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

Bhuku ra Danieri - Namba Zana Nerimwe neShanu

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

Kurambwa Kunoramba Kuchiwedzera kweEvhangeri: Kubva paKuberekwa kwaKristu kusvikira pakutakwa kwaStefani nematombo

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 nyandiko iheruka twabonye ko uguhumekerwa kwagaragaje yuko Abayahudi “bahamije mu buryo bwa nyuma kwanga kwabo” ubutumwa bwiza ku musaraba, hanyuma bongera kwemeza uko kwanga kwabo ku icwa rya Sitefano batewe amabuye. Ibyo bishoboka bite? Birumvikana ko kwangwa kw’ubutumwa bwiza n’Abayahudi b’abatonganya bo muri ayo mateka byakozwe mu buryo bwagiye butera imbere buhoro buhoro. Bari baramaze no gusimbukwa igihe yavukaga. Kuva ku ivuka rya Kristo kugeza ku icwa rya Sitefano batewe amabuye byerekana ukwanga ubutumwa bwiza kwagiye gutera imbere buhoro buhoro.

> “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.

> “Vanhu havazvizivi, asi mashoko aya anozadza denga nemufaro. Nechido chakadzama uye nounyoro hukuru, zvisikwa zvitsvene zvinobva kunyika yechiedza zvinokwezvwa kuuya panyika. Nyika yose inopenya zvikuru nokuda kwekuvapo kwake. Pamusoro pemakomo eBheterehema paunganidzwa boka risingaverengeki revatumwa. Vanomirira chiratidzo chokuzivisa mashoko akanaka kunyika. Dai vatungamiri vaIsraeri vakanga vakatendeka kuhutarisiri hwavo, vangadai vakagovana mufaro wokuzivisa kuberekwa kwaJesu. Asi zvino vafuratidzwa.” 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.

Kusukela ekuzalweni kukaJesu kuze kube sekufeni kukaStefanu kuboniswa ukwenqatshwa okuqhubekayo kwevangeli ngu-Israyeli wasendulo. Ukuvuma ukuthi ukwenqatsha kwamaJuda uKristu kwakuwukuqhubeka kancane kancane kwenza kube nokwenzeka ukuhlonza “ukuvalwa kokuqiniswa kokwenqatsha kwawo,” kokubili esiphambanweni, lapho ikhethini lethempeli ladatshulwa khona, nasekufeni kukaStefanu. Ukudatshulwa kwekhethini kwakuyisibonakaliso sokuthi babengaseyisona isizwe sikaNkulunkulu sesivumelwano, futhi lapho uStefanu ekhandwa ngamatshe, wabona uJesu emi ngakwesokunene sikaNkulunkulu, okuyinto kuDaniyeli isahluko seshumi nambili, ivesi lokuqala, eyisibonakaliso sokuvalwa kwesikhathi somusa. Ukubhujiswa kweJerusalema nakho kuyisibonakaliso sokuvalwa kwesikhathi somusa.

> “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.

> “Kuġalipiza komwe kunali kudza pa Yerusalemu kukanachedwetsedwa kwa kanthaŵi kochepa kokha; ndipo pamene diso la Khristu linayang’ana pa mzinda woweruzidwa kuwonongedwa uja, sanangoona chiwonongeko chake chokha, koma chiwonongeko cha dziko lapansi. Iye anaona kuti monga momwe Yerusalemu anaperekedwera ku chiwonongeko, momwemonso dziko lapansi lidzaperekedwera ku chiwonongeko chake. Iye anaona chilango cha kubwezera chimene chidzafikitsidwa pa adani a Mulungu. Zochitika zimene zinachitika pa chiwonongeko cha Yerusalemu zidzabwerezedwanso pa tsiku lalikulu ndi loopsa la Ambuye, koma m’njira yoopsa koposa.” Review and Herald, December 7, 1897.

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

Zvaitova chete netsitsi dzaMwari kuti Jerusarema rirege kuparadzwa pamuchinjikwa.

> “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.

> “Mukuroverwa kwaKristu kwakaitwa navaJudha kwakanga kwakabatanidza kuparadzwa kweJerusarema. Ropa rakadeurwa paKarivhari ndiro rakava mutoro wakavanyudza mukuparara munyika ino nepanyika ichauya. Saizvozvowo zvichava pazuva guru rokupedzisira, apo kutonga kuchawira pamusoro pavanoramba nyasha dzaMwari. Kristu, dombo ravo rokugumbusa, panguva iyoyo achaonekwa kwavari segomo rinotsiva. Kubwinya kwechiso Chake, uko kuvakarurama kuri upenyu, kuchava kumakaipa moto unopedza. Nemhaka yorudo rwakarambwa, nyasha dzakashorwa, mutadzi achaparadzwa.” 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.

فقط رحمتِ الٰہی ہی تھی جو صلیب کے وقت یروشلیم کی تباہی لانے میں درنگ کرتی رہی۔

> “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.

> “Kwa karibu miaka arobaini baada ya hukumu ya Yerusalemu kutangazwa na Kristo Mwenyewe, Bwana alichelewesha hukumu Zake juu ya mji ule na taifa lile. Ulikuwa wa ajabu uvumilivu mrefu wa Mungu kwa wale waliokataa injili Yake na wauaji wa Mwana Wake.” 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.

Panguva yokunatsa kwaAkaita temberi kekupedzisira, Jesu akanga atovandudza yambiro yokuti vatize Jerusarema kana chinyangadzo chinoparadza, chakataurwa naDanieri muprofita, chaonekwa nevateveri vake. Panguva yokutanga yaAkachenesa temberi, akanga ati vaJudha vakanga vaita imba yaBaba vake bako ramakororo, asi panguva yokupedzisira akati, “imba yenyu” yasiyirwa kwamuri iri dongo. Kunyange muchinjikwa usati waitika, uyo wakanga wava pedyo zvikuru, temberi umo chidzitiro chaizobvarurwa pakurovererwa pamuchinjikwa yakanga yatotaurwa seimba yavaJudha, kwete imba yaMwari. Hanzvadzi White inotaura nezvenguva iyo Kristu akaita chiziviso ichocho, uye sezvo uchapupu hwavo huchifambira mberi vanotaurawo nezvemakore makumi mana enyasha dzakatambanudzirwa.

> “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? . . .

> “Amagama kaKristu kubapristi nababusi, athi, ‘Bhekani, indlu yenu isishiyelwe nina iyincithakalo’ (Mathewu 23:38), ayesabise izinhliziyo zabo kakhulu. Benza sengathi abanandaba, kodwa umbuzo waqhubeka uphakama ezingqondweni zabo mayelana nencazelo yalawo mazwi. Kwabonakala sengathi ingozi engabonakali ibasongela. Kungenzeka yini ukuthi ithempeli elihle kangaka, elaliyinkazimulo yesizwe, maduzane libe yinqwaba yamanxiwa?…”

> “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.

> “Kristu akapa vadzidzi vake chiratidzo chokuparadzwa kwaizouya pamusoro peJerusarema, uye akavaudza nzira yokupukunyuka nayo: ‘Kana muchizoona Jerusarema rakakombwa namauto, ipapo zivai kuti kuparadzwa kwaro kwava pedyo. Ipapo vari muJudhea ngavatizire kumakomo; navari mukati maro ngavabude; navari kumaruwa ngavarege kupindamo. Nokuti aya ndiwo mazuva okutsiva, kuti zvinhu zvose zvakanyorwa zvizadziswe.’ Yambiro iyi yakapiwa kuti iteererwe makore makumi mana akatevera, pakuparadzwa kweJerusarema. VaKristu vakateerera yambiro iyi, uye hakuna kana muKristu mumwe akaparara pakuwa kweguta.” 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.

Kristu akarovererwa pamuchinjikwa mugore ra31, uye anenge makore makumi mana gare gare, mugore ra70, Jerusarema rakaparadzwa mushure mekukombwa kwemakore matatu nehafu. Jerusarema ringanzi sei rakaparadzwa pamuchinjikwa mugore ra31, kana kwakanga kuchine nguva yemuyedzo yemakore matatu nehafu yakatarwa sevhiki makumi manomwe muna Danieri chitsauko 9, ndima 24? Kusawirirana uku kunoonekwa kungagadziriswa sei? Mhinduro iri nyore zvikuru ndeyekungoziva chokwadi chokuti, kana zvasvika pakupera kwenguva yemuyedzo inomiririrwa nevhiki makumi manomwe, zvinofanira kunzwisiswa sekupedzwa kunofambira mberi kwenguva yemuyedzo. Izvi ndezvechokwadi, asi zvinobvisa kunyatsojeka kwechiporofita pakushandisa zviratidzo zvenzira zvenhoroondo iyoyo. Ndichaedza kutsanangura.

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.

Kana Pentekosta ichimirira mutemo weSvondo uri kuuya nokukurumidza apo rimwe boka remakwai riri muBhabhironi rinodanwa richibuda, ko nei vhangeri rakaenda kuvaHedheni makore matatu nehafu mushure mePentekosta? Rufu rwaKristu kana rufu rwaStefano ndirwo chiratidzo chokuvharwa kwenguva yomukana wokutendeuka kwaIsraeri yekare here? Kana Adventismu yeRaodhikia ikarega kuva kereke pamutemo weSvondo uri kuuya nokukurumidza, kuparadzwa kwetembere mugore ra70 kwakamirira kuguma kwetembere yeAdventismu yeRaodhikia pamutemo weSvondo here? Izvo zvingaonekwa sezvinoratidzika sokusawirirana zvinogadziriswa nokushandiswa kwe“mutsara pamusoro pomutsara,” uye kana kushandiswa uku kwaitwa, uchapupu hwezviratidzo zvenzira zvatiri kuzivisa hunova pachena zvikuru uye hwakapfupika zvine kunyatsojeka.

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.

Usiku ambao Kristo alithibitisha agano umegawanywa katika vipindi viwili vilivyo sawa vya miaka mitatu na nusu. Miaka mitatu na nusu ya kwanza huanza katika ubatizo wa Kristo na kuishia katika kifo Chake. Ubatizo ni ishara ya kifo Chake na ufufuo Wake, kwa hiyo mwanzo wa kipindi hicho cha miaka mitatu na nusu unafanana na mwisho wake. Katika kipindi hicho Kristo aliihubiri injili kwa Wayahudi peke yao. Mwisho wa hiyo miaka mitatu na nusu unaashiria mwanzo wa miaka mitatu na nusu inayofuata. Mwanzo wa kipindi cha pili cha miaka mitatu na nusu huanza kwa kifo cha Kristo, na huishia kwa kifo cha Stefano. Katika kipindi hicho wanafunzi waliihubiri injili kwa Wayahudi peke yao.

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.”

Iyo miviri yenguva, iri mitsetse miviri yakaparadzana yechiporofita, inofanira kuunzwa pamwe chete “mutsara pamusoro pemutsara.” Zvose kutangira nekuguma zvine chiratidzo chaAlpha naOmega, nokuti nhoroondo dzokutanga nedzokuguma dzakafanana. Nguva mbiri idzi dzekureba dzakafanana chose, uye basa rinoitwa mukati menguva imwe neimwe rakafanana chose. Kristu, ari Wokutanga noWokupedzisira, ndiyewo Musiki wezvinhu zvose, uye maererano nazvo ndiye Musiki weChokwadi. Shoko rechiHebheru rinoreva kuti “chokwadi” rakaumbwa nemavara matatu echiHebheru. Vara rokutanga, richiteverwa nevara regumi nenhatu, richiteverwa nevara rokupedzisira rearufabheti yechiHebheru, zvinobatanidzwa pamwe chete kuti zviite shoko rechiHebheru rinoreva kuti “chokwadi.”

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.

Vipindi vyote viwili vya miaka mitatu na nusu vina Kristo kuwa wa kwanza na wa mwisho; kwa maana Kristo yuko mwanzoni mwa kipindi cha kwanza katika ubatizo Wake, kama vile alivyo pia katika mwisho wake kwa kifo Chake katika kipindi hicho cha kwanza. Naye Kristo yuko katika kifo Chake mwanzoni mwa kipindi cha pili, na amesimama mkono wa kuume wa Mungu katika mwisho wa kipindi cha pili. Namba kumi na tatu ni ishara ya uasi, na katika vipindi vyote viwili, iwe injili iliwasilishwa binafsi na Kristo, au katika kipindi cha pili na wanafunzi Wake, Wayahudi wabishi waliiasi ujumbe wa injili.

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.

Zvose zviri zviviri nguva idzodzo zvine urefu hwakaenzana, zvinotakura mucherechedzo waArfa naOmega, uye zvinoratidza shoko rimwe chetero revhangeri. Nguva mbiri idzodzo dzinofanira kuunzwa pamwe chete “mutsara pamusoro pemutsara.” Nzira yokushanda ye“mutsara pamusoro pemutsara” ndiyo nzira yokuedza yemvura yokunaya yokupedzisira. Iyo ndiyo nzira yemazuva okupedzisira, uye chokwadi chinoratidzwa nokusimbiswa nenzira iyoyo mumazuva okupedzisira ndicho chinonatsa kana kuchenesa vanakomana vaRevhi panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvamazana.

> 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.

> Ndiani waachadzidzisa ruzivo? Uye ndiani waachaita kuti anzwisise dzidziso? Ndivo vakarumurwa mukaka, uye vabviswa pazamu. Nokuti murayiro unofanira kuva pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma: Nokuti achataura navanhu ava nemiromo inokakama, uye norumwe rurimi. Vaakati kwavari, Uku ndiko kuzorora kwamungazorodza nako vaneta; uye uku ndiko kuzorodza: asi havana kuda kunzwa. Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma; kuti vaende, vawire shure, vaputswe, vateyiwe, uye vabatwe. Isaya 28:9–13.

The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”

Vhesi rinotevera muna Isaya rinotaura kuvanhu vanozvikudza vanotonga vanhu veJerusarema. Kune varume ivavo vanozvikudza, “zororo nokuzorodza” (mvura yokupedzisira), izvo zvavakaramba “kunzwa,” ndizvo zvinovaita kuti “vaende, vawire shure, vaputswe, vabatwe nomusungo, uye vatorwe.” Muedzo iwoyo wakaiswa pamberi pavo kubudikidza norumwe rurimi, nokuti Eria, Johane Mubhabhatidzi naWilliam Miller vakanga vasina kudzidziswa muzvikoro zvedzidziso youMwari zvenhoroondo dzavo dzakatevedzana. Shoko remvura yokupedzisira rinoedza Adventism yeRaodhikia ndiro shoko rinobudiswa nokushandiswa kwe“mutsara pamusoro pomutsara.”

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.

ୱଚା ସ୍ଥିର କରିବା ପାଇଁ ଖ୍ରୀଷ୍ଟ ଯେ ସପ୍ତାହରେ କାର୍ଯ୍ୟ କଲେ, ସେହି ସପ୍ତାହର ପ୍ରଥମ ସାଢେ ତିନି ବର୍ଷକୁ ଯେତେବେଳେ ଶେଷ ସାଢେ ତିନି ବର୍ଷ ଉପରେ ରଖାଯାଏ, ତେବେ ଆମେ ଏମିତି ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ଆଲୋକ ପାଉଛୁ, ଯାହା ଜିଜ୍ଞାସୁ ମନରେ ଉଦ୍ଭବ ହେବାକୁ ପାରୁଥିବା ଯେକୌଣସି ପ୍ରତୀତ ଅସଙ୍ଗତିକୁ ସ୍ପଷ୍ଟ କରେ। ସେହି ସପ୍ତାହ ହେଉଛି ସେଇ ସମୟ, ଯେତେବେଳେ ଚୁକ୍ତିର ସନ୍ଦେଶବାହକଙ୍କୁ ଚୁକ୍ତି ସ୍ଥିର କରିବାକୁ ଥିଲା; ଏବଂ ବାଇବେଲ ଅନୁସାରେ କୌଣସି ଚୁକ୍ତି ରକ୍ତ ବିନା ସ୍ଥିର ହୁଏ ନାହିଁ। ଖ୍ରୀଷ୍ଟଙ୍କ ବପ୍ତିସ୍ମା, ତାଙ୍କର କ୍ରୁଶବିଦ୍ଧତା, ଏବଂ ସ୍ତେଫନଙ୍କୁ ପଥରେ ମାରାଯିବା—ଏସବୁ ରକ୍ତକୁ ସୂଚିତ କରେ। ଉଭୟ ରେଖା ଚୁକ୍ତିର ରକ୍ତକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଏବଂ ସେହି ରେଖାମାନେ ଚୁକ୍ତିକୁ ସ୍ଥିର କରୁଛନ୍ତି।

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.

“mstari juu ya mstari” zinapounganishwa, ubatizo na kusulubiwa ni alama ya kwanza ya njiani, na kusulubiwa pamoja na kupigwa mawe kwa Stefano ni alama ya mwisho ya njiani. Zinapowekwa pamoja katika mstari mmoja, tunaona msalaba na Mikaeli akisimama katika kifo cha Stefano kuwa mashahidi wawili wa Wayahudi kuthibitisha kwao kukataa injili. Kifo cha Kristo pia ni kifo cha mwanafunzi Wake Stefano, ambacho ni Pasaka mistari hiyo miwili inapounganishwa. Siku tatu baadaye Kristo anafufuliwa kama sadaka ya Malimbuko ya Kwanza.

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

> Asi zvino Kristu amuka kuvakafa, uye ava chibereko chokutanga chavakarara. 1 VaKorinte 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.

Pakati pa Pasika ndi chikondwerero cha Zipatso Zoyamba pa tsiku lachitatu pali chiyambi cha chikondwerero cha Mkate Wopanda Chotupitsa. Mkate wopanda chotupitsa “saukuka,” ndipo Khristu sanauke pa tsiku lachiwiri; anauka pa tsiku lachitatu. Mu kagwiritsidwe ka “mzere pa mzere,” Khristu ndi Stefano amamwalira pamodzi, koma Stefano amaukitsidwa pambuyo pa Khristu, pakuti pali dongosolo mu kuuka kwa akufa kwa zipatso zoyamba.

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

> Mais umuṅwe ni-umuṅwe mu nḓila yawe: Kristo ndi ene matshelo a u thoma; nga murahu havho ndi vha Kristo nga u ḓa hawe. 1 Vha-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.

Imikhosi yaseNtwasahlobo ayinakwahlulwa komnye nomnye, kuba inxulumene ngokuthe ngqo omnye komnye. Ngale ngqiqo, iPentekoste imela umthetho weCawa oza kufika kungekudala, xa kuya kubakho ukuphindwa kokuthululwa koMoya oyiNgcwele, yaye ilizwi lesibini leSityhilelo isahluko seshumi elinesibhozo liya kuthi ngelo xesha libize abo bangayaziyo ngoku iindaba ezilungileyo, ukuba baphume eBhabhiloni. Igama elithi “Bhabhiloni” lisekelwe kwigama elithi “Bhabheli,” elithetha ukudideka, kuba kwakusekuweni kweBhabheli apho uThixo wadida iilwimi, yaye kwakusePentekosteni apho uThixo abuyisela umva ukudideka kweelwimi ukuze iindaba ezilungileyo zisiwe ehlabathini. Ngaloo ndlela iPentekoste nomthetho weCawa ziyahambelana.

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.

PaPendekosti chipo chendimi chakapiwa kuvadzidzi, asi panguva iyoyo shoko ravo rakanga richiri kuganhurirwa kuvaJudha. Kana mitsetse yose iri miviri yaunzwa pamwe chete, Pendekosti inowira mugore ra34, apo Stefano akatakwa nematombo, uye vhangeri rikazotakurwa richiendwa kuna avo vasingazivi vhangeri panguva ino.

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 anomirira avo vanomutswa “pakuuya kwake,” asi vakafa pamwe chete naye. Chipiriso cheZvibereko Zvokutanga chinoratidza kumuka kwaKristu pazuva rechitatu, uye chinoratidzawo kutanga kweMutambo waMavhiki, unovawo mutambo wePentekosti, uye unorangarira kupiwa kweMirayiro Gumi paSinai.

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.

ତାରିଖ 22 ଅକ୍ଟୋବର 1844 କ୍ରୁଶ ସହ ସମାନ ରେଖାରେ ରହେ, କାରଣ ଅନ୍ୟାନ୍ୟ ପ୍ରମାଣମାନଙ୍କ ମଧ୍ୟରୁ ସିଷ୍ଟର ହ୍ୱାଇଟ କ୍ରୁଶ ପରେ ଶିଷ୍ୟମାନଙ୍କର ନିରାଶାକୁ 22 ଅକ୍ଟୋବର 1844 ପରେ ଆସିଥିବା ନିରାଶା ସହ ସମରେଖ କରିଛନ୍ତି। କ୍ରୁଶ ଏବଂ 22 ଅକ୍ଟୋବର 1844—ଉଭୟେ ଶୀଘ୍ର ଆସୁଥିବା ରବିବାର ନିୟମକୁ ପୂର୍ବଚିହ୍ନିତ କରେ। ପେନ୍ଟେକୋଷ୍ଟ ମଧ୍ୟ ଶୀଘ୍ର ଆସୁଥିବା ରବିବାର ନିୟମର ଏକ ପ୍ରତିରୂପ, କିନ୍ତୁ ପେନ୍ଟେକୋଷ୍ଟ କ୍ରୁଶର ପଚାନବେ ନୁହେଁ, ବରଂ ବାଉନ୍ନ ଦିନ ପରେ ଆସିଥିଲା। ପାସ୍‌ଓଭର ଦ୍ୱାରା ପୂର୍ବଚିତ୍ରିତ କ୍ରୁଶ ଏମିତି ଏକ ପର୍ବମାଳାର ଆରମ୍ଭ କରେ, ଯାହା ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ପୁରାତନ ପଥଗୁଡ଼ିକୁ ସ୍ମରଣ କରାଏ—ମୃତ୍ୟୁଦୂତ ମିଶରକୁ ଅତିକ୍ରମ କରିଯାଇଥିବା ସେହି ରାତ୍ରିରୁ ଆରମ୍ଭ କରି, ବ୍ୟବସ୍ଥା ପ୍ରଦାନ ପର୍ଯ୍ୟନ୍ତ। ଯଦ୍ୟପି ପର୍ବଗୁଡ଼ିକର ନିଜସ୍ୱ ପୃଥକ୍ ପୃଥକ୍ ବିଶେଷତା ରହିଛି, ତଥାପି ସେମାନେ ପରସ୍ପରରୁ ଅବିଚ୍ଛିନ୍ନ ଭାବରେ ସଂଯୁକ୍ତ। ଏହିହେତୁ, ପାସ୍‌ଓଭରରୁ ପେନ୍ଟେକୋଷ୍ଟ ପର୍ଯ୍ୟନ୍ତ ସମ୍ପୂର୍ଣ୍ଣ ବାଉନ୍ନ ଦିନକୁ ଗୋଟିଏ ଏକକ waymark ଭାବେ ପ୍ରୟୋଗ କରିବା ଯଥାର୍ଥ।

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.”

Na hiyo ndiyo sababu msalaba, kifo cha Stefano, na Pentekoste vyote vinaashiria kabla ya wakati sheria ya Jumapili inayokuja upesi, wakati hukumu ya utekelezaji ya hatua kwa hatua juu ya Babeli ya Kisasa inapoanza, sauti ya pili ya Ufunuo sura ya kumi na nane inapoanza kuliita kundi jingine la Mungu litoke Babeli. Ni katika alama hiyo ya njia ambapo hukumu ya utekelezaji juu ya Yerusalemu ilifika, ingawa Mungu kwa rehema Yake aliahirisha uharibifu halisi wa hekalu na mji kwa karibu miaka arobaini baada ya msalaba hadi mwaka 70. Uharibifu wa Yerusalemu ya kale unawakilisha mwanzo wa hukumu ya utekelezaji ya hatua kwa hatua inayoanza katika Marekani wakati “uasi wa kitaifa unafuatwa na maangamizi ya kitaifa.”

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.

Chokwadi chinosimbiswa pamusoro peuchapupu hwevaviri, uye mumitsara miviri yemakore matatu nehafu iyo Kristu akasimbisa sungano, tinowana zvapupu zviviri zverufu nokumuka kwakabatana nenhoroondo inoratidza mutemo weSvondo uri kuuya nokukurumidza. Mutemo iwoyo weSvondo, muna Zvakazarurwa chitsauko 11, unozivikanwa se“awa yekudengenyeka kukuru kwenyika.” “Awa” iyoyo yakanyatsobatanidzwa zvakananga nezvapupu zviviri zvakapa uchapupu hwemakore matatu nehafu. Uchapupu hwazvo hunopera norufu rwazvo nokumuka kwazvo.

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.

Umboni hwavo hwemakore matatu nehafu, hwakateverwa norufu rwavo nokumuka kwavo, hwakafananidzirwa norufu nokumuka kwaJesu naStefano vose vari vaviri; nokuti, “murayiro pamusoro pomurayiro,” Stefano anomiririrwa sokunge akamutswa pamwe chete naKristu. Pamutambo weZvibereko Zvokutanga, zvipo zvikuru zviviri zvakapiwa.

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.

Chimwe chaiva gwayana risina gwapa, uye chimwe chaiva chipiriso chebhari. Bhari raimiririra goho raizotevera, uye gwayana raimiririra Kristu. Kristu akamutswa nezuva rechitatu, uye Stefano akamiririra avo vanotevera, uye bhari rakamiririra goho raizotevera. Zvapupu zviviri zviri muna Zvakazarurwa gumi neimwe zvakapupura kwemakore matatu nehafu, shure kwaizvozvo zvikazourayiwa, uye zvakamutswazve mazuva matatu nehafu gare gare. Zvapupu zviviri izvozvo zvakanga zvafanofananidzirwa naKristu, uyo aiva Zvibereko Zvokutanga, nokuti zvinomiririra zana namakumi mana nezvina zvezviuru, avo zvakare vari zvibereko zvokutanga.

> 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.

> Na nikatazama, na tazama, Mwanakondoo amesimama juu ya mlima Sayuni, na pamoja naye watu mia moja arobaini na nne elfu, wakiwa na jina la Baba yake limeandikwa katika vipaji vya nyuso zao. Nami nikasikia sauti kutoka mbinguni, kama sauti ya maji mengi, na kama sauti ya ngurumo kubwa; nami nikasikia sauti ya wapiga vinubi, wakivipiga vinubi vyao. Nao wakaimba kana kwamba ni wimbo mpya mbele ya kiti cha enzi, na mbele ya wale wenye uhai wanne, na wazee; wala hapakuwa na mtu awezaye kuujifunza ule wimbo ila wale mia moja arobaini na nne elfu, waliokombolewa kutoka katika dunia. Hawa ndio wale ambao hawakutiwa unajisi na wanawake; kwa maana wao ni mabikira. Hawa ndio wale wamfuatao Mwanakondoo kila aendako. Hawa walikombolewa kutoka miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwanakondoo. Na katika vinywa vyao haukuonekana uongo; kwa maana hawana hatia mbele ya kiti cha enzi cha Mungu. Ufunuo 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.”

Mupiro webhari panguva yemutambo weZvibereko Zvokutanga wakanga uchimiririra goho raizotevera, uye Stefano mugore ra34 akatevera rufu rwaKristu mugore ra31, kunyange zvazvo “mutsara pamusoro pomutsara,” vakafa panzvimbo imwe chete yechiratidzo. Maererano nemipiro yezvibereko zvokutanga, Kristu akanga ari gwayana rakaurayiwa uye Stefano akanga ari bhari. Maererano naPauro, “Kristu” ndiye “chibereko chokutanga chevakarara,” uyezve “shure kwaizvozvo avo vaKristu pakuuya kwake.” Vane zviuru zvine zana namakumi mana nezvina zvibereko zvokutanga, uye ndivo “vanotevera Gwayana kwose kwarinoenda.”

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.

Mukati me“awa” ye“kudengenyeka kukuru kwenyika” yaZvakazarurwa chitsauko chegumi nerimwe, zvapupu zviviri zvakaporofita kwemakore matatu nehafu, zvikazourayiwa zvikarara mumigwagwa kwemazuva matatu nehafu, zvinomutswa kuvakafa. Ndivo vanomiririrwa naStefano uyo, muchiporofita, akamutswa pamwe chete naJesu, asiwo shure kwaJesu. Naizvozvo vanomutswa “mazuva matatu nehafu” mushure mokunge vaurayiwa nechikara chakakwira kubva mugomba risina mugumo. Mu“awa” imwe cheteyo yavanomutswa, vanokwira kudenga sechiratidzo. Maitiro okumutswa kwavo nokukwira kwavo anorondedzerwa nokungwarira muShoko raMwari rechiporofita, uye anosanganisira kuti vakafananidzirwa norufu chairwo rwaStefano, nokudaro vachimiririra rufu rwomweya runoitwa pamusoro pezvapupu zviviri apo zvinoshandurwa kubva mubato reRaodhikia rengirozi yechitatu kuenda kubato reFiraderfia rengirozi yechitatu.

We will continue this study in the next article.

අපි මෙම අධ්‍යයනය ඊළඟ ලිපියේදී ඉදිරියට ගෙනයන්නෙමු.

> “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.

> “Chinhu chimwe chine chokwadi: avo veSeventh-day Adventist vanozvimisa pasi pomureza waSatani vachava vokutanga kurasa kutenda kwavo muyambiro nokutsiurwa zviri muTestimonies yeMweya waMwari.

> “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.

> “ការអំពាវនាវឲ្យមានការឧទ្ទិសថ្វាយខ្លួនកាន់តែជ្រាលជ្រៅ និងការបម្រើដ៏បរិសុទ្ធជាងមុន កំពុងត្រូវបានប្រកាស ហើយនឹងបន្តត្រូវបានប្រកាសទៅមុខទៀត។ មនុស្សខ្លះដែលកំពុងបញ្ចេញយោបល់បញ្ឆោតរបស់សាតាំងនៅពេលនេះ នឹងបានដឹងខ្លួនវិញ។ មានអ្នកខ្លះដែលស្ថិតនៅក្នុងតួនាទីសំខាន់ៗនៃការទុកចិត្តប្រគល់ឲ្យ ដែលមិនយល់អំពីសេចក្ដីពិតសម្រាប់សម័យនេះ។ ដំណឹងនេះត្រូវតែប្រគល់ឲ្យពួកគេ។ ប្រសិនបើពួកគេទទួលយកវា ព្រះគ្រីស្ទនឹងទទួលពួកគេ ហើយនឹងធ្វើឲ្យពួកគេក្លាយជាសហការីរួមជាមួយទ្រង់។ ប៉ុន្តែប្រសិនបើពួកគេបដិសេធមិនព្រមស្តាប់ដំណឹងនេះ ពួកគេនឹងឈរនៅក្រោមទង់ខ្មៅរបស់អង្គម្ចាស់នៃសេចក្ដីងងឹត។”

> “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 andlala hi ku vonakala loku engetelekeke emiehleketweni ya vanhu. Hi ndlela yo hlawuleka, vavanuna ni vavasati va fanele ku dya nyama ya Kriste ni ku nwa ngati ya yena. Ku ta va ni ku andlariwa ka ku twisisa, hikuva ntiyiso wu na vuswikoti byo andlala nkarhi hinkwawo. Musunguri wa ntiyiso wa le vuheni u ta nghena eku vulavulaneni lokukulu, ni lokukulu swinene, na lava va yaka emahlweni ku n’wi tiva. Loko vanhu va Xikwembu va amukela rito ra yena tanihi vuswa bya le tilweni, va ta tiva leswaku ku huma ka yena ku lulamisiwe kukota nimixo. Va ta amukela matimba ya moya, hilaha miri wu amukelaka matimba ya nyama hakona loko swakudya swi dyiwile.

> “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.

> “Hatinyatsonzwisisi hafu urongwa hwaShe mukutora vana vaIsraeri kubva muusungwa hweIjipiti, nokuvatungamirira nomurenje kuenda kuKanani.

> “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.

> “Patinounganidza mwaranzi dzaMwari dzinopenya kubva muevhangeri, tichawana kunzwisisa kwakajeka zvikuru pamusoro pehurongwa hwechiJudha, uye kukoshesa kwakadzama kwezvokwadi zvahwo zvinokosha. Kuongorora kwedu chokwadi kuchiri kusina kukwana. Taunganidza chete mwaranzi mishoma yechiedza. Avo vasingadzidzi Shoko zuva nezuva havazogoni kugadzirisa matambudziko ehurongwa hwechiJudha. Havazonzwisisi zvokwadi zvaidzoswa nebasa romutemberi. Basa raMwari rinodziviswa nokunzwisisa kwenyika pamusoro peurongwa hwake hukuru. Upenyu huri kuuya huchazarura zvinorehwa nemitemo iyo Kristu, akafukidzwa mugore romurwi, akapa kuvanhu vake.” Spalding and Magan, 305, 306.

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