In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.

Dans le dernier article, nous avons noté que l’inspiration indiquait que les Juifs « scellèrent leur rejet » de l’Évangile à la croix, puis confirmèrent de nouveau leur rejet lors de la lapidation d’Étienne. Comment cela se peut-il ? Bien entendu, le rejet de l’Évangile par les Juifs ergoteurs de cette histoire s’accomplit progressivement. Ils avaient déjà été mis de côté à sa naissance. De la naissance du Christ à la lapidation d’Étienne se manifeste une illustration du rejet progressif de l’Évangile.

“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

«Одамон инро намедонанд, аммо ин хабар осмонро аз шодӣ лабрез месозад. Бо таваҷҷуҳе амиқтару латифтар, мавҷудоти муқаддас аз ҷаҳони нур ба сӯи замин ҷалб мешаванд. Ҳузури Ӯ тамоми ҷаҳонро равшантар месозад. Бар фарози теппаҳои Байт-Лаҳм анбӯҳи бешумори фариштагон гирд омадаанд. Онҳо мунтазири ишора ҳастанд, то ин муждаи шодро ба ҷаҳон эълон кунанд. Агар роҳбарони Исроил ба амонати ба онҳо супурдашуда содиқ мебуданд, метавонистанд дар шодии башорат додани таваллуди Исо шарик шаванд. Аммо ҳоло аз онҳо гузашта мешавад». The Desire of Ages, 47.

From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.

Kuuka kuJesu kuze kube sekufeni kukaStefanu kubonakaliswa ukwenqatshwa okuqhubekayo kwevangeli ngu-Israyeli wasendulo. Ukwamukela ukuthi ukwenqatshwa kwamaJuda kukaKristu kwaba yinto eqhubekayo kuvumela ukubonwa “kokuphawulwa kokwenqatshwa kwawo,” kokubili esiphambanweni, lapho ikhethini lethempeli ladabuka khona, nasekufeni kukaStefanu. Ukudabuka kwekhethini kwakuyisibonakaliso sokuthi ayesengasengabantu bakaNkulunkulu besivumelwano, kwathi lapho uStefanu egcotshwa ngamatshe, uStefanu wabona uJesu emi ngakwesokunene sikaNkulunkulu, okuyinto kuDaniyeli isahluko seshumi nambili, ivesi lokuqala, eyisibonakaliso sokuvalwa komusa. Ukubhujiswa kweJerusalema nakho kuyisibonakaliso sokuvalwa komusa.

“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.

«Ёру́салим устига келадиган жазо фақат қисқа муддатгагина кечиктирилиши мумкин эди; ва Масеҳнинг назари ҳалокатга маҳкум этилган шаҳар устида тўхтаганида, У фақат унинг вайрон бўлишинигина эмас, балки бутун бир оламнинг ҳалокатини ҳам кўрди. У Ёрусалим қандай қилиб ҳалокатга топширилган бўлса, шундай қилиб дунё ҳам ўз маҳкумиятига топширилишини кўрди. У Худонинг рақиблари устига тушириладиган жазони кўрди. Ёрусалимнинг вайрон қилинишида содир бўлган манзаралар Раббининг буюк ва даҳшатли кунида яна такрорланади, аммо янада қўрқинчлироқ тарзда». Review and Herald, December 7, 1897.

It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.

Ccɛma a wɔfrɛ no Onyankopɔn mmɔborɔhunu nkutoo na ɛmaa wɔansɛe Yerusalem wɔ asɛndua no so.

“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.

« Dans la crucifixion du Christ par les Juifs était impliquée la destruction de Jérusalem. Le sang répandu sur le Calvaire fut le poids qui les entraîna à la ruine pour ce monde et pour le monde à venir. Ainsi en sera-t-il au grand jour final, lorsque le jugement tombera sur ceux qui rejettent la grâce de Dieu. Le Christ, leur pierre d’achoppement, leur apparaîtra alors comme une montagne vengeresse. La gloire de son visage, qui est vie pour les justes, sera pour les méchants un feu dévorant. À cause de l’amour rejeté, de la grâce méprisée, le pécheur sera détruit. » The Desire of Ages, 600.

It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.

Єрусалим був урятований від знищення в час хреста лише завдяки Божому милосердю, яке ще зволікало.

“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 Great Controversy, 27.

« Pendant près de quarante ans après que la ruine de Jérusalem eut été prononcée par le Christ Lui-même, le Seigneur différa Ses jugements sur la ville et sur la nation. Admirable fut la longanimité de Dieu envers ceux qui rejetaient Son Évangile et envers les meurtriers de Son Fils. » The Great Controversy, 27.

At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.

Kei te wā o Tāna whakawātea whakamutunga i te temepara, kua whakatakotoria e Īhu te whakatūpato kia rere atu i Hiruharama ina kitea e Āna akonga te mea whakarihariha e whakangaro ana, i kōrerotia e Raniera poropiti. I te wā tuatahi i whakawāteatia e Ia te temepara, i kī Ia kua meinga e ngā Hūrai te whare o Tōna Matua hei ana tāhae; engari i te wā whakamutunga ka mea Ia, “kua waiho tō koutou whare kia takoto kau ki a koutou.” Ahakoa i mua tonu i te ripekatanga, e tata tonu ana ki te whakatutukitia, kua oti kē te tautohu te temepara i reira e haehaea ai te ārai i te wā o te ripekatanga hei whare nō ngā Hūrai, ehara i te whare nō te Atua. E kōrero ana a Sister White mō te wā i whakaputa ai a te Karaiti i taua kupu whakapuaki, ā, i te haere tonu o tana whakaaturanga ka kōrero anō ia mō ngā tau e whā tekau o te aroha noa i whakawhānuitia.

“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .

“Les paroles du Christ aux prêtres et aux chefs : « Voici, votre maison vous sera laissée déserte » (Matthieu 23:38), avaient frappé leurs cœurs de terreur. Ils affectaient l’indifférence, mais la question revenait sans cesse dans leur esprit quant à la portée de ces paroles. Un danger invisible semblait les menacer. Se pouvait-il que le magnifique temple, qui faisait la gloire de la nation, fût bientôt réduit à un monceau de ruines ?…”

“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.

“Kristo ya ba almajiransa wata alama ta hallakar da za ta zo a kan Urushalima, kuma ya gaya musu yadda za su tsira: ‘Sa’ad da kuka ga an kewaye Urushalima da rundunoni, sai ku sani cewa kufewarta ta kusato. Sa’an nan waɗanda suke Yahudiya su gudu zuwa duwatsu; waɗanda kuma suke a tsakiyarta su fita; waɗanda kuwa suke cikin karkara kada su shiga cikinta. Gama waɗannan su ne kwanakin ɗaukan fansa, domin dukan abubuwan da aka rubuta su cika.’ An ba da wannan gargaɗi ne domin a kula da shi bayan shekara arba’in, a lokacin halakar Urushalima. Kiristoci suka yi biyayya ga gargaɗin, kuma ba wani Kirista ko ɗaya da ya halaka a faɗuwar birnin.” The Desire of Ages, 628, 630.

Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.

Kristo alisailiwa katika mwaka wa 31, na karibu miaka arobaini baadaye, katika mwaka wa 70, Yerusalemu uliharibiwa baada ya kuzingirwa kwa muda wa miaka mitatu na nusu. Yerusalemu ingewezaje kuwa iliharibiwa msalabani katika mwaka wa 31, ikiwa bado kulikuwapo miaka mitatu na nusu ya wakati wa rehema uliotambuliwa kama majuma sabini katika Danieli sura ya tisa, aya ya ishirini na nne? Inawezekanaje kutatua kutokuwiana huku kunakoonekana? Suluhisho lililo rahisi zaidi ni kutambua tu ukweli kwamba, inapohusu kufungwa kwa wakati wa rehema unaowakilishwa na majuma sabini, ni lazima kueleweka kuwa ni kufungwa kwa rehema kunakoendelea hatua kwa hatua. Hili ni kweli, lakini huondoa umahususi wowote wa kinabii katika kutumia alama za historia hiyo. Nitajaribu kueleza.

If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.

Агар Пентикост тез орада келажак якшанба қонунини, яъни Бобилдаги бошқа қўйлар чақириб олинадиган вақтни ифода этса, нега Инжил Пентикостдан уч ярим йил ўтгачгина ғайрияҳудийларга етказилди? Масиҳнинг ўлими ёки Истефаннинг ўлими қадимги Исроил учун синов муддатининг ёпилишига аломатми? Агар Лаодикиячи Адвентизм тез орада келажак якшанба қонунида черков бўлишдан тўхтаса, у ҳолда милодий 70-йили маъбаднинг вайрон қилиниши якшанба қонунидаги Лаодикиячи Адвентизм маъбадининг интиҳосини ифода этганми? Зоҳиран мавжуддек кўринадиган номувофиқликлар “сатр устига сатр” тамойилини қўллаш орқали ҳал этилади, ва шу қўлланиш ишга солинганда, биз аниқлаб бораётган белги-тошларнинг гувоҳлиги жуда равшан ва лўнда бўлиб қолади.

The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.

La semaine durant laquelle Christ confirma l’alliance se divise en deux périodes égales de trois ans et demi. Les trois premières années et demie commencent au baptême de Christ et s’achèvent par Sa mort. Le baptême est le symbole de Sa mort et de Sa résurrection ; ainsi, le commencement de cette période de trois ans et demi est identique à sa fin. Durant cette période, Christ présenta l’Évangile exclusivement aux Juifs. La fin de ces trois ans et demi marque le commencement des trois ans et demi suivants. Le début de la seconde période de trois ans et demi commence avec la mort de Christ, et elle se termine avec la mort d’Étienne. Durant cette période, les disciples présentèrent l’Évangile exclusivement aux Juifs.

Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”

Ces deux périodes, qui constituent des lignes prophétiques distinctes, doivent être réunies « précepte sur précepte ». Les commencements comme les fins portent la signature de l’Alpha et de l’Oméga, car les histoires du commencement et de la fin sont les mêmes. Les deux périodes de durée sont identiques, et l’œuvre accomplie durant chacune de ces périodes est identique. Le Christ, qui est le Premier et le Dernier, est aussi le créateur de toutes choses, et à cet égard Il est le Créateur de la Vérité. Le mot hébreu « vérité » est formé de trois lettres hébraïques. La première lettre, suivie de la treizième lettre, puis de la dernière lettre de l’alphabet hébreu, sont réunies pour former le mot hébreu signifiant « vérité ».

Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.

दोनों साढ़े तीन वर्षों की अवधियों में मसीह ही प्रथम और अंतिम हैं; क्योंकि पहली अवधि के आरम्भ में अपने बपतिस्मा पर मसीह उपस्थित हैं, और उसी पहली अवधि के अंत में अपनी मृत्यु पर भी वही उपस्थित हैं। और दूसरी अवधि के आरम्भ में मसीह अपनी मृत्यु में हैं, तथा दूसरी अवधि के अंत में वे परमेश्वर के दाहिने हाथ खड़े हैं। संख्या तेरह विद्रोह का प्रतीक है, और दोनों ही अवधियों में—चाहे सुसमाचार स्वयं मसीह के द्वारा प्रत्यक्ष रूप से प्रस्तुत किया गया हो, या दूसरी अवधि में उनके चेलों के द्वारा—झगड़ालू यहूदियों ने सुसमाचार के संदेश के विरुद्ध विद्रोह किया।

Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.

Ka wā ʻelua, like nō ka lōʻihi, lawe pū i ka hōʻailona o ka ʻAlapa a me ka ʻŌmeka, a kuhikuhi i ka ʻeuanelio hoʻokahi nō. Pono e hoʻohui ʻia kēlā mau wā ʻelua “laina ma luna o laina.” ʻO ka hana hoʻokolohua o “laina ma luna o laina,” ʻo ia ka hana hoʻāʻo o ka ua hope. ʻO ia nō ke ʻano hana o nā lā hope; a ʻo nā ʻoiaʻiʻo i ʻike ʻia a hoʻokūpaʻa ʻia e ia ʻano hana i nā lā hope, ʻo ia ka mea nāna e huikala a hoʻomaʻemaʻe i nā keiki kāne a Levi i ka wā o ke sila ʻia ʻana o ka hoʻokahi haneli me kanahākumamāhā tausani.

Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

त्यसले कसलाई ज्ञान सिकाउने? अनि कसलाई सिद्धान्त बुझाउने? तिनलाई, जो दूधबाट छुटाइएका छन् र स्तनबाट अलग गरिएका छन्। किनकि आज्ञा माथि आज्ञा, आज्ञा माथि आज्ञा; पंक्ति माथि पंक्ति, पंक्ति माथि पंक्ति; यहाँ अलिकति, र त्यहाँ अलिकति हुनुपर्छ। किनकि हकलिँदै बोलिने ओठहरूद्वारा र अर्कै भाषाद्वारा उसले यस प्रजासित बोल्नेछ। जसलाई उसले भन्यो, यही विश्राम हो, जसद्वारा तिमीहरू थाकेकालाई विश्राम दिन सक्छौ; र यही ताजगी हो; तापनि तिनीहरूले सुन्न मानेनन्। तर परमप्रभुको वचन तिनीहरूका लागि आज्ञा माथि आज्ञा, आज्ञा माथि आज्ञा; पंक्ति माथि पंक्ति, पंक्ति माथि पंक्ति; यहाँ अलिकति, र त्यहाँ अलिकति भयो; ताकि तिनीहरू जाऊन्, र पछिल्तिर लडून्, र टुक्रा-टुक्रा होऊन्, र पासोमा परून्, र समातिऊन्। यशैया 28:9–13।

The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”

Ayat berikutnya dalam kitab Yesaya menujukan firman kepada orang-orang pencemooh yang memerintah bangsa Yerusalem. Bagi orang-orang pencemooh itu, “perhentian dan penyegaran” itu (hujan akhir), yang mereka tolak untuk “mendengarkan,” itulah yang menyebabkan mereka “pergi, dan jatuh terlentang, dan diremukkan, dan terjerat, dan tertangkap.” Ujian itu disampaikan kepada mereka melalui lidah lain, sebab Elia, Yohanes Pembaptis, dan William Miller tidak dididik dalam sekolah-sekolah teologi pada sejarah masing-masing. Pekabaran hujan akhir yang menguji Adventisme Laodikia adalah pekabaran yang dihasilkan oleh penerapan “baris demi baris.”

When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.

Lorsque les trois premières années et demie de la semaine durant laquelle Christ confirma l’alliance sont superposées aux trois dernières années et demie, nous trouvons une lumière prophétique qui éclaire toute apparente incohérence pouvant surgir dans un esprit en quête de compréhension. Cette semaine était celle durant laquelle le Messager de l’Alliance devait confirmer l’alliance, et une alliance biblique doit être confirmée par le sang. Le baptême et la crucifixion de Christ, ainsi que la lapidation d’Étienne, désignent tous le sang. Les deux lignes représentent le sang de l’alliance, et ces lignes confirment l’alliance.

When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.

A sɛ ka wɔn bom “nsensan wɔ nsensan so” a, asubɔ ne asɛnnua mu wu no yɛ waymark a edi kan, na asɛnnua mu wu ne Stefano siw no abo kum no yɛ waymark a etwa to. Sɛ wɔde wɔn bom yɛ line baako a, yehu asɛnnua no ne Michael sɔre gyina wɔ Stefano wu mu sɛ adansefo baanu a ɛsɔre tia Yudafo no, de sɔ wɔn asɛmpa no a wɔpowee no ano. Kristo wu no yɛ ne suani Stefano wu nso, a ɛno ne Twam Afahyɛ no bere a wɔde lines abien no bom no. Nnansa akyi no, wonyan Kristo sɛ Aba a Edi Kan afɔrebɔ no.

But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.

Kasi sasa Kristo amefufuka katika wafu, naye amekuwa malimbuko ya hao waliolala. 1 Wakorintho 15:20.

In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.

Entre la Pâque et la fête des Prémices, le troisième jour, se situe le commencement de la fête des Pains sans levain. Le pain sans levain ne « lève » pas, et le Christ n’est pas ressuscité le deuxième jour ; Il est ressuscité le troisième jour. Le Christ et Étienne meurent ensemble dans l’application du « précepte sur précepte », mais Étienne est ressuscité après le Christ, car il y a un ordre dans la résurrection des prémices.

But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.

Pero cada uno en su debido orden: Cristo, las primicias; luego los que son de Cristo, en su venida. 1 Corintios 15:22.

The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.

মুকুল ঋতুর পর্বসমূহ একে অপরের থেকে পৃথক করা যায় না, কারণ সেগুলি পরস্পরের সঙ্গে প্রত্যক্ষভাবে সম্পর্কিত। এই অর্থে, পেন্টেকোস্ট আসন্ন রবিবার-আইনের প্রতীক, যখন পবিত্র আত্মার বর্ষণের পুনরাবৃত্তি ঘটবে, এবং তখন প্রকাশিত বাক্য অষ্টাদশ অধ্যায়ের দ্বিতীয় স্বর বর্তমানে যারা সুসমাচার জানে না, তাদের বাবিলন থেকে বেরিয়ে আসতে আহ্বান করবে। “বাবিলন” শব্দটি “বাবেল” শব্দের উপর ভিত্তি করে গঠিত, যার অর্থ বিভ্রান্তি; কারণ বাবেলের পতনের সময় ঈশ্বর ভাষাসমূহে বিভ্রান্তি ঘটিয়েছিলেন, এবং পেন্টেকোস্টেই ঈশ্বর ভাষার সেই বিভ্রান্তিকে প্রত্যাহার করেন, যাতে সুসমাচার পৃথিবীতে বহন করা যায়। সুতরাং পেন্টেকোস্ট ও রবিবার-আইন পরস্পরের সঙ্গে সামঞ্জস্যপূর্ণ।

At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.

दर पेंतीकोस्त के समय चेलों को भाषाओं का वरदान दिया गया, परन्तु उस समय उनका संदेश अभी भी यहूदियों तक ही सीमित था। जब दोनों रेखाएँ एक साथ लाई जाती हैं, तब पेंतीकोस्त वर्ष 34 में घटित होता है, जब स्तिफनुस को पथराव करके मार डाला गया, और तब सुसमाचार उन लोगों तक पहुँचाया गया जो वर्तमान में सुसमाचार को नहीं जानते।

Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.

Étienne représente ceux qui ressuscitent « à son avènement », mais qui sont morts avec lui. L’offrande des prémices marque la résurrection du Christ le troisième jour, et elle marque aussi le commencement de la fête des Semaines, qui est également la fête de la Pentecôte, et qui commémore le don des Dix Commandements au Sinaï.

October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.

२ अक्टोबर २२, १८४४, क्रूससँग मिल्दछ, किनकि अन्य प्रमाणहरूमध्ये सिस्टर ह्वाइटले क्रूसपछि चेलाहरूले भोगेको निराशालाई २२ अक्टोबर १८४४ पछि आएको निराशासँग मिलान गर्नुहुन्छ। क्रूस र २२ अक्टोबर १८४४ दुवैले चाँडै आउन लागेको आइतबारको व्यवस्थालाई पूर्वचित्रित गर्छन्। पेन्टेकोस्टले पनि चाँडै आउन लागेको आइतबारको व्यवस्थाको प्रतिरूप दिन्छ, तर पेन्टेकोस्ट क्रूसपछि बाउन्न दिनमा आयो। पास्का पर्वद्वारा प्रतिरूपित क्रूसले पर्वहरूको एक शृङ्खला प्रारम्भ गराउँछ, जसले मृत्युका दूतले मिश्रलाई उछिनेको रातदेखि लिएर व्यवस्था प्रदान गरिनेसम्म प्राचीन इस्राएलका पुराना मार्गहरूको स्मरण गराउँछ। यद्यपि ती पर्वहरूका आफ्नै-आफ्नै विशिष्टताहरू छन्, तिनीहरू एक-अर्कासँग अविभाज्य रूपमा सम्बद्ध छन्। त्यसैले पास्का पर्वदेखि पेन्टेकोस्टसम्मका सम्पूर्ण बाउन्न दिनलाई एउटै एकल मार्गचिन्हको रूपमा लागू गर्नु यथार्थ छ।

For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”

Pour cette raison, la croix, la mort d’Étienne et la Pentecôte préfigurent toutes la loi dominicale bientôt à venir, lorsque commence le jugement exécutif progressif contre Babylone moderne, au moment où la seconde voix d’Apocalypse, chapitre dix-huit, commence à appeler hors de Babylone les autres brebis de Dieu. C’est à ce repère prophétique que le jugement exécutif contre Jérusalem arriva, bien que Dieu, dans Sa miséricorde, ait différé la destruction effective du temple et de la ville pendant près de quarante ans après la croix, jusqu’à l’an 70. La destruction de l’ancienne Jérusalem représente le commencement du jugement exécutif progressif qui débute aux États-Unis lorsque « l’apostasie nationale est suivie de la ruine nationale ».

Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.

La vérité est établie sur le témoignage de deux, et dans les deux périodes de trois ans et demi pendant lesquelles le Christ confirma l’alliance, nous trouvons deux témoins d’une mort et d’une résurrection associées à l’histoire qui identifie la loi dominicale imminente. Cette loi dominicale, dans le chapitre onze de l’Apocalypse, est identifiée comme « l’heure du grand tremblement de terre ». Cette « heure » est directement liée à deux témoins qui rendirent un témoignage pendant trois ans et demi. Leur témoignage s’achève par leur mort et leur résurrection.

Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.

Jéhovaa-anumodyefo adansedi a wode mfe abiɛsa ne fa no kaa ho, na nea edii akyi bae, wɔn wu ne wɔn wusɔre no, agyina hɔ ama Yesu ne Stefano baanu no nyinaa wu ne wusɔre; efisɛ, “line upon line,” wɔde Stefano gyina hɔ sɛ wɔne Kristo asɔre afi awufo mu. Wɔ Aba a Edi Kan Afahyɛ no mu no, na wɔde afɔrebɔde atitiriw abien ba.

One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.

Un était un agneau sans défaut, et l’autre une offrande d’orge. L’orge représentait la moisson à venir, et l’agneau représentait le Christ. Le Christ est ressuscité le troisième jour, et Étienne représentait ceux qui suivent, et l’orge représentait la récolte qui devait suivre. Les deux témoins d’Apocalypse onze rendirent témoignage pendant trois ans et demi, après quoi ils furent mis à mort, puis ressuscitèrent trois jours et demi plus tard. Ces deux témoins avaient été préfigurés par le Christ, qui était les Prémices, car ils représentent les cent quarante-quatre mille, qui sont eux aussi des prémices.

And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

Et je regardai, et voici, l’Agneau se tenait sur la montagne de Sion, et avec lui cent quarante-quatre mille personnes, ayant le nom de son Père écrit sur leurs fronts. Et j’entendis du ciel une voix comme le bruit de grandes eaux, et comme le bruit d’un grand tonnerre; et j’entendis le son de joueurs de harpe jouant de leurs harpes. Et ils chantaient comme un cantique nouveau devant le trône, et devant les quatre êtres vivants et les anciens; et nul ne pouvait apprendre ce cantique, si ce n’est les cent quarante-quatre mille, qui avaient été rachetés de la terre. Ce sont ceux qui ne se sont point souillés avec des femmes; car ils sont vierges. Ce sont ceux qui suivent l’Agneau partout où il va. Ce sont ceux qui ont été rachetés d’entre les hommes, comme des prémices pour Dieu et pour l’Agneau. Et dans leur bouche il ne s’est point trouvé de fraude; car ils sont irréprochables devant le trône de Dieu. Apocalypse 14:1–5.

The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”

Ɔfɔre a wɔde atokoɔ a edi kan baeɛ no too Afahyɛ a wɔfrɛ no First Fruits no so no, na egyina hɔ ma aba a na ɛbɛdi akyi aba no; na Stefano wɔ afe 34 mu dii Kristo wu a ɛbaa afe 31 mu no akyi, ɛwom sɛ, “line upon line,” wɔwuwui wɔ waymark korɔ no ara so. Wɔ First Fruits afɔrebɔ no ho no, na Kristo ne odwan no a wɔkumm no, na Stefano nso ne atokoɔ no. Sɛnea Paulo ka no, “Christ” ne “the first fruits of them that slept,” na afei “afterward they that are Christ’s at his coming.” Mpem ɔha aduanan anan no yɛ first fruits, na wɔn ne wɔn a “which follow the Lamb whithersoever he goeth.”

In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

در «ساعتِ» «زلزلهٔ عظیمِ» مکاشفه فصل یازدهم، آن دو شاهد که سه سال و نیم نبوّت کرده‌اند، اما کشته شده و سه روز و نیم در کوچه‌ها افتاده‌اند، قیام می‌کنند. آنان همان کسانی هستند که به‌وسیلهٔ استیفان تمثیل شده‌اند؛ استیفانی که به‌گونه‌ای نبوی با عیسی، و نیز پس از عیسی، برخیزانیده شد. ازاین‌رو، آنان «سه روز و نیم» پس از آنکه به‌دستِ وحشی که از هاویه برآمده است به قتل می‌رسند، قیام می‌کنند. در همان «ساعت» که آنان قیام می‌کنند، به‌عنوانِ عَلَمی به آسمان صعود می‌نمایند. فرایندِ قیام و صعودِ ایشان با دقّت در کلامِ نبویِ خدا ترسیم شده است، و این امر شامل آن است که ایشان به‌وسیلهٔ مرگِ حقیقیِ استیفان نمونه‌سازی شدند؛ و بدین‌سان نمایانگرِ مرگی روحانی‌اند که بر آن دو شاهد واقع می‌شود، آنگاه که از جنبشِ لائودیکیه‌ایِ فرشتهٔ سوم به جنبشِ فیلادلفیاییِ فرشتهٔ سوم دگرگون می‌گردند.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

“Jëf ju wóor a ngi fii: ñi bokk ci Aji-Bésub-Ñaareel yi te taxaw ci ndajeley Seytaane, ñoo jëkk a bàyyi seen ngëm ci artu yi ak yedd yi nekk ci Seede yi ci Xelum Yàlla.

“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

「より大いなる献身と、さらに聖なる奉仕への召しが発せられており、そして今後もなお発せられ続ける。今サタンの示唆を語っている者たちのうちにも、正気に立ち返る者がいる。この時の真理を理解していないまま、重要な信任の地位にある者たちがいる。彼らにはこの使命が伝えられなければならない。もしそれを受け入れるなら、キリストは彼らを受け入れ、彼らをご自身と共に働く者とされる。しかし、もしこの使命に聞き従うことを拒むなら、彼らは暗黒の君の黒い旗の下に立つのである。

“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

«Min chu q'ij chi ninb'ij chi ri rajawal qitzij re wa' waqt re' tajin k'utuxik chuwäch ri k'aslemal richin ri winaqi' ruk' ri más saqil. Pa jun na'ojal q'ij, achi'a' chuqa' ixoqi' k'o chi niqak'ux ri ti'jil ri Cristo chuqa' niqakum ri ruqik'el. K'o na jun b'anob'al pa ri na'oj, rumal chi ri qitzij k'o ruchuq'a' richin nitz'aket pa ronojel q'ij. Ri Diosil rutikirib'al ri qitzij xtuq'ijilaj ri ruwäch richin jun qak'ulmatajik más naqaj, chuqa' k'a más naqaj, ruk'in ri e k'olan pa ruk'axik richin retamaxik. Toq ri tinamit richin Dios nikik'ul ri ruch'abel achi'el ri kaxlan wa richin kaj, xtiketamaj chi ri ruxik'ib'al e ruchojmirisan achi'el ri saqirik richin ri aq'ab'. Xtikik'ul chuq'a' qach'akulal ri na'ojil, achi'el ri ch'akulal nikik'ul ruchuq'a' richin ri tyojlal toq nitatij ri wa.»

“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

«بىز رەبنىڭ ئىسرائىل بالىلىرىنى مىسىر قۇللۇقىدىن ئېلىپ چىقىپ، ئۇلارنى چۆل ئارقىلىق قانانغا يېتەكلىگەن پىلانىنى يېرىمچىلىكمۇ چۈشىنىپ يەتمەيمىز. »

“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

"Ko berbiakri radi-deva nani saisai mai hani Gospel, ita sei hetan kompreensaun ne'ebé klaru liu kona-ba sistema judaiku, no apresiasaun ne'ebé kle'an liu ba ninia verdades importante sira. Ami-nia buka verdade seidauk kompletu. Ami berbiakri de'it raiu balu hosi naroman. Sira ne'ebé la'ós estudante diária ba Liafuan ne'e, la sei resolve problema sira hosi sistema judaiku. Sira la sei komprende verdade sira ne'ebé hanorin husi servisu tempu. Obra Maromak nian hetan impedimentu hosi kompreensaun mundanu kona-ba Nia planu boot. Moris iha futuru sei revela lei sira-ne'ebé Kristu, taka metin iha koluna kalohan nian, fó ba Nia povu nia signifikadu." Spalding and Magan, 305, 306.