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

Igitabo cya Daniyeli — Nimero Ijana na Gatanu

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

Ukwangwa buhoro buhoro kw’Ivyiza Vya Yesu: Kuva ku Kuvuka kwa Kristo gushika ku Gutera amabuye Sitefano

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.

Mu ngingo iheruka twabonye ko ihumekerwa ryagaragaje yuko Abayuda “bashyize ikimenyetso ku kwanga kwabo” ubutumwa bwiza ku musaraba, hanyuma bongera kwemeza uko kwanga kwabo mu guterwa amabuye kwa Sitefano. Ibyo bishoboka bite? Birumvikana ko kwanga ubutumwa bwiza kwakozwe n’Abayuda b’abajyajura bo muri ayo mateka byabaye mu buryo bugenda butera imbere. Bari baramaze gusimbukwa igihe yavukaga. Ivuka rya Kristo kugeza ku guterwa amabuye kwa Sitefano bigaragaza ukwanga ubutumwa bwiza kwagiye gutera imbere.

> “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 ntibabizi, ariko ayo makuru yuzuriza ijuru ibyishimo. Abanyabwera bera baturutse mu isi y’umucyo bakururwa ku isi bafite inyota irushijeho kuba ndende n’urukundo rurushijeho kugira impuhwe. Isi yose irushaho kumurikirwa no kubaho kwe. Hejuru y’imisozi ya Betelehemu hateraniye ingabo zitabarika z’abamarayika. Bategereje ikimenyetso cyo gutangaza ayo makuru y’ibyishimo ku isi. Iyo abayobozi bo muri Isirayeli baza kuba barabaye indahemuka ku byo bashinzwe, baba barasangiye umunezero wo kwamamaza ivuka rya Yesu. Ariko noneho baranyujijweho.” 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.

Kuva ku ivuka rya Yesu kugeza ku rupfu rwa Sitefano, ukwangwa kwagiye gukura buhoro buhoro kw’ubutumwa bwiza n’Abisirayeli ba kera kuragaragazwa. Kwemera ko kwanga kwa Kristo kwakozwe n’Abayuda byagiye biba buhoro buhoro bituma hamenyekana “gushyiraho ikimenyetso ku kwanga kwabo,” haba ku musaraba, aho umwenda wo mu rusengero watabukiyemo kabiri, no ku rupfu rwa Sitefano. Gutabuka k’umwenda kwari ikimenyetso cy’uko batakiri ubwoko bw’isezerano ry’Imana, kandi igihe Sitefano yaterwaga amabuye, yabonye Yesu ahagaze iburyo bw’Imana, ibyo muri Daniyeli igice cya cumi na kabiri, umurongo wa mbere, ari ikimenyetso cyo kurangira kw’igihe cy’imbabazi. Kurimbuka kwa Yerusalemu na ko ni ikimenyetso cyo kurangira kw’igihe cy’imbabazi.

> “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.

> “Igihano ryari rigiye kuza kuri Yerusalemu ryashoboraga gutinzwa igihe gito gusa; kandi ubwo ijisho rya Kristo ryarebaga kuri uwo murwa wari waragenewe kurimbuka, ntiyabonye kurimbuka kwawo gusa, ahubwo yabonye no kurimbuka kw’isi. Yabonye ko nk’uko Yerusalemu yatanzwe ngo irimburwe, ni ko n’isi izatangwa ngo igere ku iherezo ryayo. Yabonye igihano kizagera ku banzi b’Imana. Ibyabaye mu irimbuka rya Yerusalemu bizongera kubaho ku munsi ukomeye kandi uteye ubwoba w’Uwiteka, ariko mu buryo burushaho guteye ubwoba.” Review and Herald, December 7, 1897.

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

Byari imbabazi z’Imana zonyine zabujije Yerusalemu kurimbukira ku musaraba.

> “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.

> Mu kubambwa kwa Kristo ku musaraba kw’Abayahudi harimo kurimbuka kwa Yerusalemu. Amaraso yaviriye i Kaluvari ni yo buremere bwabajugunye mu kurimbuka muri iyi si no mu isi izaza. Uko ni ko bizamera no ku munsi ukomeye uheruka, ubwo urubanza ruzagwa ku banze ubuntu bw’Imana. Kristo, igitare kibabera igisitaza, ni bwo azabonekera nk’umusozi uhorera. Ikuzo ryo mu maso he, ku bakiranutsi ari ubugingo, ku banyabyaha rizababera umuriro ukongora. Kubera urukundo banze no kubera ubuntu basuzuguye, umunyabyaha azarimbuka.” 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.

Byari gusa imbabazi z’Imana zatumye irimbuka rya Yerusalemu ritaza igihe cy’umusaraba.

> “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.

> “Hashize hafi imyaka mirongo ine nyuma y’uko urubanza rwa Yerusalemu rutangarijwe na Kristo ubwe, Uwiteka yakerereje guhana uwo murwa n’iryo shyanga. Igitangaza ni uko Imana yihanganiye igihe kirekire abanze ubutumwa bwiza bwayo n’abicanyi b’Umwana wayo.” 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.

Mu gihe cyo kweza urusengero kwe kwa nyuma, Yesu yari yaratanze umuburo wo guhunga i Yerusalemu igihe igizira cy’ubutayu, cyavuzwe n’umuhanuzi Daniyeli, cyabonwaga n’abamukurikira. Ubwa mbere ubwo yeza urusengero, yari yaravuze ko Abayuda bakoze inzu ya Se indiri y’abambuzi, ariko ubwa nyuma aravuga ati: “inzu yanyu” irabasigaranye ari ubutayu. Ndetse na mbere y’umusaraba, wari ugiye kubaho ako kanya, urusengero aho umwenda wagombaga gutabukamo igihe cyo kubambwa kwe rwari rwaramaze kumenyekana ko ari inzu y’Abayuda, atari inzu y’Imana. Mushiki wacu White asobanura igihe Kristo yatangarije ayo magambo, kandi uko ubuhamya bwe bukomeza ni ko anavuga no ku myaka mirongo ine y’imbabazi zongerewe.

> “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? . . .

> “Amagambo ya Kristo yabwiye abatambyi n’abatware ati: ‘Dore, inzu yanyu musigiwe ari umusaka’ (Matayo 23:38), yari yabateye ubwoba mu mitima yabo. Biyeretse nk’abatabyitayeho, ariko ikibazo cyakomezaga kubazamuka mu bitekerezo byabo cyerekeye icyo ayo magambo yashakaga kuvuga. Byasaga n’aho akaga katagaragara kabugarije. Mbese byashobokaga ko urusengero ruhebuje ubwiza, rwari icyubahiro cy’ishyanga, rwari rugiye vuba guhinduka ikirundo cy’amatongo?...

> “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.

> “Kristo yahaye abigishwa be ikimenyetso cy’irimbuka ryari rigiye kuza kuri Yerusalemu, kandi ababwira uburyo bwo kurirokoka ati: ‘Ariko nimubona i Yerusalemu hagoswe n’ingabo, muzamenye ko kurimbuka kwaho kwegereje. Ubwo abazaba bari i Yudaya bazahungire ku misozi; n’abazaba bari hagati muri wo bahavemo; kandi n’abazaba bari mu byaro ntibawinjiremo. Kuko iyo minsi ari iy’ihōra, kugira ngo ibyanditswe byose bisohore.’ Uyu muburo watanzwe kugira ngo uzumvirwe nyuma y’imyaka mirongo ine, igihe Yerusalemu yarimburwaga. Abakristo bumviye uwo muburo, kandi nta Mukristo n’umwe wahitanywe no kugwa k’uwo mujyi.” 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.

Kristo yabambwe mu mwaka wa 31, maze hafi imyaka mirongo ine nyuma yaho, mu mwaka wa 70, Yerusalemu irarimburwa nyuma yo kugotwa imyaka itatu n’igice. Ni gute Yerusalemu yashoboraga kuba yararimbuwe ku musaraba mu mwaka wa 31, kandi hari hakiriho imyaka itatu n’igice y’igihe cy’igeragezwa igaragazwa n’ibyumweru mirongo irindwi byo muri Daniyeli igice cya cyenda, umurongo wa makumyabiri na kane? Ni gute uku kugaragara nk’ukutajyana gushobora gukemurwa? Igisubizo cyoroshye kurushaho ni ukwemera gusa ukuri k’uko, iyo bigeze ku iherezo ry’igihe cy’igeragezwa gishushanywa n’ibyumweru mirongo irindwi, bigomba gusobanurwa nk’iherezo ry’igeragezwa rigenda riza buhoro buhoro. Ibi ni ukuri, ariko bikuraho ubusobanuro bwihariye bw’ubuhanuzi iyo hakoreshejwe ibimenyetso nyobozi by’ayo mateka. Nzagerageza kubisobanura.

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.

Niba Pentekote ishushanya itegeko ryo ku Cyumweru rigiye kuza aho izindi ntama ziri i Babuloni zihamagarirwa gusohoka, ni kuki hashize imyaka itatu n’igice nyuma ya Pentekote ubutumwa bwiza bwarageze ku Banyamahanga? Mbese urupfu rwa Kristo cyangwa urupfu rwa Sitefano ni rwo kimenyetso cy’ihagarikwa ry’igihe cy’imbabazi ku Bisirayeli ba kera? Niba Uwadiventisimu bw’i Lawodikiya buhagarika kuba itorero ku itegeko ryo ku Cyumweru rigiye kuza, mbese kurimburwa k’urusengero mu mwaka wa 70 kwashushanyaga iherezo ry’urusengero rw’Uwadiventisimu bw’i Lawodikiya ku itegeko ryo ku Cyumweru? Ibyo bishobora kugaragara nk’ibidahuye bikemurwa no gushyira mu bikorwa ihame ry’“umurongo ku wundi murongo,” kandi iyo iyo mikoreshereze ikoreshejwe, ubuhamya bw’ibimenyetso by’inzira turimo kugaragaza burasobanuka cyane kandi bukavugwa mu buryo bugufi kandi busobanutse.

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.

Icyumweru Kristo yemeje isezerano kigabanyijemo ibice bibiri bingana, buri gice kikaba ari imyaka itatu n’igice. Imyaka itatu n’igice bya mbere bitangirira ku mubatizo wa Kristo bikarangira ku rupfu rwe. Umubatizo ni ikimenyetso cy’urupfu rwe n’izuka rye, bityo intangiriro y’icyo gihe cy’imyaka itatu n’igice ikaba ihwanye n’iherezo ryacyo. Muri icyo gihe Kristo yabwirije ubutumwa bwiza Abayahudi bonyine. Iherezo ry’iyo myaka itatu n’igice ni ryo rishyiraho intangiriro y’indi myaka itatu n’igice ikurikiraho. Intangiriro y’igihe cya kabiri cy’imyaka itatu n’igice itangirana n’urupfu rwa Kristo, kikarangirana n’urupfu rwa Sitefano. Muri icyo gihe, abigishwa babwirije ubutumwa bwiza Abayahudi bonyine.

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.”

Ibyo bihe byombi, ari byo mirongo y’ubuhanuzi itandukanye, bigomba guhurizwa hamwe “umurongo ku wundi murongo.” Intangiriro zombi n’iherezo ryombi bifite ikimenyetso cya Alufa na Omega, kuko amateka y’intangiriro n’ay’iherezo ari amwe. Ibi bihe byombi by’igihe bimara birasa rwose, kandi umurimo ukorwa muri buri gihe urasa rwose. Kristo, ari We Wa Mbere kandi Wa Nyuma, ni na We Muremyi wa byose, kandi muri urwo rwego ni We Muremyi w’Ukuri. Ijambo ry’Igiheburayo risobanura “ukuri” ryaremwe n’inyuguti eshatu z’Igiheburayo. Inyuguti ya mbere, ikurikiwe n’inyuguti ya cumi na gatatu, hanyuma ikurikirwa n’inyuguti ya nyuma y’inyuguti zose z’Igiheburayo, zihurizwa hamwe zikabyara ijambo ry’Igiheburayo risobanura “ukuri.”

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.

Ibyo bihe byombi by’imyaka itatu n’igice bifite Kristo nk’uwa mbere n’uwa nyuma, kuko Kristo ari mu ntangiriro y’igihe cya mbere mu mubatizo We, kandi akaba no ku iherezo ryacyo mu rupfu Rwe muri icyo gihe cya mbere. Kandi Kristo ari mu rupfu Rwe mu ntangiriro y’igihe cya kabiri, kandi ahagaze iburyo bw’Imana ku iherezo ry’igihe cya kabiri. Umubare cumi na gatatu ni ikimenyetso cy’ubwigomeke, kandi muri ibyo bihe byombi, yaba Ubutumwa Bwiza bwaratanzwe na Kristo ubwe ari kumwe na bo, cyangwa mu gihe cya kabiri bugatangwa n’abigishwa Be, Abayuda bakundaga kujya impaka bigometse ku butumwa bw’Ubutumwa Bwiza.

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.

Ibi bihe byombi bifite igihe kingana, bifite ikimenyetso cya Alufa na Omega, kandi bigaragaza ubutumwa bumwe bw’ubutumwa bwiza. Ibyo bihe byombi bigomba guhurizwa hamwe “umurongo ku wundi murongo.” Uburyo bwa “umurongo ku wundi murongo,” ni bwo buryo bwo kugerageza bw’imvura y’itumba. Ni bwo buryo bw’iminsi y’imperuka, kandi ukuri kugaragazwa kandi kugashyirwaho n’iryo buryo mu minsi y’imperuka ni ko kweza cyangwa gutunganya bene Levi mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane.

> 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.

> Ni nde azigisha ubwenge? Kandi ni nde azamenyesha inyigisho? Ni abacutse ku mashereka, bakuwe ku mabere. Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha hato, n’ahandi hato: Kuko azavugana n’ubu bwoko akoresheje iminwa itandukanije amagambo n’urundi rurimi. Abo ni bo yabwiye ati, Uku ni ko kuruhuka mwaruhesha uruhuka urushye; kandi uku ni ko kuruhura: nyamara ntibashaka kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha hato, n’ahandi hato; kugira ngo bagende, bagwe inyuma, bavunagurwe, batezwe umutego, kandi bafatwe. 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.”

Umurongo ukurikiyeho wo muri Yesaya uvuga ku bagabo b’abasuzugurazi bategeka abantu b’i Yerusalemu. Kuri abo bagabo b’abasuzugurazi, “ikiruhuko n’ukuruhura” (imvura y’itumba), bo banze “kumva,” ni byo bibatera “kugenda, no gusubira inyuma, no kuvunika, no kugwa mu mutego, no gufatwa.” Icyo kigeragezo bagejejweho n’urundi rurimi, kuko Eliya, Yohana Umubatiza na William Miller batatojwe mu mashuri ya teyolojiya yo mu bihe byabo. Ubutumwa bw’imvura y’itumba bugerageza Ubugaragu bwa Lawodikiya bw’Abadiventisiti, ni bwo butumwa bukomoka ku ishyirwa mu bikorwa ry’ihame rya “umurongo kuri umurongo.”

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.

Iyo imyaka itatu n’igice ya mbere y’icyo cyumweru Kristo yahamijemo isezerano ishyizwe hejuru y’iyo myaka itatu n’igice ya kabiri, tubonamo umucyo w’ubuhanuzi usobanura neza ibisa n’ukutajyana bishobora kuvuka mu mutima ushakashaka. Icyo cyumweru ni cyo igihe Intumwa y’Isezerano yagombaga guhamya isezerano, kandi isezerano ryo muri Bibiliya rigomba guhamywa n’amaraso. Umubatizo no kubambwa kwa Kristo no guterwa amabuye kwa Sitefano byose bigaragaza amaraso. Iyo mirongo yombi igereranya amaraso y’isezerano, kandi iyo mirongo ni yo ihamya isezerano.

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.

Iyo bishyizwe hamwe “umurongo ku wundi murongo,” umubatizo no kubambwa ni cyo kimenyetso cya mbere cy’inzira, kandi kubambwa no guterwa amabuye kwa Sitefano ni cyo kimenyetso cya nyuma cy’inzira. Iyo bishyizwe hamwe bikagirwa umurongo umwe, dusangamo umusaraba na Mikayeli arahagurutse igihe cya Sitefano yapfaga, nk’abahamya babiri bemeza ko Abayuda bafunze burundu kwanga ubutumwa bwiza. Urupfu rwa Kristo ni na rwo rupfu rw’umwigishwa we Sitefano, ari rwo Pasika igihe iyo mirongo yombi ihujwe. Nyuma y’iminsi itatu Kristo arazuka nk’ituro ry’Umuganura.

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

> Ariko noneho Kristo yazutse mu bapfuye, abaye umuganura w’abasinziriye. 1 Abakorinto 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.

Hagati ya Pasika n’umunsi mukuru w’Imbuto z’Ibanza ku munsi wa gatatu hatangirira umunsi mukuru w’Imigati Itarimo Umusemburo. Umugati utarimo umusemburo nti “uzamuka”, kandi Kristo ntiyazutse ku munsi wa kabiri; yazutse ku munsi wa gatatu. Mu ishyirwa mu bikorwa rya “umurongo ku wundi murongo,” Kristo na Sitefano bapfa hamwe, ariko Sitefano azurwa nyuma ya Kristo, kuko mu kuzuka kw’imbuto z’ibanze harimo urutonde.

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

> Ariko umuntu wese mu rutonde rwe: Kristo ni we muganura; hanyuma abari aba Kristo bazazuka ubwo azaza. 1 Abakorinto 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.

Iminsi mikuru yo mu Mpeshyi ntishobora gutandukanywa, kuko ifitanye isano itaziguye. Muri uwo mwumvire, Pentekote ishushanya itegeko rya vuba ry’umunsi wa Ku Cyumweru, igihe hazabaho kongera gusukwa kwa Mwuka Wera, kandi ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani rizahamagara abatari bazi ubutumwa bwiza muri iki gihe, ngo basohoke i Babuloni. Ijambo “Babuloni” rishingiye ku ijambo “Babeli,” risobanura urujijo, kuko ari mu kugwa kwa Babeli Imana yanyuranyije indimi, kandi ni kuri Pentekote Imana ihindura urwo rujijo rw’indimi kugira ngo ubutumwa bwiza bugere ku isi. Bityo Pentekote n’itegeko ryo ku Cyumweru birahurirana.

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.

Kuri Pentekote impano y’indimi yahawe abigishwa, ariko ubutumwa bwabo icyo gihe bwari bugihariye Abayuda. Iyo iyo mirongo yombi ihujwe, Pentekote iba mu mwaka wa 34, igihe Sitefano yaterwaga amabuye, maze ubutumwa bwiza bukajyanwa kuri abo muri iki gihe bataramenya ubutumwa bwiza.

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.

Sitefano agereranya abazarutswa “mu kuza Kwe,” ariko bapfanye na We. Ituro ry’Umuganura ryerekana izuka rya Kristo ku munsi wa gatatu, kandi rinagaragaza itangiriro ry’Umunsi Mukuru w’Ibyumweru, ari wo na wo munsi mukuru wa Pentekote, kandi wibuka itangwa ry’Amategeko Cumi i Sinayi.

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.

Tariki ya 22 Ukwakira 1844 ihura n’umusaraba, kuko mu bindi bimenyetso Sister White ahuza ugucika intege kw’abigishwa nyuma y’umusaraba n’ugucika intege kwakurikiyeho nyuma ya tariki ya 22 Ukwakira 1844. Umusaraba na tariki ya 22 Ukwakira 1844 byombi bibanziriza mu buryo bw’ubuhanuzi itegeko ryo ku Cyumweru rigiye kuza vuba. Na Pentekote na yo ishushanya mu buryo bw’ubwoko n’igicucu iryo tegeko ryo ku Cyumweru rigiye kuza vuba, ariko Pentekote yaje nyuma y’iminsi mirongo itanu n’ibiri nyuma y’umusaraba. Umusaraba, wari warashushanyijwe mbere na Pasika, utangiza uruhererekane rw’iminsi mikuru rwibutsa inzira za kera za Isirayeli ya kera, uhereye ku ijoro marayika w’urupfu yanyuze akasimbuka Egiputa, ukageza ku itangwa ry’amategeko. Nubwo iyo minsi mikuru ifite itandukaniro ryayo bwite, ihujwe mu buryo budatandukanywa. Ni yo mpamvu ari ukuri gushyira mu ngiro iminsi mirongo itanu n’ibiri yuzuye, uhereye kuri Pasika ukageza kuri Pentekote, nk’ikimenyetso kimwe rukumbi cy’inzira.

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.”

Kubw’iyo mpamvu, umusaraba, urupfu rwa Sitefano, na Pentekote byose bibanziriza mu buryo bw’ubuhanuzi itegeko rya vuba ryerekeye ku Cyumweru, igihe urubanza rw’ikorwa rugenda rutera intambwe kuri Babuloni ya Kijyambere rutangira, ubwo ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani ritangira guhamagara andi mukumbi y’Imana kuyisohokamo i Babuloni. Ni kuri iyo ntambwe y’ikirangaminsi ni ho urubanza rw’ikorwa kuri Yerusalemu rwageze, nubwo Imana, mu mbabazi Zayo, yasubitse kurimbuka nyakuri kw’urusengero n’umurwa hafi imyaka mirongo ine nyuma y’umusaraba kugeza mu mwaka wa 70. Kurimbuka kwa Yerusalemu ya kera kugereranya intangiriro y’urubanza rw’ikorwa rugenda rutera intambwe rutangirira muri Leta Zunze Ubumwe za Amerika igihe “ubuhakanyi bw’ihugu bukurikirwa n’irimbuka ry’ihugu.”

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.

Ukuri gushyirwaho gushingiye ku buhamya bwa babiri, kandi mu mirongo ibiri y’imyaka itatu n’igice Kristo yemeje isezerano, dusangamo abahamya babiri b’urupfu n’umuzuko bifitanye isano n’amateka aranga amategeko y’Ikumweru ari hafi kuza. Ayo mategeko y’Ikumweru, mu Ibyahishuwe igice cya cumi na rimwe, arangwa nk’“igihe cy’umutingito ukomeye.” Icyo “gihe” gifitanye isano itaziguye n’abahamya babiri batanze ubuhamya bw’imyaka itatu n’igice. Ubuhamya bwabo burangirana n’urupfu rwabo n’umuzuko wabo.

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.

Ubuhamya bwabo bw’imyaka itatu n’igice, bukurikiwe n’urupfu rwabo no kuzuka kwabo, bwagereranyijwe n’urupfu n’izuka bya Yesu na Sitefano bombi, kuko “umurongo ku murongo,” Sitefano agaragazwa nk’uzukanywe na Kristo. Mu munsi mukuru w’Imbuto z’Ibanze, hatangwaga amaturo abiri y’ingenzi.

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.

Umwe yari umwana w’intama utagira inenge, undi akaba ituro ry’ingano za sayiri. Sayiri yashushanyaga umusaruro wari gukurikiraho, kandi umwana w’intama yashushanyaga Kristo. Kristo yazuwe ku munsi wa gatatu, kandi Sitefano yashushanyaga abazakurikiraho, naho sayiri yo yashushanyaga umusaruro wari gukurikiraho. Abahamya babiri bo mu Ibyahishuwe 11 bahamije ukuri imyaka itatu n’igice, hanyuma bicwa, maze bongera kuzurwa nyuma y’iminsi itatu n’igice. Abo bahamya babiri bari baragereranyijwe na Kristo, wari Umuganura, kuko bahagarariye ibihumbi ijana na mirongo ine na bine, na bo bakaba ari umuganura.

> 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.

> Nuko nditegereza, mbona Umwana w’Intama ahagaze ku musozi Siyoni, ari kumwe n’ibihumbi ijana na mirongo ine na bine, bafite izina rya Se ryanditswe ku gahanga kabo. Nuko numva ijwi riturutse mu ijuru, rimeze nk’ijwi ry’amazi menshi, kandi rimeze nk’ijwi ry’inkuba ikomeye; kandi numva ijwi ry’abacuranga inanga, bacuranga inanga zabo. Baririmba nk’aho ari indirimbo nshya imbere y’intebe y’ubwami, n’imbere y’ibiremwa bine n’abakuru; kandi nta muntu wabashaga kwiga iyo ndirimbo keretse abo bihumbi ijana na mirongo ine na bine, bacunguwe bakavanwa mu isi. Abo ni bo batandujwe n’abagore, kuko ari ab’isugi. Abo ni bo bakurikira Umwana w’Intama aho ajya hose. Abo bacunguwe mu bantu, babaye umuganura uweguriwe Imana n’Umwana w’Intama. Kandi mu kanwa kabo ntihabonetse uburiganya, kuko ari abatariho umugayo imbere y’intebe y’ubwami y’Imana. Ibyahishuwe 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.”

Ituro rya sayiri ku munsi mukuru w’Imbuto z’Ibanze ryashushanyaga umusaruro wari gukurikiraho, kandi Sitefano mu mwaka wa 34 yakurikiye urupfu rwa Kristo mu mwaka wa 31, nubwo “umurongo ku murongo,” bapfiriye kuri ya mpagarike imwe. Mu isano rifitanye n’amaturo y’imbuto z’ibanze, Kristo yari umwana w’intama watambwe, naho Sitefano akaba sayiri. Dukurikije Pawulo, “Kristo” ni “umuganura w’abasinziriye,” hanyuma “nyuma y’ibyo hakazaza aba Kristo, mu kuza kwe.” Abantu ibihumbi ijana na mirongo ine na bine ni umuganura, kandi ni bo “bakurikira Umwana w’Intama aho ajya hose.”

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.

Mu “isaha” y’“igishyitsi gikomeye” cyo mu Byahishuwe igice cya cumi na kimwe, abagabo babiri b’abahamya bahanuranye imyaka itatu n’igice, maze bakicwa kandi bakaryama mu mihanda iminsi itatu n’igice, barazurwa. Ni ba bandi bashushanyijwe na Sitefano, we wazuwe mu buryo bw’ubuhanuzi hamwe na Yesu, ariko kandi na nyuma ya Yesu. Ni cyo gituma bazurwa “iminsi itatu n’igice” nyuma y’uko bishwe n’inyamaswa yazamutse iva ikuzimu hatagira epfo. Muri iyo “saha” nyine bazukiyemo ni na bwo bazamurwa bakajya mu ijuru nk’ikirango. Uko kuzuka kwabo no kuzamurwa kwabo byagaragajwe mu buryo bwitondewe mu Ijambo ry’Imana ry’ubuhanuzi, kandi bikubiyemo ko bashushanyijwe n’urupfu nyakuri rwa Sitefano, bityo bakaba bahagarariye urupfu rw’umwuka rukorerwa abagabo babiri b’abahamya igihe bahindurwa bavanwa mu mutwe wa Lawodikiya w’umumarayika wa gatatu bajyanwa mu mutwe wa Filadelifiya w’umumarayika wa gatatu.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “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.

> “Ikintu kimwe ni ukuri: abo Badiventisiti b’Umunsi wa Karindwi bihagararaho munsi y’ibendera rya Satani bazabanza kureka kwizera imiburo n’ibihano bikubiye mu Bujyanama bw’Umwuka w’Imana.

> “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.

> “Uguhamagarirwa kwihebera Imana kurushaho no gukora umurimo urushaho kuba uwera kurimo gutangwa, kandi kuzakomeza gutangwa. Bamwe muri ubu bavugira inama za Satani bazagarura akenge. Hari abari mu myanya ikomeye y’icyizere batumva ukuri kw’iki gihe. Abo ni bo ubutumwa bugomba guhabwa. Nibabwakira, Kristo azabemera, kandi azabagira abakozi bakorana na we. Ariko nibanga kumva ubwo butumwa, bazahagarara munsi y’ibendera ry’umukara ry’Umwami w’Umwijima.

> “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.

> Nategetswe kubabwira yuko ukuri kw’igiciro cyinshi kw’iki gihe kurushaho gukingukirwa mu buryo burushaho gusobanuka mu mitima y’abantu. Mu buryo bwihariye, abagabo n’abagore bagomba kurya umubiri wa Kristo no kunywa amaraso ye. Hazabaho gukura kw’imyumvire, kuko ukuri gushobora guhora kwaguka ubutitsa. Uwadangije ukuri, ukomoka ku Mana, azinjira mu busabane bwa bugufi kandi burushaho kuba ubwimbitse n’abakomeza kumenya We. Ubwo ubwoko bw’Imana bwakira ijambo ryayo nk’umugati wo mu ijuru, bazamenya yuko kuza kwe kwateguwe nk’umuseke. Bazahabwa imbaraga zo mu mwuka, nk’uko umubiri uhabwa imbaraga z’umubiri iyo ibyokurya biririwe.

> “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.

> “Ntidusobanukirwa neza na gato umugambi w’Umwami wo kuvana abana ba Isirayeli mu bubata bwo muri Egiputa, no kubayobora anyuze mu butayu abageza i Kanani.

> “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.

> “Mu gihe dukusanya imirasire mvajuru imurikirana iva mu butumwa bwiza, tuzarushaho gusobanukirwa neza n’imitegurire ya Kiyuda, kandi turusheho guha agaciro byimbitse ukuri kwayo gukomeye. Ugucukumbura kwacu ukuri kuracyatuzuye. Twakusanyije gusa imirasire mike y’umucyo. Abatari abanyeshuri b’Ijambo baryiga buri munsi ntibazashobora gukemura ibibazo by’imitegurire ya Kiyuda. Ntibazumva ukuri kwigishijwe n’umurimo wo mu rusengero. Umurimo w’Imana ubangamirwa no gusobanukirwa kw’isi ku mugambi wayo ukomeye. Ubugingo buzaza buzahishura ubusobanuro bw’amategeko Kristo, yitwikiriye mu nkingi y’igicu, yahaye ubwoko bwe.” Spalding and Magan, 305, 306.

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