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# The Book of Daniel - Number One-Hundred and Five

Littafin Daniyel - Na ɗari da biyar

The Progressive Rejection of the Gospel: From Christ’s Birth to Stephen’s Stoning

Ci-gaba da Ƙin Karɓar Bishara: Daga Haihuwar Almasihu zuwa Jifan Istifanas da Duwatsu

Author

Jeff Pippenger

Published

February 29, 2024

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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.

A cikin talifi na ƙarshe mun lura cewa wahayi ya bayyana cewa Yahudawa “sun kulle ƙin amincewarsu” ga bishara a gicciye, sa’an nan kuma suka sake tabbatar da ƙin amincewarsu a jifan Istifanus da duwatsu. Ta yaya wannan zai yiwu? Hakika, ƙin bishara da Yahudawan wancan tarihi masu gardama suka yi ya cika ne a hankali, mataki-mataki. An riga an ƙetare su tun a haihuwarsa. Daga haihuwar Almasihu zuwa jifan Istifanus da duwatsu yana nuna ƙin bishara da ya gudana a hankali, mataki-mataki.

> “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.

> “Mutane ba su sani ba, amma wannan labari mai daɗi yana cika sama da farin ciki. Da sha’awa mafi zurfi kuma mafi taushi halittu masu tsarki daga duniyar haske suna janyuwa zuwa duniya. Dukan duniya ta fi haske saboda kasancewarsa. A bisa tuddan Baitalami an taru da taron mala’iku marasa adadi. Suna jiran alamar da za su shelanta wannan bushara ga duniya. Da shugabannin Isra’ila sun kasance masu aminci ga amanar da aka danƙa musu, da sun iya tarayya da farin cikin sanar da haihuwar Yesu. Amma yanzu an ƙetare su.” 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.

Daga haihuwar Yesu har zuwa mutuwar Istifanas, an kwatanta ci gaba-cikin-mataki na ƙin bishara da Isra’ila ta dā ta yi. Yarda da cewa ƙin da Yahudawa suka yi wa Almasihu ya kasance na ci gaba-cikin-mataki yana ba da damar a gane “hatimce ƙin nasu,” duka a gicciye, inda aka yage labulen haikali, da kuma a mutuwar Istifanas. Yagewar labulen alama ce cewa su ba sauran mutanen alkawarin Allah ba ne, kuma sa’ad da aka jejjefi Istifanas da duwatsu, Istifanas ya ga Yesu a tsaye a hannun dama na Allah, wanda a cikin Daniyel sura ta goma sha biyu, aya ta ɗaya, alama ce ta ƙarshen lokacin jarrabawa. Halakar Urushalima ma alama ce ta ƙarshen lokacin jarrabawa.

> “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.

> “Azabar sakayya da za ta sauko wa Urushalima za a iya jinkirta ta ne na ɗan gajeren lokaci kaɗai; kuma sa’ad da idon Almasihu ya tsaya a kan birnin da aka ƙaddara ga hallaka, bai ga hallakarsa kaɗai ba, amma ya ga hallakar duniya kuma. Ya ga cewa kamar yadda aka miƙa Urushalima ga hallaka, haka ma za a miƙa duniya ga halakarta. Ya ga azabar sakayyar da za a zartar a kan maƙiyan Allah. Al’amuran da suka faru a lokacin hallakar Urushalima za a maimaita su a babban kuma mai ban tsoro ranar Ubangiji, amma ta hanya mafi firgita.” Review and Herald, December 7, 1897.

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

Rahamar Allah kaɗai ce ta hana a hallaka Urushalima a kan gicciye.

> “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.

> “A cikin gicciye Almasihu da Yahudawa suka yi, an ƙunsa halakar Urushalima. Jinin da aka zubar a Kalbari shi ne nauyin da ya jefa su cikin hallaka domin wannan duniya da kuma domin duniyar da za ta zo. Haka kuma zai kasance a babbar rana ta ƙarshe, sa’ad da hukunci zai sauko a kan masu ƙin yarda da alherin Allah. Almasihu, dutsen tuntuɓarsu, zai bayyana a gare su a lokacin a matsayin dutse mai ramawa. Ɗaukakar fuskarsa, wadda ga masu adalci rai ce, ga mugaye kuwa za ta zama wuta mai cinyewa. Saboda ƙaunar da aka ƙi, alherin da aka rena, za a hallaka mai zunubi.” 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.

Jinkirin da aka yi wajen kawo hallakar Urushalima a lokacin gicciye ya kasance ne kawai saboda jinƙan Allah.

> “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.

> “Har kusan shekara arba’in bayan Almasihu da kansa ya ayyana hallakar Urushalima, Ubangiji ya jinkirta zartar da hukuncinsa a kan birnin da al’ummar. Abin al’ajabi ne irin tsawon haƙurin Allah ga waɗanda suka ƙi bishararsa kuma suka kashe Ɗansa.” 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.

A lokacin tsarkake Haikali na ƙarshe da Ya yi, Yesu ya gabatar da gargaɗin gudu daga Urushalima sa’ad da maboyar ɓarna, wadda annabi Daniyel ya faɗa a kanta, ta bayyana ga mabiyansa. A karo na farko da Ya tsarkake Haikali, Ya bayyana cewa Yahudawa sun mai da gidan Ubansa kogon ɓarayi, amma a karo na ƙarshe Ya ce, “an bar muku gidanku kufai.” Tun kafin gicciye ma, wanda yake dab da faruwa, Haikalin nan inda labule zai tsage a lokacin gicciyen ya riga ya zama abin da aka ayyana a matsayin gidan Yahudawa, ba gidan Allah ba. ’Yar’uwa White ta yi magana game da lokacin da Almasihu ya yi wannan furuci, kuma yayin da shaidarta take ci gaba, ta kuma yi magana game da shekaru arba’in na jinƙai da aka tsawaita.

> “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? . . .

> “Kalmomin Kristi ga firistoci da shugabanni, ‘Ga shi, an bar muku gidanku kufai’ (Mattiyu 23:38), sun razana zukatansu ƙwarai. Suka yi kamar ba su damu ba, amma tambayar ta ci gaba da tasowa a zukatansu game da ma’anar waɗannan kalmomi. Wata barazanar da ba a gani ta yi kamar tana aukuwa a kansu. Shin zai yiwu haikalin nan mai ɗaukaka, wanda shi ne alfaharin al’umma, ba da daɗewa ba ya zama tarin kufai?...”

> “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.

> “Kristi ya ba almajiransa wata alama ta hallakar da za ta auko wa Urushalima, kuma ya gaya musu yadda za su tsira: ‘Amma sa’ad da kuka ga an kewaye Urushalima da rundunoni, sai ku sani lalacarta ta kusato. Sa’an nan masu zama a Yahudiya su gudu zuwa duwatsu; masu kuwa a tsakiyarta su fita; kuma masu zama a ƙasashe kada su shiga cikinta. Gama waɗannan su ne kwanakin ɗaukar fansa, domin dukan abubuwan da aka rubuta su cika.’ An ba da wannan gargaɗi ne domin a kula da shi bayan shekaru arba’in, a lokacin hallakar Urushalima. Kiristoci suka yi biyayya ga gargaɗin, kuma ba ko Kirista ɗaya da ya hallaka a faɗuwar birnin.” The Desire of Ages, 628, 630.

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

An gicciye Kristi a shekara ta 31, kuma kusan shekaru arba’in bayan haka, a shekara ta 70, aka hallaka Urushalima bayan kewaye na shekaru uku da rabi. Ta yaya za a ce an hallaka Urushalima a kan gicciye a shekara ta 31, alhali har yanzu akwai sauran shekaru uku da rabi na lokacin jarrabawa da aka bayyana a matsayin makonni saba’in a Daniyel sura tara, aya ta ashirin da huɗu? Ta yaya za a warware waɗannan sabanin da suke kama da juna? Mafita mafi sauƙi ita ce kawai a gane gaskiyar cewa, idan ana maganar ƙarshen lokacin jarrabawa da makonni saba’in suke wakilta, dole ne a fahimce shi a matsayin ƙarshen jarrabawa mai ci gaba a hankali. Wannan gaskiya ne, amma yana kawar da kowane takamaiman ma’ana ta annabci sa’ad da ake amfani da alamomin tarihi na wancan tarihin. Zan yi ƙoƙarin bayyana.

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.

Idan Fentikos tana wakiltar dokar Lahadi mai zuwa nan ba da daɗewa ba inda ake kira sauran garken da ke Babila su fito, me ya sa sai bayan shekaru uku da rabi bayan Fentikos ne bishara ta je wurin Al’ummai? Mutuwar Almasihu ce ko mutuwar Istifanas alama ce ta rufe lokacin jarrabawa ga Isra’ila ta dā? Idan Adventism na Laodikiya ya daina kasancewa ikilisiya a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba, shin rushewar haikalin a shekara ta 70 ta wakilci ƙarshen haikalin Adventism na Laodikiya a lokacin dokar Lahadi? Abin da zai iya bayyana kamar rashin daidaito a zahiri ana warware shi ta wurin amfani da “layi bisa layi,” kuma idan aka yi amfani da wannan ƙa’ida, shaidar alamomin hanya da muke ganowa tana zama a sarari ƙwarai kuma a taƙaice.

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.

Makon da Almasihu ya tabbatar da alkawari ya kasu kashi biyu daidai, kowanne na shekaru uku da rabi. Shekaru uku da rabi na farko sun fara ne da baftismar Almasihu, kuma sun ƙare da mutuwarsa. Baftisma alama ce ta mutuwarsa da tashinsa daga matattu, saboda haka farkon wannan zamani na shekaru uku da rabi daidai yake da ƙarshensa. A cikin wannan zamani Almasihu ya gabatar da bishara ga Yahudawa kaɗai. Ƙarshen waɗannan shekaru uku da rabi ya nuna farkon shekaru uku da rabi na gaba. Farkon zamani na biyu na shekaru uku da rabi ya fara da mutuwar Almasihu, kuma ya ƙare da mutuwar Istifanas. A cikin wannan zamani almajirai suka gabatar da bishara ga Yahudawa kaɗai.

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.”

Waɗannan zamani biyu, waɗanda suke rabe-raben layukan annabci ne, za a haɗa su wuri guda “layi bisa layi.” Duka farkon da ƙarshen suna ɗauke da alamar Alpha da Omega, gama tarihin farko da na ƙarshe iri ɗaya ne. Tsawon kowanne daga cikin waɗannan lokutan biyu iri ɗaya ne, kuma aikin da ake aiwatarwa a lokacin kowanne zamani iri ɗaya ne. Almasihu, wanda shi ne na Farko kuma na Ƙarshe, shi ne kuma Mahaliccin dukkan abubuwa, kuma ta wannan fuska Shi ne Mahaliccin Gaskiya. An ƙirƙiri kalmar Ibrananci ta “gaskiya” da haruffan Ibrananci guda uku. Harafi na farko, sai harafi na goma sha uku, sai kuma harafi na ƙarshe na jerin haruffan Ibrananci, ana haɗa su wuri guda domin su samar da kalmar Ibrananci ta “gaskiya.”

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.

Dukansu biyun waɗannan lokutan na shekaru uku da rabi suna da Almasihu a matsayin na farko da na ƙarshe, gama Almasihu yana a farkon lokaci na farko a baftismarsa, kamar yadda yake a ƙarshensa a mutuwarsa a cikin lokaci na farko. Kuma Almasihu yana a mutuwarsa a farkon lokaci na biyu, kuma yana tsaye a hannun dama na Allah a ƙarshen lokaci na biyu. Lamba goma sha uku alama ce ta tawaye, kuma a cikin dukansu biyun lokutan, ko kuwa an gabatar da bishara da kansa ta wurin Almasihu, ko kuwa a lokaci na biyu ta wurin almajiransa, Yahudawan nan masu gardama sun tayar wa saƙon bishara.

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.

Dukansu lokutan biyu tsawon lokaci ɗaya ne, suna ɗauke da hatimin Alfa da Omega, kuma suna bayyana saƙon bishara guda ɗaya. Waɗannan lokuta biyu dole ne a haɗa su tare “layi bisa layi.” Hanyar “layi bisa layi” ita ce hanyar gwaji ta ruwan sama na ƙarshe. Ita ce hanyar kwanakin ƙarshe, kuma gaskiyoyin da ake ganowa kuma ake kafawa ta wurin wannan hanya a kwanakin ƙarshe su ne abin da ke tsarkakewa ko kuma tsabtace ’ya’yan Lawi a lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu.

> 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.

> Wa zai koyar da sani? kuma wa zai sa ya fahimci koyarwa? waɗanda aka yaye daga nono, waɗanda kuma aka raba da ƙirji. Gama dole ne umarni ya zama bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; nan kaɗan, can kaɗan: Gama da leɓɓa masu tangal-tangal da kuma wani harshe zai yi wa wannan jama'a magana. Waɗanda ya ce musu, Wannan ita ce hutun da za ku sa mai gajiya ya huta da shi; wannan kuma ita ce wartsakakke: duk da haka ba su yarda su ji ba. Amma maganar Ubangiji ta zama a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; nan kaɗan, can kaɗan; domin su tafi, su fāɗi a baya, a kakkarya su, a tarko su, a kuma kama su. Ishaya 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.”

Aya ta gaba a cikin Ishaya tana magana da mazaje masu ba’a waɗanda suke mulkin mutanen Urushalima. Ga waɗannan mazaje masu ba’a, “hutun da kuma wartsakewar” (ruwan sama na ƙarshe), wanda suka ƙi “su ji,” shi ne yake sa su “tafi, su fāɗi a baya, a karya su, a kama su da tarko, a kuma cafke su.” An gabatar musu da wannan gwaji ta wata harshe dabam, gama Iliya, Yohanna Mai Baftisma, da William Miller ba a horar da su a makarantun tauhidi na tarihohinsu dabam-dabam ba. Saƙon ruwan sama na ƙarshe da yake gwada Adventism na Laodikiya, shi ne saƙon da ake samarwa ta wurin amfani da “layi bisa layi.”

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.

Sa’ad da aka ɗora shekaru uku da rabi na farkon makon da Kristi ya tabbatar da alkawari a cikinsa a kan shekaru uku da rabi na biyun, muna samun hasken annabci wanda yake fayyace duk wani abin da zai iya zama kamar rashin daidaito da zai taso a cikin tunani mai bincike. Makon shi ne lokacin da Manzon Alkawari zai tabbatar da alkawarin, kuma dole ne a tabbatar da alkawari na Littafi Mai Tsarki da jini. Baftismar da gicciyen Kristi da jifan Istafanus da duwatsu duk suna nuna jini. Dukkan layukan biyu suna wakiltar jinin alkawarin, kuma waɗannan layukan suna tabbatar da alkawarin.

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.

Sa’ad da aka haɗa su wuri ɗaya “layi bisa layi,” baftisma da gicciyewa su ne alamar hanya ta farko, kuma gicciyewa da jifan Istafanus su ne alamar hanya ta ƙarshe. Sa’ad da aka haɗa su wuri ɗaya cikin layi ɗaya, muna samun gicciye da Mika’ilu yana tsayawa a mutuwar Istafanus a matsayin shaidu biyu na Yahudawa suna hatimta ƙin karɓarsu ga bishara. Mutuwar Almasihu ita ce kuma mutuwar almajirinsa Istafanus, wadda ita ce Idin Ƙetarewa sa’ad da aka haɗa layukan biyu. Kwana uku bayan haka Almasihu ya tashi daga matattu a matsayin hadayar Nunan Farko.

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

> Amma yanzu Almasihu ya tashi daga matattu, ya kuma zama nunan fari na waɗanda suka yi barci. 1 Korintiyawa 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.

A tsakanin Idin Ƙetarewa da Idin Nunannin Farko a rana ta uku ne farkon Idin Gurasa marar Yisti yake. Gurasa marar yisti ba ya “tashi”, kuma Almasihu bai tashi a rana ta biyu ba; ya tashi a rana ta uku. Almasihu da Istifanas suna mutuwa tare a aikace-aikacen “layi bisa layi”, amma ana ta da Istifanas bayan Almasihu, domin akwai tsari a cikin tashin matattu na nunan fari.

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

> Amma kowane mutum cikin tsarinsa ne: Almasihu shi ne nunan fari; sa’an nan kuma waɗanda suke na Almasihu a zuwansa. 1 Korintiyawa 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.

Bukukuwan bazara ba za a iya raba su da juna ba, domin suna da alaƙa kai tsaye da juna. A wannan ma’ana, Pentikost yana wakiltar dokar Lahadi mai zuwa ba da daɗewa ba, sa’ad da za a maimaita zubowar Ruhu Mai Tsarki, kuma sa’an nan murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas za ta kira waɗanda a yanzu ba su san bishara ba, su fito daga Babila. Kalmar “Babila” ta samo asali ne daga kalmar “Babel,” wadda ke nufin rikicewa, domin a faɗuwar Babel ne Allah ya rikitar da harsuna, kuma a Pentikost ne Allah ya juyar da rikicewar harsuna domin a kai bishara ga duniya. Saboda haka Pentikost da dokar Lahadi suna daidaita da juna.

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.

A ranar Fentikos an bai wa almajiran baiwar harsuna, amma saƙonsu a wancan lokaci har yanzu yana takaitu ne ga Yahudawa. Sa’ad da aka haɗa waɗannan layuka biyu wuri guda, Fentikos yana faruwa ne a shekara ta 34, lokacin da aka jejjefi Istifanus da duwatsu har ya mutu, sannan aka kai bishara ga waɗanda a lokacin ba su san bishara ba.

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.

Istafanus yana wakiltar waɗanda aka ta da daga matattu “a zuwansa,” amma waɗanda suka mutu tare da Shi. Hadayar Nunan Farko tana nuna tashin Almasihu daga matattu a rana ta uku, kuma tana kuma nuna farkon Idin Makwanni, wanda shi ne kuma idin Fentikos, wanda kuma yake tunawa da ba da Dokoki Goma a 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.

Ranar 22 ga Oktoba, 1844, ta yi daidai da gicciye, domin a cikin wasu hujjoji Sister White ta daidaita baƙin cikin almajirai bayan gicciye da baƙin cikin da ya biyo bayan 22 ga Oktoba, 1844. Duka gicciye da 22 ga Oktoba, 1844, suna zama alamar annabci ta dokar Lahadi mai zuwa nan ba da daɗewa ba. Fentikos ma yana wakiltar dokar Lahadi mai zuwa nan ba da daɗewa ba, amma Fentikos ya zo kwana hamsin da biyu bayan gicciye. Gicciyen, wanda Idin Ƙetarewa ya kasance alamar sa, yana gabatar da jerin idodi waɗanda suke tunawa da tsoffin hanyoyin Isra’ila ta dā tun daga daren da mala’ikan mutuwa ya ƙetare Masar, har zuwa ba da shari’a. Ko da yake idodin suna da bambance-bambancensu na kansu, suna da alaƙa da juna ta yadda ba za a iya raba su ba. Saboda haka, daidai ne a ɗauki cikakkun kwanaki hamsin da biyu daga Idin Ƙetarewa zuwa Fentikos a matsayin alamar hanya guda ɗaya.

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.”

Saboda wannan dalili, gicciye, mutuwar Istafanus, da Fentikos duk suna nuni tun da farko ga dokar Lahadi mai zuwa nan ba da daɗewa ba, sa’ad da hukuncin zartarwa mai ci gaba a kan Babila ta Zamani zai fara, yayin da murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas ta fara kiran sauran garken Allah su fito daga Babila. A wannan alamar hanya ne hukuncin zartarwa a kan Urushalima ya iso, ko da yake Allah cikin jinƙansa ya jinkirta ainihin hallakar haikali da birnin kusan shekaru arba’in bayan gicciye zuwa shekara ta 70. Hallakar tsohuwar Urushalima tana wakiltar farkon hukuncin zartarwa mai ci gaba wanda yake farawa a Amurka sa’ad da “ridda ta ƙasa take biye da rushewar ƙasa.”

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.

Ana tabbatar da gaskiya bisa ga shaidar biyu, kuma a cikin layuka biyu na shekaru uku da rabi da Almasihu ya tabbatar da alkawarin, muna samun shaidu biyu na mutuwa da tashin matattu waɗanda suke da alaƙa da tarihin da ke tantance dokar Lahadi mai zuwa nan ba da daɗewa ba. Wannan dokar Lahadi a cikin Wahayin Yahaya sura ta goma sha ɗaya, an tantance ta a matsayin “sa’ar babbar girgizar ƙasa.” Wannan “sa’a” tana da alaƙa kai tsaye da shaidu biyu da suka bayar da shaida na shekaru uku da rabi. Shaidarsu tana ƙarewa da mutuwarsu da tashinsu daga matattu.

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.

An wakilta shaidarsu ta shekaru uku da rabi, wadda mutuwarsu da tashinsu daga matattu suka biyo baya, ta wurin mutuwa da tashin daga matattu na Yesu da Istifanas duka, gama “layi bisa layi,” an wakilci Istifanas a matsayin wanda aka tashe tare da Almasihu. A cikin idi na ’Ya’yan Farko, an gabatar da hadayu biyu na farko.

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.

Ɗaya kuma ɗan rago ne marar aibi, ɗayan kuma hadayar sha'ir ce. Sha'irin ya wakilci amfanin gona da zai biyo baya, ɗan ragon kuma ya wakilci Almasihu. An ta da Almasihu a rana ta uku, Istifanas kuma ya wakilci waɗanda suke biye, sha'irin kuwa ya wakilci amfanin gona da zai biyo baya. Shaidun nan biyu a Ru’ya ta Yohanna sura ta goma sha ɗaya sun yi shaida na tsawon shekara uku da rabi, bayan haka aka kashe su, sa’an nan kuma aka ta da su bayan kwana uku da rabi. Waɗannan shaidun biyu an riga an yi musu kamanci da Almasihu, wanda shi ne ’Ya’yan Farko, gama suna wakiltar dubu ɗari da arba’in da huɗu, waɗanda su ma ’ya’yan fari ne.

> 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.

> Sai na duba, ga kuma Ɗan Rago tsaye a kan Dutsen Sihiyona, tare da shi kuma dubu ɗari da arba'in da huɗu, suna da sunan Ubansa a rubuce a goshinsu. Sai na ji wata murya daga sama, kamar ƙarar ruwaye masu yawa, kuma kamar ƙarar wata babbar tsawa; na kuma ji muryar masu kaɗa garaya suna kaɗa garayunsu. Kuma suka rera kamar sabuwar waƙa a gaban kursiyin, da a gaban halittu huɗun nan, da dattawan; ba kuwa wanda zai iya koyon waƙar nan sai dubu ɗari da arba'in da huɗun nan kaɗai, waɗanda aka fansa daga duniya. Waɗannan su ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan su ne masu bin Ɗan Ragon duk inda ya tafi. An fanshe su daga cikin mutane, domin su zama nunan fari ga Allah da kuma ga Ɗan Ragon. Kuma ba a sami yaudara a bakunansu ba; gama su marasa aibi ne a gaban kursiyin Allah. Ruʼuya ta Yohanna 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.”

Hadayar sha'ir a bikin Nunar da ’Ya’yan Fari ta wakilci amfanin gona da zai biyo baya, kuma Istifanus a shekara ta 34, ya biyo bayan mutuwar Almasihu a shekara ta 31, ko da yake “layi bisa layi,” sun mutu a daidai wannan alamar hanya. Dangane da hadayun ’ya’yan fari, Almasihu shi ne ɗan ragon da aka yanka, Istifanus kuma shi ne sha'ir. Bisa ga Bulus, “Almasihu” shi ne “’ya’yan fari na waɗanda suka yi barci,” sa’an nan kuma “daga baya waɗanda suke na Almasihu a zuwansa.” Dubu ɗari da arba’in da huɗu ’ya’yan fari ne, kuma su ne waɗanda “suke bin Ɗan Ragon duk inda ya tafi.”

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.

A cikin “sa’a” na “babban girgizar ƙasa” na Ru’ya ta Yohanna sura ta goma sha ɗaya, shaidun nan biyu da suka yi annabci na tsawon shekaru uku da rabi, sa’an nan aka kashe su suka kwanta a kan tituna na tsawon kwana uku da rabi, ana ta da su. Su ne waɗanda Istifanus ya wakilta, wanda a annabce aka tashe shi tare da Yesu, amma kuma bayan Yesu. Saboda haka ana ta da su “kwana uku da rabi” bayan dabbar da ta fito daga ramin marar iyaka ta kashe su. A cikin wannan “sa’a” ɗin dai da aka tashe su, suna hawa zuwa sama a matsayin tuta. An fayyace tsarin tashinsu da hawansu zuwa sama da kulawa sosai cikin Maganar annabcin Allah, kuma hakan ya haɗa da cewa mutuwar Istifanus ta zahiri ta kasance abin kwatanci a gare su, ta haka tana wakiltar mutuwa ta ruhaniya da ake aiwatarwa a kan shaidun nan biyu yayin da ake sāke su daga motsin Laodikiya na mala’ika na uku zuwa motsin Filadelfiya na mala’ika na uku.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “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.

> “Abu ɗaya tabbatacce ne: waɗannan Adventist na Rana ta Bakwai da suke tsayawa ƙarƙashin tutar Shaiɗan za su fara ne da yin watsi da bangaskiyarsu ga gargaɗi da tsawatarwar da suke ƙunshe cikin Shaidun Ruhun 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.

> “Ana yin kira zuwa ga ƙarin keɓewa ga Allah da kuma hidima mafi tsarki, kuma za a ci gaba da yin wannan kira. Wasu daga cikin waɗanda yanzu suke furta shawarwarin Shaiɗan za su komo cikin hankalinsu. Akwai waɗanda suke riƙe da muhimman mukaman amana amma ba sa fahimtar gaskiya domin wannan lokaci. Dole ne a isar musu da saƙon. Idan suka karɓe shi, Almasihu zai karɓe su, kuma zai mai da su abokan aiki tare da shi. Amma idan suka ƙi sauraron saƙon, za su tsaya a ƙarƙashin baƙin tutar Yariman Duhu.”

> “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.

> “An umarce ni in faɗi cewa gaskiya mai daraja ta wannan lokaci tana ƙara buɗewa a fili ga hankulan mutane. A wata ma’ana ta musamman, maza da mata za su ci naman Almasihu, su sha jininsa. Za a sami bunƙasar fahimta, gama gaskiyar tana da ikon ci gaba da faɗaɗa kullum. Mahaliccin gaskiya na allahntaka zai zo cikin tarayya mafi kusa, har ma mafi kusa, da waɗanda suke ci gaba da neman saninsa. Yayin da mutanen Allah suke karɓar maganarsa a matsayin gurasar sama, za su sani cewa fitowarsa an shirya ta kamar safiya. Za su karɓi ƙarfi na ruhaniya, kamar yadda jiki yake karɓar ƙarfi na zahiri sa’ad da ake cin abinci.”

> “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.

> “Ba mu ma fahimci ko rabin shirin Ubangiji ba wajen fitar da ’ya’yan Isra’ila daga bautar Masar, da kuma jagorantar su ta cikin jeji zuwa ƙasar Kan’ana.

> “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.

> “Yayin da muke tattara haskokin allahntaka masu haskawa daga bishara, za mu sami ƙarin fahimta bayyananna game da tsarin Yahudawa, da kuma zurfafa godiya ga muhimman gaskiyoyinsa. Bincikenmu game da gaskiya bai riga ya cika ba tukuna. Mun tattara kaɗan ne kawai daga cikin haskokin haske. Waɗanda ba masu nazarin Kalmar Allah kullum ba ne ba za su warware matsalolin tsarin Yahudawa ba. Ba za su fahimci gaskiyoyin da hidimar haikali ta koyar ba. Fahimtar duniya tana hana aikin Allah ci gaba game da babban shirinsa. Rai na gaba zai bayyana ma’anar dokokin da Almasihu, a lullube cikin ginshiƙin girgije, ya ba mutanensa.” Spalding and Magan, 305, 306.

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