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.
Toddobaadkii Masiixu axdiga ku adkeeyey waxay u taagnayd muddadii ka bilaabatay baabtiiskiisa ilaa markii Masiixu qoduuska jannada dhexdeeda istaagay xilligii dhagax-ku-dhufashadii Istefanos.
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.
Laakiin isagu, isagoo ka buuxa Ruuxa Quduuska ah, ayuu cirka si deggan ugu fiiriyey, oo arkay ammaanta Ilaah iyo Ciise oo taagan midigta Ilaah, oo wuxuu yidhi, Bal eega, waxaan arkaa samooyinkii oo furmay iyo Wiilka Aadanaha oo taagan midigta Ilaah. Markaasay cod weyn ku qayliyeen, dhegahoodana way qabsadeen, oo isku duubni ayay ugu soo ordeen; magaalada dibaddeedana way u saareen, wayna ku dhagxeen; markhaatiyaashiina dharkoodii waxay dhigeen nin dhallinyaro ah cagihiisa, kaas oo magiciisu ahaa Saa'uul. Oo waxay dhagxinayeen Istefanos, isagoo Ilaah baryaya oo leh, Rabbiyow Ciise, ruuxayga qaado. Markaasuu jilba joogsaday, oo cod weyn ku qayliyey, Rabbiyow, dembigan ha ku soo oogin. Oo markuu waxaas yidhi, wuu seexday. Falimaha Rasuullada 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.
Markii Istifanos la dhagxiyey oo Miikaa’iil istaagay, injiilkii wuxuu u gudbay dadka aan Yuhuudda ahayn, waayo ilaa wakhtigaas injiilku wuxuu ku koobnaa Yuhuudda.
“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.
Markaasaa malaa’igtii tidhi, “Oo wuxuu axdiga la adkayn doonaa kuwa badan hal toddobaad [toddoba sannadood].” Toddoba sannadood ka dib markii Badbaadiyuhu bilaabay adeeggiisii, injiilka waxa si gaar ah loogu wacdiyi lahaa Yuhuudda; saddex sano iyo badh Masiixa qudhiisu; dabadeedna rasuulladu. “Toddobaadka badhtankiisa ayuu allabariga iyo qurbaankaba joojin doonaa.” Daanyeel 9:27. Gugii sannadka A. D. 31, Masiixii ah allabariga runta ah ayaa lagu bixiyey Kalfari. Markaasaa daahii macbudka laba u kala jeexmay, isagoo muujinaya in quduusnimadii iyo macnihii adeegga allabarigu ay ka tageen. Wakhtigii ayaa yimid in allabarigii iyo qurbaankii dhulka laga joojiyo.
“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.
“Halka toddobaadka ah—todoba sannadood—wuxuu dhammaaday C.D. 34. Markaasna dhagax-ku-dhufashadii Istefanos ayay Yuhuuddu ugu dambayntii ku shaabadeeyeen diidistoodii injiilka; xertiina, kuwii kala firdhay silica aawadiis, ‘meel kasta way mareen iyagoo ereyga ku wacdiyaya’ (Falimaha Rasuullada 8:4); wax yar dabadeedna, Saa’uul kii silcin jiray waa la soo jeediyey, oo wuxuu noqday Bawlos, rasuulkii dadka aan Yuhuudda ahayn.” 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.
Sannadkii 34, toddobaadkii quduuska ahaa (laba kun iyo shan boqol iyo labaatan maalmood) wuu dhammaaday, Israa’iiltii hore na Ilaah waa ka furay guurkii; wakhtigoodii nimcadu si buuxda ayuu u xidhmay. Halkaas waxaa ciqaabtii ka dhan ahayd Israa’iiltii hore, sababta diidmadii axdiga iyo iskutallaabta lagu qodbay Wiilka Ilaah, loo hoos geeyey xukunkii fulineed ee Ilaah. Ilaah, naxariistiisa dulqaadka dheer leh awgeed, wuxuu dib u dhigay burburintii Yeruusaalem ilaa go’doomintii iyo burburintii 66 AD ilaa 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.
Aayadaha ku jira Daanyeel cutubka sagaalaad, ee tilmaamay toddobaadka Masiixu axdiga ku adkeeyey, waxay sidoo kale caddeeyaan in Roomaankii jaahilka ahaa (amiirka iman doona) uu burburin doono magaalada iyo meesha quduuska ah; hase yeeshee Ilaah, naxariistiisa dulqaadka dheer leh, wuxuu siiyey carruurtii Israa’iiltii hore waqti ay ku maqlaan injiilka oo ay go’aan uga gaadhaan sidii awowayaashood u sameeyeen muddadii toddobada sannadood ahayd ee adeegiddii Masiixa iyo xertiisu ay dhexdooda ku jireen.
“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.
“Ku dhowaad afartan sannadood ka dib markii halaagga Yeruusaalem uu Masiixu qudhiisu ku dhawaaqay, Rabbigu wuxuu dib u dhigay xukummadiisii ku dhici lahaa magaalada iyo qarankaba. Waxaa yaab leh dulqaadka dheer ee Ilaah u muujiyey kuwii diiday injiilkiisa iyo kuwii dilay Wiilkiisa. Masaalka geedka aan miro dhalin wuxuu metelayey habkii Ilaah ula macaamilay quruunta Yuhuudda. Amarku hore ayuu u baxay, ‘Jara; maxaa dhulka u cidhiidhinaya?’ (Luukos 13:7), hase yeeshee naxariista rabbaaniga ahi waxay u tudhay in yar oo kale. Weli waxaa Yuhuudda ku dhex jiray kuwo badan oo aan garanayn dabeecadda iyo hawsha Masiixa. Carruurtuna ma ay helin fursadihii ama ma ay aqbalin nuurkii ay waalidkood quudhsadeen. Wacdinta rasuullada iyo kuwa la shaqaynayey dhexdooda, Ilaah wuxuu ka dhigi lahaa iftiin inuu u ifo; waxaana loo oggolaan lahaa inay arkaan sida wax sii sheegiddu u rumoowday, ma aha oo keliya dhalashada iyo nolosha Masiixa, laakiin sidoo kale dhimashadiisa iyo sarakiciddiisa. Carruurta looma xukumin dembiyadii waalidkood; laakiin markii ay, iyagoo aqoon u leh nuurkii oo dhan ee waalidkood la siiyey, diideen nuurka dheeraadka ah ee iyaga la siiyey, waxay noqdeen kuwo la wadaaga dembiyadii waalidkood, oo waxay buuxiyeen qiyaastii xumaantooda.”
“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.
Dulqaadashada dheer ee Ilaah u muujiyey Yeruusaalem waxay Yuhuudda oo keliya ku sii adkaysay madax-adayggoodii aan toobadda lahayn. Nacaybkii iyo arxan-darridii ay kula kaceen xertii Ciise ayay ku diideen deeqdii ugu dambaysay ee naxariista. Markaasaa Ilaah ka qaaday ilaalintiisii, wuxuuna ka fogeeyey xooggiisii xannibayay Shayddaanka iyo malaa’igtiisa, quruuntiina waxaa loo daayay xukunka hoggaamiyihii ay iyagu doorteen. Carruurtoodu waxay quudhsadeen nimcada Masiixa, taas oo u suurto gelin lahayd inay ka adkaadaan damacyadooda sharka ah, haddaba kuwii sharka ahaa ayaa noqday kuwii ka adkaaday. Shayddaanu wuxuu kiciyey hamiga ugu daran uguna hooseeya ee nafta. Dadku ma ay fikirayn; waxay dhaafeen heer ay caqli wax ku maamuli karto—waxaa xukumayay kicid degdeg ah iyo cadho indho la’. Arxan-darridooda waxay ku noqdeen kuwo shayddaani ah. Qoyska dhexdiisa iyo quruunta dhexdeeda, kuwa ugu sarreeya iyo kuwa ugu hooseeya dabaqadaha bulsheedba, waxaa ka jiray tuhmo, xaasidnimo, nacayb, dirir, fallaago, iyo dil. Meelna ammaan lagama helin. Saaxiibbada iyo qaraabaduba way iskhayaaneeyeen. Waalidku carruurtooda ayay dileen, carruurtuna waalidkood. Taliyayaashii dadka ma ay lahayn awood ay naftooda ku taliyaan. Damacyo aan la xakamayn ayaa ka dhigay daalimiin. Yuhuuddu waxay aqbaleen marag been ah si ay ugu xukumaan Wiilka Ilaah ee aan dembiga lahayn. Haatan eedaymo been ah ayaa noloshoodii ka dhigay mid aan sugnaan lahayn. Falalkooda ayay muddo dheer ku lahaayeen: ‘Kan Quduuska ah oo reer binu Israa’iil ah naga hor qaada.’ Ishacyaah 30:11. Haatanna rabitaankoodii waa la siiyey. Cabsida Ilaah mar dambe ma ay dhibin. Shayddaanku wuxuu joogay madaxa quruunta, madaxda ugu sarraysa ee madaniga ah iyo kuwa diintuba waxay ku jireen hoos-socodkiisa.” Khilaafkii Weynaa, 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.
Sida Rasuulka Axdiga, Masiixu markii hore si gaar ah ayuu ula macaamilay Yuhuudda oo keliya. Sannadkii 34, markii Istefanos la dhagxiyey, injiilkiina markaas ayuu gaadhay quruumaha aan Yuhuudda ahayn, waxaana timid wakhtigii xukunka fulinta ah ee Ilaah, in kastoo Ilaah naxariistiisa ku dib dhigay wakhtigaas qiyaastii afartan sannadood.
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.
Isagoo ah Rasuulkii Axdiga, isagoo dhammaystiraya Malakis cutubka saddexaad, Masiixu laba jeer ayuu macbudka daahiriyey. Wuxuu taas sameeyey xilli si gaar ah loogu gooyey dadka axdiga ee markaas la dhaafayey oo la furayey, iyo weliba kuwa markaas noqon lahaa dadka cusub ee la doortay. Markii muddadaas dhammaatay, waxaa bilowday wakhtigii xukunka fulinta ah ee Ilaah. Yooxanaa Baabtiisaha wuxuu ahaa rasuulkii jidka u sii diyaariyey hawsha Masiixa ee ah inuu kiciyo dad cusub oo la doortay oo uu axdi la geli doono.
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.
Labadii nadiifin ee macbudku waxay ahaayeen casharro muuqaal ah oo tilmaamaya shaqada Masiixa ee nadiifinta macbudka nafta. Marka Rasuulka Axdigu si kedis ah u yimaado cutubka saddexaad ee Malaakii, Isagu wuxuu daahiriyaa sidoo kalena sifeeyaa wiilashii Laawi, ujeeddaduna tahay in la abuuro qurbaan, sidii waagii hore.
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.
Laakiin yaa adkaysan kara maalinta imaatinkiisa? Oo yaa istaagi kara markuu muuqdo? Waayo, isagu wuxuu la mid yahay dabka safeeyaha, iyo saabuunta dhar-dhaqaha. Oo wuxuu fadhiisan doonaa sidii safeeye iyo daahiriye lacagta; oo wuxuu daahirin doonaa wiilashii Laawi, oo wuxuu u safeeyn doonaa sida dahab iyo lacag, si ay Rabbiga ugu bixiyaan qurbaan xaqnimo ku jira. Markaasaa qurbaanka Yahuudah iyo Yeruusaalem Rabbiga u noqon doonaa mid laga helo farxad, sidii waayihii hore, iyo sidii sannadihii hore. Malaakii 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.
Malaakii cutubka saddexaad, iyo labada nadiifin ee macbudka waxay matalaan kaamilnimada rumaysadka wiilasha Laawi oo uu dhammaystiray Rasuulka Axdiga. Kaamilnimada rumaysadka wiilasha Laawi waxaa matala daahirinta dahabka.
“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.
“Waa in ay jirtaa, dhammaan kuwa saamayn kasta ku leh sanitarium-ka, la jaanqaadid doonista Ilaah, is-hoosaysiin, iyo qalbiga oo loo furo saameynta qaaliga ah ee Ruuxa Masiixa. Dahabka dabka lagu tijaabiyey wuxuu u taagan yahay jacayl iyo iimaan. Kuwo badan waxay ku dhow yihiin inay jacayl ka madhnaadaan. Isku-kalsoonaanta naftu waxay indhahooda ka qarsataa baahidooda weyn. Waxaa jirta baahi lagama maarmaan ah oo cad oo ah in maalin kasta loo soo jeesto Ilaah, lana helo waayo-aragnimo cusub, qoto dheer, oo maalinle ah nolosha diinta.” 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.
Malaakii cutubka saddexaad, iyo labada nadiifin ee macbudku waxay matalaan kaamilaadda fahamka korodhka aqoonta ee kuwa xigmadda leh, kuwaas oo ah wiilasha Laawi, taas oo uu dhammaystiro Rasuulka Axdiga. Kaamilaadda wiilasha Laawi waxaa matala daahirinta lacagta.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Erayada Rabbigu waa erayo daahir ah; waxay la mid yihiin lacag lagu tijaabiyey foornada dhulka, oo toddoba jeer la safeeyey. Sabuurka 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.
Malaa'igta Axdiga waxaa la doonayay inuu wiilasha Laawi u daahiro sida lacagta iyo dahabka. Erayga Ilaah baa ah waxa daahiriya, waayo in la daahiriyo waa in la xaq laga dhigo oo la quduus yeelo.
Sanctify them through thy truth: thy word is truth. John 17:17.
Ku quduusi runtaada; eraygaagu waa run. Yooxanaa 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.
Yooxanaa Baabtiisaha wuxuu ahaa rasuulkii jidka u sii diyaariyey Rasuulka Axdiga fulinta koowaad ee Malaakii cutubka saddexaad, farriintiisuna arrintaas waxay lahayd dabeecad afar-geesood ah. Hawshiisu waxay ku jirtay aqoonsiinta hawsha daahirinta ee uu fulin lahaa Rasuulka Axdiga, iyo in hawsha daahirinta ee la dhammaystiray lagu matalay fal ah in meel hadhuudhka lagu tumo la xaaqo. Wuxuu aqoonsiiyey in dadkii hore loo doortay markaas lagu jiray geeddi-socodkii laga gudbayey. Wuxuu kaloo dadka Ilaah u soo bandhigay farriintii La’odikiya, isagoo sidaas ku tusay dembiyadooda iyo dembiyadii awowayaashood. Wuxuu xaqiiqooyinkan oo dhan geliyey duruufaha “cadhada iman doonta.” Hawsha rasuulkii jidka diyaariyey waxay ka dhiganayd hawl uu qabtay mid aan weligiis waxbarasho ka helin nidaamka waxbarasho ee dadka laga gudbayey.
“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).
Yooxanaa Baabtiisaha dhexdiisa Rabbigu wuxuu isu kiciyey ergay u diyaariya jidka Rabbiga. Wuxuu ahaa inuu dunida u qaado markhaati aan gabasho lahayn oo dembiga ku canaanta kuna cambaareeya. Luukos, isagoo ku dhawaaqaya hawshiisa iyo shaqadiisa, wuxuu leeyahay, “Oo isagu wuxuu hortiisa ku mari doonaa ruuxa iyo xoogga Eliiyaah, inuu qalbiyada aabbayaasha carruurta ugu soo jeediyo, oo kuwa caasiyiinta ahna xigmadda kuwa xaqa ah ugu soo celiyo; si uu Rabbiga ugu diyaariyo dad diyaar loo yeelay” (Luukos 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).
“Qaar badan oo Farrisiinta iyo Sadduqiinta ah ayaa u yimid baabtiiskii Yooxanaa, markaasuu isagoo kuwaas la hadlaya wuxuu yidhi, ‘Dhal jiirarro sun lehayow, yaa idiin digay inaad ka carartaan cadhada iman doonta? Haddaba keena midho ku habboon toobadkeenka; oo ha isku odhanina qalbigiinna, Ibraahim baa noo ah aabbahayo; waayo, waxaan idinku leeyahay, Ilaah wuxuu dhagaxyadan ka kicin karaa carruur Ibraahim u ah. Haddana faaskii ayaa la dhigay xididka geedaha; sidaas daraaddeed geed kasta oo aan midho wanaagsan dhalin waa la gooyaa oo dabka ayaa lagu tuuraa. Anigu waxaan idinku baabtiisaa biyo xagga toobadkeenka; laakiin Kan iga dambeeya ayaa iga xoog badan, oo kabihiisana inaan qaado anigu uma qalmo; Isagu wuxuu idinku baabtiisi doonaa Ruuxa Quduuska ah iyo dab; fargeetadiisiina gacantiisay ku jirtaa, oo Isagu si buuxda ayuu u nadiifin doonaa goobtiisa hadhuudhka, sarriiggiisana wuxuu ku ururin doonaa bakhaarka; laakiin buunshaha wuxuu ku gubi doonaa dab aan la demin karin’ (Matayos 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.
“Codkii Yooxanaa waxaa kor loo qaaday sida buun. Hawshiisuna waxay ahayd, ‘Dadkayga tus xadgudubkooda, oo reer Yacquubna dembiyadooda’ (Ishacyaah 58:1). Ma uu helin waxbarasho bini’aadmi. Ilaah iyo dabeecaddu waxay ahaayeen macallimiintiisii. Laakiin waxaa loo baahnaa mid jidka Masiixa hortiisa diyaariya, oo ku filan geesinimo inuu codkiisa maqashiiyo sida nebiyadii hore, isagoo quruunta fasahaadday ugu yeedhaya toobadkeen.” Selected Messages, buugga 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 wuxuu ahaa rasuulkii labaad ee diyaariyey jidka Rasuulka Axdiga, qofnimada iyo hawshii Miller-na waxaa hore loogu sii tusay astaan ahaan Yooxanaa Baabtiisaha.
“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.
“Kumanyaal ayaa loo horseeday inay qaataan runta uu William Miller ku wacdiyey, waxaana la kiciyey addoommo Ilaah oo ku jiray ruuxa iyo xoogga Eliyaah si ay u naadiyaan farriinta. Sida Yooxanaa, hormuudkii Ciise, kuwii ku wacdiyey farriintan qotada dheer waxay dareemeen inay ku qasban yihiin inay faaska saaraan xididka geedka, oo ay dadka ugu yeedhaan inay soo saaraan midho ku habboon toobadkeenka.” 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”.
Yuhuuddii muran-badnaa ee wakhtigii Masiixa waxa loo horseeday inay ku kalsoonaadaan farriin been ah oo ku saabsan Masiixa. “Masiix” waa erayga Cibraaniga ee u dhigma erayga Giriigga ah “Christ,” kaas oo macnihiisu yahay “kan la subkay.”
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.
Eraygii Ilaah u soo diray reer binu Israa’iil, isaga oo ku wacdiyaya nabad xagga Ciise Masiix; (isagu waa Rabbiga kulli;) Eraygaas, ayaan idinku leeyahay, waad taqaaniin, kii lagu baahiyey Yahuudiya oo dhan, oo ka bilaabmay Galili, ka dib baabtiiskii uu Yooxanaa ku wacdiyey; sidii Ilaah Ciise reer Naasared ugu subkay Ruuxa Quduuska ah iyo xoogga; kii wareegi jiray isagoo samaan falaya, oo bogsiinaya kuwii dhammaantood Ibliisku dulmay; waayo, Ilaah baa la jiray isaga. Falimaha Rasuullada 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.
“masiix” iyo “Masiix” labaduba waxay ka dhigan yihiin “kan la subkay”. Masiixa waxaa la subkay markii la baabtiisay, sidaas darteed marka loo eego si farsamo ah, isagu ma uu ahayn Masiixa ama Masiixa ilaa baabtiiskiisii. Baabtiiskiisu si nebiyadeed ayuu ula jaanqaadayaa soo-degidda malaa’igta ku xusan Muujintii cutubka tobnaad, taas oo soo degtay 11-kii Agoosto, 1840, waxaana sidoo kale ay la jaanqaadaysaa soo-degidda malaa’igta xoogga leh ee Muujintii cutubka siddeed iyo tobnaad, taas oo soo degtay 11-kii Sebtembar, 2001. Saddexda astaamood ee nebiyadeed waxay aqoonsanayaan muujinta Ruuxa Quduuska ah ee roobka dambe.
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”.
Yuhuuddii dood-jecelku ku dhegganaa fikrad qaldan, oo ahayd farriin nebiyadeed been ah oo sheegaysay in Masiixu dhisi doono boqortooyo dhab ah oo dhulka ka jirta, taas oo quruunta Israa’iil ay dunida ku maamuli doonto. Waxay ahayd farriin been ah oo ballanqaadaysay “nabad iyo barwaaqo.”
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.
Farriintii William Miller waxay lahayd laba qodob oo waaweyn. Kan kowaad wuxuu ahaa dabaqidda waxsii-sheegyada wakhtiga ee aqoonsaday daahirinta meesha quduuska ah, kan labaadna wuxuu ahaa diidmadiisii fasiraadda Kaatooligga ee kun-sano-jirnimada (millennium) oo Protestanku u nuglaayeen inay rumaystaan. Aragtidaas beenta ah ee kun-sano-jirnimada, oo loo aqoonsaday kun sannadood oo nabad iyo barwaaqo ah, waxaa hore loogu matalay aragtidii beenta ahayd ee boqortooyada Masiixa ee ay haysteen Yuhuuddii dood-yaqaannada ahayd.
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.
Labadaas markhaati waxay aqoonsanayaan fariin roobkii dambe oo been-abuur ah oo ballanqaadaysa “nabad iyo barwaaqo” gudashada saddexaad oo ugu dambaysa ee taariikhda rasuulka diyaariya in Rasuulka Axdigu si kedis ah ugu yimaado macbudkiisa. Fariintaas beenta ah ee roobkii dambe waxaa lagu aqoonsadaa inay tahay fariin “nabad iyo ammaan” ah, taas oo ka soo horjeedda farriintii Yooxanaa Baabtiisaha, kaas oo sheegay in “geed kasta oo aan midho wanaagsan dhalin waa la jaraa, dabkana waa lagu tuuraa,” marka “cadhada imanaysa” timaaddo. Waxa kale oo ay ku metelnayd aqoonsigii Miller ee ahaa in aanay jiri doonin kun sannadood oo nabad ah, sida Katooliknimadu barato; waayo markii Rabbigu soo noqdo, wuxuu dhulka ku baabbi’in doonaa iftiinka ammaanta imaatinkiisa.
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.
Idinkana dhibaataysanow, annagana nala nastaan, marka Rabbi Ciise samada laga muujin doono isaga iyo malaa’igtiisa xoogga badan, isagoo ku imanaya dab ololaya oo aargudasho ku qaadaya kuwa aan Ilaah garanaynin iyo kuwa aan addeecin injiilka Rabbigeenna Ciise Masiix; kuwaas waxaa lagu ciqaabi doonaa halligaad weligeed ah oo ka fog joogitaanka Rabbiga iyo ammaanta xooggiisa. 2 Thessalonians 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.
Labadii rasuul ee ugu horreeyey oo diyaariyey jidka si Rasuulka Axdigu uu axdi ula galo dad cusub oo la doortay, waxay muujinayaan in farriin roobkii dambe ah oo been ah oo ku saabsan “nabad iyo ammaan,” taas oo lagu habeeyey jiilkii saddexaad ee Adventism‑ka La’odikiya, Shaydaanku u dejiyey si ay uga hortagto Adventism‑ka La’odikiya ee jiilka afraad inuu garto doorka Islaamka, sida lagu matalay Hoogga saddexaad.
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.
Habka daahirinta ee loo sameeyo kuwa ay wiilashii Laawi metelaan, kii ka dambeeyey Yooxanaa Baabtiisaha wuxuu ahaa inuu si buuxda u xaadho oo “u daahiri” sagxaddiisa, isagoo adeegsanaya haadka gacantiisa ku jira. Shaqadaas waxaa lagu dhammaystiraa Eraygiisa.
“‘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.
“‘Sifayntiisu gacantiisay ku jirtaa, oo si buuxda ayuu u nadiifin doonaa goobtiisa tumidda, sarreenkiisana wuxuu ku ururin doonaa maqsinka.’ Matayos 3:12. Tani waxay ahayd mid ka mid ah waqtiyadii nadiifinta. Erayada runta ah waxaa lagu kala soocayay buunshaha iyo sarreenka. Maxaa yeelay waxay ahaayeen kuwo aad u isla weyn oo isku-farisa, oo aan aqbali karin canaan, aadna u jecel dunida oo aan aqbali karin nolol is-hoosaysiin ah, qaar badan ayaa Ciise ka leexday. Kuwo badan ayaa weli isla waxaas samaynaya. Nafaha maanta waa la tijaabiyaa sida xertiias loogu tijaabiyey sunagogga Kafarna'um. Marka runta qalbiga la gaadhsiiyo, waxay arkaan in noloshoodu aanay waafaqsanayn doonista Ilaah. Waxay arkaan baahida loo qabo isbeddel dhammaystiran oo naftooda ku dhaca; laakiin diyaar uma aha inay qaadaan hawsha is-inkiraadda leh. Sidaas daraaddeed way cadhoodaan marka dembiyadooda la kashifo. Way tageen iyagoo xumaaday, sida xertii Ciise uga tageen, iyagoo gunuunacaya, ‘Hadalkanu waa adag yahay; yaa maqli kara?’” 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.
Farriinta roobka dambe waa “doodda” ku jirta Xabaquuq cutubka labaad, waana ereyada runta ah ee kala sooca buunshaha iyo sarreenka. Kala-soocaasina waa sifaynta uu fuliyo Rasuulka Axdiga. Taariikhda Milleriyiinta, farriinta Daanyeel cutubka siddeedaad, aayadda afar iyo tobnaad, waxay keentay sifayn markii ay markii ugu horraysay fashilantay, oo ay sababtay wakhtiga dib-u-dhaca ee Xabaquuq cutubka labaad iyo masaalka tobanka bikradood ee Matayos cutubka shan iyo labaatanaad. Markii farriintii Qaylada Habeenbadhka ugu dambayntii rumowday Oktoobar 22, 1844, waxay soo saartay sifayn ka sii weyn. Markaas ayay ahayd markii Rasuulka Axdigu si kedis ah u yimid oo bilaabay sifayntii iyo daahirintii ugu dambaysay. Dhaqdhaqaaqii ka soo gudbay labadii ugu horraysay ee saddexda daahirin iyo sifayn, ayaa ku guuldarraystay tii saddexaad, waxaana loo diray cidlada La'odikiya sannadkii 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.
Taariikhdii Millerite-ka dhexdeeda, Protestants-ku markii hore waxaa lagu sifeeyey erayada runta; dabadeedna dhaqdhaqaaqii malaa’igta kowaad ayaa la sifeeyey markii uu yimid farriintii saddexaad ee imtixaanka. Laakiin kuwii ahaa dhisayaashii macbudka Millerite-ka intii lagu jiray afartan iyo lixda sannadood ee ka soo bilaabmay 1798 ilaa 1844, way ku guul-darraysteen imtixaankii saddexaad, kaas oo yimid Oktoobar 22, 1844, in kastoo ay si buuxda u rumoobiyeen masaalkii tobanka bikradood.
“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.
“Qaar badan oo u baxay inay la kulmaan Arooska iyagoo ku hoos jiraa farriimihii malaa’igta koowaad iyo tan labaad, ayaa diiday tan saddexaad, taas oo ah farriinta ugu dambaysa ee imtixaanka ah ee dunida la siinayo; mowqif la mid ahna waa la qaadan doonaa marka baaqa ugu dambeeya la sameeyo.
“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.
“Faahfaahin kasta oo masalkan ka mid ah waa in si taxaddar leh loo barto. Waxaa nalagu matalaa bikradaha caqliga leh ama kuwa nacasyada ah.” Review and Herald, October 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.
Taariikhdii nebinnimada ee bilaabatay imaatinkii malaa’igta saddexaad 22-kii Oktoobar, 1844, waxay ahayd guul-darro, waxayna ku dhammaatay fallaagadii 1863. Sannadkii 1850kii, Walaasha White waxay qortay farriintan soo socota.
“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.
“Rabbigu wuxuu i siiyey aragti, Janaayo 26, taas oo aan sheegi doono. Waxaan arkay in qaar ka mid ah dadka Ilaah ay ahaayeen doqon iyo hurdo ku jira; oo ay ahaayeen kuwo badh toosan oo keliya, mana ay garanayn wakhtiga aynu hadda ku nool nahay; iyo in ‘ninkii’ watay ‘burushka boodhka’ uu soo galay, iyo in qaar ay khatar ugu jireen in la xaaqo. Waxaan Ciise ka baryay inuu badbaadiyo iyaga, inuu in yar oo dheeraad ah u naxariisto, oo uu u oggolaado inay arkaan halistooda cabsida leh, si ay isu diyaariyaan ka hor intaanay weligeed aad u daahin. Malaa’igtii waxay tidhi, ‘Baabba’u wuxuu imanayaa sida duufaan xoog weyn leh.’ Waxaan malaa’igta ka baryay inay u naxariisato oo ay badbaadiso kuwa dunidan jecel, oo ku xidhan hantidooda, oo aan doonayn inay ka go’aan oo ay u huraan si ay u dedejiyaan rususha jidkooda ku jira inay quudiyaan idaha gaajaysan, kuwaas oo baaba’ayay sababo la xiriira cunto ruuxi ah oo ay waayeen.”
“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.
“Markaan arkay nafaha masaakiinta ah ee u dhimanaya baahi ay u qabaan runta waqtigan, iyo in qaar ka mid ah kuwa qirta inay runta rumaysan yihiin ay iyaga u daynayeen inay dhintaan, iyagoo xannibaya qalabkii loo baahnaa si loo sii wado shuqulka Ilaah, aragtidaasu aad bay ii xanuujisay, oo waxaan ka baryay malaa’igta inay iga fogayso. Waxaan arkay in markii qadiyadda Ilaah ay dalbatay qayb ka mid ah hantidooda, sidii ninkii dhallinyarada ahaa ee Ciise u yimid, [Matthew 19:16–22.] ay murugaysan u tageen; iyo in dhawaan belaayada fatahaysa ay ka dul mari doonto oo ay hantidooda oo dhan qaadayso, markaasna ay goor dambe noqon doonto in la huro waxyaalaha dunida, oo khasnad jannada ku taal la urursado.” 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.
Sannadkii 1850, ninkii buraashka boodhka watay hore ayuu u yimid. Oktoobar 22, 1844, Rasuulkii Axdiga ayaa si kedis ah ugu yimid macbudkiisa, wuxuuna bilaabay hawsha nadiifinta iyo daahirinta wiilashii Laawi.
We will continue this study in the next article.
Waxaan sii wadi doonnaa daraasaddan maqaalka xiga.
“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.
“Maanta nafaha waa la imtixaamayaa oo la tijaabinayaa, qaar badanna waxay marayaan isla jidkii ay mareen kuwii Masiixa ka tegey. Marka Erayga lagu tijaabiyo, waxay diidaan Macallinka rabbaaniga ah. Marka la canaanto maxaa yeelay noloshoodu lama waafaqsana runta iyo xaqnimada, waxay ka jeestaan Badbaadiyaha; go’aankooduna, sida kii xertii ka xumaatay, mar dambe dib looma beddelo. Mar dambe lama socdaan Masiixa. Sidaas ayaa erayadan loo oofiyaa, ‘Mafiiqiisu gacantiisay ku jirtaa, oo wuxuu si buuxda u sifayn doonaa meeshiisa hadhuudhka lagu tumo, saruuntiisana wuxuu ku ururin doonaa bakhaarka.’” Signs of the Times, May 15, 1901.