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.

Kwinqaku lokugqibela siqaphele ukuba impembelelo yaphefumlelwayo yachaza ukuba amaYuda “atywina ukwala kwawo” ivangeli emnqamlezweni, aze aphinda aqinisekisa ukwala kwawo ekuqxulweni ngamatye kukaStefano. Kungenzeka njani oku? Kambe ke, ukwala ivangeli ngamaYuda aphikisanayo aloo mbali kwafezekiswa ngokuthe ngcembe. Ayesesele edlulwe ngakuwo ekuzalweni kwaKhe. Ukususela ekuzalweni kukaKristu kuse ekuxulweni ngamatye kukaStefano kubonakalisa ukwala ivangeli okwenzeka ngokuthe ngcembe.

“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 abakwazi oku, kodwa ezi ndaba zizalisa izulu luvuyo. Ngomdla onzulu nangobubele obuthambileyo ngakumbi, izidalwa ezingcwele ezivela kwihlabathi lokukhanya zitsalelwa emhlabeni. Ihlabathi lonke liqaqambile ngakumbi ngenxa yobukho baKhe. Phezu kweenduli zaseBhetelehem kuhlanganisene umkhosi ongenakubalwa weengelosi. Zilindele umqondiso wokuvakalisa ezi ndaba zivuyisayo ehlabathini. Ukuba iinkokeli kwaSirayeli bezithembekile kuxanduva lwazo, ngabe zabelane ngovuyo lokuvakalisa ukuzalwa kukaYesu. Kodwa ngoku zidlulwe.” 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.

Ukusukela ekuzalweni kukaYesu kuse ekufeni kukaStefano, ukwaliwa kweendaba ezilungileyo ngokuqhubekayo nguSirayeli wamandulo kuyabonakaliswa. Ukuvuma ukuba ukwaliwa kwamaYuda uKristu kwakungokwenkqubela kuvumela ukuba kuchongwe “ukutywina ukwaliwa kwawo,” kokubini emnqamlezweni, apho ikhuselo letempile lakrazulwa, nasekufeni kukaStefano. Ukukrazulwa kwekhuselo kwakuluphawu lokuba babengasekho abantu bakaThixo bomnqophiso, yaye xa uStefano waxulutywa ngamatye, wabona uYesu emi ngasekunene kukaThixo, nto leyo ethi kuDaniyeli isahluko seshumi elinesibini, indima yokuqala, ibe luphawu lokuvalwa kwexesha lokuvavanywa. Ukutshatyalaliswa kweYerusalem nako kuluphawu lokuvalwa kwexesha lokuvavanywa.

“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.

“Impindezelo eya kuza phezu kweYerusalem yayinokulibaziseka ixesha elifutshane kuphela; yaye njengoko iliso likaKristu laphumla phezu kweso sixeko sigwetyiweyo, akazange abone intshabalalo yaso kuphela, koko wabona nentshabalalo yehlabathi. Wabona ukuba njengoko iYerusalem yanikelwa ekutshatyalalisweni, ngokunjalo nehlabathi liya kunikelwa esiphelweni salo. Wabona impindezelo eya kwehlela abachasi bakaThixo. Iziganeko ezenzekayo ekutshatyalalisweni kweYerusalem ziya kuphinda zenzeke ngomhla omkhulu nowoyikekayo weNkosi, kodwa ngendlela eyoyikeka ngakumbi.” Review and Herald, December 7, 1897.

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

Yayiyinceba kaThixo kuphela eyathintela iYerusalem ekubeni itshatyalaliswe emnqamlezweni.

“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.

“Ekubethelelweni kukaKristu emnqamlezweni ngamaYuda kwakubandakanyekile ukutshatyalaliswa kweYerusalem. Igazi elaphalalayo eKalvari laba ngumthwalo owabazikisa entshabalalweni kweli hlabathi nakwihlabathi elizayo. Kunjalo ke okuya kuba ngako ngomhla omkhulu wokugqibela, xa umgwebo uya kuwela phezu kwabala ubabalo lukaThixo. UKristu, iliwa labo lesikhubekiso, uya kuthi ngoko abonakale kubo njengentaba yempindezelo. Uzuko lobuso baKhe, oluthi kwabangamalungisa lube bubomi, luya kuba kwabangendawo ngumlilo otshabalalisayo. Ngenxa yothando olwaliweyo, ubabalo oludelekileyo, umoni uya kutshatyalaliswa.” 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.

Yaba yinceba kaThixo kuphela eyalibazisayo ekungaziseni intshabalalo yaseYerusalem ngexesha lomnqamlezo.

“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.

“Kangangeminyaka emalunga namashumi amane emva kokuba intshabalalo yeYerusalem ibhengezwe nguKristu ngokwaKhe, iNkosi yalibazisa izigwebo zaYo phezu komzi nasesizweni. Kwakumangalisa ukunyamezela kukaThixo ixesha elide ngakubagibeli boMvulo waKhe nababulali boNyana waKhe.” 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.

Ngexesha lokugqibela kokuhlanjululwa kwetempile nguYesu, wayebeke phambi kwabalandeli Bakhe isilumkiso sokuba mababaleke eYerusalem xa isikizi sokuchithwa, esathethwa ngaso nguDaniyeli umprofeti, sibonwa ngabo. Ngexesha lokuqala awayihlambulula ngalo itempile, wayethe amaYuda ayenze indlu kaYise umqolomba wabaphangi; kodwa ngexesha lokugqibela wathi, “indlu yenu” ishiywe kuni iyinkangala. Kwanangaphambi komnqamlezo, owawusele uza kwenzeka, itempile apho isigqubuthelo sasiza kukrazulwa ngexesha lokubethelelwa emnqamlezweni yayisele ichongiwe njengendlu yamaYuda, ingeyiyo indlu kaThixo. USister White uchaza ixesha uKristu awawenza ngalo loo mazwi, yaye njengoko ubungqina bakhe buqhubeka, ukwabhekisa nakwiminyaka engamashumi amane yenceba eyongeziweyo.

“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? . . .

“Amazwi kaKristu kubabingeleli nakubaphathi athi, ‘Yabonani, indlu yenu ishiywe kuni iyinkangala’ (Mateyu 23:38), ayebethe uloyiko ezintliziyweni zabo. Bazibonakalisa ngathi abakhathali, kodwa umbuzo waqhubeka uvela ezingqondweni zabo malunga nentsingiselo yala mazwi. Ingozi engabonakaliyo yabonakala ngathi ibasongela. Ngaba kwakunokuba yinyaniso ukuba itempile ebalaseleyo, eyayiluzuko lwesizwe, yayiza kamsinya kuba yimfumba yamabhodlo?...”

“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.

“UKristu wanika abafundi baKhe umqondiso wentshabalalo eyayiza kufika phezu kweYerusalem, waza wabaxelela indlela yokusinda: ‘Xa nithe nayibona iYerusalem ijikelezwe yimikhosi, yazini ngoko ukuba intshabalalo yayo isondele. Ngoko mababalekele ezintabeni abo bakwaYuda; nabo baphakathi kwayo mabaphume; nabo basemaphandleni mabangangeni kuyo. Kuba le yimihla yempindezelo, ukuze kuzaliseke zonke izinto ezibhaliweyo.’ Esi silumkiso sanikwa ukuze siphulaphulwe kwiminyaka engamashumi amane emva koko, ekutshatyalalisweni kweYerusalem. AmaKristu asithobela esi silumkiso, yaye akuzange kubhubhe namnye umKristu ekuweni kwesixeko.” 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.

UKristu wabethelelwa emnqamlezweni ngonyaka wama-31, yaye phantse kwiminyaka engamashumi amane kamva, ngonyaka wama-70, iYerusalem yatshatyalaliswa emva kokungqingwa okwathabatha iminyaka emithathu enesiqingatha. Inokuthini iYerusalem ukuba yatshatyalaliswa emnqamlezweni ngonyaka wama-31, ukuba kwakusekho iminyaka emithathu enesiqingatha yexesha lokuvavanywa elichongwe njengeeveki ezingamashumi asixhenxe kuDaniyeli isahluko sesithoba, ivesi yamashumi amabini anesine? Zinokusonjululwa njani ezi zinto zibonakala ngathi azingqinelani? Esona sisombululo silula kukuchonga nje inyaniso yokuba xa kufikwa ekuvalweni kwexesha lokuvavanywa elimelwe ziiveki ezingamashumi asixhenxe, kufuneka liqondwe njengokuvalwa okuqhubekekayo kwexesha lokuvavanywa. Oku kuyinyaniso, kodwa kususa nakuphi na ukuchaneka okuthile kwesiprofeto ekusebenziseni iimpawu zendlela zelo bali lembali. Ndiya kuzama ukucacisa.

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.

Ukuba iPentekoste imela umthetho weCawe oza kungekudala apho omnye umhlambi oseBhabheli ubizwa uphume, kwakutheni ukuze kube yiminyaka emithathu enesiqingatha emva kwePentekoste apho ivangeli yaya kumaNtlanga? Ngaba ukufa kukaKristu okanye ukufa kukaStefano kuluphawu lokuvalwa kwexesha lovavanyo kuSirayeli wamandulo? Ukuba ubu-Adventism baseLawodike buyayeka ukuba yicawa ngexesha lomthetho weCawe oza kungekudala, ingaba ukutshatyalaliswa kwetempile ngonyaka wama-70 kwakumela ukuphela kwetempile yobu-Adventism baseLawodike ngexesha lomthetho weCawe? Oko kunokubonakala ngathi kukungangqinelani kuyasonjululwa ngokusetyenziswa komgaqo othi “umgca phezu komgca,” yaye xa olo setyenziso lusetyenziswa, ubungqina beempawu zendlela esizichongayo buba bucace gca kwaye bube bufutshane ngokuchanileyo.

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.

Iveki awawuqinisa ngalo uKristu umnqophiso yahlulwe yaba ngamaxesha amabini alinganayo eminyaka emithathu enesiqingatha. Iminyaka emithathu enesiqingatha yokuqala iqala ekubhaptizweni kukaKristu ize iphele ngokufa kwaKhe. Ubhaptizo luluphawu lokufa nokuvuka kwaKhe, ngoko ke ukuqala kwelo xesha leminyaka emithathu enesiqingatha kuyafana nokuphela kwalo. Ngaloo xesha uKristu wanikela iindaba ezilungileyo kumaYuda kuphela. Ukuphela kwaloo minyaka mithathu enesiqingatha kuphawula ukuqala kweminye iminyaka emithathu enesiqingatha elandelayo. Ukuqala kwexesha lesibini leminyaka emithathu enesiqingatha kuqala ngokufa kukaKristu, kuze kuphele ngokufa kukaStefano. Ngaloo xesha abafundi banikela iindaba ezilungileyo kumaYuda kuphela.

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.”

Ezo zithuba zibini, eziziintambo ezahlukeneyo zesiprofeto, zimele ukuhlanganiswa “umgca phezu komgca.” Zombini iziqalo neziphelo zithwele uphawu luka-Alfa no-Omega, kuba iimbali zesiqalo nezokuphela ziyafana. Zombini izithuba zobude bexesha ziyafana, yaye nomsebenzi owenziwayo ngexesha leso ngasinye uyafana. UKristu, onguWokuqala noWokugqibela, ukwangumdali wezinto zonke, yaye ngaloo ndlela unguMdali weNyaniso. Igama lesiHebhere elithi “inyaniso” lenziwe ngoonobumba abathathu besiHebhere. Unobumba wokuqala, olandelwa ngunobumba weshumi elinesithathu, olandelwa ngunobumba wokugqibela woonobumba besiHebhere, zidityanisiwe ukwenza igama lesiHebhere elithi “inyaniso.”

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.

Zombini ezi zithuba zeminyaka emithathu enesiqingatha zinoKristu njengowokuqala nowokugqibela, kuba uKristu usekuqaleni kwesithuba sokuqala ekubhaptizweni kwaKhe, njengokuba esekupheleni kwaso ekufeni kwaKhe kwisithuba sokuqala. Kanti uKristu usekufeni kwaKhe ekuqaleni kwesithuba sesibini, yaye umi ngasekunene kukaThixo ekupheleni kwesithuba sesibini. Inani elinesithathu lingumfuziselo wemvukelo, yaye kuzo zombini ezi zithuba nokuba ivangeli yaziswa buqu nguKristu, okanye kwisithuba sesibini ngabafundi baKhe, amaYuda axambulisayo avukela umyalezo wevangeli.

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.

Omabini la maxesha alinganayo ubude, athwele uphawu luka-Alfa no-Omega, yaye achonga umyalezo ofanayo weendaba ezilungileyo. Loo maxesha mabini amelwe kukudityaniswa “umgca phezu komgca.” Indlela yokusebenza ethi “umgca phezu komgca” yindlela yokuvavanya yemvula yasemva. Yindlela yokusebenza yemihla yokugqibela, yaye iinyaniso ezichongwayo nezimiswayo yiyo loo ndlela yokusebenza ngemihla yokugqibela zezo zihlanjululayo oonyana bakaLevi ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka.

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.

Ngubani na aya kumfundisa ulwazi? Yaye ngubani na aya kumenza aqonde imfundiso? Ngabo balunyulweyo ebisini, nabasuswayo emabeleni. Kuba umthetho umelwe kukuba phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; nantsi intwana, naphaya intwana; kuba uya kuthetha kwaba bantu ngemilebe ethintithayo nangolunye ulwimi. Awathi kubo, Nanku ukuphumla eninokubaphumza ngako abadiniweyo; nanku nokuhlaziya; kanti abazanga beve. Ke lona ilizwi likaYehova laba kubo ngumthetho phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; nantsi intwana, naphaya intwana; ukuze bahambe, bawe ngomva, baphulwe, babanjiswe ngomgibe, bathinjwe. 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.”

Ivesi elilandelayo kuIsaya sithetha namadoda adelelayo alawula abantu baseYerusalem. Kuba loo madoda adelelayo, “ukuphumla nokuhlaziya” (imvula yasemva kwexesha), abakwalayo “ukuva,” koko okubabangela ukuba “bahambe, bawe ngomqolo, baphulwe, barhintyelwe, bathinjwe.” Olo vavanyo lwaziswa kubo “ngolunye ulwimi,” kuba uEliya, uYohane uMbhaptizi, noWilliam Miller babengaqeqeshwanga kwizikolo zemfundiso-ntsapho zeembali zabo ngokwahlukeneyo. Isigidimi semvula yasemva kwexesha esivavanya ubu-Adventism baseLawodike, sisigidimi esiveliswa kukusetyenziswa “komgca phezu komgca.”

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.

Xa iminyaka emithathu enesiqingatha yokuqala yeveki apho uKristu waqinisekisa umnqophiso ibekwa phezu kweminyaka emithathu enesiqingatha yesibini, sifumana ukukhanya kwesiprofeto okucacisa nakuphi na ukungangqinelani okubonakalayo okunokuvela engqondweni efunayo. Iveki yayilixesha apho uMthunywa woMnqophiso wayemele aqinisekise umnqophiso, yaye umnqophiso webhayibhile umele uqinisekiswe ngegazi. Ubhaptizo nokubethelelwa emnqamlezweni kukaKristu, kwanokuxulutywa ngamatye kukaStefano, konke kubonisa igazi. Yomibini le migca imela igazi lomnqophiso, yaye loo migca iqinisekisa umnqophiso.

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.

Xa zihlanganiswa “umgca phezu komgca,” ubhaptizo nokubethelelwa emnqamlezweni zingumqondiso wokuqala wendlela, yaye ukubethelelwa emnqamlezweni nokuxulutywa ngamatye kukaStefano zingumqondiso wokugqibela wendlela. Xa zihlanganiswa zibe ngumgca omnye sifumana umnqamlezo noMikayeli emi phezulu ekufeni kukaStefano njengamangqina amabini okokuba amaYuda atywinela ukwala kwawo ivangeli. Ukufa kukaKristu kukwangokunjalo kukufa komfundi waKhe uStefano, okuyiPasika xa le migca mibini idityanisiwe. Kwiintsuku ezintathu kamva uKristu uyavuswa njengomnikelo weSiqhamo sokuQala.

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

Kodwa ngoku uKristu uvusiwe kwabafileyo, waba ngowokuqala kweziqhamo kwabo balale ubuthongo. 1 Korinte 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.

Phakathi kwePasika nomthendeleko weziQhamo zokuQala ngomhla wesithathu kukho ukuqala komthendeleko weSonka esingenagwele. Isonka esingenagwele asivuki, kwaye uKristu akavukanga ngomhla wesibini; wavuka ngomhla wesithathu. UKristu noStefano bayafa kunye ekusetyenzisweni kwe“line upon line”, kodwa uStefano uvuswa emva kukaKristu kuba kukho ulandelelwano ekuvukeni kweziqhamo zokuqala.

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

Kodwa elowo nalowo ngokolungelelwano lwakhe: uKristu iziqhamo zokuqala; emva koko abo bangabakaKristu ekufikeni kwakhe. 1 Korinte 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.

Imibhiyozo yasentlakohlaza ayinako ukwahlulwa komnye komnye, kuba inxulumene ngokuthe ngqo. Ngale ngqiqo, iPentekoste imela umthetho weCawa osondelayo, xa kuya kubakho ukuphindwa kokuthululwa koMoya oyiNgcwele, yaye ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo liya kuthi ngoko libize abo bangekayazi ngoku ivangeli, ukuba baphume eBhabheli. Igama elithi “Bhabheli” lisekelwe kwigama elithi “Bhabheli,” elithetha ukudideka, kuba kwakusekuweni kweBhabheli apho uThixo wadida iilwimi, yaye kwakusePentekosteni apho uThixo aguqula umva ukudideka kweelwimi ukuze ivangeli ifikelele ehlabathini. Ngaloo ndlela iPentekoste nomthetho weCawa ziyangqinelana.

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.

Ngomhla wePentekoste isipho seelwimi sanikwa abafundi, kodwa umyalezo wabo ngelo xesha wawusagcinelwe kumaYuda kuphela. Xa yomibini le migca idityaniswa, iPentekoste yenzeka ngonyaka ka-34, xa uStefano waxulutywa ngamatye, yaye ivangeli yaza yasiwa kwabo bangayaziyo ivangeli ngelo xesha.

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.

UStefano umele abo baya kuvuswa “ekufikeni kwakhe,” kodwa bafa kunye naye. Umnikelo weSiqhamo sokuQala uphawula uvuko lukaKristu ngomhla wesithathu, yaye ukwapawula ukuqala koMthendeleko weeVeki, okwanguwo noMthendeleko wePentekoste, nowukhumbuza ukunikelwa kweMithetho eliShumi eSinayi.

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.

Umhla we-22 ku-Oktobha, 1844, uyahambelana nomnqamlezo, kuba phakathi kobunye ubungqina uDade White ulinganisa ukudana kwabafundi emva komnqamlezo nokudana okwalandela umhla we-22 ku-Oktobha, 1844. Kokubini umnqamlezo nomhla we-22 ku-Oktobha, 1844, kufuzisela kwangaphambili umthetho weCawa osondela ngokukhawuleza. NePentekoste nayo ifanekisela umthetho weCawa osondela kungekudala, kodwa iPentekoste yeza kwiintsuku ezingamashumi amahlanu anesibini emva komnqamlezo. Umnqamlezo, owawufuziselwe yiPasika, ungenisa uthotho lwemithendeleko ekhumbuza iindlela zakudala zikaSirayeli wamandulo ukususela ngobusuku apho ingelosi yokufa yadlula phezu kweYiputa, kuse kwada kwaba kukunikelwa komthetho. Nangona imithendeleko inemahluko yayo ngokwayo, inxulunyaniswe ngokungenakwahlulwa omnye komnye. Ngoko ke kuchanekile ukusetyenziswa kweentsuku ezingamashumi amahlanu anesibini ezipheleleyo ukusuka kwiPasika ukuya kwiPentekoste njengophawu lwendlela olunye olulodwa.

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.”

Ngenxa yesi sizathu, umnqamlezo, ukufa kukaStefano, nePentekoste konke kungumfuziselo ongaphambili womthetho weCawa ozayo kungekudala, xa isigwebo esiphumezayo esiqhubekayo phezu kweBhabheli yanamhlanje siqalayo, njengoko ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo liqalisa ukubizela ngaphandle komnye umhlambi kaThixo eBhabheli. Kukule waymark apho isigwebo esiphumezayo phezu kweYerusalem safika khona, nangona uThixo ngenceba yaKhe walibazisa ukutshatyalaliswa kwetempile nesixeko ngokwaso phantse iminyaka engamashumi amane emva komnqamlezo kwada kwangunyaka wama-70. Ukutshatyalaliswa kweYerusalem yamandulo kumela ukuqala kwesigwebo esiphumezayo esiqhubekayo esiqala eUnited States xa “uwexuko lwesizwe lulandelwa yintshabalalo yesizwe.”

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.

Inyaniso imiselwa phezu kobungqina bababini, yaye kwimigca emibini yeminyaka emithathu enesiqingatha uKristu awaqinisekisa ngayo umnqophiso sifumana amangqina amabini okufa nokuvuka okunxulunyaniswa nembali echonga umthetho weCawa osondela ngokukhawuleza. Loo mthetho weCawa kwiSityhilelo isahluko seshumi elinanye uchongwa “njengelixa lwenyikima enkulu.” Elo “xesha” linxulunyaniswe ngokuthe ngqo namangqina amabini awanikela ubungqina beminyaka emithathu enesiqingatha. Ubungqina bawo buphela ngokufa kwawo nangokuvuka kwawo.

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.

Ubungqina babo beminyaka emithathu enesiqingatha, obalandelwa kukufa nokuvuka kwabo, bumelwe kukufa nokuvuka kukaYesu noStefano bobabini, kuba “umgca phezu komgca,” uStefano umelwa njengovuswe kunye noKristu. Emthendelekweni weziQhamo zokuQala, kwanikelwa iminikelo emibini ephambili.

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.

Enye yayiyimvana engenasiphako, yaye enye yayingumnikelo werhasi. Irhasi yayimela isivuno esasiza kulandela, yaye imvana yayimela uKristu. UKristu wavuswa ngomhla wesithathu, yaye uStefano wayemela abo balandelayo, yaye irhasi yayimela isivuno esasiza kulandela. AmaNgqina amabini akwisiTyhilelo seshumi elinanye angqina iminyaka emithathu enesiqingatha, emva koko abulawa, aza ke avuswa kwakhona kwiintsuku ezintathu ezinesiqingatha kamva. La maNgqina mabini ayesele efuziselwe nguKristu, owayeyiMbewu Yokuqala, kuba emela ikhulu elinamashumi amane anesine amawaka, nawo akwayimbewu yokuqala.

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.

Ndaza ndabona, nanko iMvana imi phezu kwentaba yeZiyon, inabantu abalikhulu elinamashumi amane anesine amawaka, benegama loYise libhaliwe emabunzini abo. Ndaza ndeva ilizwi livela ezulwini, linjengesandi samanzi amaninzi, linjengesandi sendudumo enkulu; ndeva nelizwi lababetha iihadi, bebetha iihadi zabo. Kwaye bacula ngathi yingoma entsha phambi kwetrone, naphambi kwezidalwa ezine, namadoda amakhulu; kungekho mntu wayenako ukuyifunda loo ngoma, ngaphandle kwabalikhulu elinamashumi amane anesine amawaka, abo bahlangulwa emhlabeni. Aba ngabo bangazange bazingcolise ngabafazi; kuba banyulu. Aba ngabo bayilandelayo iMvana naphi na apho iya khona. Aba bahlangulwa phakathi kwabantu, bengamaqhamo okuqala kuThixo nakuMvana. Nasemlonyeni wabo akufunyanwanga nkohliso; kuba abasinasiphako phambi kwetrone kaThixo. ISityhilelo 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.”

Umnikelo werhasi emthendelekweni yeziQhamo zokuQala wawumela isivuno esasiza kulandela, yaye uStefano ngonyaka wama-34 walandela ukufa kukaKristu ngonyaka wama-31, nangona, “umgca phezu komgca,” bafa kwakwelo phawu lendlela linye. Ngokunxulumene neminikelo yeziqhamo zokuqala, uKristu wayeyimvana eyaxhelwayo, yaye uStefano wayeyerhasi. NgokukaPawulos “uKristu” “usisiqhamo sokuqala sabo balele ukufa,” aze ke “emva koko ibe ngabo bakaKristu ekufikeni kwakhe.” Ikhulu elinamashumi amane anesine amawaka liziqhamo zokuqala, yaye ngabo “abamlandelayo iMvana naphi na apho iya khona.”

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.

“Ngeyure” “yenyikima enkulu” yeSityhilelo isahluko seshumi elinanye, amangqina amabini aye aprofeta iminyaka emithathu enesiqingatha, aza emva koko abulawe aze alale ezitratweni iintsuku ezintathu enesiqingatha, ayavuswa. Ngabo abo bamelwe nguStefano owavuswa ngokwesiprofeto kunye noYesu, kodwa kwangaxeshanye nasemva koYesu. Ngoko ke bavuswa “emva kweentsuku ezintathu enesiqingatha,” emva kokuba bebulewe lirhamncwa elinyukayo livela emhadini ongenasiphelo. Kwangaloo “yure” bavuswa ngayo, bayenyukela ezulwini njengophawu. Inkqubo yokuvuswa nokwenyuselwa kwabo ichazwe ngononophelo eLizwini likaThixo lesiprofeto, yaye iquka ukuba babefuziselwa kukufa kukaStefano okungokoqobo, ngaloo ndlela bemela ukufa kokomoya okuzalisekiswa phezu kwamangqina amabini njengoko eguqulwa esuka kumbutho waseLawodikea wengelosi yesithathu esiya kumbutho waseFiladelfiya wengelosi yesithathu.

We will continue this study in the next article.

Siya kuqhubekeka nesi sifundo kwinqaku elilandelayo.

“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.

“Inye into eqinisekileyo: loo ma-Adventist eSuku lweSixhenxe athabatha ukuma kwawo phantsi kwebhanile kaSathana aya kuqala ancame ukholo lwawo kwizilumkiso nakwizikhalazo eziqulethwe kwiiTestimonies zoMoya kaThixo.

“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.

“Ubizo oluya ekuzinikezeleni okukhulu ngakumbi nasenkonzweni engcwele ngakumbi luyenziwa, yaye luya kuqhubeka lwenziwa. Abanye ngoku abavakalisa iingcebiso zikaSathana baya kubuya ezingqondweni zabo. Bakho abo bakwizikhundla ezibalulekileyo zoxanduva lokuthembeka abangayiqondiyo inyaniso yale mihla. Kubo umyalezo kufuneka unikelwe. Ukuba bewamkela, uKristu uya kubamkela, aze abenze babe ngabasebenzi kunye naye. Kodwa ukuba bayala ukuwuphulaphula umyalezo, baya kuthabatha indawo yabo phantsi kwebhanile emnyama yeNkosana yoBumnyama.”

“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.

“Ndiyalelwe ukuba nditsho ukuba inyaniso exabisekileyo yale mihla ivuleleka ngokungakumbi nangokucace ngakumbi ezingqondweni zabantu. Ngengqiqo ekhethekileyo amadoda nabafazi mabadle inyama kaKristu baze basele negazi lakhe. Kuya kubakho ukukhula kokuqonda, kuba inyaniso inamandla okwanda ngokuqhubekayo. Umsunguli ongokobuthixo wenyaniso uya kungena kubudlelane obusondeleyo ngakumbi, bube busondelela ngakumbi nangakumbi, nabo baqhubeka bemazi. Njengoko abantu bakaThixo belamkela ilizwi lakhe njengesonka sasezulwini, baya kwazi ukuba ukuphuma kwakhe kulungisiwe njengokusa. Baya kwamkela amandla omoya, njengokuba umzimba wamkela amandla enyama xa kudliwa ukutya.

“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.

“Asisiqondi nokuyiqonda icebo leNkosi ekuthabatheni abantwana bakaSirayeli kubukhoboka baseYiputa, ibakhokele entlango ibasa eKanan.

“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.

“Njengoko siqokelela imisebe engcwele ekhanya ivela kwiindaba ezilungileyo, siya kuba nokuqonda okucace ngakumbi ngoqoqosho lwamaYuda, nokuxabisa okunzulu ngakumbi iinyaniso zalo ezibalulekileyo. Ukuhlola kwethu inyaniso kusekude kugqitywe. Siqokelele imisebe embalwa kuphela yokukhanya. Abo bangengabo abafundi bemihla ngemihla beLizwi abayi kuzisombulula iingxaki zoqoqosho lwamaYuda. Abayi kuziqonda iinyaniso ezifundiswa yinkonzo yetempile. Umsebenzi kaThixo uthintelwa kukuqonda kwehlabathi icebo lakhe elikhulu. Ubomi obuzayo buya kutyhila intsingiselo yemithetho awathi uKristu, esongelwe yintsika yelifu, wayinika abantu bakhe.” Spalding and Magan, 305, 306.