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.
Tamin’ny lahatsoratra farany dia nomarihintsika fa ny tsindrimandry dia nanambara fa ny Jiosy dia “nanisy tombo-kase ny fandavany” ny filazantsara teo amin’ny hazo fijaliana, ary avy eo dia nanamafy indray ny fandavany tamin’ny fitoraham-bato an’i Stefana. Ahoana no ahafahan’izany ho izany? Mazava ho azy fa ny fandavan’ireo Jiosy mpanohitra sy tia adihevitra tamin’izany tantara izany ny filazantsara dia tanteraka tsikelikely. Efa nodinganina izy ireo tamin’ny fahaterahany. Ny fotoana manomboka amin’ny fahaterahan’i Kristy ka hatramin’ny fitoraham-bato an’i Stefana dia maneho fandavana miandalana ny filazantsara.
“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.
“Tsy fantatry ny olona izany, nefa mameno ny lanitra fifaliana ny vaovao. Amin’ny fahalinana lalindalina kokoa sy malefaka kokoa no itarihan’ny zava-masina avy amin’ny tontolon’ny fahazavana ho amin’ny tany. Mamirapiratra kokoa izao tontolo izao manontolo noho ny fanatrehany. Eo ambonin’ny havoanan’i Betlehema no ivorian’ny antokon’anjely tsy tambo isaina. Miandry ny famantarana izy ireo mba hanambara ny vaovao mahafaly amin’izao tontolo izao. Raha nahatoky tamin’ny adidiny ireo mpitarika teo amin’ny Isiraely, dia ho afaka niombona tamin’ny fifaliana nitory ny nahaterahan’i Jesosy izy. Fa ankehitriny dia nohodian-davitra izy ireo.” 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.
Nanomboka tamin’ny nahaterahan’i Jesosy ka hatramin’ny nahafatesan’i Stefana no anehoana ny fandavan’i Isiraely fahiny tsikelikely ny filazantsara. Ny fanekena fa nandroso tsikelikely ny fandavan’ny Jiosy an’i Kristy dia mamela ny hamantarana ny “famehezana ny fandavany,” na teo amin’ny hazo fijaliana, rehefa triatra ny efitra lamba tao amin’ny tempoly, na tamin’ny fahafatesan’i Stefana. Ny fitriaran’ilay efitra lamba dia tandindona fa tsy vahoakan’ny fanekempihavanan’Andriamanitra intsony izy ireo, ary rehefa notoraham-bato Stefana, dia hitan’i Stefana Jesosy nitsangana teo ankavanan’Andriamanitra, izay ao amin’ny Daniela toko faharoa ambin’ny folo, andininy voalohany, dia tandindon’ny fifaranan’ny fotoam-pahasoavana. Ny fandravana an’i Jerosalema koa dia tandindon’ny fifaranan’ny fotoam-pahasoavana.
“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.
“Ang paghihiganting sasapit sa Jerusalem ay maaari lamang maantala sa loob ng maikling panahon; at habang ang mata ni Cristo ay nakatuon sa lungsod na nakatalaga sa kapahamakan, nakita Niya hindi lamang ang pagkawasak nito, kundi ang pagkawasak ng isang sanlibutan. Nakita Niya na kung paanong ang Jerusalem ay ibinigay sa pagkapuksa, gayundin ang sanlibutan ay ibibigay sa sarili nitong kapahamakan. Nakita Niya ang paghihiganting ipapataw sa mga kaaway ng Diyos. Ang mga tagpong naganap sa pagkawasak ng Jerusalem ay mauulit sa dakila at kakila-kilabot na araw ng Panginoon, ngunit sa lalong nakatatakot na paraan.” Review and Herald, December 7, 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
Ny famindram-pon’Andriamanitra ihany no nisakana an’i Jerosalema tsy horavana teo amin’ny hazo fijaliana.
“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.
Tafiditra tao anatin’ny nanomboan’ny Jiosy an’i Kristy tamin’ny hazo fijaliana ny fandravana an’i Jerosalema. Ny rà nalatsaka teo Kalvary no vesatra nanatsinkafona azy ireo ho amin’ny faharavana ho an’ity izao tontolo izao ity sy ho an’ny izao tontolo izao ho avy. Toy izany koa no hitranga amin’ilay andro lehibe farany, rehefa hihatra amin’ireo izay nandà ny fahasoavan’Andriamanitra ny fitsarana. Kristy, ilay vatolampy mahasolafaka azy, dia hiseho amin’izany fotoana izany aminy ho tendrombohitra mpamaly faty. Ny voninahitry ny tavany, izay aina ho an’ny marina, dia ho afo mandevona ho an’ny ratsy fanahy. Noho ny fitiavana nolavina sy ny fahasoavana nohamavoina, dia ho levona ny mpanota.” 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.
Ny famindram-pon’Andriamanitra ihany no mbola nitaredretra ka tsy nitondra ny fandringanana an’i Jerosalema tamin’ny fotoana nisian’ny hazo fijaliana.
“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.
“Nandritra ny efa ho efapolo taona taorian’ny nanononan’i Kristy Tenany ihany ny loza hanjo an’i Jerosalema, dia nahemotry ny Tompo ny fitsarany tamin’ilay tanàna sy ilay firenena. Mahagaga ny fahari-pon’Andriamanitra tamin’ireo nandà ny filazantsarany sy ireo namono ny Zanany.” 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.
Tamin’ny fotoana nanaovany ny fanadiovana farany ny tempoly dia nanolotra mazava ny fampitandremana i Jesosy mba handosirana an’i Jerosalema rehefa hitan’ny mpanaraka Azy ilay fahavetavetana mahatonga fandravana, izay nolazain’i Daniela mpaminany. Tamin’ny fanadiovany voalohany ny tempoly dia nilaza Izy fa nataon’ny Jiosy zohy fieren’ny mpangalatra ny tranon’ny Rainy; fa tamin’ny farany kosa dia hoy Izy: “indro, avela ho lao aminareo ny tranonareo.” Na dia talohan’ny hazofijaliana aza, izay efa saika hitranga tamin’izany, ilay tempoly izay hisarahan’ny efitra lamba tamin’ny fanomboana Azy teo amin’ny hazo fijaliana dia efa notondroina ho tranon’ny Jiosy, fa tsy tranon’Andriamanitra. Sister White dia miresaka ny fotoana nanambaran’i Kristy izany fanambarana izany, ary raha mitohy ny fijoroany ho vavolombelona dia resahiny koa ny efapolo taona nanaovana famindram-po mbola nohalavaina.
“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? . . .
Ny tenin’i Kristy tamin’ireo mpisorona sy mpanapaka hoe: “Indro, avela ho anareo ho lao ny tranonareo” (Matio 23:38), dia nampiditra tahotra tao am-pony. Nody tsy niraharaha izy ireo, kanefa tao an-tsainy tsy tapaka no niverina ny fanontaniana ny amin’ny hevitry izany teny izany. Loza tsy hita maso no toa nandrahona azy. Moa va mety ho tonga tsy ho ela ho antontam-bato rava ilay tempoly mahatalanjona, izay reharehan’ny firenena?...
“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.
“Kristy dia nanome famantarana ny mpianany momba ny fandravana izay ho avy amin’i Jerosalema, ary nambarany taminy ny fomba handosirana: ‘Ary raha hitanareo fa hodidinin’ny miaramila Jerosalema, dia fantaro fa efa akaiky ny fandravana azy. Ary amin’izany izay any Jodia aoka handositra ho any an-tendrombohitra; ary izay ao afovoany aoka hiala eo; ary izay any ambanivohitra aza aoka tsy hiditra ao. Fa andro famaliana ireo, mba hahatanteraka izay rehetra voasoratra.’ Ity fampitandremana ity dia nomena mba hohenoina efapolo taona tatỳ aoriana, tamin’ny fandravana an’i Jerosalema. Nankatò ny fampitandremana ny Kristiana, ary tsy nisy Kristiana iray maty tamin’ny fianjeran’ny tanàna.” 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.
Kristy dia nohomboana tamin’ny taona 31, ary efa ho efapolo taona tatỳ aoriana, tamin’ny taona 70, dia rava i Jerosalema taorian’ny fahirano naharitra telo taona sy tapany. Ahoana no naharavan’i Jerosalema teo amin’ny hazo fijaliana tamin’ny taona 31, raha mbola nisy telo taona sy tapany koa ny androm-pahasoavana voatondro ho fito-polo herinandro ao amin’ny Daniela toko faha-sivy, andininy faha-efatra amby roapolo? Ahoana no hamahana ireo tsy fitoviana toa hita ireo? Ny vahaolana mora indrindra dia ny manaiky tsotra izao fa, raha ny amin’ny fiafaran’ny androm-pahasoavana asehon’ny fito-polo herinandro, dia tsy maintsy takarina ho fiafaran’ny fahasoavana mandroso tsikelikely izany. Marina izany, nefa manaisotra ny maha-voafaritra ara-paminaniana rehetra izany rehefa ampiharina amin’ireo mariky ny lalana amin’izany tantara izany. Hiezaka hanazava aho.
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.
Raha Pantekosta no maneho ny lalàna alahady ho avy tsy ho ela izay iantsoana hivoaka ny andian’ondry hafa ao Babylona, nahoana no telo taona sy tapany taorian’ny Pantekosta vao nankany amin’ny Jentilisa ny filazantsara? Ny fahafatesan’i Kristy sa ny fahafatesan’i Stefana no famantarana ny fanidiana ny fotoam-pahasoavana ho an’ny Isiraely fahiny? Raha mitsahatra tsy ho fiangonana ny Advantisma Laodikianina amin’ilay lalàna alahady ho avy tsy ho ela, moa ve ny fandravana ny tempoly tamin’ny taona 70 no naneho ny faran’ny tempolin’ny Advantisma Laodikianina amin’ny lalàna alahady? Izay mety hiseho ho toy ny tsy fitoviana dia voavaha amin’ny fampiharana ny hoe “andalana amin’andalana,” ary rehefa ampiharina izany, dia manjary mazava tsara sy voafaritra tsara ny fijoroana vavolombelon’ireo mari-dalana izay fantarintsika.
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.
Ang linggong pinagtibay ni Cristo ang tipan ay nahahati sa dalawang magkapantay na yugto na tig-tatlo at kalahating taon. Ang unang tatlo at kalahating taon ay nagsisimula sa bautismo ni Cristo at nagtatapos sa Kaniyang kamatayan. Ang bautismo ay sagisag ng Kaniyang kamatayan at pagkabuhay na mag-uli, kaya ang pasimula ng panahong iyon na tatlo at kalahating taon ay kapareho ng wakas nito. Sa panahong iyon ay iniharap ni Cristo ang ebanghelyo nang tanging sa mga Judio lamang. Ang wakas ng tatlo at kalahating taong iyon ang tanda ng pasimula ng kasunod na tatlo at kalahating taon. Ang pasimula ng ikalawang yugto ng tatlo at kalahating taon ay nagsisimula sa kamatayan ni Cristo, at ito’y nagtatapos sa kamatayan ni Esteban. Sa panahong iyon ay iniharap ng mga alagad ang ebanghelyo nang tanging sa mga Judio lamang.
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.”
Ireo vanim-potoana roa ireo, izay tsipika ara-paminaniana misaraka, dia tokony hatambatra “andalana eo ambonin’ny andalana.” Samy mitondra ny mariky ny Alfa sy ny Omega na ny fiandohana na ny fiafarana, satria iray ihany ny tantaran’ny fiandohana sy ny fiafarana. Mitovy ireo fotoana faharetana roa ireo, ary mitovy ihany koa ny asa tanterahina mandritra ny vanim-potoana tsirairay. Kristy, Izay Voalohany sy Farany, dia Mpamorona ny zavatra rehetra koa, ary amin’izany lafiny izany dia Izy no Mpamorona ny Fahamarinana. Ny teny hebreo hoe “fahamarinana” dia noforonin’ny litera hebreo telo. Ny litera voalohany, arahina ny litera fahatelo ambin’ny folo, arahina ny litera farany amin’ny abidy hebreo, no atambatra mba hahatonga ny teny hebreo hoe “fahamarinana.”
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.
Samy manana an’i Kristy ho voalohany sy ho farany ireo vanim-potoana roa samy telo taona sy tapany ireo, satria i Kristy no eo am-piandohan’ny vanim-potoana voalohany tamin’ny batisany, tahaka ny maha eo Aminy koa ny fiafaran’izany amin’ny fahafatesany ao amin’ny vanim-potoana voalohany. Ary i Kristy dia eo amin’ny fahafatesany eo am-piandohan’ny vanim-potoana faharoa, ary mijoro eo ankavanan’Andriamanitra Izy eo am-piafaran’ny vanim-potoana faharoa. Ny isa telo ambin’ny folo dia tandindon’ny fikomiana, ary tamin’ireo vanim-potoana roa ireo, na notorìn’i Kristy mivantana aza ny filazantsara, na tamin’ny vanim-potoana faharoa tamin’ny alalan’ny mpianany, dia nikomy tamin’ny hafatry ny filazantsara ny Jiosy mpitsikera.
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.
Samy maharitra ny vanim-potoana roa tonta, samy mitondra ny mariky ny Alpha sy Omega, ary samy manondro ny hafatry ny filazantsara iray ihany. Ireo vanim-potoana roa ireo dia tsy maintsy atambatra “andalana manampy andalana.” Ny fomba fiasa hoe “andalana manampy andalana” no fomba fizahan-toetra an’ny orana farany. Izany no fomba fiasa amin’ny andro farany, ary ireo fahamarinana izay fantarina sy aorina amin’izany fomba fiasa izany amin’ny andro farany no manadio na manamasina ny zanak’i Levy mandritra ny fanisiana tombo-kase ny iray hetsy sy efatra amby efatra alina.
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.
Iza no hampianarany fahalalana? ary iza no hampahafantariny ny fampianarana? Izay efa voasara-nono ka nesorina tamin’ny nono. Fa didy tsy maintsy ho eo ambonin’ny didy, didy ambonin’ny didy; andalana ambonin’ny andalana, andalana ambonin’ny andalana; kely eto, kely eroa; fa amin’ny molotra miakanakam-piteny sy amin’ny fiteny hafa no hitenenany amin’ity firenena ity. Izy ireo no nilazany hoe: Izao no fitsaharana izay ampialanareo sasatra ny reraka; ary izao no famelombelomana; nefa tsy nety nihaino izy. Fa ny tenin’i Jehovah dia tonga taminy ho didy ambonin’ny didy, didy ambonin’ny didy; andalana ambonin’ny andalana, andalana ambonin’ny andalana; kely eto, kely eroa; mba handehanany ka hianjerany mihemotra, dia ho torotoro sy ho voafandrika ary ho voasambotra. Isaia 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.”
Ny andininy manaraka ao amin’i Isaia dia miresaka amin’ireo lehilahy mpaniratsira izay mitondra ny vahoakan’i Jerosalema. Ho an’ireo lehilahy mpaniratsira ireo, ny “fitsaharana sy ny famelombelomana” (ny ranonorana farany), izay nolaviny tsy “hohenoina”, no mahatonga azy “handeha ka hihemotra, dia ho torotoro sy ho voafandrika ary ho azo.” Izany fizahan-toetra izany dia natolotra taminy tamin’ny alalan’ny fiteny hafa, satria Elia sy Jaona Mpanao-batisa ary William Miller dia tsy nobeazina tany amin’ireo sekoly teolojika tamin’ny tantara nisy azy avy. Ny hafatry ny ranonorana farany izay mitsapa ny Advantisma Laodiseana dia ilay hafatra vokarin’ny fampiharana ny “tsipika mifandimby amin’ny tsipika.”
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.
Rehefa apetraka eo ambonin’ireo telo taona sy tapany faharoa amin’ilay herinandro ny telo taona sy tapany voalohany amin’ilay herinandro izay nanamafisan’i Kristy ny fanekena, dia ahitantsika fahazavana ara-paminaniana izay manazava izay mety ho toa tsy fitoviana rehetra mety hiseho ao an-tsain’ny mpikaroka. Ilay herinandro dia ilay fotoana izay tokony hanamafisan’ny Iraky ny Fanekena ny fanekena, ary ny fanekena araka ny Soratra Masina dia tsy maintsy hamafisina amin’ny rà. Ny batisan’i Kristy sy ny fanomboana Azy tamin’ny hazofijaliana ary ny fitoraham-bato an’i Stefana dia samy manondro rà avokoa. Ireo tsipika roa ireo dia samy maneho ny ran’ny fanekena, ary ireo tsipika ireo no manamafy ny fanekena.
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.
Rehefa ampiraisina “tsipika ambonin’ny tsipika” ireo, ny batisa sy ny fanomboana no mari-dalana voalohany, ary ny fanomboana sy ny fitoraham-bato an’i Stefana no mari-dalana farany. Rehefa ampiraisina ho tsipika iray ireo, dia hitantsika ny hazo fijaliana sy Mikaela mitsangana amin’ny fahafatesan’i Stefana ho vavolombelona roa manamarina ny famehezan’ny Jiosy ny fandavany ny filazantsara. Ny fahafatesan’i Kristy dia ny fahafatesan’ny mpianany koa, dia Stefana, izay Paska rehefa ampiraisina ireo tsipika roa. Telo andro tatỳ aoriana dia atsangana amin’ny maty i Kristy ho fanatitra Voaloham-bokatra.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Fa ankehitriny Kristy dia efa nitsangana tamin’ny maty ka tonga santatry ny matory. 1 Korintiana 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.
Eo anelanelan’ny Paska sy ny fetin’ny Voaloham-bokatra amin’ny andro fahatelo no manomboka ny fetin’ny Mofo Tsy Misy Lalivay. Ny mofo tsy misy lalivay dia tsy “miakatra”, ary Kristy tsy nitsangana tamin’ny andro faharoa, fa nitsangana tamin’ny andro fahatelo Izy. Kristy sy Stefana dia miara-maty ao amin’ny fampiharana “fitsipika miampy fitsipika”, nefa Stefana dia atsangana amin’ny maty aorian’i Kristy, satria misy filaharana ao amin’ny fitsanganan’ny voaloham-bokatra.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Fa samy amin’ny filaharany avy ny olona rehetra: Kristy no santatra; ary rehefa afaka izany, izay an’i Kristy amin’ny fihaviany. 1 Korintiana 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.
Ny fety amin’ny Lohataona dia tsy azo sarahina, satria mifandray mivantana amin’ny tsirairay izy ireny. Amin’io heviny io, ny Pentekosta dia maneho ny lalàna Alahady ho avy tsy ho ela, rehefa hisy famerenana ny fandatsahana ny Fanahy Masina, ary amin’izany ny feo faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo dia hiantso ireo izay mbola tsy mahalala ny filazantsara amin’izao fotoana izao mba hivoaka avy ao Babylona. Ny teny hoe “Babylona” dia mifototra amin’ny teny hoe “Babela,” izay midika hoe fifanjevoana, satria tamin’ny fahalavoan’i Babela no nampifanjevoan’Andriamanitra ny fiteny, ary tamin’ny Pentekosta no namadihan’Andriamanitra indray ny fifanjevoan’ny fiteny mba hitondrana ny filazantsara ho amin’izao tontolo izao. Koa mifandrindra ny Pentekosta sy ny lalàna Alahady.
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.
Tamin’ny Pentekosta dia nomena ny mpianatra ny fanomezam-pahasoavan’ny fiteny, kanefa tamin’izany fotoana izany dia mbola voafetra ho amin’ny Jiosy ihany ny hafatra nentiny. Rehefa ampiraisina ireo tsipika roa ireo dia tonga amin’ny taona 34 ny Pentekosta, fotoana izay nitora-bato an’i Stefana ka tamin’izany no nitondrana ny filazantsara ho amin’ireo izay tsy mahalala ny filazantsara amin’izao fotoana izao.
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.
Stefana dia maneho ireo izay hatsangana amin’ny maty “amin’ny fiaviany,” nefa efa niara-maty taminy. Ny fanatitra amin’ny Voaloham-bokatra dia manamarika ny fitsanganan’i Kristy tamin’ny andro fahatelo, ary manamarika koa ny fiandohan’ny Fetin’ny Herinandro, izay antsoina koa hoe fetin’ny Pentekosta, sady fahatsiarovana ny nanomezana ny Didy Folo tany Sinay.
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.
Ny 22 Oktobra 1844 dia mifanaraka amin’ny hazo fijaliana; satria, ankoatra ny porofo hafa, Rahavavy White dia mampifandray ny fahadisoam-panantenan’ny mpianatra taorian’ny hazo fijaliana amin’ny fahadisoam-panantenana izay nanaraka ny 22 Oktobra 1844. Na ny hazo fijaliana na ny 22 Oktobra 1844 dia samy tandindon’ny lalàna Alahady ho avy tsy ho ela. Ny Pentekosta koa dia tandindon’ilay lalàna Alahady ho avy tsy ho ela, nefa ny Pentekosta dia tonga roa amby dimampolo andro taorian’ny hazo fijaliana. Ny hazo fijaliana, izay nambaran’ny Paska mialoha, dia mampiditra andian-fety iray izay mampahatsiahy ny lalana fahiny nalehan’i Isiraely fahiny hatramin’ny alin’ny nandaloan’ilay anjelin’ny fahafatesana an’i Egypta ka hatramin’ny fanomezana ny lalàna. Na dia samy manana ny mampiavaka azy aza ireo fety ireo, dia mifamatotra tsy azo sarahina izy rehetra. Noho izany dia marina ny mampihatra ny roa amby dimampolo andro manontolo hatramin’ny Paska ka hatramin’ny Pentekosta ho mari-dalana tokana.
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.”
Noho izany, ny hazo fijaliana, ny fahafatesan’i Stefana, ary ny Pentekosta dia samy tandindon’ny lalàna Alahady izay ho avy tsy ho ela, amin’izay hanombohan’ny fitsarana fampiharana miandalana hihatra amin’i Babilona Maoderina, rehefa manomboka miantso ny andian’ondrin’Andriamanitra hafa hivoaka avy ao Babilona ny feo faharoa ao amin’ny Apokalypsy toko fahavalo ambin’ny folo. Eo amin’izany mari-pamantarana izany no nahatongavan’ny fitsarana fampiharana tamin’i Jerosalema, na dia nahemotry ny famindram-pon’Andriamanitra aza ny fandravana tena izy ny tempoly sy ny tanàna ho efa-polo taona eo ho eo taorian’ny hazo fijaliana, ka hatramin’ny taona 70. Ny fandravana an’i Jerosalema fahiny dia maneho ny fiandohan’ny fitsarana fampiharana miandalana izay manomboka any Etazonia rehefa “ny fihemorana ara-pirenena amin’ny finoana dia arahina fandringanana ara-pirenena.”
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.
Ny fahamarinana dia aorina eo ambonin’ny fijoroana vavolombelon’ny roa, ary ao amin’ireo tsipika roa misy telo taona sy tapany izay nanamafisan’i Kristy ny fanekena no ahitantsika vavolombelona roa momba ny fahafatesana sy fitsanganana amin’ny maty izay mifandray amin’ilay tantara manondro ny lalàn’ny Alahady ho avy tsy ho ela. Io lalàn’ny Alahady io, ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo, dia aseho ho ilay “ora nisian’ny horohoron-tany lehibe.” Io “ora” io dia mifandray mivantana amin’ireo vavolombelona roa izay nanome fijoroana vavolombelona nandritra ny telo taona sy tapany. Ny fijoroana vavolombelony dia mifarana amin’ny fahafatesany sy ny fitsanganany amin’ny maty.
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.
Ny fijoroany ho vavolombelona nandritra ny telo taona sy tapany, narahin’ny fahafatesany sy ny fitsanganany amin’ny maty, dia naseho tamin’ny alalan’ny fahafatesana sy ny fitsanganan’i Jesosy sy Stefana samy izy; fa amin’ny hoe “andalana manampy andalana,” Stefana dia aseho ho natsangana tamin’ny maty niaraka tamin’i Kristy. Tamin’ny fetin’ny Vokatra Voalohany dia fanatitra lehibe roa no natolotra.
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.
Ny anankiray dia zanak’ondry tsy misy kilema, ary ny anankiray kosa dia fanatitra varimbazaha hordea. Ny hordea dia naneho ny vokatra izay mbola hanaraka, ary ny zanak’ondry dia naneho an’i Kristy. Natsangana tamin’ny andro fahatelo Kristy, ary Stefana dia naneho ireo izay hanaraka, ary ny hordea dia naneho ny vokatra izay mbola hanaraka. Ireo vavolombelona roa ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia nijoro ho vavolombelona nandritra ny telo taona sy tapany, rehefa izany dia novonoina izy, ary avy eo natsangana indray telo andro sy tapany tatỳ aoriana. Ireo vavolombelona roa ireo dia efa notondroina mialoha tamin’ny alalan’i Kristy, Izay Santatra, satria izy ireo dia maneho ny iray hetsy sy efatra arivo sy efatra alina, izay santatra koa.
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.
Ary nijery aho, ka, indro, nisy Zanak’ondry nitsangana teo an-tendrombohitra Ziona, ary nisy olona efatra arivo amby efatra alina sy iray hetsy niaraka taminy, izay nanana ny anaran’ny Rainy voasoratra teo amin’ny handriny. Ary nahare feo avy tany an-danitra aho, tahaka ny firohondrohon’ny rano be, ary tahaka ny fikotrokotroky ny kotrokorana mafy; ary nahare ny feon’ny mpitendry harpa aho, nitendry ny harfany; ary nihira toy ny fihiram-baovao teo anoloan’ny seza fiandrianana sy teo anoloan’ny zava-manana aina efatra ary ny loholona izy; ary tsy nisy olona nahay nianatra izany fihirana izany afa-tsy ny olona efatra arivo amby efatra alina sy iray hetsy, dia ireo izay navotana hiala tamin’ny tany. Ireo no tsy voaloton’ny vehivavy; fa virijina izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho voaloham-bokatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Ary tsy nisy fitaka hita teo am-bavany; fa tsy manan-tsiny izy eo anoloan’ny seza fiandrianan’Andriamanitra. Apokalypsy 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.”
Ny fanatitra vary hordea tamin’ny fetin’ny Voaloham-bokatra dia naneho mialoha ny vokatra izay hanaraka; ary Stefana tamin’ny taona 34 dia nanaraka ny fahafatesan’i Kristy tamin’ny taona 31, na dia “andalana manaraka andalana” aza, dia maty tamin’io mari-potoana io ihany izy roa. Mifandray amin’ny fanatitra voaloham-bokatra, Kristy no zanak’ondry novonoina, ary Stefana no vary hordea. Araka an’i Paoly, “Kristy” no “santatr’izay efa nodimandry,” ary avy eo “rehefa afaka izany, dia izay an’i Kristy amin’ny fihaviany.” Ny iray hetsy sy efatra arivo sy efatra alina dia voaloham-bokatra, ary izy ireo no “manaraka ny Zanak’ondry na aiza na aiza alehany.”
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.
Ao amin’ilay “ora” nisian’ilay “horohoron-tany lehibe” ao amin’ny Apokalypsy toko fahiraika ambin’ny folo, dia hatsangana amin’ny maty ireo vavolombelona roa izay efa naminany nandritra ny telo taona sy tapany, nefa novonoina ka nandry teny an-dalambe nandritra ny telo andro sy tapany. Izy ireo dia ireo izay asehon’i Stefana, izay natsangana tamin’ny maty ara-paminaniana niaraka tamin’i Jesosy, nefa koa taorian’i Jesosy. Koa noho izany dia atsangana izy “telo andro sy tapany” taorian’ny namonoan’ilay bibidia izay niakatra avy ao amin’ny lavaka tsy hita noanoa azy. Tamin’io “ora” io ihany, izay nananganana azy, dia niakatra ho any an-danitra izy ho famantarana. Ny fizotran’ny fitsanganany amin’ny maty sy ny fiakarany dia voalahatra amim-pitandremana ao amin’ny Tenin’Andriamanitra ara-paminaniana, ary tafiditra ao anatin’izany fa izy dia nohamarinina tamin’ny alalan’ny fahafatesana ara-bakitenin’i Stefana, ka amin’izany dia maneho fahafatesana ara-panahy tanterahina amin’ireo vavolombelona roa, rehefa avadika avy amin’ny hetsika laodikianina an’ny anjely fahatelo ho amin’ny hetsika filadelfianina an’ny anjely fahatelo izy ireo.
We will continue this study in the next article.
Hohamafisintsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
“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.
“Misy zavatra iray azo antoka: ireo Advantista Mitandrina ny Andro Fahafito izay mijoro eo ambanin’ny sainan’i Satana dia hiala voalohany amin’ny finoany ny amin’ireo fampitandremana sy fananarana voarakitra ao amin’ny Testimonies of God’s spirit.
“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.
“Ny antso ho amin’ny fanokanana lehibe kokoa sy amin’ny fanompoana masina kokoa dia atao ankehitriny, ary mbola hitohy hatao. Ny sasany amin’ireo izay maneho ankehitriny ny soso-kevitr’i Satana dia ho tonga saina. Misy ireo eo amin’ny toerana manan-danja amin’ny fitokisana izay tsy mahatakatra ny fahamarinana ho an’izao andro izao. Aminy no tsy maintsy anolorana ny hafatra. Raha mandray izany izy, dia handray azy Kristy, ary hanao azy ho mpiara-miasa aminy. Fa raha mandà tsy hihaino ny hafatra izy, dia hijoro eo ambanin’ny faneva maintin’ny Andrianan’ny Haizina.”
“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.
“Voatendry aho hilaza fa ny fahamarinana sarobidy ho an’izao andro izao dia misokatra miharihary hatrany hatrany ao amin’ny sain’ny olombelona. Amin’ny heviny manokana, ny lehilahy sy ny vehivavy dia tokony hihinana ny nofon’i Kristy sy hisotro ny ràny. Hisy fivelaran’ny fahatakarana, fa ny fahamarinana dia afaka mivelatra mandrakariva. Ilay Mpamorona avy amin’Andriamanitra ny fahamarinana dia ho tonga ao amin’ny firaisana akaiky kokoa, ary mbola akaiky kokoa hatrany, amin’ireo izay manohy hahalala Azy. Rehefa mandray ny teniny ho mofon’ny lanitra ny vahoakan’Andriamanitra, dia hahalala fa ny fivoahany dia voaomana tahaka ny maraina. Handray hery ara-panahy izy ireo, tahaka ny andraisam-batana hery ara-nofo rehefa hanina ny sakafo.
“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.
“Tsy takatsika amin’ny antsasany akory ny drafitry ny Tompo tamin’ny nitondrany ny zanak’Israely hiala tamin’ny fanandevozana tany Egypta sy nitarihany azy namakivaky ny efitra hankany Kanana.
“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.
“Rehefa angonintsika ireo tara-pahazavana avy amin’Andriamanitra mamirapiratra avy amin’ny filazantsara, dia hanana fahiratan-tsaina mazava kokoa momba ny toe-karena jiosy isika, ary fankasitrahana lalindalina kokoa ny amin’ireo fahamarinany lehibe. Mbola tsy feno ny fikarohantsika ny fahamarinana. Vitsivitsy monja amin’ireo tara-pahazavana no voaangontsika. Izay tsy mpianatra isan’andro ny Teny dia tsy hahavaha ny zava-manahirana ao amin’ny toe-karena jiosy. Tsy ho azony ny fahamarinana nampianarin’ny fanompoam-pivavahana tao amin’ny tempoly. Sakanan’ny fahazoana araka izao tontolo izao ny asan’Andriamanitra momba ny drafiny lehibe. Ny fiainana ho avy no hampiharihary ny hevitry ny lalàna izay nomen’i Kristy ny olony, raha voasaron’ny andrin’ny rahona Izy.” Spalding and Magan, 305, 306.