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.

Iviki Kristu yemeje isezerano yagereranyaga igihe cyatangiye ku mubatizo we kikageza aho Kristu, ari 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.

Asi iye, azere no Mudzimu Mutene, akatarisisa kudenga, akaona kubwinya kwaMwari, naJesu amire kuruoko rworudyi rwaMwari; akati, Tarirai, ndinoona matenga azaruka, noMwanakomana womunhu amire kuruoko rworudyi rwaMwari. Ipapo vakadanidzira nenzwi guru, vakavhara nzeve dzavo, vakamumhanyira nomwoyo mumwe; vakamubudisira kunze kweguta, vakamukanda namabwe; uye zvapupu zvikaisa nguvo dzazvo patsoka dzomujaya, wainzi Sauro. Vakakanda Stefano namabwe, achidana kuna Mwari, achiti, Ishe Jesu, gamuchirai mweya wangu. Akabva apfugama, akadanidzira nenzwi guru, Ishe, musavaverengera chivi ichi. Zvino wakati ataura izvi, akavata hope. Mabasa 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.

Stefano paakaazi pūjiwa, navho Mikaeri akasimuka, evhangeri yakaenda kuvaHedheni, nokuti kusvikira panguva iyoyo evhangeri yakanga yakaganhurirwa kuvaJudha.

“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.

“Zvino mutumwa akati, ‘Uchasimbisa sungano navazhinji kwevhiki imwe [makore manomwe].’ Kwemakore manomwe mushure mokunge Muponesi atanga ushumiri Hwake, vhangeri raifanira kuparidzwa zvikuru kuvaJudha; kwemakore matatu nehafu naKristu pachake; uye pashure pacho navaapostora. ‘Pakati pevhiki uchagumisa chibayiro nechipiriso.’ Danieri 9:27. Muchirimo chaA. D. 31, Kristu, iye chibayiro chechokwadi, akabayirwa paKarivhari. Ipapo chidzitiro chetemberi chakabvarurwa nepakati, zvichiratidza kuti utsvene nokukosha kweushumiri hwezvibayiro zvakanga zvaenda. Nguva yakanga yasvika yokuti chibayiro nechipiriso zvapanyika zvigume.”

“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.

“ෆුල් සතිය—අවුරුදු හත—ක්‍රි.ව. 34 දී අවසන් විය. එවිට ස්තේපන්ට ගල් ගසා මරා දැමීමෙන් යුදෙව්වෝ සුභාරංචිය ප්‍රතික්ෂේප කළ බව අවසාන වශයෙන් මුද්‍රා කළහ; පීඩාව නිසා විසිර ගිය ශිෂ්‍යයෝ ‘සෑම තැනම ගොස් වචනය ප්‍රකාශ කළෝය’ (ක්‍රියා 8:4); සහ එයින් ටික කලකට පසු, පීඩාකරු වූ සවුල් හැරී, ජාතිකයන් වෙත යවනු ලැබූ අපෝස්තුලුවරයා වූ පාවුල් බවට පත් විය.” The Desire of Ages, 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 gore ra 34, icyumweru cyera (iminsi ibihumbi bibiri na magana atanu na makumyabiri) cyarangiye, kandi Isirayeli ya kera yatandukanye n’Imana nk’umugore useshweho, igihe cyayo cy’igeragezwa kikaba cyari cyararangiye rwose. Kuri uwo mwanya, igihano cyagombaga kugera kuri Isirayeli ya kera kubera kwanga isezerano no kubamba Umwana w’Imana cyashyizwe munsi y’urubanza rw’Imana nk’Umucamanza usohoza amateka. Imana, mu kwihangana kwayo k’ubuntu n’imbabazi, yatinze kurimbura Yerusalemu kugeza ku kugotwa no kurimburwa kwayo mu mwaka wa 66 AD kugeza mu mwaka 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.

Mavhesi ari muna Danieri chitsauko 9, ayo akaratidza vhiki yakasimbiswa sungano naKristu, anoratidzawo kuti Roma yechihedheni (muchinda achauya) yaizoparadza guta nenzvimbo tsvene; asi Mwari, munyasha dzake dzokutsungirira kwenguva refu, akabvumira vana vaIsraeri vekare nguva yokunzwa vhangeri nokuita chisarudzo, sezvakanga zvaitwa namadzibaba avo mukati menguva yemakore manomwe yebasa raKristu neravadzidzi pakati pavo.

“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.

“முழங்காலாய நாற்பது ஆண்டுகளுக்கு நெருக்கமாக, எருசலேமின் அழிவு கிறிஸ்துவால் தாமே அறிவிக்கப்பட்ட பின்பும், ஆண்டவர் அந்த நகரத்தின்மேலும் அந்த ஜனத்தின்மேலும் தமது நியாயத்தீர்ப்புகளைத் தாமதப்படுத்தினார். தமது சுவிசேஷத்தை நிராகரித்தவர்களிடத்திலும் தமது குமாரனை கொன்றவர்களிடத்திலும் தேவனுடைய நீடிய சகிப்புத்தன்மை அதிசயமானதாக இருந்தது. கனியில்லாத மரத்தின் உவமை, யூத ஜனத்தோடுகொண்ட தேவனுடைய நடத்தையை எடுத்துக்காட்டியது. ‘அதை வெட்டிப்போடுங்கள்; அது ஏன் நிலத்தை வீணாக்குகிறது?’ (லூக்கா 13:7) என்ற கட்டளை ஏற்கனவே பிறப்பிக்கப்பட்டிருந்தது; ஆனாலும் தெய்வீக இரக்கம் அதை இன்னும் சிறிது காலம் காத்துவைத்தது. யூதர்களில் இன்னும் பலர் கிறிஸ்துவின் சுபாவத்தையும் அவருடைய கிரியையையும் அறியாதவர்களாயிருந்தனர். அவர்களுடைய பெற்றோர் அசட்டுத்தனமாகத் தள்ளிவிட்ட வாய்ப்புகளையும் வெளிச்சத்தையும் பிள்ளைகள் அனுபவிக்கவில்லை, பெற்றுக்கொள்ளவும் இல்லை. அப்போஸ்தலர்களும் அவர்களுடைய உடனிருந்த ஊழியக்காரர்களும் அறிவித்த பிரசங்கத்தின் மூலம், தேவன் அவர்கள்மேல் வெளிச்சம் ஒளிரச் செய்வார்; தீர்க்கதரிசனம் எவ்வாறு நிறைவேறியது என்பதை—கிறிஸ்துவின் பிறப்பிலும் வாழ்க்கையிலும் மட்டுமல்ல, அவருடைய மரணத்திலும் உயிர்த்தெழுதலிலும் கூட—அவர்கள் காண அனுமதிக்கப்படுவார்கள். பெற்றோரின் பாவங்களுக்காகப் பிள்ளைகள் தண்டிக்கப்படவில்லை; ஆனால், அவர்களுடைய பெற்றோருக்கு அளிக்கப்பட்டிருந்த எல்லா வெளிச்சத்தையும் அறிந்திருந்தபடியே, பிள்ளைகள் தமக்குக் கொடுக்கப்பட்ட கூடுதல் வெளிச்சத்தையும் நிராகரித்தபோது, அவர்கள் பெற்றோரின் பாவங்களில் பங்காளிகளாய், தங்களுடைய அக்கிரமத்தின் அளவை நிரப்பினார்கள்.”

“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.

Kureba mwoyo kwaMwari kuJerusarema kwakangosimbisa vaJudha mukusapotera kwavo kwakaoma nokusaruramiswa. Mukuvenga kwavo nehutsinye hwavo kuvadzidzi vaJesu vakaramba chikumbiro chokupedzisira chengoni. Ipapo Mwari akabvisa kudzivirirwa Kwake kubva kwavari, akabvisawo simba Rake raidzivisa Satani nengirozi dzake, uye rudzi rwacho rwakasiyiwa rwuri pasi pokutongwa nomutungamiri warwakasarudza. Vana varo vakanga vazvidza nyasha dzaKristu, dzaigona kuvagonesa kukunda chido chavo chakaipa, uye zvino izvi ndizvo zvakavakunda. Satani akamutsa zvishuwo zvomweya zvinotyisa zvikuru uye zvakaderera kwazvo. Vanhu havana kufunga; vakanga vasisisakwanisi kufungwa—vachitongwa nechido chenguva iyoyo nehasha dzakapofumara. Vakava vaSatani muhutsinye hwavo. Mumhuri nomurudzi, pakati pevakuru navadukuwo zvavo, maiva nokufungirana, godo, ruvengo, kukakavara, kupanduka, kuurayana. Kwakanga kusina kuchengeteka kupi nokupi. Shamwari nehama vakatengesana. Vabereki vakauraya vana vavo, navana vakauraya vabereki vavo. Vatongi vavanhu vakanga vasina simba rokuzvitonga ivo pachavo. Zvishuvo zvisingadzorwi zvakavaita vadzvinyiriri. VaJudha vakanga vagamuchira uchapupu hwenhema kuti vatonge Mwanakomana waMwari asina mhosva. Zvino kupomera kwenhema kwakaita kuti upenyu hwavo pachavo husava nechokwadi. Nezviito zvavo vakanga vagara kwenguva refu vachiti: ‘Bvisai Mutsvene waIsraeri pamberi pedu.’ Isaya 30:11. Zvino chido chavo chakapiwa. Kutya Mwari kwakanga kusisavavhiringidzi. Satani ndiye akanga ari pamusoro porudzi rwacho, uye vakuru vakuru vehurumende nevechitendero vakanga vari pasi pesimba rake.” Hondo Huru, 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.

SaMunyori weSungano, Kristu pakutanga akashanda chete navaJudha. Mugore ra34, pakutemwa kwaStefano nematombo, vhangeri rakazobva raendeswa kuvaHedheni, uye nguva yekutongwa kwaMwari kwehutongi yakasvika, kunyange hazvo Mwari munyasha Dzake akamisa nguva iyoyo kweanenge makore makumi mana.

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.

SeMutumwa weSungano, mukuzadzikiswa kwaMaraki chitsauko chechitatu, Kristu akachenesa temberi kaviri. Akaita izvi munguva yakanga yakatsaurirwa zvikuru kuvanhu vesungano avo panguva iyoyo vakanga vachipfuurwa uye vachirambwa somukadzi akarambwa, uyewo nokuda kwaavo vaizova vanhu vatsva vakasarudzwa. Nguva iyoyo payakaguma, nguva yokutonga kwaMwari kwokuita yakatanga. Johane Mubhabhatidzi ndiye akanga ari mutumwa akagadzirira nzira yebasa raKristu rokusimudza vanhu vatsva vakasarudzwa vaaizopinda navo musungano.

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.

Kucheneswa kuviri kwetembere kwaiva zvidzidzo zvinooneka zvaizivisa basa raKristu rokuchenesa tembere yomweya. Apo Mutumwa weSungano anongoerekana asvika muna Maraki chitsauko chechitatu, anonatsa uyewo anochenura vanakomana vaRevhi, nechinangwa chokugadzira chipiriso, sezvazvaiva pamazuva akare.

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.

Asi ndiani angakwanisa kutsungirira zuva rokuuya kwake? Uye ndiani achamira kana achioneka? Nokuti iye akaita somoto womunyungudutsi, uye sesipo yevawachi; Uye achagara somunyungudutsi nomuchenesi wesirivha; uye achachenesa vanakomana vaRevhi, nokuvanatsa segoridhe nesirivha, kuti vagozopa kuna Jehovha chipiriso chokururama. Ipapo chipiriso chaJudha neJerusarema chichafadza Jehovha, sezvazvaiva pamazuva akare, uye somumakore apfuura. Maraki 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 chitsauko chechitatu, uye kucheneswa kuviri kwetemberi kunomiririra kukwaniswa kwokutenda kwavanakomana vaRevhi kunoitwa neMutumwa weSungano. Kukwaniswa kwokutenda kwavanakomana vaRevhi kunomiririrwa nokunatswa kwegoridhe.

“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.

“Kunofanira kuva, kuna vose vane pesvedzero ipi neipi muchipatara chevanorwara, kuenzaniswa nokuda kwaMwari, kuzvininipisa pachako, nekuvhurwa kwemwoyo kupesvedzero inokosha yoMweya waKristu. Goridhe rakaidzwa mumoto rinomirira rudo nokutenda. Vazhinji vanenge vasisina rudo zvachose. Kuzvigutsa kunopofumadza meso avo pamusoro pokushayiwa kwavo kukuru. Pane chokwadi chisingarambiki chokuti munhu anofanira kutendeukira kuna Mwari zuva rimwe nerimwe, ave nechinoitika chitsva, chakadzama, uye chezuva rimwe nerimwe muupenyu hworudzidziso.” Testimonies, vhoriyamu 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 chitsauko chechitatu, uye kunatswa kuviri kwetemberi kunomiririra kukwaniswa kwekunzwisisa kwekuwedzera kwezivo mukati mevane uchenjeri, avo vari vanakomana vaRevhi, kunoitwa noMutumwa weSungano. Kukwaniswa kwevanakomana vaRevhi kunomiririrwa nokunatswa kwesirivha.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

A Marito aShe vari mashoko akachena: sesirivha yakaidzwa muchoto chevhu, yakanatswa kanomwe. Mapisarema 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.

Mutumwa weChibvumirano waifanira kunatsa vanakomana vaRevhi sesirivha nendarama. Shoko raMwari ndiro rinonatsa, nokuti kunatswa ndiko kururamiswa nokuitwa vatsvene.

Sanctify them through thy truth: thy word is truth. John 17:17.

Vatsvenesei neZvokwadi yenyu; shoko renyu ichokwadi. Johane 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.

Johane Mubhabhatidzi akanga ari mutumwa wakagadzirira nzira yeMutumwa weSungano mukuzadziswa kwekutanga kwechitsauko chechitatu chaMaraki, uye shoko rake panyaya iyoyo rakanga rine zvikamu zvina muchimiro charo. Basa rake raisanganisira kuzivisa basa rokucheneswa rakanga richizofanira kuitwa noMutumwa weSungano, uye kuti basa rokucheneswa rakaitwa rakafananidzirwa sechiito chokutsvaira nzvimbo yokupurira zviyo. Akazivisa kuti vanhu vakanga vambova vakasanangurwa panguva iyoyo vakanga vava kupfuurwa. Akaisawo shoko reRaodhikia kuvanhu vaMwari, nokudaro achivaratidza zvivi zvavo nezvivi zvamadzibaba avo. Akaisa zvinhu zvose izvi mumamiriro e“hasha dzinouya.” Basa romutumwa akagadzirira nzira, rakanga richimirira basa romunhu akanga asina kumbogamuchira dzidzo muhurongwa hwedzidzo hwevanhu vakanga vava kupfuurwa.

“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).

“Muna Johane Mubhabhatidzi, Ishe akazvimutsira mutumwa wokuzvigadzirira nzira yaShe. Aifanira kupupurira nyika uchapupu husingazungunuki mukutsiura nokushora chivi. Ruka, mukuzivisa basa rake nomutoro wake, anoti, ‘Uye achatungamira pamberi Pake mumweya nesimba raEriya, kuti adzorere mwoyo yamadzibaba kuvana, navasingateereri kuuchenjeri hwavakarurama; kuti agadzirire Ishe vanhu vakagadzirirwa’ (Ruka 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).

“Vazhinji veVaFarisi navaSadhusi vakauya kubhabhatidzo raJohani; akataura kwavari achiti, ‘Imi rudzi rwenyoka dzine uturu, ndiani akuyambirai kuti mutize kutsamwa kuchauya? Naizvozvo berekai zvibereko zvakafanira kutendeuka; uye musafunga kutaura mukati menyu muchiti, Tine Abrahama sababa vedu; nokuti ndinoti kwamuri, Mwari unogona kumutsira Abrahama vana kubva pamatombo aya. Uye zvino demo ratoiswa pamudzi wemitiwo; naizvozvo muti mumwe nomumwe usingabereki chibereko chakanaka unotemwa, ukandwe mumoto. Ini zvirokwazvo ndinokubhabhatidzai nemvura kuti mutendeuke; asi Uyo unouya shure kwangu ane simba kundipfuura ini, wandisina kukodzera kutakura shangu dzake; Iye achakubhabhatidzai noMweya Mutsvene, uye nomoto; ane foshoro yake muruoko rwake, uye achanyatsoparadzanisa paburiro rake, aunganidze gorosi rake mudura; asi achapisa hundi nomoto usingadzimiki’ (Mateo 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.

“යොහන්ගේ හඬ තුඹසක් මෙන් උස්කරනු ලැබීය. ඔහුගේ පැවරීම මෙය විය: ‘මාගේ සෙනඟට ඔවුන්ගේ අතික්‍රමයද, යාකොබ්ගේ ගෘහයට ඔවුන්ගේ පව්ද පෙන්වන්න’ (Isaiah 58:1). ඔහු කිසි මනුෂ්‍ය ශාස්ත්‍රීය අධ්‍යාපනයක් ලබා නොතිබුණේය. දෙවියන් වහන්සේද ස්වභාවධර්මයද ඔහුගේ ගුරුවරු වූහ. එහෙත්, පුරාණ අනාවක්කාරයන් මෙන් තම හඬ ඇසෙන්නට සලස්වා, පිරිහී ගිය ජාතිය පසුතැවිල්ලට කැඳවීමට තරම් නිර්භීතව, ක්‍රිස්තුස්වහන්සේට පෙර මාර්ගය සූදානම් කිරීමට යමෙකු අවශ්‍යව සිටියේය.” Selected Messages, book 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.

UWilliam Miller wayeyisithunywa sesibili esalungisa indlela yeSithunywa Sesivumelwano, futhi ubuntu nomsebenzi kaMiller kwakukade kufanekiswe ngoJohane uMbhapathizi.

“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.

“Zviuru zvakawanda zvakatungamirirwa kugamuchira chokwadi chakaparidzwa naWilliam Miller, uye varanda vaMwari vakasimudzwa mumweya nesimba raEria kuti vazivise shoko iri. SaJohani, mutungamiri akatungamira Jesu, avo vakaparidza shoko iri rakakomba vakanzwa vachimanikidzwa kuisa demo pamudzi womuti, uye kudana vanhu kuti vabereke zvibereko zvakafanira kutendeuka.” 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”.

VaYuda vaipokana mukanguva yaKristu vakanga vatungamirirwa kuvimba neshoko renhema pamusoro paMesiya. “Mesiya” ndiro shoko rechiHebheru rinoenderana neshoko rechiGiriki rokuti “Kristu,” rinoreva kuti “wakazodzwa.”

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.

Shoko iro Mwari akatuma kuvana vaIsraeri, richiparidza rugare kubudikidza naJesu Kristu: (iye ndiye Ishe wavose:) iro shoko, ndinoreva, ramunoziva, rakaparidzwa muJudhea yose, rikavamba kubva kuGarirea, mushure merubhabhatidzo rwakaparidzwa naJohane; kuti Mwari akazodza Jesu weNazareta noMweya Mutsvene nesimba; iye wakafamba-famba achiita zvakanaka, achiporesa vose vakanga vachimanikidzwa nadhiyabhorosi; nokuti Mwari wakange anaye. Mabasa 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.

“Messiah” සහ “Christ” යන දෙකම “අභිෂේක ලත් තැනැත්තා” යන අර්ථය දරයි. ක්‍රිස්තුස්වහන්සේ තමන්ගේ බව්තීස්මයේදී අභිෂේක ලැබූ බැවින්, තාක්ෂණික වශයෙන්, තමන්ගේ බව්තීස්මයට පෙර ඔහු Messiah හෝ Christ නොවීය. ඔහුගේ බව්තීස්මය, 1840 අගෝස්තු 11 දින බැස ආ එළිදරව් පරිච්ඡේද 10 හි දූතයාගේ බැසීම සමඟ ද, 2001 සැප්තැම්බර් 11 දින බැස ආ එළිදරව් පරිච්ඡේද 18 හි බලවත් දූතයාගේ බැසීම සමඟ ද, දූරදර්ශනමය ලෙස අනුකූල වේ. මෙම දූරදර්ශනමය සලකුණු තුන අග වර්ෂාවේ ශුද්ධාත්මයාණන්ගේ ප්‍රකාශවීම හඳුනා දෙයි.

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”.

Vayuda vaipikisi vaibata kuvera ku teete mbulavangu, ujumbe wa uwongo wa kinabii kwamba Masihi angeleta ufalme halisi wa duniani ambapo taifa la Israeli lingetawala ulimwengu. Ulikuwa ujumbe wa uwongo uliyoahidi “amani na ustawi”.

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 ambayo Waprotestanti walielekea kuiamini. Mtazamo huo wa uongo wa milenia, uliotambulishwa kuwa ni miaka elfu ya amani na ustawi, ulikuwa umeonyeshwa na mtazamo wa uongo kuhusu ufalme wa Masihi ambao Wayahudi wabishi walikuwa nao.

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.

Zvapupu zviviri izvozvo zvinoratidza shoko renhema remvura yokupedzisira rinovimbisa “rugare nokubudirira” mukuzadzika kwechitatu uye kwekupedzisira kwenhoroondo yomutumwa anogadzirira kuti Mutumwa weSungano auye pakarepo kutembere Yake. Shoko iro renhema remvura yokupedzisira rinoratidzwa seshoko re“rugare nokuchengeteka,” richipesana neshoko raJohane Mubhabhatidzi, uyo akaratidza kuti “muti mumwe nomumwe usingabereki chibereko chakanaka unotemwa, ukandwa mumoto,” apo “kutsamwa kunouya” kwasvika. Rakafananidzwawo nekuzivikanwa kwakaitwa naMiller kuti kwaisazova namakore ane chiuru orugare, sezvinodzidziswa neKaturike, nokuti kana Ishe vadzoka, vachaparadza nyika nokubwinya kwokuuya Kwavo.

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.

Uye kwamuri munotambudzika, zororai pamwe chete nesu, pakuzarurwa kwaIshe Jesu kubva kudenga pamwe navatumwa vake vane simba, mumoto unopfuta achitsivira avo vasingazivi Mwari, navasingateereri evhangeri yaIshe wedu Jesu Kristu; avo vacharangwa nokuparadzwa kusingaperi, vachibviswa pamberi paIshe nokubwinya resimba rake. 2 VaTesaronika 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.

Iintumwa ebyiri zibanza zateguriye Intumwa y’Isezerano kwinjirana isezerano n’ubwoko bushya bwatoranijwe, zigaragaza ko ubutumwa bw’imvura y’itumba y’ikinyoma bwo ngo “amahoro n’umutekano,” bwashyizweho mu gisekuru cya gatatu cya Adiventisime ya Lawodikiya, bwateguwe na Satani kugira ngo bubuze Adiventisime ya Lawodikiya yo mu gisekuru cya kane kumenya uruhare rw’Isilamu, nk’uko ruhagarariwe mu Byago bya 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.

Mu ndonke y’uguhumanurwa ikorerwa abagereranywa n’abahungu ba Levi, uwagombaga kuza nyuma ya Yohana Umubatiza yagombaga gukubura rwose no “kweza” imbuga ye, akoresheje urushunguzo ruri mu kuboko kwe. Uwo murimo usohozwa 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.

“‘Ani ana pepero iri mu kuboko Kwe, kandi Alina kweza rwose ekibanja Kye eky’okuwuuliramu, era Alikung’aanya engano Ze mu ggwanika.’ Matayo 3:12. Eno yali emu ku biseera eby’okulongoosebwa. Olw’ebigambo eby’amazima, ebisusunku byali byawulwamu n’engano. Kubanga baali ba bufuusa nnyo era ba kweesitula mu butuukirivu bwabwe okukkiriza okunenyezebwa, era nga baagala nnyo ensi okukkiriza obulamu obw’okweetoowaza, bangi baava ku Yesu. Bangi bakyeyongera okukola kye kimu ne leero. Emmeeme zikemebwa leero nga abayigirizwa abo bwe baakemebwa mu kkuŋŋaaniro e Kaperunawumu. Amazima bwe gateekebwa ku mutima, balaba nga obulamu bwabwe tebukwatagana na kwagala kwa Katonda. Balaba obwetaavu bw’enkyukakyuka ey’enjawulo ddala mu bo; naye tebakkiriza kukwata mulimu ogwo ogw’okwefiiriza. Noolwekyo basunguwala ebibi byabwe bwe bibikkulibwa. Bagenda nga beesittadde, nga abayigirizwa bwe baava ku Yesu, nga beemulugunya nti, ‘Kino kigambo kizibu; ani ayinza okukiwulira?’” 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.

Shoko remvura yokupedzisira ndiyo “nharo” iri muna Habakuki chitsauko chechipiri, uye ndiwo mashoko echokwadi anoparadzanisa hundi negorosi. Kuparadzaniswa ikoko ndiko kucheneswa kunoitwa neMutumwa weSungano. Munhoroondo yevaMillerite, shoko raDanieri chitsauko chechisere, ndima yegumi nemina, rakabudisa kucheneswa parakatanga kutadza uye rikauyisa nguva yokunonoka yaHabakuki chitsauko chechipiri nemufananidzo wemhandara gumi muna Mateo chitsauko chemakumi maviri neshanu. Apo shoko reKuchema kwaPakati pousiku rakazozadzikiswa musi wa22 Gumiguru, 1844, rakabudisa kucheneswa kukuru zvikuru. Ipapo ndipo pakasvika Mutumwa weSungano pakarepo akatanga kucheneswa nokunatswa kwokupedzisira. Sangano rakanga rapfuura nomukucheneswa nokunatswa kwekutanga kuviri kwezvitatu, rakakundikana chechitatu uye rakatumirwa kurenje reRaodhikia muna 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.

M’mbiri ya a Millerite, Apulotesitanti anayamba ayeretsedwa ndi mawu a choonadi; pambuyo pake, gulu la mngelo woyamba linayeretsedwanso pa kufika kwa uthenga wachitatu woyesera. Koma iwo amene anali omanga kachisi wa a Millerite m’zaka makumi anayi ndi zisanu ndi chimodzi kuyambira 1798 kufika 1844, analephera pa mayeso achitatu, amene anafika pa October 22, 1844, ngakhale anakwaniritsa mwangwiro fanizo la anamwali khumi.

“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.

“Vazhinji vakaenda kunosangana neChikomba pasi pemashoko engirozi yokutanga neyechipiri, vakaramba wechitatu, iwo shoko rokupedzisira rokuedzwa rinofanira kupiwa kunyika; uye nzvimbo yakafanana ichatorwa panenge paitwa kudanwa kwokupedzisira.

“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.

“Kila kipengele cha mfano huu kinapaswa kuchunguzwa kwa makini. Tumewekwa katika uwakilishi ama wa wanawali wenye hekima au wa wanawali wapumbavu.” Review and Herald, Oktoba 31, 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.

Mbiri ya ulosi imene inayamba pa kufika kwa mngelo wachitatu pa 22 Okutobala, 1844, inalephera, ndipo inatha ndi kupanduka kwa 1863. Pofika chaka cha 1850, Mlongo White analemba uthenga wotsatirawu.

“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.

“මට ජනවාරි 26 වන දින දර්ශනයක් දෙන ලදී; එය මම විස්තර කරමි. දෙවියන්වහන්සේගේ ජනතාවගෙන් සමහරුන් මන්දබුද්ධික හා නිද්‍රාශීලීව සිටිමින්, අර්ධ වශයෙන් පමණක් අවදිව සිටි බවත්, අප දැන් ජීවත් වන කාලය ඔවුන් අවබෝධ කර නොගත් බවත් මම දුටුවෙමි; තවද ‘අපිරිසිදුකම කූඩාරම් කරන තුවාලුව’ අතැති ‘මිනිසා’ ඇතුල් වී ඇති බවත්, සමහරුන් එයින් ඉවතට ගසාගෙන යාමට අනතුරේ සිටින බවත් දුටුවෙමි. මම යේසුස්වහන්සේගෙන් ඔවුන්ව ගළවා දෙන ලෙසත්, තව ටික කලක් ඔවුන්ව ඉවසා තබන ලෙසත්, එය සදාකාලයටම අතිශය ප්‍රමාද වීමට පෙර ඔවුන් සූදානම් විය හැකි වන පිණිස, තමන්ගේ භයානක අනතුර ඔවුන්ට දැකගැනීමට ඉඩ දෙන ලෙසත් ආයාචනා කළෙමි. දූතයා මෙසේ කීවේය: ‘විනාශය බලවත් සුළි කුණාටුවක් මෙන් පැමිණෙමින් තිබේ.’ ලෝකය ප්‍රේම කළ, තමන්ගේ දේපළවලට ඇලී බැඳී සිටි, ඒවායෙන් වෙන්වී ඒවා පූජා කර, ආත්මික ආහාර හිඟව මැරෙමින් සිටි බඩගිනි බැටළුවන් පෝෂණය කිරීම සඳහා තමන්ගේ ගමන ඉක්මන් කරවන පණිවිඩකරුවන්ට උපකාර කිරීමට කැමැත්ත නොපෙන්වූ අය පිළිබඳ කරුණාවෙන් සලකා ඔවුන්ව ගළවා දෙන ලෙස මම දූතයාගෙන් ආයාචනා කළෙමි.”

“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.

“Pandakatarisa mweya dzinosiririsa dzichifa nokushayiwa chokwadi chiripo, uye vamwe vaizviti vanotenda chokwadi vachivarega vachifa, nokunyima zvinodikanwa kuti basa raMwari rienderere mberi, kuona uku kwakandinyanyorwadza, uye ndakakumbira mutumwa kuti akubvise pamberi pangu. Ndakaona kuti apo mhaka yaMwari yaida chimwe chezvinhu zvavo, somujaya uya akauya kuna Jesu, [Mateo 19:16–22.] vakaenda vakasuwa; uye kuti nokukurumidza denda rinofashukira raizouya pamusoro pavo rikakukura pfuma yavo yose, uye ipapo kwaizova kwanonoka zvikuru kubayira zvinhu zvenyika, nokuunganidza fuma kudenga.” Review and Herald, April 1, 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.

Muna 1850, munhu waiva nebhurasho reguruva akanga atosvika kare. Musi wa22 Gumiguru 1844, Nhume yesungano yakanga yauya kamwe kamwe kutemberi Yake, uye Akatanga basa rokuchenesa nokunatsa vanakomana vaRevhi.

We will continue this study in the next article.

Tidzaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“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.

“අද ආත්මයන් පරීක්ෂා කරනු ලබමින් හා උත්සාහයට ලක් කරනු ලබමින් සිටිති; බොහෝ දෙනෙක් ක්‍රිස්තුස්වහන්සේ අත්හැර ගිය අය පා තබා ගිය ඒම භූමියම මතින් ගමන් කරමින් සිටිති. වචනය මඟින් පරීක්ෂා කරනු ලබන කල, ඔවුහු දේවීය ගුරුවරයා ප්‍රතික්ෂේප කරති. ඔවුන්ගේ ජීවිත සත්‍යය හා ධර්මිෂ්ඨකම සමඟ සමාන්තර නොවන බැවින් ඔවුන්ට අවවාද කරනු ලබන කල, ඔවුහු ගැළවුම්කරුවාගෙන් හැරී යති; එසේම, අපහාසයට පත් වූ ශ්‍රාවකයන්ගේ තීරණය මෙන්, ඔවුන්ගේ තීරණයද කිසි කලෙක ආපසු නොහැරේ. ඔවුහු තවත් ක්‍රිස්තුස්වහන්සේ සමඟ ගමන් නොකරති. මෙසේ, ‘ඔහුගේ කුල්ල ඔහුගේ අතෙහි ඇත, ඔහු සිය මැදුර සම්පූර්ණයෙන් පවිත්‍ර කර, තමන්ගේ තිරිඟු අම්බාරයට රැස් කරනු ඇත’ යන වචන සම්පූර්ණ වෙති.” Signs of the Times, May 15, 1901.