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.
Icyumweru Kristo yakomejeho isezerano cyashushanyaga igihe uhereye ku mubatizo We kugeza igihe Kristo mu buturo bwera bwo mu ijuru yahagurutse igihe Sitefano yaterwaga amabuye.
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.
Ariko we, yuzuye Umwuka Wera, yitegereza ashikamye mu ijuru, abona ubwiza bw’Imana, na Yesu ahagaze iburyo bw’Imana, aravuga ati: Dore, ndabona ijuru rikingutse, n’Umwana w’umuntu ahagaze iburyo bw’Imana. Nuko barangurura ijwi rirenga, bipfuka amatwi, bamwisukaho bose icyarimwe, bamujyana hanze y’umudugudu, bamuteranya amabuye; kandi abagabo b’abo guhamya bashyira imyenda yabo munsi y’ibirenge by’umusore witwaga Sawuli. Nuko batera Sitefano amabuye, atakamba ku Mana, avuga ati: Mwami Yesu, akira umwuka wanjye. Arapfukama, arangurura ijwi rirenga ati: Mwami, ntukababaraze iki cyaha. Amaze kuvuga atyo, arasinzira. Ibyakozwe n’Intumwa 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.
Igihe Sitefano yaterwaga amabuye maze Mikayeli arahaguruka, ubutumwa bwiza bugera ku banyamahanga, kuko kugeza icyo gihe ubutumwa bwiza bwari bugenewe Abayahudi bonyine.
“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.
“Nuko marayika aravuga ati: ‘Kandi azakomeza isezerano na benshi mu cyumweru kimwe [imyaka irindwi].’ Mu gihe cy’imyaka irindwi nyuma y’uko Umukiza atangiye umurimo We, ubutumwa bwiza bwagombaga kubwirizwa cyane cyane Abayuda; imyaka itatu n’igice bukabwirizwa na Kristo ubwe, hanyuma bugakomerezwa n’intumwa. ‘No hagati mu cyumweru azatuma igitambo n’ituro bihagarara.’ Daniyeli 9:27. Mu mpeshyi yo mu mwaka wa 31 A. D., Kristo, we gitambo nyakuri, yatangiwe i Kaluvari. Maze umwenda ukingiriza Ahera h’urusengero ushishimuka mo kabiri, ugaragaza ko ukwera n’ubusobanuro bw’umurimo w’ibitambo byari birangiye. Igihe cyari kigeze kugira ngo igitambo n’ituro byo ku isi bihagarare.”
“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.
“Icyumweru kimwe—ni ukuvuga imyaka irindwi—cyarangiye mu wa 34 nyuma ya Kristo. Hanyuma, biciye mu gutera Sitefano amabuye, Abayahudi baherako bashyiraho ikimenyetso cya nyuma ku kwanga kwabo ubutumwa bwiza; abigishwa bari baratatanyijwe n’itotezwa ‘bagendaga ahantu hose babwiriza ijambo’ (Ibyakozwe n’Intumwa 8:4); kandi nyuma y’aho gato, Sawuli, umunyatoteza, arahinduka, aba Pawulo, intumwa y’abanyamahanga.” _Uwifuzwa Ibihe Byose_, 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.
Mu mwaka wa 34, icyumweru cyera (iminsi ibihumbi bibiri na magana atanu na makumyabiri) cyararangiye, kandi Isirayeli ya kera itandukanywa n’Imana; igihe cyayo cyo kugeragezwa cyari kirangiye rwose. Muri uwo mwanya, igihano cyari kigenewe Isirayeli ya kera ku bwo kwanga isezerano no kubamba Umwana w’Imana cyari gishyizwe munsi y’urubanza nyamwihariko rw’Imana. Imana, mu kwihangana kwayo n’imbabazi zayo, yasubitse irimbuka rya Yerusalemu kugeza ku kugotwa no kurimburwa kwayo kuva mu mwaka wa 66 AD kugeza mu wa 70 AD.
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.
Imirongo iri mu gice cya cyenda cya Daniyeli, yagaragaje icyumweru Kristo yakomejeho isezerano, inagaragaza ko Roma ya gipagani (umutware uzaza) yari kurimbura umurwa n’Ubuturo bwera; ariko Imana, mu mbabazi zayo zo kwihangana kwayo, yahaye abana ba Isirayeli ya kera igihe cyo kumva ubutumwa bwiza no gufata icyemezo nk’uko ba sekuruza babo bari barabigenje mu gihe cy’imyaka irindwi cy’umurimo wa Kristo n’abigishwa be hagati muri bo.
“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.
“Mu gihe cy’imyaka hafi mirongo ine nyuma y’uko urubanza rwa Yerusalemu rwari rwatangajwe na Kristo ubwe, Uwiteka yakomeje gutinza imanza ze ku murwa no ku gihugu. Igitangaza cyari ukwihangana gukomeye kw’Imana ku banze ubutumwa bwayo bwiza no ku bishe Umwana wayo. Umugani w’igiti kitera imbuto wagereranyaga uburyo Imana yakoranye n’ishyanga ry’Abayuda. Itegeko ryari ryaratanzwe ngo, ‘Ugiteme; ni iki gitumye kirushya ubutaka ubusa?’ (Luka 13:7), nyamara imbabazi z’Imana zari zakibabariye ho gato. Haracyari benshi mu Bayuda batari bazi kamere n’umurimo bya Kristo. Kandi abana ntibari baragize amahirwe cyangwa ngo bahabwe umucyo ababyeyi babo bari barirengagije. Binyuze mu kubwiriza kw’intumwa n’abo bakoranaga, Imana yari gutuma umucyo ubamurikira; bari kwemererwa kubona uko ubuhanuzi bwari bwarasohoye, atari mu kuvuka no mu mibereho bya Kristo gusa, ahubwo no mu rupfu rwe no mu kuzuka kwe. Abana ntibaciriweho iteka bazira ibyaha by’ababyeyi babo; ariko ubwo, bafite ubumenyi bw’umucyo wose ababyeyi babo bari bahawe, abo bana banze umucyo w’inyongera bari baherewe bo ubwabo, bahindutse abafatanyacyaha n’ababyeyi babo, maze buzuza urugero rw’ubugome bwabo.
“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.
“Kwihangana kw’Imana ku Yerusalemu kwatumye gusa Abayuda bakomeza gutsimbarara mu kutihana kwabo kwinangiye. Mu rwango rwabo no mu bugome bagiriye abigishwa ba Yesu, banze impano ya nyuma y’imbabazi. Nuko Imana ibakuraho uburinzi bwayo kandi ikuraho imbaraga zayo zabuzaga Satani n’abamarayika be, maze iryo shyanga risigara riri munsi y’ubutware bw’umutware ryihitiyemo. Abana baryo bari barasuzuguye ubuntu bwa Kristo, bwari kubashoboza gutsinda ibyifuzo byabo bibi, noneho ibyo byaje kubanesha. Satani yakongeje irari rikaze kurusha ayandi kandi ryanduye cyane ry’umutima. Abantu ntibatekerezaga; bari barengeje aho bumva impamvu—bategekwa n’amarangamutima n’uburakari buhumye. Mu bugome bwabo bahindutse nk’aba satani. Mu muryango no mu gihugu, mu bakuru no mu bato kimwe, habayeho gukekana, ishyari, urwango, amakimbirane, kwigomeka, ubwicanyi. Nta mutekano wari ukiri ahantu na hamwe. Inshuti n’abavandimwe baragambaniyaga. Ababyeyi bicaga abana babo, abana na bo bakica ababyeyi babo. Abategetsi b’abantu nta bushobozi bari bagifite bwo kwitegeka ubwabo. Irari ritagenzurwa ryabahinduye abanyagitugu. Abayuda bari baremeye ubuhamya bw’ibinyoma kugira ngo bacireho iteka Umwana w’Imana utagira icyaha. Ubu noneho ibirego by’ibinyoma byatumaga ubuzima bwabo ubwabo butizerwa. Mu bikorwa byabo bari bamaze igihe kirekire bavuga bati: ‘Mukure Uwera wa Isirayeli imbere yacu.’ Yesaya 30:11. Ubu icyifuzo cyabo cyari cyujujwe. Kubaha Imana ntikwari kukibahagarika umutima. Satani yari ku isonga ry’iryo shyanga, kandi abatware bo hejuru bo mu by’ubutegetsi no mu by’idini bari bari munsi y’ubutegetsi bwe.” Intambara Ikomeye, 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.
Nk’Intumwa y’Isezerano, Kristo yabanje gukorana n’Abayuda bonyine. Mu mwaka wa 34, igihe Sitefano yaterwaga amabuye, ni bwo ubutumwa bwiza bwageze ku Banyamahanga, kandi igihe cy’urubanza nyubahirizategeko rw’Imana cyari kigeze, nubwo Imana mu mbabazi zayo yasubitse icyo gihe mu gihe cy’imyaka nka mirongo ine.
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.
Nk’Intumwa y’Isezerano, mu isohozwa rya Malaki igice cya gatatu, Kristo yejeje urusengero incuro ebyiri. Ibyo yabikoze mu gihe cyari cyaratoranirijwe by’umwihariko ubwoko bw’isezerano bwari buriho icyo gihe, bwari bugiye kurengerwa no gutabwa, kandi no ku bari bagiye kuba ubwoko bushya bwatoranyijwe. Igihe icyo gihe cyarangiraga, igihe cy’urubanza rw’ishyirwa mu bikorwa rw’Imana cyahise gitangira. Yohana Umubatiza ni we wari intumwa yateguye inzira y’umurimo wa Kristo wo guhagurutsa ubwoko bushya bwatoranyijwe yari kuzagirana na bwo isezerano.
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.
Ibyo kwezwa urusengero incuro ebyiri byari amasomo y’ikigereranyo yagaragazaga umurimo wa Kristo wo kweza urusengero rw’umutima. Ubwo Intumwa y’Isezerano iza itunguranye muri Malaki igice cya gatatu, yezaho kandi atunganya bene Lewi, agamije gutegura ituro, nk’uko byari bimeze mu minsi 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.
Ariko ni nde uzihanganira umunsi wo kuza kwe? kandi ni nde uzahagarara igihe azabonekera? kuko ameze nk’umuriro w’umucuzi utunganya, kandi nk’isabune y’abamesa: kandi azicara nk’utunganya kandi weza ifeza; kandi azeze bene Levi, abatunganye nk’izahabu n’ifeza, kugira ngo batambire Uwiteka ituro ryo gukiranuka. Ni bwo ituro rya Yuda n’iry’i Yerusalemu rizanezeza Uwiteka, nk’uko byari biri mu minsi ya kera, no mu myaka ya mbere. 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.
Malaki igice cya gatatu, kandi uko kweza urusengero kwabaye incuro ebyiri kugereranya gutungana kw’ukwizera kw’abana ba Levi gusohozwa n’Intumwa y’Isezerano. Ugutungana kw’ukwizera kw’abana ba Levi kugereranywa no gutunganywa kwa zahabu.
“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.
“Hagomba kubaho, ku bantu bose bafite uruhare urwo ari rwo rwose mu kigo nderabuzima, guhuza n’ubushake bw’Imana, kwicisha bugufi, no gukingurira umutima ubushobozi bw’igiciro cyinshi bw’Umwuka wa Kristo. Izahabu yacishijwe mu muriro igereranya urukundo no kwizera. Benshi hafi ya bose badafite urukundo. Kwihaza bibahuma amaso ku byerekeye ubukene bwabo bukomeye. Hariho icyifuzo kidakuka cyo guhindukirira Imana buri munsi, kugira ubuzima bushya, bwimbitse, bwa buri munsi mu mibereho y’idini.” 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.
Malaki igice cya gatatu, kandi ibyo kwezwa kw’urusengero incuro ebyiri bigereranya gutunganywa k’ukwiyongera k’ubumenyi mu banyabwenge, ari bo bene Levi, kugerwaho n’Intumwa y’Isezerano. Ugutunganywa kwa bene Levi kugereranywa no kwezwa kw’ifeza.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Amagambo y’Uwiteka ni amagambo aboneye: ni nk’ifeza yacengejwe mu itanura ryo mu isi, igatunganywa 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.
Intumwa y’Isezerano yagombaga kweza bene Lewi nk’uko batunganya ifeza n’izahabu. Ijambo ry’Imana ni ryo ritunganya, kuko gutunganywa ari ugutsindishirizwa no kwezwa.
Sanctify them through thy truth: thy word is truth. John 17:17.
Ubebesheshe ukuri kwawe: ijambo ryawe ni ryo kuri. Yohana 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.
Yohana Umubatiza yari intumwa yateguye inzira y’Intumwa y’Isezerano mu isohozwa rya mbere rya Malaki igice cya gatatu, kandi ubutumwa bwe muri urwo rwego bwari bugizwe n’ingingo enye. Umurimo we warimo kugaragaza umurimo wo kweza wagombaga gukorwa n’Intumwa y’Isezerano, kandi ko uwo murimo wo kweza wakozwe wagereranyijwe n’igikorwa cyo gukubura imbuga ihirikaho. Yagaragaje ko abantu batoranyijwe ba mbere icyo gihe bari mu nzira yo gusimbukwa. Yongeye kandi ageza ku bwoko bw’Imana ubutumwa bwa Lawodikiya, bityo abereka ibyaha byabo n’ibyaha bya ba sekuruza babo. Ibyo bintu byose yabishyize mu rwego rw’“umujinya uzaza.” Umurimo w’intumwa yateguye inzira wagereranyaga umurimo wakozwe n’utari warigeze ahabwa uburezi muri gahunda y’uburezi y’abo bantu bari bagiye gusimbukwa.
“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).
“Muri Yohana Umubatiza, Umwami yabyuriye ubwe intumwa yo gutegura inzira y’Umwami. Yagombaga guhamiriza isi ubuhamya budahinyuka mu gucyaha no kwamagana icyaha. Luka, atangaza ubutumwa bwe n’umurimo we, aravuga ati: ‘Kandi azagenda imbere ye mu mwuka no mu mbaraga bya Eliya, kugira ngo ahindure imitima ya ba se iyereke ku bana, n’abatumvira abahindukirize ku bwenge bw’abakiranutsi; kugira ngo ategurire Umwami abantu bateguriwe’ (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).
“Abafarisayo benshi n’Abasadukayo baje aho Yohana yabatizaga, maze ababwira ati: ‘Yemwe rubyaro rw’inzoka z’ubumara, ni nde wababuriye guhunga uburakari bugiye kuza? Nuko nimwere imbuto zikwiriye kwihana: kandi ntimwibwire mu mitima yanyu muti: Dufite Aburahamu ho data; kuko ndababwira yuko Imana ishobora no muri aya mabuye guhagurutsa abana ba Aburahamu. Kandi noneho ishoka yamaze gushyirwa ku mizi y’ibiti: nuko igiti cyose kitera imbuto nziza gitemwa, kikajugunywa mu muriro. Jyewe ndababatiza n’amazi kubageza ku kwihana: ariko Uje nyuma yanjye andusha imbaraga, uwo ntari ukwiriye no kumutwaza inkweto ze: Uwo ni we uzababatiza n’Umwuka Wera n’umuriro: urutaro rwe ruri mu kuboko kwe, kandi azasukura neza imbuga ye, akoranyirize ingano ze mu kigega; ariko umushwabe azawutwika umuriro utazima’ (Matayo 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.
“Ijwi rya Yohana ryazamuwe nk’impanda. Inshingano ye yari iyi: ‘Bwira ubwoko Bwanjye ibicumuro byabwo, n’inzu ya Yakobo ibyaha byayo’ (Yesaya 58:1). Nta bumenyi yari yarakuye mu mashuri y’abantu. Imana na kamere ni byo byari abarimu be. Ariko hari hakenewe umwe wo gutegura inzira imbere ya Kristo wari intwari bihagije kugira ngo ijwi rye ryumvikane nk’ay’abahanuzi ba kera, ahamagarira ishyanga ryasubiye inyuma kwihana.” Selected Messages, igitabo cya 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 yari intumwa ya kabiri yateguriye inzira Intumwa y’Isezerano, kandi umuntu wa Miller n’umurimo we byari byaragereranyijwe na Yohana Umubatiza.
“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.
“Ibihumbi byinshi byayobowe kwemera ukuri kwabwirizwaga na William Miller, kandi abagaragu b’Imana bahagurukijwe mu mwuka no mu mbaraga bya Eliya kugira ngo batangaze ubu butumwa. Nk’uko Yohana, uwabanjirije Yesu, yari ameze, abababwirije ubu butumwa bukomeye bumvise batewe guhata gushyira ishoka ku mizi y’igiti, no guhamagarira abantu kwera imbuto zikwiriye kwihana.” 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”.
Abayahudi bajyaga impaka bo mu gihe cya Kristo bari barayobejwe kugira ngo biringire ubutumwa bw’ibinyoma bwerekeye Mesiya. “Mesiya” ni ijambo ry’Igiheburayo rihuje n’ijambo ry’Ikigiriki “Kristo”, risobanura “uwasizwe”.
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.
Ijambo Imana yatumye ku bana ba Isirayeli, ibabwira ubutumwa bw’amahoro ku bwa Yesu Kristo: (ni we Mwami wa bose:) iryo jambo, ndavuga, murarizi, ryamamajwe mu Buyuda bwose, ritangirira i Galilaya, nyuma y’umubatizo Yohana yabwirije; uko Imana yasize Yesu w’i Nazareti Mwuka Wera n’imbaraga: ni we wagendaga agira neza, agakiza bose barenganywaga na Satani; kuko Imana yari kumwe na we. Ibyakozwe 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.
Byombi “Mesiya” na “Kristo” byombi bisobanura “uwasizwe”. Kristo yasizwe igihe yabatizwaga, bityo rero mu buryo bw’ukuri bw’inyigisho ntiyari Mesiya cyangwa Kristo kugeza ku mubatizo We. Umubatizo We uhuye mu buryo bw’ubuhanuzi no kumanuka kw’umumarayika wo mu Ibyahishuwe igice cya cumi, wamanutse ku wa 11 Kanama 1840, kandi uhuye no kumanuka kw’umumarayika ukomeye wo mu Ibyahishuwe igice cya cumi n’umunani, wamanutse ku wa 11 Nzeri 2001. Ibyo bimenyetso bitatu by’ubuhanuzi bigaragaza ihishurwa rya Mwuka Wera mu mvura y’itumba ya nyuma.
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”.
Abayahudi b'abajyaga impaka bikomeje bari barafashe ku myumvire itari yo, ku butumwa bw'ubuhanuzi bw'ibinyoma, buvuga ko Mesiya yari kuzanashyiraho ubwami bw'isi bugaragara, aho ishyanga rya Isirayeli ryari kuzategeka isi. Bwari ubutumwa bw'ibinyoma bwasezeranyaga “amahoro n'uburumbuke”.
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.
Ubutumwa bwa William Miller bwari bufite ingingo ebyiri z’ingenzi. Iya mbere yari ugushyira mu bikorwa ubuhanuzi bw’ibihe bwerekanaga kwezwa kw’Ubuturo Bwera, kandi iya kabiri yari ukwanga kwe gusobanura kwa Gatolika ku bihereranye n’imyaka igihumbi ya mileniyumu, ibyo Abaporotesitanti bakundaga kwemera. Icyo gitekerezo cy’ibinyoma cya mileniyumu, gisobanura iyo myaka igihumbi nk’igihe cy’amahoro n’uburumbuke, cyari cyaragaragajwe mbere n’indi nyigisho y’ibinyoma yerekeye ubwami bwa Mesiya yari ifitwe n’Abayuda b’indyarya z’amagambo.
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.
Abo bahamya babiri bagaragaza ubutumwa bw’imvura y’itumba y’impimbano, isezeranya “amahoro n’uburumbuke,” mu isohozwa rya gatatu kandi rya nyuma ry’amateka y’intumwa itegurira Inkomeramahoro y’Isezerano kuza gitunguranye mu rusengero rwayo. Ubutumwa bw’ibinyoma bw’iyo mvura y’itumba bugaragazwa nk’ubutumwa bw’“amahoro n’umutekano,” butandukanye n’ubutumwa bwa Yohana Umubatiza wagaragaje ko “igiti cyose kitabya imbuto nziza gitemwa, kikajugunywa mu muriro,” igihe “umujinya uzaza” uzaba ugeze. Byongeye kandi bwashushanyijwe no kuba Miller yaragaragaje ko hatazabaho imyaka igihumbi y’amahoro, nk’uko Gatolika ibyigisha; kuko Umwami nagaruka, azarimbuza isi ubwiza bw’ukuza 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.
Kandi mwebwe abababazwa, muzaruhukananwe natwe, ubwo Umwami Yesu azahishurwa ava mu ijuru ari kumwe n’abamarayika be b’abanyamaboko, Mu muriro ugurumana ahōrera abatazi Imana n’abatumvira ubutumwa bwiza bw’Umwami wacu Yesu Kristo; abo bazahanishwa kurimbuka kw’iteka ryose, bakavanwa imbere y’Umwami no mu bwiza bw’imbaraga ze. 2 Abatesalonike 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.
Intumwa ebyiri za mbere zateguye Umumarayika w’Isezerano kugira ngo yinjirane isezerano n’ubwoko bushya bwatoranyijwe, zigaragaza ko ubutumwa bw’imvura y’itumba bw’ibinyoma bwo “amahoro n’umutekano,” bwahimbwe mu gisekuru cya gatatu cy’Abadiventisiti b’i Laodikiya, bwateguwe na Satani kugira ngo bubuze Abadiventisiti b’i Laodikiya bo mu gisekuru cya kane kumenya uruhare rwa Isilamu, nk’uko rugereranywa mu wa gatatu Mibabaro.
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 murimo wo kwezwa ukorerwa abagereranywa n’abahungu ba Levi, uwari kuza akurikiye Yohana Umubatiza yagombaga gukubura neza no “kweza” imbuga ye, akoresheje urugoso ruri mu kuboko kwe. Uwo murimo ukorwa n’Ijambo rye.
“‘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.
“‘Urugoso rwe ruri mu kuboko kwe, kandi azasukura neza imbuga ye yo guhura, maze akoranyirize ingano ze mu kigega.’ Matayo 3:12. Iki cyari kimwe mu bihe byo kwezwa. Binyuze mu magambo y’ukuri, ibishishwa byatandukanywaga n’ingano. Kubera ko benshi bari abibone kandi biyiringira mu gukiranuka kwabo ku buryo badashoboraga kwemera gukosorwa, kandi bakunda iby’isi cyane ku buryo badashoboraga kwemera imibereho yo kwicisha bugufi, benshi bateye Yesu umugongo. Na n’ubu benshi baracyakora ikintu nk’icyo. Ubugingo burageragezwa muri iki gihe nk’uko ba bigishwa bageragejwe mu isinagogi y’i Kaperinawumu. Iyo ukuri kugejejwe ku mutima, babona ko imibereho yabo itajyanye n’ubushake bw’Imana. Babona ko bakeneye guhinduka rwose muri bo; ariko ntibaba bashaka kwemera uwo murimo wo kwiyanga. Ni cyo gituma barakara iyo ibyaha byabo bishyizwe ahagaragara. Bava aho bababaye mu mutima kandi babangamiwe, nk’uko ba bigishwa basize Yesu binuba bati, ‘Iri jambo rirakomeye; ni nde wabasha kuryumva?’” 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.
Ubutumwa bw’imvura y’itumba ni bwo “mpaka” yo muri Habakuki igice cya kabiri, kandi ni bwo magambo y’ukuri atandukanya umwavu n’ingano. Uko gutandukanya ni ko kwezwa gukorwa n’Intumwa y’Isezerano. Mu mateka y’Abamilerite, ubutumwa bwo muri Daniyeli igice cya munani, umurongo wa cumi na kane, bwazanye kwezwa ubwo bwabanzaga kunanirwa, maze buteza igihe cyo gutinda cyo muri Habakuki igice cya kabiri n’umugani w’abakobwa cumi bo muri Matayo igice cya makumyabiri na gatanu. Igihe ubutumwa bw’Induru yo mu Gicuku bwasohoraga mu buryo bwa nyuma ku wa 22 Ukwakira 1844, bwazanye kwezwa kurushijeho gukomeye. Ni bwo Intumwa y’Isezerano yahise ihagera gitunguranye, igatangira kwezwa no guhumanurwa bya nyuma. Uwo mutwe wari waranyuze mu byiciro bibiri bya mbere muri bitatu byo guhumanurwa no kwezwa, wananiwe ku cya gatatu maze woherezwa mu butayu bwa 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’Abamillerite, Abaporotesitanti babanje kwezwa n’amagambo y’ukuri, hanyuma umug movementi w’umumarayika wa mbere kwezwa ubwo ubutumwa bwa gatatu bw’ikigeragezo bwageraga. Ariko abari barabaye abubatsi b’urusengero rw’Abamillerite mu myaka mirongo ine n’itandatu kuva mu 1798 kugeza mu 1844, bananiwe ikigeragezo cya gatatu cyageze ku wa 22 Ukwakira 1844, nubwo basohoje neza rwose umugani 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.
“Benshi bagiye gusanganira Umukwe bayobowe n’ubutumwa bw’umumarayika wa mbere n’uwa kabiri, banze ubw’uwa gatatu, ari bwo butumwa bwa nyuma bwo kugerageza bugomba guhabwa isi, kandi igihe umuhamagaro wa nyuma uzatangwa, hazafatwa umwanzuro nk’uwo.”
“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.
“Buri kintu bwose bugize uyu mugani bukwiriye kwigishwa bwitonze. Duhagarariwe n’abakobwa b’inkumi b’abanyabwenge cyangwa n’abatari abanyabwenge.” Review and Herald, 31 Ukwakira 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.
Amateka y’ubuhanuzi yatangiye igihe marayika wa gatatu yazaga ku wa 22 Ukwakira 1844 yari yananiwe, kandi yarangiranye n’ubwigomeke bwo mu 1863. Mu 1850, Mushiki wa Data White yanditse ubutumwa bukurikira.
“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.
“Ku wa 26 Mutarama, Umwami yampaye iyerekwa, kandi ndaribwira. Nabonye ko bamwe mu bwoko bw’Imana bari ibipfamatwi no mu bwigunge bw’ibitotsi; kandi ko bari nk’abakangutse igice gusa, ntibamenye igihe turimo kubamo ubu; kandi ko ‘umuntu’ ufite ‘uburoso bw’umwanda’ yari yinjiye, kandi ko bamwe bari mu kaga ko gukuburwamo. Ninginze Yesu ngo abakize, ngo abarekeho akanya gato kurushaho, kandi ngo abemerere kubona akaga kabo gakanganye, kugira ngo bitegure mbere y’uko biba iteka ryose byakererewe cyane. Umumarayika aravuga ati, ‘Kurimbuka kuraje nk’igihuhusi gikomeye cyane.’ Ningingiye umumarayika ngo agirire impuhwe kandi akize abakundaga iyi si, kandi bari barabogamiye ku byo batunze, kandi batari bashaka kubirekura, no kubitanga ho igitambo kugira ngo bihutishe intumwa mu rugendo rwazo zo kugaburira intama zishonje, zari zirimbuka kubera kubura ibyokurya by’umwuka.”
“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.
“Igihe nitegerezaga ubugingo bukennye buri gupfa buzira ukuri kw’iki gihe, kandi bamwe mu bavugaga ko bizera ukuri bakabureka bugapfa, babwima uburyo bwa ngombwa bwo gukomeza umurimo w’Imana, iyo shusho yarambabazaga cyane, maze nsaba umumarayika ko yayinkuraho. Nabonye ko igihe umurimo w’Imana wasabaga bimwe mu byabo, nk’umusore wasanze Yesu, [Matayo 19:16–22.] bagendaga bafite agahinda; kandi ko bidatinze icyorezo kirengeje urugero cyari kubanyuraho kikabanyaganya ibyabo byose, maze icyo gihe bikaba byararenze kuba batamba iby’isi, kandi bakibikira ubutunzi mu ijuru.” Review and Herald, 1 Mata 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 1850, umugabo woza umwanda yari yarageze. Ku wa 22 Ukwakira 1844, Intumwa y’Isezerano yari yaje itunguranye mu rusengero rwayo, kandi itangira umurimo wo kweza no guhumanura bene Lewi.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“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.
“Uyu munsi abantu barageragezwa kandi bagakorerwa ibigeragezo, kandi benshi barimo kunyura mu nzira nyayo banyuzemo abatereranye Kristo. Iyo bageragerejwe ku bw’Ijambo, banga Umwigisha w’Imana. Iyo bahanwe kuko imibereho yabo itajyanye n’ukuri no gukiranuka, batera umugongo Umukiza; kandi icyemezo cyabo, nk’icy’abigishwa basitaye, nticyongera guhindurwa ukundi. Ntibakomeza kugendana na Kristo. Bityo ni ko amagambo asohozwa ngo: ‘Ufite urutaro rwe mu kuboko kwe, kandi azasukura rwose imbuga ye, maze ingano ze azizanire mu kigega.’” Signs of the Times, 15 Gicurasi 1901.