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.

Dina artikel panungtungan urang nyatet yén ilham netelakeun yén urang Yahudi “ngégél panolakan maranéhna” kana Injil di salib, tuluy ngukuhkeun deui panolakan éta dina rajamna Stefanus. Kumaha ieu tiasa kajadian? Tangtu waé, panolakan kana Injil ku urang Yahudi anu resep ngabantah dina sajarah éta lumangsungna sacara bertahap. Maranéhna geus kaliwat dina waktu Anjeunna ngalahir. Ti kalahiran Kristus nepi ka rajamna Stefanus ngagambarkeun panolakan anu maju satapak-satapak kana Injil.

“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.

“Jalma-jalma teu nyahona, tapi ieu warta ngeusian sawarga ku kabungah. Kalawan perhatian anu leuwih jero tur leuwih lemah lembut, mahluk-mahluk suci ti dunya cahaya katarik ka bumi. Sakuliah dunya jadi leuwih caang ku ayana Anjeunna. Di luhur pasir-pasir Bétléhém ngariung hiji balaréa malaikat anu teu kaitung lobana. Maranéhna ngadagoan tanda pikeun ngembarkeun ieu warta kabungah ka sakuliah dunya. Lamun para pamingpin di Israél satia kana kapercayaan anu dipasrahkeun ka maranéhna, maranéhna bisa milu kana kabungah ngawawarkeun kalahiran Yesus. Tapi ayeuna maranéhna kaliwatan.” 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.

Ti kalahiran Yesus nepi ka pupusna Stépanus, panolakan anu lumangsung sacara bertahap kana Injil ku Israil baheula kagambarkeun. Ku ngaku yén panolakan urang Yahudi ka Kristus téh lumangsung sacara bertahap, jadi bisa diidéntifikasi aya “nyégél panolakan maranéhna,” boh dina mangsa salib, nalika tabir Bait Allah cabik, boh dina pupusna Stépanus. Cabikna tabir éta mangrupa lambang yén maranéhna lain deui umat perjangjian Allah, sarta nalika Stépanus dirajam ku batu, Stépanus ningali Yesus nangtung di sisi katuhu Allah, anu dina Daniel pasal dua welas, ayat hiji, mangrupa lambang panutupan masa kasempetan. Karuksakan Yérusalém ogé mangrupa lambang panutupan masa kasempetan.

“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.

“Hukuman anu bakal tumiba ka Yerusalem ngan ukur bisa ditunda sakedapan baé; jeung waktu panon Kristus neuteup ka kota anu geus ditangtukeun pikeun binasa éta, Anjeunna ningali lain ngan ukur karuksakanana, tapi ogé karuksakan hiji dunya. Anjeunna ningali yén sakumaha Yerusalem geus dipasrahkeun kana kabinasaan, kitu deui dunya bakal dipasrahkeun kana hukuman ahirna. Anjeunna ningali hukuman anu bakal ditimpakeun ka para musuh Allah. Pamandangan anu lumangsung dina mangsa karuksakan Yerusalem bakal diulang deui dina poe Gusti anu agung tur pikasieuneun, tapi ku cara anu leuwih matak ngagerentes.” Review and Herald, 7 Désémber 1897.

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

Ngan ku rahmat Allah wungkul Yerusalem teu jadi dibinasakeun dina salib.

“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.

Dina panyaliban Kristus ku urang Yahudi kaunggel karuksakan Yerusalem. Getih anu kasurud di Kalvari jadi beurat anu ngagelegerkeun maranéhna kana kabinasa, boh pikeun dunya ieu boh pikeun dunya nu bakal datang. Kitu deui engké dina poe panungtungan anu agung, nalika pangadilan baris tumiba ka jalma-jalma anu nolak kana kurnia Allah. Kristus, batu sandungan maranéhna, harita bakal nembongan ka maranéhna minangka gunung pambales. Kamulyaan pameunteu-Na, anu pikeun jalma-jalma bener mah jadi kahirupan, bakal jadi seuneu nu ngaduruk pikeun jalma-jalma jahat. Ku sabab kanyaah anu ditampik, kurnia anu dihina, jelema dosa bakal dibinasakeun.” 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.

Ngan ku karahmatan Allah wungkul anu nahan, nepi ka karuksakan Yerusalem teu didatangkeun dina mangsa salib.

“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.

“Pikeun ampir opat puluh taun sanggeus kabinasaan Yerusalem diprononsiakeun ku Kristus sorangan, Gusti nunda panghukuman-Na ka eta kota jeung ka bangsa eta. Kacida ajaibna kasabaran Allah ka jalma-jalma anu nolak Injil-Na jeung para maehan Putra-Na.” 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.

Dina mangsa panyucian Bait Suci-Na nu panungtung, Isa parantos ngedalkeun pangéling supaya ngungsi ti Yerusalem nalika kakakian karuksakan, anu geus diucapkeun ku nabi Daniel, katingali ku para pangiring-Na. Dina kahiji kalina Anjeunna nyucikeun Bait Suci, Anjeunna nyatakeun yén urang Yahudi geus ngajadikeun bumi Rama-Na guha para garong; tapi dina pamungkasna Anjeunna ngadawuh, “imah maranéh” ditinggalkeun ka maranéh dina kaayaan suwung. Malah saméméh salib, anu geus tinggal sakedapan deui bakal kajadian, Bait Suci tempat tirai-na bakal cabik dina mangsa panyaliban parantos katarima minangka imah urang Yahudi, lain imah Allah. Sadérék White ngajelaskeun iraha Kristus ngucapkeun éta pernyataan, sarta sapanjang kasaksian anjeunna lumangsung anjeunna ogé nyangkem opat puluh taun pangasihan anu dipanjangkeun.

“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? . . .

“Kecap-kecap Kristus ka para imam jeung para pamingpin, ‘Tingali, imah maraneh ditinggalkeun ka maraneh dina kaayaan suwung’ (Mateus 23:38), geus nyabet haté maranéhna ku kasieunan. Maranéhna némbongkeun sikap teu paduli, tapi patalékan ngeunaan harti kecap-kecap éta terus muncul dina pikiran maranéhna. Aya bahaya nu teu katingali sigana ngancam maranéhna. Naha bisa jadi yén Bait Allah anu mulya, anu jadi kamulyaan bangsa éta, moal lila deui bakal jadi tumpukan ruruntuhan?...”

“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.

“Kristus maparin hiji tanda ka murid-murid-Na ngeunaan karuksakan anu bakal tumiba ka Yerusalem, sarta Anjeunna nyarioskeun ka maranéhna kumaha carana luput: ‘Lamun maranéh geus ningali Yerusalem dikurilingan ku bala tentara, mangka kanyahokeun yén karuksakanana geus deukeut. Harita sing saha anu aya di Yudea kudu ngungsi ka pagunungan; sing saha anu aya di tengah kota kudu kaluar; jeung sing saha anu aya di padesaan ulah asup ka dinya. Sabab éta téh poé-poé pamalesan, supaya sagala perkara anu geus dituliskeun kenging kacumponan.’ Pangéling ieu dipasihkeun supaya dipaliré opat puluh taun ti harita, dina mangsa karuksakan Yerusalem. Urang Kristen nurut kana éta pangéling, sarta teu aya hiji ogé urang Kristen anu tiwas dina ragragna éta kota.” 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.

Kristus disalib dina taun 31, sarta ampir opat puluh taun sanggeusna, dina taun 70, Yerusalem diruksak sanggeus pengepungan salila tilu satengah taun. Kumaha bisa Yerusalem geus diruksak dina mangsa salib dina taun 31, lamun masih aya tilu satengah taun mangsa kasempetan anu ditangtukeun salaku tujuh puluh minggu dina Daniel pasal salapan, ayat dua puluh opat? Kumaha ieu katempo saolah-olah teu saluyu téh bisa diréngsékeun? Jalan panggampangna pikeun ngabéréskeunana nyaéta ngan saukur netelakeun kanyataan yén dina perkara panutupan mangsa kasempetan anu dilambangkeun ku tujuh puluh minggu, éta kudu kaharti minangka panutupan mangsa kasempetan anu lumangsung sacara bertahap. Ieu leres, tapi éta ngaleungitkeun sagala katepatan nubuat nalika nerapkeun tanda-tanda jalan dina sajarah éta. Kuring baris nyobaan ngajelaskeun.

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.

Upami Pentakosta ngalambangkeun undang-undang Minggu anu baris geura datang, nalika domba nu séjén di Babul dipanggil kaluar, naha Injil kakara nepi ka bangsa-bangsa kapir tilu satengah taun sanggeus Pentakosta? Naha pupusna Kristus atawa pupusna Stefanus mangrupakeun tanda panutupan mangsa kasempetan pikeun Israil baheula? Upami Adventisme Laodikea eureun jadi hiji garéja dina undang-undang Minggu anu baris geura datang, naha karuksakan Bait Allah dina taun 70 ngagambarkeun ahirna bait Adventisme Laodikea dina undang-undang Minggu? Naon anu sigana katingali minangka kateu-saluyuan téh diréngsékeun ku nerapkeun “garis kana garis,” sarta nalika panerapan éta dipaké, kasaksian tina tanda-tanda jalan anu keur urang idéntifikasi jadi kacida écésna jeung ringkesna.

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.

Minggu anu ku Kristus diteguhkeun ku perjangjian téh kabagi jadi dua mangsa anu sarua, masing-masing tilu satengah taun. Tilu satengah taun nu kahiji dimimitian dina baptisan Kristus sarta ditungtungan ku pupusna Anjeunna. Baptisan téh lambang pupusna jeung hudangna deui Anjeunna, ku kituna awal tina mangsa tilu satengah taun éta sarua jeung tungtungna. Dina mangsa éta Kristus ngedalkeun Injil sacara husus ngan ka urang Yahudi. Ahir tina tilu satengah taun éta nandaan awal tina tilu satengah taun salajengna. Awal tina mangsa kadua, nyaéta tilu satengah taun, dimimitian ku pupusna Kristus, sarta ditungtungan ku pupusna Stefanus. Dina mangsa éta para murid ngedalkeun Injil sacara husus ngan ka urang Yahudi.

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.”

Dua mangsa éta, anu mangrupa garis-garis nubuat anu misah, kudu dihijikeun “garis kana garis.” Boh awal boh ahir mibanda tandatangan Alpha jeung Omega, sabab sajarah awal jeung sajarah ahir téh sarua. Duanana mangsa lilana idéntik, jeung pagawean anu dilaksanakeun salila unggal mangsa ogé idéntik. Kristus, anu nya éta Nu Kahiji jeung Nu Pamungkas, ogé mangrupa Nu Nyiptakeun sagala perkara, sarta dina éta hal Anjeunna téh Nu Nyiptakeun Kaleresan. Kecap Ibrani pikeun “kaleresan” dijieun ku tilu aksara Ibrani. Aksara kahiji, dituturkeun ku aksara ka-tilu belas, dituturkeun ku aksara pamungkas dina alfabét Ibrani, dihijikeun pikeun ngawangun kecap Ibrani pikeun “kaleresan.”

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.

Duanana mangsa tilu satengah taun éta duanana miboga Kristus minangka nu kahiji jeung nu panungtung, sabab Kristus aya dina awal mangsa kahiji dina waktu Anjeunna dibaptis, sakumaha Anjeunna ogé aya dina tungtungna dina pupusna-Na dina mangsa kahiji. Jeung Kristus aya dina pupusna-Na dina awal mangsa kadua, sarta Anjeunna nangtung di sisi katuhu Allah dina tungtung mangsa kadua. Angka tilu welas mangrupa lambang pamberontakan, sarta dina duanana mangsa, boh nalika Injil ditepikeun ku Kristus pribadi, boh dina mangsa kadua ku murid-murid-Na, urang Yahudi anu remen nyieun pasualan miberontak kana warta Injil.

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.

Duanana mangsa éta sarua lilana, miboga tanda khas Alpha jeung Omega, sarta nandakeun pesen injil anu sarua. Dua mangsa éta kudu dihijikeun “line upon line.” Métodologi “line upon line” téh nya éta métodologi panggujian tina hujan ahir. Éta téh métodologi poé-poé panungtungan, sarta kabeneran-kabeneran anu diidéntifikasi jeung diteguhkeun ku métodologi éta dina poé-poé panungtungan mangrupa anu nyucikeun atawa ngamurnikeun putra-putra Léwi salila panyegelan saratus opat puluh opat rébu.

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.

Saha anu ku Mantenna rek diajaran pangaweruh? jeung saha anu ku Mantenna rek dijadikeun ngarti kana piwulang? Nya éta jalma-jalma anu geus disapih tina susu, jeung anu geus dipisahkeun tina payudara. Sabab parentah kudu kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik: Sabab ku biwir nu gagap jeung ku basa séjén Mantenna bakal nyarita ka ieu bangsa. Ka maranéhna Mantenna geus ngandika, Ieu teh pangreureuhan anu ku maranéh bisa dipaké méré nu capé supaya reureuh; jeung ieu teh pangsegerna: sanajan kitu maranéhna teu daék ngadéngé. Tapi firman PANGERAN jadi ka maranéhna parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; di dieu saeutik, di ditu saeutik; supaya maranéhna indit, tuluy tibeuleum ka tukang, sarta remuk, kajiret, jeung katangkep. Yesaya 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 saterusna dina kitab Yesaya nyarita ka jalma-jalma nu nyindiran anu maréntah rahayat Yérusalém. Pikeun jalma-jalma nu nyindiran éta, “pangreureuhan jeung pangsegerkeun” (“hujan ahir”), anu maranéhna nolak pikeun “ngadéngé,” téh nya éta anu nyababkeun maranéhna “indit, tuluy tibeulang ka tukang, terus pegat, kajiret, jeung kacekel.” Ujian éta ditepikeun ka maranéhna ku basa séjén, sabab Élia, Yohanes Pambaptis, jeung William Miller henteu dididik di sakola-sakola téologi dina sajarahna masing-masing. Amanat hujan ahir anu nguji Adventisme Laodikia téh nyaéta amanat anu dihasilkeun ku panerapan “garis kana garis.”

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.

Nalika tilu satengah taun kahiji tina saminggu nalika Kristus netepkeun perjangjian ditumpangkeun kana tilu satengah taun kadua, urang manggihan cahya nubuat anu ngajentrekeun sagala hal anu katingalina teu saluyu anu bisa timbul dina pikiran anu nalungtik. Saminggu éta nyaéta mangsa nalika Utusan Perjangjian kudu netepkeun perjangjian, sarta hiji perjangjian biblikal kudu ditepikeun ku getih. Baptisan jeung panyaliban Kristus sarta dirajamna Stefanus, sadayana nandakeun getih. Duanana garis ngalambangkeun getih perjangjian, sarta garis-garis éta keur netepkeun perjangjian.

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.

Lamun dihijikeun “garis kana garis,” baptisan jeung panyaliban mangrupakeun tanda jalan anu kahiji, sarta panyaliban jeung rajamna Stéfanus mangrupakeun tanda jalan anu panungtung. Lamun dihijikeun kana hiji garis, urang manggihan salib jeung Mikail nangtung dina waktu pupusna Stéfanus minangka dua saksi tina urang Yahudi anu ngégél panolakan maranéhna kana Injil. Pupusna Kristus, ogé mangrupakeun pupusna murid-Na, Stéfanus, nyaéta Paska nalika dua garis éta dihijikeun. Tiluan poé ti harita Kristus dihudangkeun deui minangka panawaran Buah Sulung.

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

Tapi ayeuna Kristus geus dihudangkeun tina maot, sarta jadi buah bunggaran tina maranéhanana anu geus sare. 1 Korinta 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.

Di antara Paska jeung pesta Buah Sulung dina poé katilu aya awalna pesta Roti Teu Beragi. Roti teu beragi henteu “ngembang”, sarta Kristus henteu hudang dina poé kadua, Anjeunna hudang dina poé katilu. Kristus jeung Stefanus maot babarengan dina panerapan “line upon line”, tapi Stefanus dihirupkeun deui sanggeus Kristus sabab aya hiji tatanan dina kabangkitan buah sulung.

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

Tapi tiap-tiap jelema dina urutanana masing-masing: Kristus salaku buah sulung; satuluyna maranéh anu kagungan Kristus dina mangsa sumping-Na. 1 Korinta 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.

Pesta-pesta cinyusu teu bisa dipisahkeun hiji jeung nu séjén, sabab éta téh patali langsung silih patalina. Dina harti ieu, Pentakosta ngawakilan hukum Minggu anu baris geuwat datang, nalika bakal aya pangulangan tina curahan Roh Suci, sarta sora kadua dina Wahyu pasal dalapan welas harita bakal nyaur jalma-jalma anu ayeuna tacan wanoh kana Injil, supaya maranéhna kaluar ti Babul. Kecap “Babul” asalna tina kecap “Babel,” anu hartina kabingungan, sabab dina ragragna Babel Allah ngabingungkeun basa-basa, sarta dina Pentakosta Allah ngabalikeun kabingungan basa-basa éta supaya Injil bisa dibawa ka sakuliah dunya. Ku kituna Pentakosta jeung hukum Minggu sajajar.

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.

Dina Pentekosta, kurnia basa dipaparinkeun ka para murid, nanging surat warta maranéhna dina mangsa harita kénéh diwatesanan pikeun urang Yahudi. Nalika duanana garis éta dihijikeun, Pentekosta kajadian dina taun 34, waktu Stefanus dirajam ku batu, sarta injil tuluy dibabawa ka jalma-jalma anu ayeuna can nyaho kana injil.

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.

Stéfanus ngawakilan jalma-jalma anu dihudangkeun deui “dina datang-Na,” tapi anu geus maot jeung Anjeunna. Kurban Buah Sulung nandaan kabangkitan Kristus dina poe katilu, sarta éta ogé nandaan awalna Pesta Minggu-Minggu, anu ogé nyaéta pesta Pentakosta, sarta anu miéling dipasrahkeunana Sapuluh Parentah di Sinai.

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.

22 Oktober 1844 sajajar jeung salib, sabab di antara bukti-bukti séjén Sadérék White nyaluyukeun kuciwa para murid sanggeus salib jeung kuciwa anu nuturkeun 22 Oktober 1844. Boh salib boh 22 Oktober 1844 ngagambarkeun ti heula hukum Minggu anu enggal datang. Pentakosta ogé ngalambangkeun hukum Minggu anu enggal datang, tapi Pentakosta lumangsung lima puluh dua poé sanggeus salib. Salib, anu dilambangkeun ku Paska, muka runtuyan pésta-pésta anu miéling jalan-jalan baheula Israél kuna ti peuting malaikat maut ngaliwat Mesir, nepi ka maparinana hukum. Sanajan pésta-pésta éta miboga bédana sorangan, éta teu bisa dipisahkeun hiji jeung nu séjénna. Ku sabab kitu, leres lamun nerapkeun sakabéh lima puluh dua poé ti Paska nepi ka Pentakosta minangka hiji waymark tunggal.

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.”

Ku sabab ieu, salib, pupusna Stefanus, jeung Pentakosta, sadayana ngalambangkeun heula hukum Minggu anu bakal geura datang, nalika pangadilan eksekutif nu maju laun-laun kana Babul Modern mimiti lumangsung, samentara sora kadua dina Wahyu pasal dalapan belas mimiti nyaur domba Allah nu séjén supaya kaluar ti Babul. Dina waymark éta pangadilan eksekutif kana Yerusalem datang, sanajan Allah dina welas asih-Na nunda karuksakan sabenerna Bait Allah jeung kota éta ampir opat puluh taun sanggeus salib, nepi ka taun 70. Karuksakan Yerusalem baheula ngagambarkeun mimiti pangadilan eksekutif nu maju laun-laun, anu dimimitian di Amérika Serikat nalika “murtadna bangsa dituturkeun ku karuksakan bangsa.”

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.

Kaleresan ditetepkeun ku kasaksian dua, sarta dina dua garis tilu satengah taun nalika Kristus ngukuhkeun perjangjian, urang manggihan dua saksi ngeunaan hiji pupusna jeung hudang deui anu patalina jeung sajarah nu nangtukeun hukum Minggu nu enggal datang. Hukum Minggu éta dina Wahyu pasal sabelas, diidentipikasi minangka “jam lini gedé.” “Jam” éta langsung patalina jeung dua saksi anu mere kasaksian salila tilu satengah taun. Kasaksian maranéhna ditungtungan ku pupusna jeung hudang deui maranéhna.

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.

Kasaksian maranéhna salila tilu satengah taun, anu diteruskeun ku pupusna jeung gugahna deui, geus dipidangkeun ku pupusna jeung gugahna deui duanana Yesus jeung Stefanus, sabab “line upon line,” Stefanus dipidangkeun saolah-olah digugahkeun deui babarengan jeung Kristus. Dina pesta Buah Sulung, aya dua kurban utama anu dihaturkeun.

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.

Hiji nya éta hiji anak domba nu taya cacadna, ari hiji deui kurban sa’ir. Sa’ir éta ngagambarkeun panén anu baris nuturkeun, sarta anak domba éta ngagambarkeun Kristus. Kristus dihudangkeun deui dina poe katilu, sarta Stefanus ngagambarkeun jalma-jalma anu nuturkeun, jeung sa’ir éta ngagambarkeun panén anu baris nuturkeun. Dua saksi dina Wahyu sabelas mere kasaksian salila tilu satengah taun, satuluyna maranéhna dipaehan, tuluy dihudangkeun deui tilu satengah poe sanggeusna. Dua saksi éta geus ditipologikeun ku Kristus, anu mangrupakeun Buah Sulung, sabab maranéhna ngagambarkeun saratus opat puluh opat rebu, anu ogé mangrupakeun buah sulung.

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.

Tuluy kuring nenjo, jeung behold, aya Anak Domba nangtung di Gunung Sion, sarta jeung Anjeunna aya saratus opat puluh opat rébu, anu dina tarangna kaserat ngaran Rama-Na. Jeung kuring ngadéngé hiji sora ti sawarga, kawas sora cai anu lobana, jeung kawas sora guludug anu tarik: sarta kuring ngadéngé sora para pamaén kacapi anu maraénkeun kacapi maranéhna. Jeung maranéhna nyanyi saolah-olah hiji lagu anyar di hareupeun tahta, jeung di hareupeun opat mahluk hirup, jeung para kokolot: jeung teu aya saurang ogé anu bisa diajar éta lagu iwal saratus opat puluh opat rébu éta, anu geus ditebus ti bumi. Maranéhna téh jalma-jalma anu henteu kacemaran ku awéwé; sabab maranéhna parawan. Maranéhna téh jalma-jalma anu nuturkeun Anak Domba ka mana baé Anjeunna angkat. Maranéhna geus ditebus ti antara manusa, jadi buah pangheulana pikeun Allah jeung pikeun Anak Domba. Jeung dina sungut maranéhna teu kapanggih tipu daya: sabab maranéhna taya cacadna di hareupeun tahta Allah. Wahyu 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.”

Pangbakti sa’ir dina poe raya Buah Mimiti ngagambarkeun pepelakan anu bakal nuturkeun, sarta Stépanus dina taun 34 nuturkeun pupusna Kristus dina taun 31, sanajan “line upon line,” maranéhna pupus dina waymark anu sarua. Dina patalina jeung pangbakti buah mimiti, Kristus nya éta anak domba anu dipaéhan, jeung Stépanus nya éta sa’ir. Numutkeun ka Paulus, “Kristus” nya éta “buah pangheulana jalma-jalma anu saré,” tuluy “saterusna maranéhna anu kagungan Kristus dina mangsa datangna-Na.” Saratus opat puluh opat rébu téh buah mimiti, sarta maranéhna nyaéta anu “nuturkeun Anak Domba ka mana baé Anjeunna angkat.”

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.

Dina “jam” tina “lini gedé” dina Wahyu pasal sabelas, dua saksi anu geus bernubuat salila tilu satengah taun, tuluy dipaéhan sarta ngagolér di jalan-jalan salila tilu satengah poé, dihudangkeun deui. Maranéhna nyaéta jalma-jalma anu dilambangkeun ku Stefanus anu sacara profétis dihudangkeun deui bareng jeung Yesus, tapi ogé sanggeus Yesus. Ku sabab kitu maranéhna dihudangkeun deui “tilu satengah poé” sanggeus maranéhna dipaéhan ku sato galak anu naék ti jurang nu taya dasar. Dina “jam” anu sarua, nalika maranéhna dihudangkeun deui, maranéhna naék ka sawarga minangka hiji panji. Prosés hudangna deui jeung naékna maranéhna ka sawarga ditepikeun kalawan taliti dina Firman profétis Allah, sarta éta ngawengku yén maranéhna geus dilambangkeun ku pupusna Stefanus anu harfiah, ku kituna ngawakilan hiji maot rohani anu dilaksanakeun ka dua saksi éta nalika maranéhna dirobah tina gerakan Laodikea tina malaikat katilu kana gerakan Filadelfia tina malaikat katilu.

We will continue this study in the next article.

Urang baris neruskeun ieu panalungtikan dina tulisan salajengna.

“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.

“Hiji perkara anu tangtu: jalma-jalma Advent Poé Katujuh anu nangtung dina panji Sétan bakal pangheulana ninggalkeun iman maranéhna kana pépéling jeung pangwawadian anu aya dina Kasaksian-kasaksian Roh Allah.

“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.

“Panggero pikeun pangabdian anu leuwih lengkep jeung palayanan anu leuwih suci keur ditepikeun, jeung bakal terus ditepikeun. Sababaraha jalma anu ayeuna keur nyuarakeun saran-saran Sétan bakal sadar deui. Aya jalma-jalma anu nyekel kalungguhan penting anu pinuh ku kapercayaan, anu teu ngartos kana bebeneran pikeun mangsa ieu. Ka maranéhna, ieu amanat kudu ditepikeun. Lamun maranéhna narima éta, Kristus bakal nampa maranéhna, sarta bakal ngajadikeun maranéhna sapagawean jeung Anjeunna. Tapi lamun maranéhna nolak ngadéngékeun amanat éta, maranéhna bakal nyokot pendirian maranéhna di handapeun panji hideung Pangeran Poék.”

“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.

“Kuring diparéntahkeun pikeun nyebutkeun yén bebeneran anu mulya pikeun mangsa ieu beuki écés kabuka ka pikiran manusa. Dina harti anu husus, lalaki jeung awéwé kudu ngadahar daging Kristus sarta nginum getih-Na. Bakal aya kamekaran dina pamahaman, sabab bebeneran sanggup terus ngalegaan. Nu ngadegkeun bebeneran ilahi bakal sumping kana pasamoan anu leuwih raket, malah beuki raket deui, jeung jalma-jalma anu terus narékahan pikeun nyaho ka Anjeunna. Nalika umat Allah narima firman-Na minangka roti ti sawarga, maranéhna bakal nyaho yén datangna-Na geus disiapkeun saperti isuk-isuk. Maranéhna bakal narima kakuatan rohani, sakumaha awak narima kakuatan jasmani nalika kadaharan didahar.

“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.

“Urang teu acan satengah ngartos kana rarancang Gusti dina nyandak bani Israil kaluar tina pangawulaan Mesir, sarta nungtun maranéhna ngaliwatan padang gurun ka Kanaan.

“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.

“Waktu urang ngumpulkeun sinar-sinar ilahi anu mancarkeun tina Injil, urang bakal meunang pamahaman anu leuwih écés ngeunaan tata susunan Yahudi, sarta pangajén anu leuwih jero kana bebeneran-bebeneranana anu penting. Panalungtikan urang kana bebeneran can acan lengkep. Urang kakara ngumpulkeun sababaraha sinar cahaya waé. Jalma-jalma anu henteu unggal poé jadi murid Sabda moal tiasa ngabéréskeun pasualan-pasualan dina tata susunan Yahudi. Maranéhna moal ngartos kana bebeneran-bebeneran anu diajarkeun ku palayanan Bait Suci. Padamelan Allah kahambat ku pamahaman duniawi kana rencana-Na anu agung. Kahirupan anu bakal datang bakal muka harti tina hukum-hukum anu dipaparinkeun ku Kristus, anu kasaput ku tihang mega, ka umat-Na.” Spalding and Magan, 305, 306.