង្គនឹងគង់អង្គុយដូចជាអ្នកចម្រាញ់ និងអ្នកសម្អាតប្រាក់ ហើយព្រះអង្គនឹងសម្អាតពួកកូនចៅលេវី និងបន្សុទ្ធពួកគេដូចជាមាស និងប្រាក់ ដើម្បីឲ្យពួកគេអាចថ្វាយតង្វាយដល់ព្រះយេហូវ៉ាដោយសេចក្ដីសុចរិត។ នោះតង្វាយរបស់យូដា និងក្រុងយេរូសាឡឹម នឹងជាទីគាប់ព្រះហឫទ័យដល់ព្រះយេហូវ៉ា ដូចក្នុងថ្ងៃពីបុរាណ និងដូចក្នុងឆ្នាំមុនៗ។ ម៉ាឡាគី ៣:២–៣។
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.
Malaki sura ya tatu, na utakaso huo wa Hekalu mara mbili unawakilisha ukamilisho wa imani ya wana wa Lawi unaotimizwa na Mjumbe wa Agano. Ukamilisho wa imani ya wana wa Lawi unawakilishwa na utakaso wa dhahabu.
“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.
“Kwa wote walio na ushawishi wo wote katika sanatoriumu, ni lazima kuwepo kupatana na mapenzi ya Mungu, kujinyenyekeza nafsi, kuufungua moyo kwa mvuto wa thamani wa Roho wa Kristo. Dhahabu iliyojaribiwa katika moto inawakilisha upendo na imani. Wengi karibu hawana upendo kabisa. Kujitegemea kunapofusha macho yao wasione hitaji lao kuu. Kuna ulazima wa hakika wa kuongoka kwa Mungu kila siku, wa uzoefu mpya, wa kina, na wa kila siku katika maisha ya dini.” Testimonies, volume 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.
مالاکی بەشی سێ، و دوو پاککردنەوەی پەرستگاکە نوێنەرایەتی تەواوبوونی تێگەیشتنێک دەکەن لە سەرهەڵدانی زانیاری لەناو دانایاندا، ئەوانەی کوڕانی لاویین، کە لەلایەن پەیامبەری پەیمانەوە ئەنجام دەدرێت. تەواوبوونی کوڕانی لاوی بە پاککردنەوەی زیوەکەیان نوێنەرایەتی دەکرێت.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Amagambo y’Umwami ni amagambo aboneye, ameze nk’ifeza yageragejwe mu itanura ryo mu isi, itunganyijwe incuro zirindwi. Zaburi 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.
Mjumbe wa Agano alipaswa kuwatakasa wana wa Lawi kama fedha na dhahabu. Neno la Mungu ndilo litakasalo, kwa maana kutakaswa ni kuhesabiwa haki na kufanywa watakatifu.
Sanctify them through thy truth: thy word is truth. John 17:17.
Ukubeesha mu butuntulu bwawe: ishina dyobe ni butuntulu. Yohane 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.
Yoane Mubatizi ni we mutumwa wateguriye inzira Umutumwa w’Isezerano mu isohozwa rya mbere rya Malaki igice cya gatatu, kandi ubutumwa bwe muri urwo rwego bwari bufite imiterere y’impande enye. Umurimo we warimo kugaragaza umurimo wo kweza wagombaga gukorwa n’Umutumwa w’Isezerano, kandi ko umurimo wo kweza wakozwe washushanywaga nk’igikorwa cyo gukubura imbuga bahuriraho imyaka. Yagaragaje ko abantu bahoze batoranyijwe icyo gihe bari mu nzira yo gucikanwa. Nanone yagejeje ku bwoko bw’Imana ubutumwa bwa Lawodikiya, bityo abereka ibyaha byabo n’ibyaha bya ba sekuruza babo. Yashyize ibyo bintu byose mu rwego rw’“umujinya uzaza.” Umurimo w’uwo mutumwa wateguraga inzira washushanyaga umurimo wakozwe n’utari warigeze kwigira mu rwego rw’uburezi bw’abantu bari bagiye gucikanwa.
“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).
“Mu Yohana Umubatiza, Umwami yīshūhire intumwa yo kumutegurira inzira y’Umwami. Yagombaga guhamiriza isi ubuhamya budahungabana mu gucyaha no kwamagana icyaha. Luka, igihe atangaza ubutumwa bwe n’umurimo we, aravuga ati: ‘Kandi azamugendera imbere mu mwuka no mu mbaraga bya Eliya, kugira ngo ahindure imitima y’ababyeyi bayereke ku bana, n’abatumvira ayibereke ku bwenge bw’abakiranutsi; kugira ngo ategurire Umwami abantu bateguwe’ (Luka 1:17).”
“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).
“Vafarisayo na Vasadukayo wengi wakaja kwenye ubatizo wa Yohana, naye akawaambia hawa, ‘Enyi uzao wa nyoka, ni nani aliyewaonya kuukimbia ghadhabu inayokuja? Basi zaeni matunda yapatanayo na toba; wala msidhani kusema mioyoni mwenu, Tuna Ibrahimu kuwa baba yetu; kwa maana nawaambia ya kwamba Mungu aweza katika mawe haya kumwinulia Ibrahimu watoto. Na hata sasa shoka limewekwa penye mzizi wa miti; kwa hiyo kila mti usiozaa matunda mema hukatwa na kutupwa motoni. Mimi nawabatiza kwa maji kwa ajili ya toba; bali Yeye ajaye nyuma yangu ana nguvu kuliko mimi, ambaye mimi sistahili kuvichukua viatu vyake; Yeye atawabatiza kwa Roho Mtakatifu na kwa moto; ambaye pepeto lake li mkononi Mwake, naye ataisafisha kabisa sakafu yake ya kupuria nafaka, na kuikusanya ngano yake ghalani; bali makapi atayateketeza kwa moto usiozimika’ (Mathayo 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.
“Yohane ngoo daango dia taara baga nti mpeta. Wooki wakwe kwari, ‘Laga aantu Baani obushoboori bwabo, n’ennyumba ya Yakobo ebibi byayo’ (Isaiah 58:1). Taratunga masomo ga bantu. Ruhanga n’obuhangwa ni bo baarimu abasomesa be. Kwonka hakaba nihayetagwa omwe ow’okutebeekanisa engyendo omu maisho ga Kristo, ow’amaani ga kuhikya eiraka rye nk’ery’abahanuzi ab’edda, ng’ahamagara ihanga eryahindukire kubi okweteisa.” Selected Messages, ekitabo 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 aliŵa mthenga waŵiri uo wakanozgeka nthowa ya Mthenga wa Phangano, ndipo munthu na mulimo wa Miller vikayimiririka kale mwa Yohane Mubapatizi.
“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.
「Migongo mingi yakolongolamĩsĩtwe kukwata kĩhĩĩndĩ kĩu kyahubiliigwe nĩ William Miller, na atumĩa a Ngai nĩmaimũkĩtwe na roho na hinya wa Eliya kũtangazya ujumbe ũcio. O ta Yoana, mũlongonzyi wa Yesu, ala mahubiliie ujumbe ũyũ wa kĩwu wa maumĩte kũona no nginya matethe mbau ku mĩĩ ya muti, na kwĩlĩa andũ maime matunda marĩa maendane na kwĩthũũa.» Early Writings, 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”.
Christ zegean thlarvei ni pharisaic Judasi navad kriaku deiten oifa vethra esh Messiasin. “Messiah” esh hebruiska voz tha graikiska voz “Christ”, kai “anointed” merith.
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.
Nzambi a tambiká epai ya bana ba Isalele, na kusakolaka ngemba na nzela ya Yesu Klisto: (ye nde Nkolo ya nyonso:) Liloba yango, nazali koloba, bino boyebi yango, oyo epanzanaki na Yudea mobimba, mpe ebandaki na Galilea, nsima ya libatisi oyo Yoane asakolaki; Ndenge Nzambe apakolaki Yesu ya Nazarete na Molimo Mosantu mpe na nguya: oyo atambolaki bipai na bipai na kosalaka malamu, mpe kobikisaka bato nyonso oyo banyokolamaki na zabolo; mpo Nzambe azalaki elongo na ye. Misala 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.
“mesiasi” na “Kristo” vyote humaanisha “aliyetiwa mafuta.” Kristo alitiwa mafuta katika ubatizo Wake, kwa hiyo, kwa usahihi wa istilahi, hakuwa Mesiasi wala Kristo mpaka ubatizo Wake. Ubatizo Wake unaafikiana kiunabii na kushuka kwa malaika katika Ufunuo sura ya kumi, aliyeshuka mnamo Agosti 11, 1840, na pia unaafikiana na kushuka kwa malaika mwenye nguvu wa Ufunuo sura ya kumi na nane, aliyeshuka mnamo Septemba 11, 2001. Alama tatu za kiunabii hutambulisha udhihirisho wa Roho Mtakatifu katika mvua ya masika.
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”.
baYuda abo baabagaana ku buli kato baanywerera ku ndowooza enkyamu, obubaka obw’obunnabbi obw’obulimba nti Masiya yandireese obwakabaka obw’oku nsi obwennyini, mu bwo eggwanga lya Isirayiri lyandifugidde ensi yonna. Bwali bubaka bwa bulimba obwasuubizanga “emirembe n’obugagga”.
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 uliobainisha kutakaswa kwa patakatifu, na cha pili kilikuwa kukataa kwake tafsiri ya Kikatoliki ya milenia ya miaka elfu moja ambayo Waprotestanti walikuwa na mwelekeo wa kuamini. Mtazamo huo wa uongo wa milenia, uliotambulishwa kuwa ni miaka elfu moja ya amani na ustawi, ulikuwa umeonyeshwa na mtazamo wa uongo wa ufalme wa Masihi ulioshikiliwa na Wayahudi wabishi.
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.
Aba bujulizi babiri bamenyesha ubutumwa bw’imvura y’itumba y’impimbano, busezeranya “amahoro n’uburumbuke,” mu isohozwa rya gatatu kandi rya nyuma ry’amateka y’intumwa itegurira Inkombe y’Isezerano kuza mu rusengero rwayo itunguranye. Ubwo butumwa bw’ibinyoma bw’imvura y’itumba bugaragazwa nk’ubutumwa bw’“amahoro n’umutekano,” butandukanye n’ubutumwa bwa Yohana Umubatiza, wagaragaje ko “igiti cyose kitera imbuto nziza gitemwa, kikajugunywa mu muriro,” igihe “uburakari buzaza” buzagera. Byongeye kandi, byanashushanyijwe no kuba Miller yaragaragaje ko hatari kuzabaho imyaka igihumbi y’amahoro, nk’uko Gatolika ibyigisha; kuko igihe Uwiteka azagarukira, azarimbura isi akayirimburisha ubwiza bwo kuza kwe.
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 kwenu ninyi mnaotaabika, pumzikeni pamoja nasi, wakati Bwana Yesu atakapofunuliwa kutoka mbinguni pamoja na malaika wake wenye uweza, katika moto uwakao, akiwasiliza kisasi wale wasiomjua Mungu, na wale wasioitii injili ya Bwana wetu Yesu Kristo; hao wataadhibiwa kwa maangamizi ya milele, watatengwa na uso wa Bwana na utukufu wa nguvu zake. 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.
Vatumwa vaviri va kutanga, avo vakagadzirira kuti Mutumwa weSungano apinde musungano nevanhu vatsva vakasanangurwa, vanoratidza kuti shoko renhema re“rugare nokuchengeteka” remvura yokupedzisira, iro rakaumbwa muchizvarwa chechitatu cheAdventism yeRaodhikia, rakagadzirirwa naSatani kuti ridzivise Adventism yeRaodhikia muchizvarwa chechina kubva pakuziva basa reIslam, sezvarinomiririrwa muNhamo yechitatu.
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.
Mu nzira yo kwezwa ishitswa ku bagereranywa n’abahungu ba Levi, uwaje inyuma ya Yohana Umubatizi yari agira ngo ayore rwose kandi “ahanagure” igicaniro ciwe, akoresheje urushwero ruri mu kuboko kwiwe. Iyo mirimo ishitswa n’Ijambo ryiwe.
“‘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.
“‘Ushughuli wake uko mkononi Mwake, naye atausafisha kabisa sakafu Yake ya kupuria, na kuikusanya ngano Yake ghalani.’ Mathayo 3:12. Hii ilikuwa mojawapo ya nyakati za utakaso. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa wa ubatili mno na wenye kujihesabia haki mno kuikubali karipio, wenye kuipenda dunia mno kuukubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya jambo lilo hilo. Roho zinajaribiwa leo kama wale wanafunzi walivyojaribiwa katika sinagogi la Kapernaumu. Kweli inapofikishwa nyumbani moyoni, huona kwamba maisha yao hayapatani na mapenzi ya Mungu. Huona hitaji la mabadiliko kamili ndani yao; lakini hawako tayari kuichukua kazi ya kujikana nafsi. Kwa hiyo hukasirika dhambi zao zinapofunuliwa. Huondoka wakiwa wamechukizwa, kama vile wanafunzi walivyomwacha Yesu, wakinung’unika, ‘Neno hili ni gumu; ni nani awezaye kulisikia?’” 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.
Omubaka gw’enkuba ey’oluvannyuma ye “mpaka” ey’omu Habakkuku essuula ey’okubiri, era ge bigambo eby’amazima ebyawula omusinsi ku ŋŋaano. Okwawula okwo kwe kulongoosebwa okutuukirizibwa Omubaka w’Endagaano. Mu byafaayo by’Aba-Millerite, obubaka bwa Danyeri essuula ey’omunaana, olunyiriri olw’ekkumi n’ennya, bwaleeta okulongoosebwa bwe bwasooka obutatuukirira era ne buleetawo ekiseera eky’okulindiriramu eky’omu Habakkuku essuula ey’okubiri n’olugero lw’abawala ekkumi olwa Matayo essuula ey’amakumi abiri mu etaano. Obubaka bw’Okukaaba okw’Ekiro eky’omu ttumbi bwe bwatuukirizibwa ku nkomerero nga October 22, 1844, bwaleeta okulongoosebwa okusingawo obunene. Awo Omubaka w’Endagaano n’alyoka ajja amangu n’atandika okulongoosebwa n’okutukululwa okw’enkomerero. Entambula eyali eyise mu bitundu bibiri ebisooka ku bisatu eby’okutukululwa n’okulongoosebwa, yaleemererwa eky’okusatu era n’esindikibwa mu ddungu lya Lawodikiya mu 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.
Mu mateka y’Abami̱li̱laiti, Abapurotesitanti babanje kwezwa n’amagambo g’ukuri; hanyuma, igikorwa c’enyonyi ya mbere cyezwa igihe ubutumwa bwa gatatu bw’igeragezwa bwageraga. Ariko abari abubatsi b’urusengero rw’Abami̱li̱laiti muri ya myaka mirongo ine n’itandatu kuva mu 1798 kugeza mu 1844, bananiwe urugeragezo rwa gatatu, rwageze ku wa 22 Ukwakira 1844, nubwo bujuje neza rwose wa mugani w’abakobwa cumi.
“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.
“Baingi bāya mu kwambana no Mubyālo wa Mukāzhi hansi ya myandiko ya mwanjelu wa ntanshi ne wa bubidi, bakānine wa butatu, ujumbe wa kuleka wa bupimi uyo wikela kufumā ku nsi; ne cifulo cimo cine cikafwatwa lintu ukwītwa kwa kulekela kukapelwa.
“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.
“Likambo nyonso oyo ekomami na lisese oyo esengeli koyekolama na bokebi nyonso. Tozali komonisama to na bangɔndɔ ya mayele to na bangɔndɔ ya bozoba.” 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.
Historia ya unabii iliyoanza wakati wa kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844, ilikuwa kushindwa, nayo ikaisha kwa uasi wa 1863. Kufikia mwaka wa 1850 Dada White aliandika ujumbe ufuatao.
“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.
“Omulopue gave me a view, January 26, which I will relate. Nangu mona kuti vamwe va vanhu va Kalunga va li va puka no kulala; ve li ndeke va tondoka hafu, nde ve na kulingila ko soneke ya shi tu li mo pano; ne kuti ‘munthu’ wa ne ‘brush ya fumbi’ wa li aingila kale, nde vamwe ve li mu ngozi ya kukunkumunwa va ye. Nangupopela Yesu a va xupife, a va xupisele kakeshi kandende, nde a va ekele va mona ngozi yavo ya ku tisa, opo va lungeke ko kashi ka pwa kale ku xeya. Mungelo wa tya, ‘Kuhona kuza kuli kuiza fana na kasinga ka ngolo kakulu.’ Nangupopela mungelo a va wongele usizi nde a va xupife, ava va zola shili eyi ya pa nsi, nde va namata ku vintu vyavo, nde ve he na kuzanga kuvi lekulula ko, nde kuvi yambula vi be milambu, opo kuakanyisa vatuminwa mu nzila yavo ya kwenda kulisa mikoko ya nzala, yi li ku nyongama hi kutowa chakulya cha moya.
“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.
“Ndzi ri karhi ndzi vona mimoya ya swisiwana yi fa hikwalaho ka ku pfumala ntiyiso wa nkarhi wa sweswi, naswona van’wana lava tivulaka leswaku va pfumela ntiyiso a va va tshika va fa, hi ku khoma tindlela leti lavekaka leswaku ntirho wa Xikwembu wu ya emahlweni, xivono xexo a xi vava ngopfu, kutani ndzi kombela ntsumi leswaku yi xi susa eka mina. Ndzi vonile leswaku loko mhaka ya Xikwembu yi lava swin’wana swa rifuwo ra vona, ku fana ni jaha leri tlhandlukeke leri tileke eka Yesu, [Matewu 19:16–22.] a va famba va hlunamile; naswona leswaku ku nga ri khale nxungeto lowu khapukhapaka a wu ta hundza ehenhla wu kukula swilo swa vona hinkwaswo, kutani hi nkarhi wolowo a swi ta va swi hlwile ngopfu ku nyikela swilo swa misava, ni ku tihlayisela xuma etilweni.” Review and Herald, 1 Dzivamisoko 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.
Mu mwaka wa 1850, umuntu wo guhanagura umukungugu yari amaze kuza. Ku wa 22 Ukwakira 1844, Intumwa y’Isezerano yari yaje giturumbuka mu rusengero rwayo, kandi yatangiye umurimo wo kweza no guhumanura bene Lewi.
We will continue this study in the next article.
Titiza kwendelea na funzo hili katika makala inayofuata.
“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.
“لە ئەمڕۆدا ڕۆحەکان لە تاقیکردنەوە و تاقیکردنەوەی سەختدان، و زۆرێک لەوانە هەمان ئەو ڕێگایە دەبڕن کە ئەوانەی مەسیحیان بەجێهێشت پێیدا ڕۆیشتن. کاتێک بە وشە تاقی دەکرێنەوە، مامۆستای ئیلاهی ڕەت دەکەنەوە. کاتێک سەرزەنشت دەکرێن لەبەر ئەوەی ژیانیان لەگەڵ ڕاستی و دادپەروەریدا هاوتا نییە، لە ڕزگارکەرەوە وەردەگەڕێن؛ و بڕیاریان، وەک بڕیاری قوتابییە تووڕەبووەکان، هەرگیز پاشگەز نابێتەوە. ئیتر چیتر لەگەڵ مەسیحدا ناڕۆن. بەم شێوەیە ئەو وشانە تەواو دەبن، ‘کولاوەکەی لە دەستیدایە، و هۆڵەکەی بە تەواوی پاک دەکاتەوە، و گەنمەکەی خۆی لە ئەنباری گەنمدا کۆ دەکاتەوە.’” Signs of the Times, May 15, 1901.