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.
Mũhĩrĩga wa mũthia nĩ twamenyire atĩ uhumithio wamenyekanirie atĩ Ayahudi “mohenyaire mũharo wao wa kũgana Injili” mũtĩ mũkuo wa msalaba, na rĩrĩa rĩrĩ, makĩhũthirĩria kũgana kwao rĩngĩ hĩndĩ ya gũikwo mbara Stephano. Ũndũ ũcio no ũkĩhota atĩa? Ti kwa nginya, kũgana kwa Injili nĩ Ayahudi acio a mĩguĩrĩro ma hĩstoria iyo kwahotekire kwa mĩtũũrĩre ya mĩthenya. Matanatu marĩkĩte gũtiganwo tene hĩndĩ ya gũciarwo gwake. Kuuma gũciarwo kwa Kristo nginya gũikwo mbara kwa Stephano kwonania kũgana kwa Injili gũkũrũkaga mĩtũũrĩre ya mĩthenya.
“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.
“Abantu abakumanya, naye amawulire ago gaijula eigulu okusanyuka. N’okusikirizibwa okw’amaanyi era okw’ekisa okusingawo, ebitonde ebitukuvu eby’omu nsi ey’omusana bisemberera ensi. Ensi yonna eyaka okusingawo olw’okubeerawo Kwe. Waggulu w’obusozi bwa Besirekemu wakuŋŋaanye ekibiina kya bamalayika abatabalika. Balindirira akabonero balangirire ensi amawulire ag’essanyu. Singa abakulembeze mu Isiraeri baali beesigwa eri obuvunaanyizibwa bwabwe, bandigabanye ku ssanyu ery’okulangirira okuzaalibwa kwa Yesu. Naye kaakano bayisiddwa.” 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.
Kutoka kuzaliwa kwa Yesu hadi kifo cha Stefano, kukataliwa kwa injili kwa jinsi kulivyoendelea hatua kwa hatua na Israeli ya kale kunaonyeshwa wazi. Kukubali kwamba Wayahudi walimkataa Kristo kwa namna ya maendeleo ya hatua kwa hatua huruhusu kutambuliwa kwa “kutia muhuri kukataa kwao,” katika msalaba, ambapo pazia la hekalu lilipasuliwa, na pia katika kifo cha Stefano. Kupasuka kwa pazia kulikuwa ishara kwamba hawakuwa tena watu wa agano la Mungu, na Stefano alipokuwa akipigwa mawe, alimwona Yesu amesimama mkono wa kuume wa Mungu, jambo ambalo katika Danieli sura ya kumi na mbili, aya ya kwanza ni ishara ya kufungwa kwa muda wa rehema. Uharibifu wa Yerusalemu pia ni ishara ya kufungwa kwa muda wa rehema.
“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.
“Yelusalemi óu kavenga kisasi vakwiza, kaviti mono mu ntangu ya fioti kaka; eye ntangu diso dia Klisto diafongama o mbanza yina yifwidiwa, yandi wamona kaka ko kubebisama kiayo, kansi diaka kubebisama kwa nza ya mvimba. Yandi wamona ete mutindu Yelusalemi yapesamwa ku kubebisama, mutindu mosi mpasi, nza mpe yikapesamwa ku mbeluka yandi. Yandi wamona kisasi kiandi kivisitiwanga ku bambeni ba Nzambi. Bivangu biavangamaka o kubebisama kua Yelusalemi biakavutuka diaka o lumbu inene ye ya nsisi ya Mfumu, kansi mu mutindu wa kuluta kubanga.” Review and Herald, December 7, 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
Ee kulinkuusizi kwa Leza pe kwalelekile Yerusalemu ukufumyapo pa mupanda wa bulanda.
“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.
“Katika kuisulubisha kwa Wayahudi Kristo kulihusishwa uharibifu wa Yerusalemu. Damu iliyomwagika juu ya Kalvari ndiyo ilikuwa uzito uliowazamisha katika uangamivu kwa ulimwengu huu na kwa ulimwengu ujao. Ndivyo itakavyokuwa katika ile siku kuu ya mwisho, hukumu itakapowashukia wale waliolikataa neema ya Mungu. Kristo, mwamba wao wa kukwaza, ndipo atakapoonekana kwao kama mlima wa kulipiza kisasi. Utukufu wa uso Wake, ambao kwa wenye haki ni uzima, kwa waovu utakuwa moto ulao. Kwa sababu ya upendo uliokataliwa, neema iliyodharauliwa, mwenye dhambi ataangamizwa.” 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.
Nĩ ũhoro wa tha ciothe wa Ngai ũrĩa waikare kũgũrũka gũtiĩ na mbere na kũrehithia gũcinwo kwa Yerusalemu ihinda rĩa Mũtharaba.
“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.
“Yerusalemi ikiumbiw’a Kristo Mwene, kwa karibu myaka makumi gane, Mukama akalindiriza emisango Ye okujaho ku kibuga ekyo n’eggwanga. Okugumiikiriza kwa Katonda eri abo abaagaananga enjiri Ye n’abatta Omwana We kwali kwa kyewuunyo nnyo.” 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.
Ku nguva ya kuhlanzwa ka vugcine ka tempele yakwe, Jesu a veke phambili isexwayiso xa kubaleka eJerusalema nxa isinengiso sokucekelwa phansi, esakhulunywa nguDanyeli umphrofethi, sesibonwa ngabalandeli bakhe. Ngesikhathi sokuqala ehlanza itempele wathi abaJuda benze indlu kaYise yaba ngumhume wamasela, kodwa ngesikhathi sokugcina wathi, “indlu yenu” ishiyelelelwe kini iyincithakalo. Ngitsho langaphambi kwesiphambano, esasesizakwenzeka masinyane, itempele lapho isihenqo esasizadabulwa ngesikhathi sokubethelwa kwakhe lase ivele ikhunjulwe njengendlu yabaJuda, hatshi indlu kaNkulunkulu. USister White ukhuluma ngesikhathi uKristu enza lesosimemezelo, njalo njengoba ubufakazi bakhe buqhubeka, uphinde akhulume ngeminyaka engamatshumi amane yomusa owelulwa.
“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? . . .
ئەو قسەی مەسیح کە بە کاهینان و سەرکردەکان فەرموو، «ئاوەتا، ماڵەکەتان بۆ خۆتان وەک وێرانەیەک جێهێڵدراوە» (Matthew 23:38)، ترسێکی گەورەی لە دڵیاندا چەقاند. خۆیان بە بێگوێدانەوە نیشان دەدا، بەڵام ئەو پرسیارە بەردەوام لە هۆشیاندا سەری هەڵدەدا سەبارەت بە مانای ئەم قسانە. وایان دەهاتووە کە مەترسییەکی نادیار هەڕەشەیان لێ دەکات. ئایا دەکرا ئەو پەرستگایە باشکۆ، کە شانازیی نەتەوەکە بوو، بە زوویی ببێتە کۆمەڵە خاشاکی وێرانە؟...
“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 akapa wanafunzi Wake ishara ya uharibifu uliokuwa ukija juu ya Yerusalemu, naye akawaambia jinsi ya kuokoka: “Lakini mtakapoona Yerusalemu umezingirwa na majeshi, ndipo jueni ya kuwa kukaribiwa kwake na uharibifu wake kumewadia. Wakati huo walio katika Uyahudi na wakimbilie milimani; na walio katikati yake na waondoke; wala walio mashambani wasiingie humo. Kwa kuwa siku hizi ni siku za kisasi, ili yatimie yote yaliyoandikwa.” Onyo hili lilitolewa ili litiiwe miaka arobaini baadaye, wakati wa kuangamizwa kwa Yerusalemu. Wakristo walilitii onyo hilo, wala hapana Mkristo hata mmoja aliyeangamia katika kuanguka kwa mji. 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 asŭngiibwe pa mwaka gwa 31, ne myaka hafi mirongo ina inyuma, pa mwaka gwa 70, Yerusalemu yaharibiwe nyuma ya mazingirwa ya myaka itatu na nusu. Yerusalemu yange yaraharibiwe ite pa musalaba pa mwaka gwa 31, niba hakiri imyaka itatu na nusu ya gihe c’igeragezwa cemejwe nk’indwi mirongo irindwi muri Daniyeli igice ca cenda, umurongo wa makumyabiri na kane? Ivyo bisa n’ukutahura kudahuye bishobora gukemurwa gute? Umuti woroshe kuruta ni ukwemera gusa ukuri kw’uko, iyo bigeze ku gusozera kwa gihe c’igeragezwa giserukiwe n’indwi mirongo irindwi, bitegerezwa gutahurwa nk’ugusozerwa kw’igeragezwa kugenda gutera imbere buhoro buhoro. Ivyo ni ukuri, ariko bikuraho ubudasanzwe ubwo ari bwo bwose bw’ubuhanuzi mu gukoresha ibimenyetso vy’iyo mateka. Nzogerageza gusigura.
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.
यदि पिन्तेकुस्तले बाबेलमा भएका अर्को बगाललाई बाहिर बोलाइने निकटवर्ती आइतबारको व्यवस्था जनाउँछ भने, पिन्तेकुस्तको साढे तीन वर्षपछि मात्र सुसमाचार अन्यजातिहरूकहाँ किन गयो? के प्राचीन इस्राएलका लागि अनुग्रह-अवधिको समाप्तिको चिन्ह ख्रीष्टको मृत्यु हो, वा स्तिफनसको मृत्यु? यदि निकटवर्ती आइतबारको व्यवस्थामा लाओडिकीयन एडभेन्टवाद मण्डली रहन छाड्छ भने, के सन् ७० मा मन्दिरको विनाशले आइतबारको व्यवस्थामा लाओडिकीयन एडभेन्टवादको मन्दिरको अन्त्य जनायो? जुन कुरा देखिँदा मानौँ असंगतिहरू जस्ता प्रतीत हुन सक्छन्, तिनको समाधान “लाइन अपन लाइन” को प्रयोगद्वारा हुन्छ, र जब त्यो प्रयोग गरिन्छ, तब हामीले पहिचान गरिरहेका मार्गचिन्हहरूको साक्ष्य अत्यन्त स्पष्ट र संक्षिप्त बन्छ।
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.
Sande Christo aatadekid konfirmo-vedag umeandu nu ngotngo laknatong la-thi a-rawmna kum thum leh chan hnih a ni. Kum thum leh chan hnih hmasa ber chu Christa baptisma a chan hunah a tan a, a thi hunin a tawp. Baptisma chu a thihna leh a thawhlehna entirna a ni; chuvangin, kum thum leh chan hnih chu a tan hun leh a tawp hun chu a inang. Chu hun chhunga chuan Christa’n Chanchin Ṭha chu Juda-te hnenah chauh a hril. Kum thum leh chan hnih hmasa chu a tawpna hian a hnu lama kum thum leh chan hnih bulṭanna a lo ni ta. Kum thum leh chan hnih hnuhnung zâwk chu Christa thihnaah a tan a, Stephena thihnaah a tawp. Chu hun chhunga chuan zirtirte’n Chanchin Ṭha chu Juda-te hnenah chauh an hril.
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.”
Aikhathi vabirhi volavo, leswi nga mintila ya vuprofeta leyi hambaneke, va fanele ku vuyiseriwa swin’we “ntila ehenhla ka ntlila.” Masungulo hammoho ni magumo ma khome xikombiso xa Alfa na Omega, hikuva matimu ya masungulo ni ya magumo ma fana. Minkarhi leyimbirhi ya ku leha ka wona ya fana hi ku helela, naswona ntirho lowu endliwaka hi nkarhi wa xin’wana ni xin’wana wa fana hi ku helela. Kreste, loyi a nga wo Sungula ni wa Makumu, hi yena ni Muvumbi wa swilo hinkwaswo, naswona hi tlhelo rero hi yena Muvumbi wa Ntiyiso. Rito ra Xiheveru leri vulaka “ntiyiso” ri vumbiwe hi maletere manharhu ya Xiheveru. Letere ro sungula, ri landzeriwa hi letere ra vukhume-nharhu, ri tlhela ri landzeriwa hi letere ro hetelela ra alifabete ya Xiheveru, ma hlanganisiwa leswaku ku endliwa rito ra Xiheveru leri vulaka “ntiyiso.”
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.
Byombi byombi eby’emyaka esatu n’ekitundu birina Kristo ng’ow’olubereberye era ng’ow’enkomerero; kubanga Kristo ali ku ntandikwa y’ekiseera eky’olubereberye mu kubatizibwa kwe, nga bw’ali ku nkomerero yaakyo mu kufa kwe mu kiseera ekyo eky’olubereberye. Era Kristo ali mu kufa kwe ku ntandikwa y’ekiseera ekyokubiri, era ayimiridde ku mukono ogwa ddyo ogwa Katonda ku nkomerero y’ekiseera ekyokubiri. Ennamba kkumi na ssatu kabonero ak’obujeemu, era mu biseera byombi, oba Enjiri yabuweerezebwa Kristo yennyini mu mubiri, oba mu kiseera ekyokubiri okuyita mu bayigirizwa be, Abayudaaya abawakanya mu mpaka baajeemera obubaka bw’Enjiri.
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.
Majira yote mawili yana urefu uleule, yana alama ya Alfa na Omega, na yanatambulisha ujumbe uleule wa injili. Vipindi hivyo viwili vinapaswa kuletwa pamoja “mstari juu ya mstari.” Mbinu ya “mstari juu ya mstari” ndiyo mbinu ya kupima ya mvua ya masika ya mwisho. Hiyo ndiyo mbinu ya siku za mwisho, na kweli zinazotambulishwa na kuthibitishwa kwa mbinu hiyo katika siku za mwisho ndizo zinazowatakasa au kuwasafisha wana wa Lawi wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
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.
Nani atawafundisha maarifa? Naye ni nani atakayewafahamisha mafundisho? Hao walioachishwa maziwa, na kuondolewa matitini. Kwa maana amri juu ya amri sharti iwepo, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; kwa kuwa kwa midomo ya kigugumizi na kwa lugha nyingine atasema na watu hawa. Ambao aliwaambia, Hapa ndipo mahali pa raha ambapo mwaweza kumstarehesha aliyechoka; na huku ndiko kuburudishwa; lakini hawakutaka kusikia. Lakini neno la Bwana lilikuwa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka nyuma, na kuvunjwa, na kunaswa, na kukamatwa. Isaya 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.”
Yesaya-mu ayette, Yerusaleme halkına hükmeden alaycı adamlara hitap edilir. O alaycı adamlar için, işitmeyi reddettikleri “rahatlık ve ferahlık” (“son yağmur”), onların “gidip geri geri düşmelerine, kırılmalarına, tuzağa düşürülmelerine ve yakalanmalarına” sebep olan şeydir. O sınama kendilerine başka bir dil aracılığıyla sunuldu; çünkü İlyas, Vaftizci Yahya ve William Miller, kendi tarihlerinin ilahiyat okullarında yetiştirilmemişlerdi. Laodikya Adventizmini sınayan son yağmur mesajı, “satır üzerine satır” ilkesinin uygulanmasıyla ortaya çıkan mesajdır.
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.
Kulonga kwa myaka esatu na hafu ya ntete ya sabata yina Kristo a siamisa ngwisani na myaka esatu na hafu ya zole, beto mona nsemo ya profesi yina ke pweleleka mambu yonso yina lendaka monana bonso mambu ya kuswaswana na mayele ya muntu yina ke sosaka kuzaba. Sabata yango vandaka ntangu yina Munati Nsangu ya Ngwisani zolaka kusiamisa ngwisani, mpe ngwisani ya Biblia fwete kusiamisama na menga. Mbotika mpe kulunsi ya Kristo, mpe nkayulu ya Stefano na matadi, nyonso ke lakisa menga. Banzila nyonso zole ke monisa menga ya ngwisani, mpe banzila yango ke siamisa ngwisani.
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.
“Mutsetse pamusoro pemutsetse” kana zvaunganidzwa pamwe chete, rubhabhatidzo nokurovererwa pamuchinjikwa ndizvo chiratidzo chokutanga chomunzira, uye kurovererwa pamuchinjikwa nokutakwa namabwe kwaStefano ndizvo chiratidzo chokupedzisira chomunzira. Kana zvaunganidzwa pamwe chete zvikaitwa mutsetse mumwe, tinowana muchinjikwa naMikaeri achisimuka pakufa kwaStefano sezvapupu zviviri zvokuti vaJudha vakasimbisa kuramba kwavo vhangeri. Kufa kwaKristu ndiko kufawo kwomudzidzi Wake Stefano, kunova Pasika apo mitsetse miviri yabatanidzwa. Mazuva matatu gare gare Kristu anomutswa kuvakafa sechipiriso cheZvibereko Zvokutanga.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Ale sasa Kristo amefufuka kutoka kwa 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.
Paseka na Mutango wa Matandwe ya Ntete ku dituku dya usatu kudi kubanga kwa Mutambo wa Mampa kaayi na mvudi. Mampa kaayi na mvudi kaadi “kulonda” nansha, ne Kilisto kena kubuka ku dituku dya bubidi to; Wêna wakabuka ku dituku dya usatu. Kilisto ne Stefano bafwa pamo mu dyumvwangana dya “mulongo pa mulongo,” kadi Stefano ubangulwa ku lufu panyima pa Kilisto, bwalu kudi ndongolwelu mu dibanguludi dya matandwe a ntete.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Lakini kila mtu katika utaratibu wake mwenyewe: Kristo, malimbuko; kisha walio wa Kristo wakati wa kuja kwake. 1 Wakorintho 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.
Ku mikolo ya Basantu ya mu Ntwaso yikalulwako ve ku yina ne yina, mu mambu maudi maakala ku lenda ku bukana ko, kadi yawu yina me kanga-makasi yina na yina. Mu dilongi edi, Pentekote ke telama bonso musiku ya Lumingu yina kele pene ya kwiza, ntangu yina kukela kuvutukila diaka kusopama ya Mpeve-Santu, mpe ndinga ya zole ya Kusonga, kapu ya kumi na nana, yina ta binga na kubasika na Babiloni bantu yina bubu yai bazaba ve Nsangu ya Mbote. Ndinga “Babiloni” me katuka na ndinga “Babele,” yina zola kutuba kivunga, samu ti yo vwandaka na kubwaka ya Babele nde Nzambi vungisaka bandinga, mpe yo vwandaka na Pentekote nde Nzambi vutulaka manima kivunga ya bandinga samu na natila nsi-ntoto Nsangu ya Mbote. Mu yawu, Pentekote mpe musiku ya Lumingu ke kwenda kintwadi.
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.
Pa Pentekoste, git ya ndimi yapeanwe kwa wanafunzi, lakini ujumbe wao wakati huo bado ulikuwa umewekewa mipaka kwa Wayahudi. Wakati mistari yote miwili inapounganishwa pamoja, Pentekoste hutokea katika mwaka wa 34, wakati Stefano alipigwa kwa mawe, na injili ndipo ikapelekwa kwa wale ambao kwa sasa hawaijui injili.
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.
ستيفانوس نيشانەی ئەوانە دەکات کە «لە هاتنەوەی ئەو» هەڵدەستنەوە، بەڵام لەگەڵ ئەو مردوون. پێشکەشکردنی بەرەبەری یەکەم نیشانەی هەڵستانەوەی مەسیحە لە ڕۆژی سێیەم، هەروەها دەستپێکی جەژنی هەفتەکان نیشان دەکات، کە هەمان جەژنی پەنتیکۆستە، و ئەوەش یادی پێدانەوەی دە فەرمانەکە دەکات لە سینا.
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.
22ê Cotmeh a 1844-an, tlatzcuiloa inin cruz, pampa, occequi tlamachiliztlihuan ceh, Cihuatl White quinyectlalia in nechicoliztli in discipulohuan icuac opanoc in cruz ihuān in nechicoliztli tlen hualpanoc quema opanoc 22 ê Cotmeh a 1844-an. Nochi ome, in cruz ihuan 22 ê Cotmeh a 1844-an, quipantlalia in achtoh tlamahuiztiliztli tlen niman hualaz domingo-tlanahuatilli. Pentecostés noihqui quipantlalia in niman hualaz domingo-tlanahuatilli, zan ca Pentecostés ohualpanoc macuilpoal omome tonalli zan oc cencah quipanoc in cruz. In cruz, tlen omopantlali ica Pascua, quicalaqui ce serie de ilhuitl tlen quelnamictiah in huehcapan ohtlihuan in huehca Israel, desde in yohualli quema in ángel de la muerte opanoc ipan Egipto, hasta campa omomacac in tlanahuatilli. Masqui in ilhuitlhuan quipiah inminnexicoliz cecni, amo huel motlatzayanah se ica occe; cencah motzitzquiah se ica occe. Yeca, melahuac in motequitiz in nochi macuilpoal omome tonalli desde Pascua hasta Pentecostés quemeh zan ce tlixpantli.
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.”
Ehu ibulang yaga, o kurusi, o matenga ya Stefano, ni Pentekoste byose biragenera mbere itegeko rya Ku wa Mungu rigiye kuza vuba, igihe urubanza rw’ikorwa rugenda rwiyongera ku Babiloni ya Kizungu rutangirira, ubwo ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani ritangira guhamagara indi ntama z’Imana ngo zisohoke muri Babiloni. Ni kuri urwo rwego rw’ikimenyetso rw’igihe urubanza rw’ikorwa ku Yerusalemu rwagezeho, nubwo Imana mu mbabazi zayo yakerereje irimbuka nyakuri ry’urusengero n’umujyi imyaka hafi mirongo ine nyuma y’umusaraba kugeza mu mwaka wa 70. Irimbuka rya Yerusalemu ya kera rihagararira intangiriro y’urubanza rw’ikorwa rugenda rwiyongera rutangirira muri Leta Zunze Ubumwe za Amerika igihe “ubuhakanyi bw’igihugu bukurikirwa n’ukurimbuka kw’igihugu.”
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.
Eri lyakatisibwa ku bujulizi bw’ababiri, era mu nnyiriri ebbiri ez’emyaka esatu n’ekitundu Kristo gye yanywezezza endagaano tusangamu abajulirwa babiri ab’obujulizi obw’okufa n’okuzuukira obukwatagana n’ebyafaayo ebitegeereza etteeka lya Sande erigenda okujja mu bwangu. Etteeka eryo erya Sande, mu Okubikkulirwa essuula ekkumi n’emu, litegeezebwa ng’“essaawa ey’omusisi omunene.” “Essaawa” eyo ekwatagana butereevu n’abajulirwa babiri abaawa obujulizi bw’emyaka esatu n’ekitundu. Obujulizi bwabwe bukoma n’okufa kwabwe n’okuzuukira kwabwe.
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.
वउ किता साल आधा का गवाही, उक मृत्यु आ पुनरुत्थान का पाछा, यीशु आ स्तिफनुस दुनो का मृत्यु आ पुनरुत्थान द्वारा निरूपित कइल गइल बा; काहेकि “पंक्ति पर पंक्ति” के अनुसार, स्तिफनुस के मसीह के साथ पुनर्जीवित भइल रूप में दर्शावल गइल बा। पहिले फल के पर्व में, दू मुख्य भेंट चढ़ावल गइल रहलीं।
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.
Umwe yari umwana w’intama utagira inenge, undi na we yari ituro ry’ingano za sayiri. Sayiri yagereranyaga umwero wagombaga gukurikiraho, kandi umwana w’intama agereranya Kristo. Kristo yazutse ku munsi wa gatatu, kandi Sitefano yagereranyaga abazamukurikira, na sayiri na yo yagereranyaga umwero wagombaga gukurikiraho. Abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe batanze ubuhamya mu gihe cy’imyaka itatu n’igice, nyuma yaho baricwa, hanyuma bazurwa nyuma y’iminsi itatu n’igice. Abo bahamya babiri bari barashushanyijwe mbere na Kristo, we Mukumbi w’Umuganura, kuko bagereranya abo ibihumbi ijana na mirongo ine na bine, na bo na none bakaba ari umuganura.
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.
Nami nikaona, na tazama, Mwana-Kondoo amesimama juu ya mlima Sayuni, na pamoja naye watu laki moja arobaini na nne elfu, wakiwa na jina la Baba yake limeandikwa katika vipaji vya nyuso zao. Nami nikasikia sauti kutoka mbinguni, kama sauti ya maji mengi, na kama sauti ya ngurumo kuu; nami nikasikia sauti ya wapiga vinubi wakipiga vinubi vyao. Nao wakaimba kana kwamba ni wimbo mpya mbele ya kile kiti cha enzi, na mbele ya wale wenye uhai wanne, na wazee; wala hakuna mtu aliyeweza kuujifunza wimbo huo ila wale laki moja arobaini na nne elfu, waliokombolewa kutoka duniani. Hawa ndio ambao hawakutiwa unajisi na wanawake; kwa maana wao ni mabikira. Hawa ndio wamfuatao Mwana-Kondoo kila aendako. Hawa walikombolewa miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwana-Kondoo. Na katika vinywa vyao haukuonekana uongo; kwa maana hawana ila mbele ya kiti cha enzi cha Mungu. Ufunuo 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.”
Emikolo gy’e sayiri ekyawangibwayo ku mbaga ey’Ebibala Ebisooka kyakiikiriranga amakungula agaali okuddirira, era Siteefano mu mwaka 34 yagoberera okufa kwa Kristo mu mwaka 31, wadde nga “olunyiriri ku lunyiriri,” baafiira ku kabonero k’ekkubo kamu. Mu nkolagana n’ebiweebwayo eby’ebibala ebisooka, Kristo ye yali Omwana gw’endiga eyattibwa, era Siteefano ye yali sayiri. Pawulo bwe yagamba nti “Kristo” ye “ebibala ebisooka eby’abo abeebaka,” era oluvannyuma “abo aba Kristo mu kujja kwe.” Abantu akasiriivu mu enkumi nnya mu enkumi nnya be bibala ebisooka, era be abo “abagoberera Omwana gw’endiga buli gy’agenda.”
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.
Ovulai “hour” ovo ya “great earthquake” ya Revelation chapter eleven, ve vakadinadinataka na ka me yaco na rua na ivakadinadina me baleta na yabaki e tolu kei na veimama, ka qai vakamatei ka koto e gaunisala me tolu na siga kei na veimama, era vakaturi tale. O ira oqo o ira era vakatakarakarataki vei Sitiveni, o koya ena vakasama vakaparofita a vakaturi vata kei Jisu, ia tale ga ni oti o Jisu. O koya oqo era sa vakaturi kina ni oti na “three and a half days,” ni oti nodra vakamatei mai vua na manumanu ka cabe cake mai na qara sega ni vakabotoboto. Ena “hour” vata ga era vakaturi tale kina, era sa cabe cake ki lomalagi me ivakatakilakila. Na iwalewale ni nodra vakaturi tale kei na nodra cabe cake sa vakamacalataki vakadodonu sara ena Vosa vakaparofita ni Kalou, ka oka kina ni ra a vakatakarakarataki ena mate dina i Sitiveni, ka vakatakila kina e dua na mate vakayalo e vakayacori vei rau na rua na ivakadinadina ni sa veisautaki rau mai na ilawalawa Laodicea ni agilosi katolu ki na ilawalawa Filadelfia ni agilosi katolu.
We will continue this study in the next article.
Kifungu kya ciugo ici twagika no gucokera nakyo mu kigambo gikurira.
“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.
“Ekamwe kya hakikisho ni hiki: Waadventista Wasabato wale wanaochukua msimamo wao chini ya bendera ya Shetani wataacha kwanza imani yao katika maonyo na makemeo yaliyomo katika Shuhuda za Roho wa Mungu.
“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.
“Banga ya kwiyegurira Imana kurushaho no kuyikorera umurimo urushaho kuba uwera irimo gutangwa, kandi izakomeza gutangwa. Bamwe mu bavuga inama za Satani muri iki gihe bazagarura akenge. Hari abari mu myanya ikomeye y’icyizere badasobanukiwe ukuri kw’iki gihe. Ubutumwa bugomba kubageraho. Nibabwakira, Kristo azabemera kandi azabagira abafatanyabikorwa be mu murimo. Ariko nibanga kumva ubwo butumwa, bazifatira umwanya munsi y’ibendera ry’umukara ry’Umwami w’Umwijima.
“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.
“Nangu niayelekezwa kusema kwamba kweli ya thamani kwa wakati huu inafunguliwa kwa akili za wanadamu kwa uwazi unaozidi kuongezeka. Kwa maana ya pekee wanaume na wanawake wanapaswa kuila nyama ya Kristo na kuinywa damu yake. Kutakuwapo maendeleo ya ufahamu, kwa maana kweli ina uwezo wa kuendelea kupanuka daima. Mwanzilishi wa kimungu wa kweli atakuja katika ushirika wa karibu zaidi na bado wa karibu zaidi pamoja na wale wanaoendelea ili wamjue. Watu wa Mungu watakapolipokea neno lake kama mkate wa mbinguni, watajua kwamba kutoka kwake kumewekwa tayari kama asubuhi. Watapokea nguvu za kiroho, kama vile mwili hupokea nguvu za kimwili chakula kinapoliwa.
“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.
“Tuutamkiri nakumvwisisa hafu mpango wa Bwana katika kuwatwaa wana wa Israeli kutoka utumwani wa Misri, na kuwaongoza kupitia nyikani mpaka Kanaani.
“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.
“ꯍꯥꯎꯖꯤꯛ ꯑꯩꯈꯣꯏꯅꯥ ꯒꯣꯁꯄꯦꯜꯗꯒꯤ ꯉꯥꯡꯂꯦꯡꯁꯤꯜꯂꯤꯕ ꯂꯥꯏꯔꯤꯛ-ꯑꯣꯏꯕ ꯃꯥꯡꯁꯤꯡ ꯈꯣꯝꯖꯤꯟꯕ ꯃꯇꯝꯗ, ꯑꯩꯈꯣꯏꯅꯥ ꯌꯍꯨꯗꯤ ꯑꯦꯀꯣꯅꯣꯃꯤꯗꯒꯤ ꯍꯦꯟꯅꯥ ꯁꯦꯡꯅ ꯎꯕꯥ ꯑꯃ ꯐꯪꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯁꯤꯗꯤ ꯍꯦꯟꯅꯥ ꯑꯔꯨꯝꯕ ꯈꯟꯕ ꯑꯃ ꯐꯪꯒꯅꯤ꯫ ꯑꯩꯈꯣꯏꯒꯤ ꯑꯁꯤ ꯍꯧꯖꯤꯛ ꯈꯟꯗꯣꯛꯂꯤꯕ ꯑꯔꯨꯝꯕꯒꯤ ꯊꯥꯎꯔꯝ ꯑꯗꯨ ꯃꯄꯨꯡ ꯐꯥꯕ ꯑꯣꯏꯗꯦ꯫ ꯑꯩꯈꯣꯏꯅꯥ ꯃꯤꯌꯦꯡꯁꯤꯡꯒꯤ ꯃꯄꯥꯜꯗꯒꯤ ꯑꯃꯨꯛ ꯑꯃ ꯈꯣꯝꯖꯤꯟꯈꯤꯕ ꯑꯣꯏ꯫ ꯋꯥꯍꯩꯒꯤ ꯅꯨꯃꯤꯠ ꯈꯨꯗꯤꯡꯃꯛ ꯄꯥꯠꯂꯤꯕ ꯃꯁꯤꯡꯅ ꯌꯍꯨꯗꯤ ꯑꯦꯀꯣꯅꯣꯃꯤꯒꯤ ꯈꯨꯗꯝꯁꯤꯡ ꯁꯣꯜ ꯎꯠꯂꯣꯏ꯫ ꯃꯈꯣꯏꯅꯥ ꯃꯅꯨꯡ-ꯂꯥꯏ ꯊꯥꯕꯁꯤꯡꯅ ꯄꯤꯕ ꯑꯁꯤꯗꯤ ꯈꯟꯗꯣꯛꯂꯤꯕ ꯑꯔꯨꯝꯕꯁꯤꯡ ꯍꯥꯏꯗꯣꯛꯄ ꯉꯝꯂꯣꯏ꯫ ꯑꯃꯥꯡ-ꯑꯇꯥ ꯌꯥꯎꯕ ꯈꯟꯕꯅꯥ ꯑꯇꯣꯞꯄ ꯄꯥꯏꯕ ꯃꯍꯥꯛꯀꯤ ꯑꯍꯥꯟꯕ ꯊꯥꯎꯔꯝ ꯁꯦꯝꯒꯠꯄꯗꯨ ꯂꯦꯟꯍꯜꯂꯤ꯫ ꯂꯥꯛꯄ ꯌꯥꯝꯅꯥ ꯀ꯭ꯂꯥꯎꯗꯒꯤ ꯀꯥꯟꯕ ꯑꯣꯏꯅꯥ ꯈꯨꯝꯁꯤꯜꯂꯤꯕ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝꯗ ꯄꯤꯕ ꯂꯩꯁꯤꯡꯒꯤ ꯑꯔꯨꯝꯕ ꯑꯗꯨ ꯂꯥꯛꯄ ꯑꯍꯥꯅꯕ ꯑꯌꯨꯛꯗ ꯄꯥꯡꯊꯣꯛꯒꯅꯤ꯫” Spalding and Magan, 305, 306.