Article

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

Kitab Daniel - Bilangan Seratus Lima

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

Penolakan Progresif terhadap Injil: Dari Kelahiran Kristus hingga Perajaman Stefanus

Author

Jeff Pippenger

Published

February 29, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

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.

Dalam artikel yang lalu kita telah memperhatikan bahawa inspirasi mengenal pasti bahawa orang Yahudi “memeteraikan penolakan mereka” terhadap Injil di kayu salib, dan kemudian mengesahkan lagi penolakan mereka pada waktu Stefanus direjam dengan batu. Bagaimanakah hal ini dapat terjadi? Sudah tentu, penolakan terhadap Injil oleh orang Yahudi yang suka bertengkar dalam sejarah itu berlangsung secara beransur-ansur. Mereka telah pun diketepikan pada saat kelahiran-Nya. Dari kelahiran Kristus hingga perajaman Stefanus diperlihatkan suatu penolakan yang progresif terhadap Injil.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “ङासी खिनायनो मोनना, नाथाय बे बार्ताया स्वर्गखौ हर्षजें हाबानायजों बोरायो। जोंनि गाहायसिन आरो मोजाङै गोसो-जाथिनायजों जोथि-गोजौनि संसार निफ्रायनो गोसोथांनाय पबित्र सत्ताफोरनो पृथिवीआव ओरैनो आनजाद जायो। बिनि आवगानायजों गासै संसारखौ मोजाङै जोथि-जायग्रा होयो। बेथलेहेमनि हादा माथोआव असंख्य देवदूतफोरनि हान्थि गाथा होबाय। बिदिनो संसारआव बे हर्षजों गुबुन बार्ताखौ जानीहोनायनि संकेतनि थाखाय रैखाथाय। इस्राएलनि नायगिरिफोरनो जदि बिसोरो बिसोरनि फिथाइखौ गोथारै रैखानाय जानायमोन, दे बिसोरो जिशुनि जोंलायनायनि बार्ताखौ जाहेरनायनि बे हर्षखौ लोगो लाब्लानो हायोमोन। नाथाय दानिया बिसोरखौ दंफायबाय।” 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.

Go tswala ga Jesu go fitlha losong lwa ga Setefane, go supiwa go ganwa ga efangele ka iketlo go oketsegang ke Iseraele wa bogologolo. Go amogela gore go ganwa ga ga Keresete ke Bajuta go ne go le ga iketlo go oketsegang go letla go lemogiwa ga “go tiisa go ganwa ga bone,” tsotlhe mo sefapaanong, kwa sesiro sa tempele se neng sa gagoga, le mo losong lwa ga Setefane. Go gagoga ga sesiro e ne e le letshwao la gore ba ne ba se tlhole e le batho ba kgolagano ya Modimo, mme e rile fa Setefane a kgobotlediwa ka maje, Setefane a bona Jesu a eme ka fa seatleng sa moja sa Modimo, moo mo go Daniele kgaolo ya lesome le bobedi, temana ya ntlha, e leng letshwao la go tswalwa ga nako ya tetla. Tshenyo ya Jerusalema le yone ke letshwao la go tswalwa ga nako ya tetla.

> “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.

> “Pembalasan yang akan menimpa Yerusalem hanya dapat ditangguhkan untuk waktu yang singkat; dan ketika mata Kristus tertuju pada kota yang telah ditetapkan untuk kebinasaan itu, Ia melihat bukan hanya kehancurannya, melainkan juga kehancuran suatu dunia. Ia melihat bahwa sebagaimana Yerusalem diserahkan kepada kebinasaan, demikian pula dunia akan diserahkan kepada kebinasaannya. Ia melihat pembalasan yang akan ditimpakan atas para lawan Allah. Pemandangan-pemandangan yang terjadi pada waktu kebinasaan Yerusalem akan terulang pada hari Tuhan yang besar dan dahsyat itu, tetapi dengan cara yang lebih mengerikan.” Review and Herald, 7 Desember 1897.

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

Hanya rahmat Tuhan yang menghalang Yerusalem daripada dimusnahkan pada 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.

> “Dalam penyaliban Kristus oleh orang-orang Yahudi terkandung kehancuran Yerusalem. Darah yang tercurah di Kalvari merupakan beban yang menenggelamkan mereka ke dalam kebinasaan bagi dunia ini maupun bagi dunia yang akan datang. Demikian pula halnya pada hari terakhir yang agung, ketika penghakiman akan menimpa para penolak kasih karunia Allah. Kristus, batu sandungan mereka, pada waktu itu akan tampak kepada mereka sebagai gunung pembalas. Kemuliaan wajah-Nya, yang bagi orang benar adalah kehidupan, akan menjadi api yang menghanguskan bagi orang fasik. Karena kasih yang ditolak, kasih karunia yang dihinakan, orang berdosa itu akan dibinasakan.” 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.

Bukitaba mbele te na ngolu ya Nzambe nde etikalaki kozela mpo ete libebi ya Yelusaleme eya te na ntango ya ekulusu.

> “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.

> “Selepas hampir empat puluh tahun sesudah kebinasaan Yerusalem telah dinyatakan oleh Kristus sendiri, Tuhan menangguhkan penghakiman-Nya atas kota dan bangsa itu. Ajaiblah panjang sabar Allah terhadap mereka yang menolak Injil-Nya dan para pembunuh Anak-Nya.” 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.

Pada waktu penyucian Bait Suci-Nya yang terakhir, Yesus telah mengemukakan amaran supaya melarikan diri dari Yerusalem apabila kekejian pembinasa, yang telah dikatakan oleh nabi Daniel, dilihat oleh para pengikut-Nya. Pada kali pertama Dia menyucikan Bait Suci, Dia telah menyatakan bahawa orang-orang Yahudi telah menjadikan rumah Bapa-Nya sebagai sarang penyamun, tetapi pada kali yang terakhir Dia berkata, “rumahmu” ditinggalkan bagimu sunyi sepi. Bahkan sebelum salib, yang hampir sahaja berlaku, Bait Suci tempat tabirnya akan dikoyakkan pada waktu penyaliban itu telah pun dikenal pasti sebagai rumah orang Yahudi, bukan rumah Tuhan. Sister White membicarakan bilakah Kristus membuat pernyataan itu, dan apabila kesaksiannya berlanjutan dia juga membicarakan empat puluh tahun belas kasihan yang dipanjangkan itu.

> “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? . . .

> “Kiristo yigeze ku bapadiri n’abatware iti: ‘Dore, inzu yanyu musigiwe ari umusaka’ (Matayo 23:38), byari byateye ubwoba imitima yabo. Bigeragaje nk’aho bitabafasheho, ariko ikibazo cyakomezaga kubyuka mu bitekerezo byabo ku byerekeye icyo ayo magambo yashakaga kuvuga. Akaga katagaragaraga kasaga n’agasa n’akabugarije. Mbese byashobokaga ko urusengero rw’agatangaza, rwari icyubahiro cy’ishyanga, vuba rwahinduka 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.

> “Kristus telah memberikan kepada murid-murid-Nya suatu tanda tentang kebinasaan yang akan menimpa Yerusalem, dan Ia memberitahukan kepada mereka bagaimana cara melepaskan diri: ‘Apabila kamu melihat Yerusalem dikepung oleh tentara-tentara, maka ketahuilah bahwa kehancurannya sudah dekat. Pada waktu itu orang-orang yang di Yudea harus melarikan diri ke pegunungan; dan orang-orang yang berada di tengah-tengah kota harus keluar; dan orang-orang yang berada di luar jangan masuk ke dalamnya. Sebab itulah hari-hari pembalasan, supaya genaplah segala sesuatu yang telah tertulis.’ Peringatan ini diberikan untuk diperhatikan empat puluh tahun kemudian, pada waktu kebinasaan Yerusalem. Orang-orang Kristen menaati peringatan itu, dan tidak seorang pun orang Kristen binasa dalam kejatuhan kota itu.” 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 dipaku dina salib dina taun 31, sarta meh opat puluh taun sanggeusna, dina taun 70, Yerusalem diruksak sanggeus hiji pangepungan salila tilu satengah taun. Kumaha bisa Yerusalem geus diruksak dina waktu salib dina taun 31, lamun masih aya tilu satengah taun mangsa kasempetan anu diidéntifikasi minangka tujuh puluh minggu dina Daniel pasal salapan, ayat dua puluh opat? Kumaha ieu katempo siga teu saluyu téh bisa diréngsékeun? Jalan panggampangna pikeun ngaréngsékeunana nyaéta ngan saukur ngakuan kanyataan yén lamun perkara panutupan mangsa kasempetan anu dilambangkeun ku tujuh puluh minggu, éta kudu kaharti minangka panutupan mangsa kasempetan anu lumangsung sacara bertahap. Ieu leres, tapi éta ngaleungitkeun sagala kakhususan nubuat nalika nerapkeun tanda-tanda patok tina sajarah éta. Kuring baris nyobian ngajelaskeun.

If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.

अगर पेंटेकोस्ट उस शीघ्र आनेवाले रविवार-विधि का प्रतिनिधित्व करता है, जिसमें बाबुल में स्थित दूसरी भेड़शाला को बाहर बुलाया जाता है, तो पेंटेकोस्ट के साढ़े तीन वर्ष बाद ही सुसमाचार अन्यजातियों के पास क्यों गया? क्या मसीह की मृत्यु, या स्तिफनुस की मृत्यु, प्राचीन इस्राएल के लिए अनुग्रह-अवधि के समापन का चिन्ह है? यदि लौदीकिया-स्थित एडवेंटिज़्म उस शीघ्र आनेवाली रविवार-विधि पर एक कलीसिया होना बंद कर देता है, तो क्या सन् 70 में मन्दिर का विनाश, रविवार-विधि पर लौदीकिया-स्थित एडवेंटिज़्म के मन्दिर के अंत का प्रतिनिधित्व करता है? जो बातें देखने में मानो असंगतियाँ प्रतीत हो सकती हैं, उनका समाधान “पंक्ति पर पंक्ति” के प्रयोग से हो जाता है; और जब इस प्रयोग को अपनाया जाता है, तब जिन मार्गचिह्नों की हम पहचान कर रहे हैं, उनकी साक्षी अत्यन्त स्पष्ट और संक्षिप्त हो जाती है।

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.

Vhiki mbilu lebyi Kriste a tiyisekiseke ntwanano ha byona byi avanyisiwe hi minkarhi yimbirhi leyi ringanaka ya malembe manharhu ni hafu. Malembe yo sungula manharhu ni hafu ma sungula eka nkhuvulo wa Kriste kutani ma hela hi rifu ra Yena. Nkhuvulo i xikombiso xa rifu ni ku pfuxiwa ka Yena, hikwalaho ku sungula ka nkarhi wolowo wa malembe manharhu ni hafu ku fana ni ku hela ka wona. Eka nkarhi wolowo Kriste u nyikele Evhangeli ntsena eka Vayuda. Ku hela ka malembe wolawo manharhu ni hafu ku kombisa ku sungula ka malembe manharhu ni hafu lama landzelaka. Ku sungula ka nkarhi wa vumbirhi wa malembe manharhu ni hafu ku sungula hi rifu ra Kriste, kutani ku hela hi rifu ra Stefano. Eka nkarhi wolowo vadyondzisiwa va nyikele Evhangeli ntsena eka Vayuda.

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.”

Periode duo itu, yang merupakan garis nubuatan yang berasingan, hendaklah dihimpunkan “baris demi baris.” Kedua-dua permulaan dan pengakhiran mempunyai meterai Alfa dan Omega, kerana sejarah permulaan dan pengakhiran adalah sama. Kedua-dua tempoh jangka masa itu adalah serupa, dan pekerjaan yang dilaksanakan dalam setiap tempoh adalah serupa. Kristus, yang adalah Yang Awal dan Yang Akhir, juga ialah Pencipta segala sesuatu, dan dalam hal itu Dia ialah Pencipta Kebenaran. Perkataan Ibrani bagi “kebenaran” dibentuk oleh tiga huruf Ibrani. Huruf pertama, diikuti oleh huruf yang ketiga belas, diikuti oleh huruf terakhir dalam abjad Ibrani, digabungkan untuk membentuk perkataan Ibrani bagi “kebenaran.”

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.

Ka masngikna palat na period jong tolu bad shiteng snem ki don ia U Khrist kum uba nyngkong bad uba khatduh, namar U Khrist u don ha ka jingsdang jong ka bynta kaba nyngkong ha ka jingïapynbaptis jong U, kumba U don ruh ha ka jingkut ha ka jingïap jong U ha ka bynta kaba nyngkong. Bad U Khrist u don ha ka jingïap jong U ha ka jingsdang jong ka bynta kaba ar bad U ieng ha ka kti kamon ka jong U Blei ha ka jingkut jong ka bynta kaba ar. U nombar khat-lai u dei ka dak ka jingïaleh pyrshah, bad ha kine ar tylli ki bynta la ka gospel la pynpaw hi da U Khrist dalade, lane ha ka bynta kaba ar da ki synran jong U, ki Jiw kiba jingïakren paidbah bad kiba tlot jingngeit ki la ïaleh pyrshah ïa ka khubor jong ka gospel.

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.

Kedua-dua tempoh itu mempunyai jangka masa yang sama, memikul tanda Alpha dan Omega, dan mengenal pasti pekabaran Injil yang sama. Kedua-dua tempoh itu hendaklah dihimpunkan “baris demi baris.” Metodologi “baris demi baris” ialah metodologi pengujian hujan akhir. Itulah metodologi pada hari-hari terakhir, dan kebenaran-kebenaran yang dikenal pasti serta ditegakkan oleh metodologi itu pada hari-hari terakhir itulah yang menyucikan atau memurnikan anak-anak lelaki Lewi semasa pemeteraian seratus empat puluh empat ribu.

> 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.

> Siapakah yang akan diajarkan-Nya pengetahuan? dan kepada siapakah Dia akan membuat pengajaran dimengerti? kepada mereka yang telah disapih dari susu, dan yang telah dijauhkan dari buah dada. Sebab ajaran haruslah atas ajaran, ajaran atas ajaran; baris atas baris, baris atas baris; di sini sedikit, dan di sana sedikit: Sebab dengan bibir yang gagap dan dengan bahasa lain Ia akan berbicara kepada bangsa ini. Kepada mereka Dia telah berfirman, Inilah perhentian yang dengannya kamu dapat membuat orang yang letih mendapat perhentian; dan inilah penyegaran: namun mereka tidak mau mendengar. Tetapi firman Tuhan bagi mereka ialah ajaran atas ajaran, ajaran atas ajaran; baris atas baris, baris atas baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, dan jatuh terlentang, dan remuk, dan terjerat, dan tertangkap. 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 seterusnya dalam Yesaya ditujukan kepada orang-orang pengejek yang memerintah umat Yerusalem. Bagi orang-orang pengejek itu, “perhentian dan kelegaan” (hujan akhir), yang mereka enggan untuk “mendengar,” itulah yang menyebabkan mereka “pergi, dan jatuh ke belakang, dan diremukkan, dan terjerat, dan tertangkap.” Ujian itu disampaikan kepada mereka melalui lidah yang lain, sebab Elia, Yohanes Pembaptis, dan William Miller tidak dididik dalam sekolah-sekolah teologi pada sejarah mereka masing-masing. Pekabaran hujan akhir yang menguji Adventisme Laodikea ialah pekabaran yang dihasilkan melalui penerapan “baris demi 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.

Apabila tiga setengah tahun yang pertama dalam minggu ketika Kristus meneguhkan perjanjian itu ditindihkan ke atas tiga setengah tahun yang kedua, kita mendapati terang nubuat yang menjelaskan segala ketidaksesuaian yang tampak yang mungkin timbul dalam fikiran yang menyelidik. Minggu itu ialah masa ketika Utusan Perjanjian itu harus meneguhkan perjanjian itu, dan suatu perjanjian alkitabiah mesti diteguhkan dengan darah. Pembaptisan dan penyaliban Kristus serta perejaman Stefanus semuanya menandakan darah. Kedua-dua garis itu melambangkan darah perjanjian, dan garis-garis itu sedang meneguhkan perjanjian itu.

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.

Ninkɛlɛrɛ-fɛ, “layini kan ni layini kan” kɔrɔ la, minɛji ni kɔrɔsikan ye taamasiyɛn fɔlɔ ye, ani kɔrɔsikan ni Ɛtienne kɔnɔfagali ye taamasiyɛn kɔfɛla ye. Ni olu kɔlɔsi ka kɛ layini kelen ye, an bɛ kɔrɔsi ni Misiyɛli ye ka bɔ yɔrɔ la Ɛtienne saya tuma la i n’a fɔ seere fila ye, minw bɛ Yudayaw ye ka nɔgɔya la ko u y’a dɛmɛsɛbɛn fɔ ka ban. Kirisi saya ye fan bɛɛ ka kɛ a kalanden Ɛtienne fana saya ye, min ye Paki ye ni layini fila lajɛlenna. Tile saba kɔfɛ, a bɛ ban ka ɲɛnamaya ta, i n’a fɔ Fɔlɔ-fɔlɔ Duma sɔnni ye.

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

> Tetapi sekarang Kristus telah dibangkitkan daripada antara orang mati, dan telah menjadi buah sulung bagi mereka yang telah tidur. 1 Korintus 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.

Namkarante ka Khrihfai hma ni thumnaa hmangin hriattîr nia, chumi inkárah chuan Changtel Lo Chhang Kût bul aṭanga ṭan a ni. Changtel lo chhang chu a “tho” lo, tin, Krista pawh ni hnihnaah a tho lo va, ni thumnaah a tho zâwk. “Line upon line” tih hman dânah chuan Krista leh Stephena te chu an thih hun a inang, nimahsela, hmasa ber rah resurrection-ah chuan a indawt a awm avângin, Stephena chu Krista hnuah a kaihthawh a ni.

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

> Tetapi tiap-tiap orang menurut urutannya sendiri: Kristus sebagai buah sulung; kemudian mereka yang adalah milik Kristus pada kedatangan-Nya. 1 Korintus 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.

Mekete ya Mbula ya Mokolo ya Liboso ekoki te kokabwana moko na mosusu, mpo ezali na boyokani ya semba moko na mosusu. Na lolenge oyo, Pentekote ezali komonisa mobeko ya Lomingo oyo ezali koya noki, ntango ekozala na bozongi ya kosopama ya Molimo Mosantu, mpe mongongo ya mibale ya Emoniseli mokapo ya zomi na mwambe na sima ekobenga baoyo bazali naino koyeba te nsango malamu, ete bábima na Babilone. Liloba “Babilone” eutami na liloba “Babele,” oyo elakisi mobulungano, mpo ezalaki na kokweya ya Babele nde Nzambe abulunganisaki minɔkɔ, mpe ezalaki na Pentekote nde Nzambe azongisaka sima mobulungano ya minɔkɔ mpo na komema nsango malamu na mokili. Boye Pentekote mpe mobeko ya Lomingo ezali koyokana.

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.

Pa Pentekost ble gaven til språk gitt til disiplene, men deres budskap var den gang fremdeles begrenset til jødene. Når begge linjene føres sammen, inntreffer Pentekost i år 34, da Stefanus ble steinet, og evangeliet ble da båret til dem som for tiden ikke kjenner evangeliet.

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.

Istifani anawakilisha wale wanaofufuliwa “katika kuja Kwake,” lakini ambao wamekufa pamoja Naye. Sadaka ya Malimbuko huashiria ufufuo wa Kristo siku ya tatu, na pia huashiria mwanzo wa Sikukuu ya Majuma, ambayo pia ni sikukuu ya Pentekoste, na ambayo hukumbuka kutolewa kwa Amri Kumi huko 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.

ថ្ងៃទី ២២ ខែ​តុលា ឆ្នាំ ១៨៤៤ ស្របគ្នានឹងឈើឆ្កាង ដ្បិតក្នុងចំណោមភស្តុតាងផ្សេងទៀត បងស្រី វ៉ាយត៍ បានផ្គូផ្គងការខកចិត្តរបស់ពួកសិស្សបន្ទាប់ពីឈើឆ្កាង ជាមួយនឹងការខកចិត្តដែលបានកើតឡើងបន្ទាប់ពីថ្ងៃទី ២២ ខែ​តុលា ឆ្នាំ ១៨៤៤។ ទាំងឈើឆ្កាង និងថ្ងៃទី ២២ ខែ​តុលា ឆ្នាំ ១៨៤៤ សុទ្ធតែជានិមិត្តរូបជាមុននៃច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗនេះ។ ពិធីបុណ្យទីហាសិបក៏ជានិមិត្តរូបនៃច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗនេះដែរ ប៉ុន្តែពិធីបុណ្យទីហាសិបបានមកដល់ក្រោយឈើឆ្កាងរយៈពេលហាសិបពីរថ្ងៃ។ ឈើឆ្កាង ដែលត្រូវបានតំណាងជាមុនដោយបុណ្យរំលង នាំឲ្យចូលទៅក្នុងលំដាប់នៃពិធីបុណ្យមួយស៊េរី ដែលរំឭកដល់ផ្លូវបុរាណរបស់អ៊ីស្រាអែលសម័យបុរាណ ចាប់តាំងពីយប់ដែលទេវតានៃសេចក្តីស្លាប់បានរំលងផុតពីអេស៊ីព្ទ រហូតដល់ការប្រទានក្រឹត្យវិន័យ។ ទោះបីជាពិធីបុណ្យទាំងនោះមានលក្ខណៈខុសប្លែករបស់ខ្លួនក្តី ក៏វាត្រូវបានភ្ជាប់ជាប់គ្នាយ៉ាងមិនអាចបំបែកបាន។ ហេតុនេះហើយ ការអនុវត្តរយៈពេលហាសិបពីរថ្ងៃពេញលេញចាប់ពីបុណ្យរំលងរហូតដល់ពិធីបុណ្យទីហាសិប ជាសញ្ញាសម្គាល់តែមួយត្រូវបានចាត់ទុកថាត្រឹមត្រូវ។

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.”

Mbo ya ntina oyo, ekulusu, liwa ya Stefano, mpe Pentekote nyonso ezali komonisa liboso mobeko ya Lomingo oyo ezali koya noki, tango kosambisa ya bokokisi oyo ezali kokoba likoló ya Babilone ya Mikolo oyo ekobanda, wana mongongo ya mibale ya Emoniseli mokapo ya zomi na mwambe ekobanda kobenga etonga mosusu ya Nzambe ebima na Babilone. Ezali na elembo wana ya nzela nde kosambisa ya bokokisi likoló ya Yelusaleme ekómaki, atako Nzambe na mawa na Ye alongisaki kobebisama ya solo ya tempelo mpe ya engumba pene na mbula ntuku minei nsima ya ekulusu kino na mobu 70. Kobebisama ya Yelusaleme ya kala ezali komonisa ebandeli ya kosambisa ya bokokisi oyo ezali kokoba, oyo ebandi na Etats-Unis ntango “botomboki ya ekólo elandami na libebi ya ekólo.”

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.

Iqiniso lisekelwa ngobufakazi bababili, futhi emigqeni emibili yeminyaka emithathu nengxenye lapho uKristu aqinisa khona isivumelwano sithola ofakazi ababili bokufa nokuvuka okuhlobene nomlando okhomba umthetho weSonto ozayo maduze. Lowo mthetho weSonto, kusAmbulo isahluko 11, uchazwa ngokuthi “ihora lokuzamazama komhlaba okukhulu.” Lelo “hora” lixhumene ngokuqondile nofakazi ababili abanikeza ubufakazi beminyaka emithathu nengxenye. Ubufakazi babo buphela ngokufa kwabo nangokuvuka kwabo.

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.

Bopaki jwa bone jwa dingwaga tse tharo le seripa, jo bo latetsweng ke loso le tsogo ya bone, bo emetswe ke loso le tsogo ya ga Jesu le ga Setefane ka bobedi, gonne “mola mo godimo ga mola,” Setefane o emelwa jaaka yo o tsositsweng le Keresete. Mo moletlong wa Dithakangwaga tsa Ntlha, go ne go tlhagisiwa ditlhabelo tse pedi tse dikgolo.

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.

Salah sahiji éta nyaéta anak domba anu taya cacadna, sedengkeun anu séjénna nyaéta kurban sa’ir. Sa’ir éta ngagambarkeun hasil panén anu bakal nuturkeun, jeung anak domba éta ngagambarkeun Kristus. Kristus dihirupkeun deui dina poé katilu, jeung Stefanus ngagambarkeun jalma-jalma anu nuturkeun, sarta sa’ir éta ngagambarkeun hasil panén anu bakal nuturkeun. Dua saksi dina Wahyu pasal sabelas méré kasaksian salila tilu satengah taun, sanggeus éta maranéhna dipaéhan, tuluy dihirupkeun deui tilu satengah poé ti harita. Dua saksi éta geus dilambangkeun ku Kristus, anu mangrupa Buah Sulung, sabab maranéhna ngagambarkeun saratus opat puluh opat rébu, anu ogé mangrupa buah sulung.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Lalu aku melihat, dan tampaklah seekor Anak Domba berdiri di atas gunung Sion, dan bersama-sama dengan-Nya seratus empat puluh empat ribu orang, yang pada dahi mereka tertulis nama Bapa-Nya. Dan aku mendengar suatu suara dari surga, seperti deru air yang banyak, dan seperti bunyi guruh yang dahsyat; dan aku mendengar bunyi para pemain kecapi yang memainkan kecapi mereka. Dan mereka menyanyikan seolah-olah suatu nyanyian baru di hadapan takhta, dan di hadapan keempat makhluk hidup itu, dan para tua-tua; dan tidak seorang pun dapat mempelajari nyanyian itu selain seratus empat puluh empat ribu orang itu, yang telah ditebus dari bumi. Mereka inilah orang-orang yang tidak mencemarkan dirinya dengan perempuan-perempuan, karena mereka adalah perawan. Mereka inilah yang mengikuti Anak Domba itu ke mana pun Ia pergi. Mereka telah ditebus dari antara manusia, sebagai buah sulung bagi Allah dan bagi Anak Domba. Dan di dalam mulut mereka tidak didapati tipu; karena mereka tidak bercacat di hadapan takhta 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.”

Majinika ya shayiri katika Sikukuu ya Malimbuko yaliwakilisha mavuno yaliyopaswa kufuata, na Stefano katika mwaka 34 alifuata kifo cha Kristo katika mwaka 31, ingawa “mstari juu ya mstari,” walikufa katika alama ile ile ya wakati. Kuhusiana na matoleo ya malimbuko, Kristo alikuwa mwana-kondoo aliyechinjwa na Stefano alikuwa shayiri. Kulingana na Paulo, “Kristo” ni “malimbuko ya hao waliolala usingizi,” kisha “baadaye ni wale walio wa Kristo wakati wa kuja kwake.” Wale mia moja arobaini na nne elfu ni malimbuko, nao ndio “wamfuatao Mwana-Kondoo kila aendako.”

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.

Dalam “jam” “gempa bumi yang besar” dalam Wahyu pasal sebelas, dua saksi yang telah bernubuat selama tiga setengah tahun, hanya untuk dibunuh dan terbaring di jalan-jalan selama tiga setengah hari, dibangkitkan. Mereka adalah orang-orang yang dilambangkan oleh Stefanus yang secara nubuat dibangkitkan bersama Yesus, tetapi juga sesudah Yesus. Oleh sebab itu mereka dibangkitkan “tiga setengah hari” sesudah mereka dibunuh oleh binatang yang naik dari jurang maut. Pada “jam” yang sama, ketika mereka dibangkitkan, mereka naik ke surga sebagai suatu panji. Proses kebangkitan dan kenaikan mereka diuraikan dengan saksama dalam Firman nubuat Allah, dan itu mencakup bahwa mereka ditipologikan oleh kematian Stefanus yang harfiah, dengan demikian melambangkan suatu kematian rohani yang dikerjakan atas dua saksi itu ketika mereka diubahkan dari pergerakan Laodikia dari malaikat yang ketiga kepada pergerakan Filadelfia dari malaikat yang ketiga.

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

> “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.

> “Бір нәрсе анық: Шайтанның туы астында тұруды таңдаған Жетінші күн адвентистері ең алдымен Құдай Рухының куәліктеріндегі ескертулер мен әшкерелеулерге деген сенімінен бас тартады.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Panggero tuju panguduson na umbalga jala tu parhobasion na umbadia dope dipajongjong, jala naeng tongtong dipajongjong. Adong pigapiga na saonari manggoari usul ni Satanas na ro tu rohana muse. Adong do angka na marpangkat penting di bagasan haporseaon na so umbotosa hasintongan tu partingkian on. Tu nasida dope ingkon dipasahat barita i. Molo dijalo nasida, Kristus naeng manjalo nasida, jala naeng mambahen nasida gabe sisean rap dohot Ibana. Alai molo nasida manolak manangihon barita i, nasida naeng maridi tu toru ni panji na lomlom ni Raja ni Haholomon.”

> “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.

> “Ndzi lerisiwe ku vula leswaku ntiyiso wa nkoka wa nkarhi lowu wu ya wu pfulekela miehleketo ya vanhu hi ku vonakala loku engetelekeke. Hi ndlela yo hlawuleka, vavanuna ni vavasati va fanele ku dya nyama ya Kriste ni ku nwa ngati yakwe. Ku ta va ni ku kula ka ku twisisa, hikuva ntiyiso wu kota ku andza nkarhi hinkwawo. Muqambi wa ntiyiso wa vukwembu u ta nghena eka vun’we byo tshinana swinene, ni byo ya byi tshinana swinene, ni lava va hambetaka ku n’wi tiva. Loko vanhu va Xikwembu va amukela rito rakwe tanihi vuswa bya le tilweni, va ta swi tiva leswaku ku huma kakwe ku lulamisiwile kukota nimixo. Va ta amukela matimba ya moya, hilaha miri wu amukelaka matimba ya nyama loko swakudya swi dyiwa.”

> “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 tidak memahami sepenuhnya rencana Tuhan dalam membawa bani Israel keluar dari perbudakan Mesir, dan menuntun mereka melalui padang gurun ke 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.

> “Apabila kita menghimpunkan sinar-sinar ilahi yang bercahaya daripada Injil, kita akan memperoleh pengertian yang lebih jelas tentang sistem keagamaan Yahudi, serta penghargaan yang lebih mendalam terhadap kebenaran-kebenarannya yang penting. Penyelidikan kita akan kebenaran masih belum lengkap. Kita baru menghimpunkan beberapa sinar terang sahaja. Mereka yang tidak setiap hari menjadi pelajar Firman tidak akan menyelesaikan persoalan-persoalan sistem keagamaan Yahudi. Mereka tidak akan memahami kebenaran-kebenaran yang diajarkan melalui pelayanan bait suci. Pekerjaan Allah terhalang oleh pemahaman duniawi terhadap rencana-Nya yang agung. Kehidupan yang akan datang akan menyingkapkan makna hukum-hukum yang Kristus, terselubung dalam tiang awan, berikan kepada umat-Nya.” Spalding and Magan, 305, 306.

Back to Articles