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

Kitab Daniel - Nomer Satus Lima##

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

Panolakan Injil sing Saya Maju: Saka Miyosipun Kristus dumugi Panjabelipun Stéfanus

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.

Ing artikel pungkasan kita nyathet bilih ilham nandhesake manawa wong-wong Yahudi “nyegel panampikane” marang Injil ana ing salib, banjur negesake maneh panampikan mau ing wektu Stefanus dirajam watu. Kadospundi prakara punika saged kelakon? Mesthi kemawon, panampikan marang Injil déning wong-wong Yahudi ingkang remen mbantah ing sajarah punika kalampahan kanthi saya majeng sethithik mbaka sethithik. Wong-wong mau sejatiné sampun kapanggiha nalika Panjenengané miyos. Wiwit miyosipun Kristus dumugi rajam watu tumrap Stefanus nggambarake sawijining panampikan marang Injil ingkang lumampah kanthi saya majeng.

> “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.

> “Manungsa padha ora sumurup bab iku, nanging pawarta iku ngebaki swarga kanthi kabungahan. Kanthi kapentingan kang luwih jero lan luwih lembut, para makhluk suci saka jagading pepadhang kasurung nyedhaki bumi. Saklumahing jagad dadi luwih padhang marga saka rawuhipun. Ing sadhuwure gunung-gunung cilik ing Bètléhèm nglumpuk sakèhé wong akèh malaékat kang tanpa wilangan. Padha ngentèni pratandha kanggo martakaké pawarta kabungahan marang jagad. Saupama para pamimpin ing Israèl setya marang kapitadosan kang dipasrahaké marang wong-wong mau, mesthiné padha bisa mèlu ngrasakké kabungahan sajroning ngumandhangaké lairipun Gusti Yésus. Nanging saiki wong-wong mau dililani.” 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.

Wiwit lairipun Gusti Yésus dumugi pejahipun Stéfanus, panampik ingkang saya saya tumrap Injil déning Israèl kuna kagambaraken kanthi cetha. Kanthi ngakeni bilih panampiking wong Yahudi dhateng Kristus punika lumampah kanthi saya saya, saged dipunmangertosi wontenipun “nyegel panampikipun” punika, ing salib, nalika lawanging Gréja Suci kabêlah dados kalih, lan ugi nalika pejahipun Stéfanus. Kabêlahe lawang kasa punika minangka pralambang bilih piyambakipun sampun boten dados umat prejanjianipun Allah malih, lan nalika Stéfanus dipunwadhahi watu, Stéfanus ningali Yésus jumeneng wonten ing tangan tengenipun Allah, ingkang wonten ing Daniel pasal rolas ayat setunggal minangka pralambang tumutupipun mangsa sih-rahmat. Karusakaning Yérusalèm ugi minangka pralambang tumutupipun mangsa sih-rahmat.

> “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.

> “Paukuman sing bakal tumiba marang Yerusalem mung bisa ditundha sajroning wektu cekak; lan nalika mripat Kristus mandeng marang kutha sing wis katetepaké tumuju karusakan iku, Panjenengané ora mung mirsani karusakané kutha mau, nanging uga karusakaning jagad. Panjenengané mirsa yèn kaya dene Yerusalem dipasrahaké marang karusakan, mangkono uga jagad bakal dipasrahaké marang paukuman pungkasané. Panjenengané mirsa paukuman sing bakal ditibakaké marang para mungsuhing Allah. Padhatan-padhatan kang dumadi nalika karusakaning Yerusalem bakal kaulang manèh ing dina gedhé lan nggegirisi saka Pangéran, nanging kanthi cara sing luwih nggegirisi.” Review and Herald, December 7, 1897.

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

Mung sih-rahmate Gusti Allah piyambak sing nyegah supaya Yerusalem ora katumpes ing 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.

> “Ing panyalibané Kristus déning wong-wong Yahudi, karusakané Yerusalem wis kacakup ana ing kono. Getih sing katumpah ing Kalvari iku dadi bobot sing njeblugaké wong-wong mau tumuju ing karusakan, kanggo jagad iki lan kanggo jagad kang bakal teka. Mangkono uga bakal kelakon ing dina pungkasan kang agung, nalika paukuman bakal tumiba marang para panampik sih-rahmaté Gusti Allah. Kristus, watu sandhungan kanggo wong-wong mau, nalika semana bakal katon marang wong-wong mau minangka gunung pambales. Kamulyaning pasuryané, kang tumrap wong mursid iku urip, tumrap wong duraka bakal dadi geni kang ngentèkaké. Awit katresnan ditampik lan sih-rahmat diremehake, wong dosa bakal dibinasakaké.” 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.

Mung sih-rahmate Allah piyambak kang isih nahan supaya karusakan Yerusalem ora tumeka ing wektu 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.

> “Sawatara patang puluh taun sawisé karusakan Yerusalem diumumaké déning Kristus piyambak, Pangéran nundha paukuman-paukumané marang kutha lan bangsa mau. Saèstu nggumunaké dawaning kasabarané Allah marang wong-wong kang nampik Injilé lan para matèni Putrané.” 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.

Nalika pembersihan Padaleman Suci kang pungkasan, Gusti Yésus wus ngaturaké pepéling supaya padha mlayu saka Yérusalèm nalika nisthaning karusakan, kang wis kapratelakaké déning Nabi Danièl, katon déning para pandhèrèké. Nalika sepisanan Panjenengané ngresiki Padaleman Suci, Panjenengané wus nyatakaké yèn wong-wong Yahudi wis ndadèkaké griyané Sang Rama dadi guwa para maling, nanging ing wektu kang pungkasan Panjenengané ngandika, “griya panjenengan” katilar kanggo panjenengan dadi suwung lan rusak. Malah sadurungé salib, kang wus meh kalakon, Padaleman Suci ing ngendi geberé bakal suwèk nalika panyaliban wis kawastanan minangka griyané wong Yahudi, dudu griyané Gusti Allah. Sister White nyariyosaké nalika Kristus ngaturaké pratelan mau, lan nalika paseksènipun lumampah, piyambakipun ugi nyariyosaké patang puluh taun sih-rahmat kang dipunlajengaké.

> “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? . . .

> Pangandikané Kristus marang para imam lan para pangwasa, “Lah, omahmu katilar dadi suwung tumrap kowé” (Matius 23:38), wus nandukaké giris ing atiné. Wong-wong mau éthok-éthok ora preduli, nanging pitakon bab apa tegesé tembung-tembung mau tansah njedhul ing pikirane. Ana bebaya kang ora katon kaya-kaya ngancam wong-wong mau. Apa bisa yèn Padaleman Suci kang endah, kang dadi kamulyaning bangsa, bakal enggal dadi tumpukan reruntuhan?...

> “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 maringi para murid pratandha ngenani karusakan kang bakal nempuh Yerusalem, lan Panjenengane ngandika marang wong-wong mau kepriye supaya bisa oncat: ‘Manawa kowe padha weruh Yerusalem dikubengi dening bala tentara, ngertiha manawa karusakane wis cedhak. Ing kono, wong-wong kang ana ing Yudea padha mlayua menyang ing pagunungan; lan wong-wong kang ana ing tengahing kutha iku padha metua; lan wong-wong kang ana ing dhaerah-dhaerah aja padha mlebu ing kono. Awit iki dina-dina piwales, supaya samubarang kang wis katulis kaleksanan kabeh.’ Pepeling iki kaparingake supaya ditindakake patang puluh taun sawisé kuwi, nalika karusakane Yerusalem. Wong-wong Kristen manut marang pepeling iku, lan ora ana siji wae wong Kristen kang tiwas nalika rubuhe kutha mau.” 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 kasalib ing taun 31, lan meh patang puluh taun sawisé iku, ing taun 70, Yerusalem dirusak sawisé pengepungan sajroning telung setengah taun. Kepiyé bisa Yerusalem diarani wis dirusak ing salib ing taun 31, manawa isih ana wektu pambiji sih-rahmat telung setengah taun sing diandharaké minangka pitung puluh minggu ing Daniel pasal sanga, ayat rong puluh papat? Kepiyé pratélan-pratélan sing katingal ora selaras iki bisa dirampungaké? Pangrampungan sing paling gampang yaiku kanthi mung netepaké kasunyatan menawa nalika gegayutan karo panutupan wektu pambiji sih-rahmat sing dipralambangaké déning pitung puluh minggu, iku kudu dimangertèni minangka panutupan pambiji sih-rahmat sing lumaku kanthi maju sethithik-sethithik. Iki bener, nanging iku mbusak kekhususan kenabian nalika nerapaké tenger-tenger sajarah iku. Aku bakal nyoba njelasaké.

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.

Manawa Pentakosta nggambarake hukum Minggu sing bakal enggal teka, nalika wedhus liyané ing Babil dipanggil metu, yagéné Injil mau banjur lumaku menyang para bangsa liya telung taun setengah sawisé Pentakosta? Apa patiné Kristus utawa patiné Stefanus dadi pratandha tumrap katutupé mangsa sih-rahmat kanggo Israèl kuna? Menawa Adventisme Laodikia mandheg dadi pasamuwan nalika hukum Minggu sing bakal enggal teka, apa karusakané Bait Allah ing taun 70 nggambarake pungkasané bait Adventisme Laodikia ing wektu hukum Minggu? Apa sing bisa katon kaya ora selaras, kasil dipunrampungaké lumantar panganggoné “line upon line,” lan nalika panganggoné iku ditrapaké, paseksèn saka tandha-tandha dalan sing lagi kita kenali dadi cetha banget lan ringkes.

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 nalika Kristus netepaké prajanjèn iku kabagi dadi rong pérangan kang padha suwéné, yaiku telung taun satengah lan telung taun satengah. Telung taun satengah kang kapisan diwiwiti nalika baptisané Kristus lan dipungkasi déning séda-Né. Baptisan iku lambang séda lan wunguné Panjenengané, mulané wiwitaning mangsa telung taun satengah iku padha karo pungkasané. Sajroning mangsa iku Kristus ngaturaké Injil kanthi mirunggan mung marang wong-wong Yahudi. Pungkasaning telung taun satengah iku nandhani wiwitaning telung taun satengah sabanjuré. Wiwitaning mangsa kapindho telung taun satengah diwiwiti kanthi séda-Né Kristus, lan dipungkasi kanthi séda-é Stefanus. Sajroning mangsa iku para murid ngaturaké Injil kanthi mirunggan mung marang wong-wong 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.”

Kaloro mangsa kasebut, kang minangka garis kenabian sing kapisah, kudu digandhengake bebarengan “baris demi baris.” Wiwitan lan pungkasan padha-padha ngemot tandha Alpha lan Omega, awit sajarah wiwitan lan pungkasan iku padha. Kaloro wewaton wektu iku padha persise, lan pakaryan kang katindakaké sajroning saben mangsa iku uga padha. Kristus, kang iku Sing Kawitan lan Sing Pungkasan, uga iku Panyipta samubarang kabèh, lan ing babagan iku Panjenengané iku Panyipta Kayekten. Tembung Ibrani “truth” kabentuk déning telung aksara Ibrani. Aksara kang kapisan, banjur aksara kang kaping telulas, banjur aksara kang pungkasan saka alfabet Ibrani digandhengaké dadi tembung Ibrani “truth.”

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.

Loro-loroné mangsa telung taun setengah iku kagungané Kristus minangka sing wiwitan lan sing pungkasan, awit Kristus ana ing wiwitaning mangsa kapisan nalika Panjenengané kabaptis, kaya déné Panjenengané uga ana ing pungkasané, yaiku nalika pejahé Panjenengané, ing mangsa kapisan iku. Lan Kristus ana ing pejahé Panjenengané ing wiwitaning mangsa kapindho, lan Panjenengané jumeneng ana ing tengené Allah ing pungkasaning mangsa kapindho. Cacah telulas iku lambang pambrontakan, lan ing loro-loroné mangsa, manawa Injil dipunaturaké déning Kristus piyambak, utawa ing mangsa kapindho déning para sakabatipun, wong-wong Yahudi kang remen mbantah padha mbrontak marang pawartosing 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.

Kaloro mangsa iku padha dawané, ngemu tandha khas Alpha lan Omega, lan nandhakaké pesen Injil kang padha. Kaloro mangsa iku kudu digandhèngaké bebarengan “baris marang baris.” Metodologi “baris marang baris” iku minangka metodologi panggawéné panyoba saka udan pungkasan. Iku metodologi kanggo dina-dina wekasan, lan kayektèn-kayektèn kang diidentifikasi lan diteguhaké déning metodologi iku ing dina-dina wekasan yaiku kang ngresiki utawa nyucekaké para putrané Lewi sajroning panyegelan saka satus patang puluh papat éwu.

> 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.

> Sapa kang bakal diwulang kawruh déning Panjenengané? lan sapa kang bakal digawe mangertèni piwulang? ya iku wong-wong kang wis dipisah saka susu, lan wis dijarakaké saka dhadha. Awit pepakon kudu ana ing ndhuwur pepakon, pepakon ing ndhuwur pepakon; larik ing ndhuwur larik, larik ing ndhuwur larik; ing kéné sathithik, lan ing kana sathithik: Awit nganggo lambé kang gagap lan nganggo basa liya Panjenengané bakal ngandika marang bangsa iki. Marang wong-wong iku Panjenengané wis ngandika, Iki panggonan katentreman kang nganggo iku kowé bisa marakaké wong kang kesel padha oleh katentreman; lan iki kasantosan: nanging wong-wong iku ora gelem ngrungokaké. Nanging pangandikané Pangéran tumrap wong-wong mau dadi pepakon ing ndhuwur pepakon, pepakon ing ndhuwur pepakon; larik ing ndhuwur larik, larik ing ndhuwur larik; ing kéné sathithik, lan ing kana sathithik; supaya padha lunga, lan tiba mengkurep ing buri, lan remuk, lan kejiret, lan 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 sabanjuré ing Yesaya ngandharake marang wong-wong sing ngece, kang mrentah umat ing Yérusalèm. Kanggo wong-wong sing ngece iku, “pangaso lan pepanyaran” (udan pungkasan), kang padha ora gelem “ngrungokake,” iku sing njalari wong-wong mau “lunga, lan tiba mengkurep, lan remuk, lan kejiret, lan katangkep.” Pacoban iku kaaturake marang wong-wong mau lumantar ilat liyan, awit Élia, Yokanan Pambaptis, lan William Miller ora dilatih ing sekolah-sekolah teologi sajrone sejarahé dhewé-dhéwé. Pesen udan pungkasan kang nyoba Adventisme Laodikia iku, yaiku pesen kang diasilake déning panrapan “baris ing ndhuwur baris.”

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 telung taun setengah kapisan saka minggu nalika Kristus netepake prejanjian iku dipasangaké ing ndhuwur telung taun setengah kapindho, kita nemu pepadhang kenabian kang njlentrehake samubarang sing katon kaya ora trep sing bisa njedhul ing batin kang kepéngin nyelidiki. Minggu iku yaiku wekdal nalika Utusan Prejanjian kudu netepake prejanjian, lan prejanjian miturut Kitab Suci kudu ditetepake kanthi getih. Baptisan lan panyaliban Kristus sarta rajaming Stéfanus kabèh nandhakaké getih. Kaloro garis iku nggambarake getih prejanjian, lan garis-garis mau padha netepake prejanjian.

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.

Nalika digandhengaké bebarengan “baris demi baris,” baptisan lan panyaliban iku minangka tenger dalan kang kapisan, lan panyaliban tuwin pangrajamé Stefanus iku tenger dalan kang pungkasan. Nalika digandhengaké bebarengan dadi satunggaling garis, kita manggihaké salib lan Michael ngadeg ing wektu pejahé Stefanus minangka kalih seksi tumrap wong-wong Yahudi kang ngematerèkaké panampikané marang Injil. Pejahé Kristus, uga pejahé murid-Né Stefanus, yaiku Paskah nalika kalih garis iku digabung. Telung dina sawisé kuwi Kristus wungu minangka pisungsung Woh Kawitan.

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

> Nanging saiki Kristus wis wungu saka ing antarane wong mati, lan dadi woh kawitan saka wong-wong kang wis tilem. 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.

Ing antarané Paskah lan riyaya Woh Kawitan ing dina katelu ana wiwitané riyaya Roti Tanpa Ragi. Roti tanpa ragi ora “ngembang”, lan Kristus ora wungu ing dina kapindho, Panjenengané wungu ing dina katelu. Kristus lan Stefanus padha seda bebarengan ing panrapan “line upon line”, nanging Stefanus ditangèkaké sawisé Kristus awit ana tata urutan ing wunguné woh kawitan.

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

> Nanging saben wong manut urutané dhéwé-dhéwé: Kristus minangka woh kawitan; sawisé iku wong-wong kang dadi kagungané Kristus ing rawuhé. 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.

Riyaya-riyaya Mangsa Semi ora bisa dipisahake siji lan sijiné, amarga padha gegandhèngan langsung siji lan sijiné. Ing pangertèn iki, Pentakosta nggambaraké undhang-undhang Minggu sing bakal enggal rawuh, nalika bakal ana pangulanganing kamencuraning Roh Suci, lan swara kapindho saka Wahyu pasal wolulas banjur bakal nimbali wong-wong sing saiki durung wanuh marang Injil, supaya metu saka Babul. Tembung “Babul” asalé saka tembung “Babel,” sing tegesé kebingungan, amarga nalika Babel ambruk Gusti Allah mbingungaké basa-basa, lan nalika Pentakosta Gusti Allah mbalèkaké kebingunganing basa-basa iku supaya Injil bisa digawa marang jagad. Mulané Pentakosta lan undhang-undhang Minggu iku selaras.

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.

Nalika Pentakosta, peparing basa-basa kaparingaké marang para murid, nanging pesené ing wektu iku isih winates mung marang wong-wong Yahudi. Nalika kaloro garis iku dipadukaké, Pentakosta dumadi ing taun 34, nalika Stefanus dirajam watu lan Injil banjur digawa marang wong-wong sing saiki durung wanuh marang 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 makili wong-wong sing ditangèkaké urip manèh “nalika rawuhé Panjenengané,” nanging sing wis mati bebarengan karo Panjenengané. Pisungsung Woh Kapisan nandhani wunguné Kristus ing dina katelu, lan uga nandhani wiwitan Riyaya Minggu-minggu, yaiku uga riyaya Pentakosta, kang mengeti diparingaké Sepuluh Préntah ing 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.

Tanggal 22 Oktober 1844 selaras karo salib, amarga ing antarané bukti-bukti liyané Sister White nyelaraké kuciwane para murid sawisé salib karo kuciwané sing ndhèrèk sawisé 22 Oktober 1844. Salib lan 22 Oktober 1844, loro-loroné, minangka pralambang tumrap hukum Minggu sing bakal enggal rawuh. Pentakosta uga nglambangaké hukum Minggu sing bakal enggal rawuh, nanging Pentakosta kadadéan sèket loro dina sawisé salib. Salib, sing dipralambangaké déning Paskah, nglantaraké rerangkening pésta-pésta sing mèngeti pathokan-pathokan kuna Israèl jaman biyèn wiwit saka wengi nalika malaékat pati ngliwati Mesir, nganti tekan diparingaké hukum. Sanajan pésta-pésta iku nduwèni pambédané dhéwé-dhéwé, kabèh iku kaiket siji lan sijiné kanthi ora bisa dipisahaké. Mulané, trep manawa sèket loro dina sing jangkep saka Paskah nganti Pentakosta ditrapaké minangka siji pathokan 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.”

Amarga saka iku, salib, patiné Stefanus, lan Pentakosta kabèh mau minangka pralambang tumrap angger-angger Minggu sing bakal enggal teka, nalika paukuman eksekutif sing progresif marang Babul Modern wiwit kaleksanan, nalika swara kapindho ing Wahyu pasal wolulas wiwit nimbali wedhus-wedhusé Allah liyané supaya metu saka Babul. Ana ing waymark iku paukuman eksekutif marang Yerusalem wis tekan, sanadyan Allah, ana ing sih-rahmaté, nundha karusakan nyata candhi lan kutha mau meh patang puluh taun sawisé salib nganti taun 70. Karusakan Yerusalem kuna nggambarake wiwitaning paukuman eksekutif sing progresif, kang diwiwiti ing Amerika Sarékat nalika “murtad nasional katut déning karusakan nasional.”

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.

Kayekten ditetepaké lumantar paseksi saka loro, lan ing rong larik wektu telung setengah taun nalika Kristus netepaké prejanjian, kita nemokaké loro seksi ngenani pati lan wunguné saka pati sing magepokan karo sajarah kang nandhani hukum Minggu sing bakal enggal teka. Hukum Minggu iku, ing Wahyu pasal sewelas, diidentifikasi minangka “jam lindhu gedhé.” “Jam” iku gegandhèngan langsung karo loro seksi sing maringi paseksi sajroning telung setengah taun. Paseksiné mau dipungkasi kanthi patiné lan wunguné saka pati.

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.

Kasaksèné sajroning telung taun setengah, kang banjur diterusaké déning pati lan wunguné manèh, wis diwakili déning pati lan wunguné manèh saka Gusti Yésus lan Stéfanus, amarga “baris demi baris,” Stéfanus diwakili minangka kang diwungokaké bebarengan karo Kristus. Ing riyaya Woh Kawitan, ana loro pisungsung utama kang kaaturaké.

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.

Sing siji iku cempé tanpa cacad, lan sijiné manèh sesaosan gandum jelai. Jelai iku nggambarake panèn kang bakal ndhèrèk, lan cempé iku nggambarake Kristus. Kristus kawungokaké urip manèh ing dina katelu, lan Stefanus nggambarake wong-wong kang ndhèrèk, lan jelai iku nggambarake panèn kang bakal ndhèrèk. Loro seksi ing Wahyu sewelas padha menehi paseksi sajroning telung taun setengah, sawisé iku banjur dipatèni lan banjur kawungokaké urip manèh telung dina setengah sawisé. Loro seksi mau wis dipratandhakaké déning Kristus, kang dadi Woh Kawitan, awit wong-wong mau nggambarake satus patang puluh papat ewu, kang uga dadi woh-wohan kawitan.

> 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.

> Lan aku mirsa, lah ana Cempenge wedhus lanang ngadeg ana ing Gunung Sion, lan bebarengan karo Panjenengane ana satus patang puluh papat ewu, kang padha mawa asma Ramane kaserat ana ing bathuke. Lan aku krungu swara saka swarga, kaya swaraning banyu kang akeh, lan kaya swaraning gludhug kang gedhe; lan aku krungu swaraning para penabuh kecapi, padha nabuh kecapine. Lan padha ngidung kaya-kaya kidung anyar ana ing ngarsaning dhampar, lan ana ing ngarsaning patang makhluk urip, lan para pinituwa; lan ora ana wong siji waé kang bisa sinau kidung iku kajaba satus patang puluh papat ewu, kang wis katuku saka bumi. Iki wong-wong kang ora kecemar déning para wanita; awit padha prawan. Iki wong-wong kang ndherek Sang Cempen ing ngendi waé Panjenengane tindak. Iki wong-wong kang wis katuku saka antaraning manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Sang Cempen. Lan ana ing cangkeme ora kapanggih cidra; awit padha tanpa cacad ana ing ngarsaning dhamparé Gusti 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.”

Pisungsung jelai ing riyaya Woh Kawitan nggambarake panèn kang bakal nyusul, lan Stefanus ing taun 34, nyusul pati Kristus ing taun 31, senadyan “line upon line,” padha séda ing waymark kang padha. Gegayutan karo pisungsung woh kawitan, Kristus iku Cempé kang disembelèh lan Stefanus iku jelai. Miturut Paulus “Kristus” iku “woh kawitan saka wong-wong kang wus tilem,” lan banjur “sawisé iku wong-wong kang dadi kagungané Kristus ing rawuhé.” Wong satus patang puluh papat èwu iku woh kawitan, lan wong-wong mau iku kang “ngetutaké Sang Cempé menyang ngendi waé Panjenengané tindak.”

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.

Ing “jam” saka “gempa bumi gedhé” ing Wahyu bab sewelas, loro saksi sing wus medhar wangsit sajroning telung taun lan setengah, mung kanggo dipatèni lan gumlèthak ana ing dalan-dalan sajroning telung dina lan setengah, ditangèkaké manèh. Wong-wong mau yaiku sing dilambangaké déning Stefanus, sing miturut sipat kenabian wus ditangèkaké bebarengan karo Gusti Yesus, nanging uga sawisé Gusti Yesus. Mulané, wong-wong mau ditangèkaké “telung dina lan setengah” sawisé dipatèni déning kéwan galak sing munggah saka jugangan tanpa dhasar. Ing “jam” sing padha, nalika wong-wong mau ditangèkaké, wong-wong mau munggah menyang swarga minangka panji. Lumakuning patangen lan minggahé wong-wong mau wus digarisaké kanthi tliti ana ing Sabdaning Allah sing kenabian, lan iku nyakup kasunyatan yèn wong-wong mau wis dilambangaké déning pati Stefanus sing sajatiné, mula makili pati kasukman sing kaleksanan tumrap loro saksi mau nalika wong-wong mau diowahi saka gerakan Laodikia saka malaékat katelu menyang gerakan Filadelfia saka malaékat katelu.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “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.

> “Satunggaling prakara punika mesthi: para Advent Hari Ketujuh ingkang ngadeg wonten ing sangandhaping panji-panji Satan badhé rumiyin nilar imanipun dhateng pepèngèting lan pitedah pangènget ingkang kacakup wonten ing Testimoni-Testimoni Rohipun Gusti 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.

> “Panggilan marang kasucèn sing luwih jero lan paladosan sing luwih suci lagi katindakaké, lan bakal terus katindakaké. Sawetara wong sing saiki lagi ngandharaké usulan-usulané Sétan bakal bali marang akal budiné. Ana wong-wong sing nyekel kalenggahan-kalenggahan penting kang kaprecayané gedhé, nanging ora mangertèni bebener kanggo jaman iki. Marang wong-wong mau, kabar iku kudu diparingaké. Manawa padha nampani, Kristus bakal nampani wong-wong mau, lan bakal ndadèkaké padha dadi kanca nyambut-gawé bebarengan karo Panjenengané. Nanging manawa padha nampik ngrungokaké kabar iku, wong-wong mau bakal njupuk panggonané ana ing sangisoré panji ireng kagungané Pangéraning Pepeteng.

> “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.

> “Aku diprentah supaya ngandika yèn kayektèn kang mulya kanggo jaman iki saya kabukak kanthi saya cetha marang pikiraning manungsa. Ing pangertèn kang mligi, para priya lan para wanita kudu mangan dagingé Kristus lan ngombé rahé. Bakal ana pangrembakaning pangerten, awit kayektèn iku saged tansah ngrembaka. Panjenengané kang ilahi, pangripta kayektèn, bakal rawuh ing sesrawungan kang saya raket lan saya raket manèh karo wong-wong kang tetep ngudi supaya wanuh marang Panjenengané. Nalika umaté Allah nampani pangandikané minangka roti swarga, wong-wong mau bakal sumurup yèn tindak miyosé wus kacawisaké kaya wayah ésuk. Wong-wong mau bakal nampa kakuwatan rohani, kaya badan nampa kakuwatan jasmani nalika pangan dipangan.

> “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.

> “Kita boten namung setengah mangertos rancanganipun Gusti ing anggènipun ngirid para putraning Israèl metu saking pangawulan Mesir, sarta nuntun wong-wong mau ngliwati ara-ara samun tumuju tanah 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.

> “Nalika kita nglumpukake sinar-sinar ilahi kang padhang sumunar saka Injil, kita bakal oleh pangerten kang luwih cetha bab tata agama Yahudi, lan pangaji kang luwih jero marang kayektèn-kayektèné kang wigati. Panlitèn kita tumrap kayektèn isih durung pepak. Kita nembe nglumpukake mung sawatara sinar pepadhang. Wong-wong kang ora saben dina dadi para pamelajar Sabda ora bakal bisa ngrampungake prakara-prakara ing tata agama Yahudi. Wong-wong mau ora bakal mangerti kayektèn-kayektèn kang diwulangake lumantar paladosan ing Padaleman Suci. Pakaryané Gusti Allah kaalang-alangi déning pangerten kadonyan bab rancangané kang agung. Urip ing tembé bakal mbabar tegesing angger-anggering Toret kang diparingake déning Kristus marang umaté, nalika Panjenengané kasamun ing sajroning tugu méga.” Spalding and Magan, 305, 306.

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