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

Kitaabka Daanyeel - Boqol iyo Shan

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

Diidmada Isdaba-joogga ah ee Injiilka: Laga soo bilaabo Dhalashadii Masiixa ilaa Dhagax-ku-diliddii Istefanos

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.

Maqaalkii u dambeeyey waxaannu ku xusnay in waxyi lagu caddeeyey in Yuhuuddu “shaabadeeyeen diidmadoodii” injiilka markii iskutallaabta, dabadeedna ay mar kale ku xaqiijiyeen diidmadooda markii dhagax lagu dilay Istefanos. Sidee bay taasu ku suurtowdaa? Dabcan, diidmada injiilka ee Yuhuuddii muranka badnayd ee taariikhdaas ku sugnaa si tartiib-tartiib ah bay u dhacday. Hore baa iyaga looga gudbay markuu dhashay. Dhalashadii Masiixa ilaa dhagax-ku-diliddii Istefanos waxay muujinaysaa diidmo tartiib-tartiib u socotay oo injiilka ah.

> “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.

> “Dadku ma oga, laakiinse warkaasu wuxuu samada ka buuxiyaa farxad. Danayn ka sii qoto dheer oo ka sii jilicsan ayay makhluuqaadka quduuska ahi ee ka yimid dunida iftiinka ugu soo jiidmaan dhulka. Dunida oo dhammu way ka sii iftiin badan tahay joogitaankiisa aawadiis. Buuraha Beytlaxam korkooda waxaa ku urursan tiro aan la koobi karin oo malaa'igo ah. Waxay sugayaan calaamadda ay dunida ugu dhawaaqaan warka farxadda leh. Haddii hoggaamiyayaashii reer binu Israa'iil ay daacad u ahaan lahaayeen aamminaaddoodii, waxay la wadaagi kari lahaayeen farxadda ku bishaaraynta dhalashada Ciise. Laakiin imminka waa laga gudbay.” 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.

Laga bilaabo dhalashadii Ciise ilaa dhimashadii Istefanos, diidmada sii socota ee injiilka ee ay sameeyeen reer binu Israa’iilkii hore ayaa lagu muujiyey. Aqoonsiga in diidmadii Yuhuuddu ee Masiixa ay ahayd mid tartiib-tartiib u sii socotay waxay saamaxaysaa in la garto “xidhiddii diidmadooda,” labadaba iskutallaabta dusheeda, halkaas oo daahii macbudka la kala jeexay, iyo dhimashadii Istefanos. Kala jeexiddii daahdu waxay ahayd astaan muujinaysa inayan mar dambe ahayn dadkii axdiga Ilaah, oo markii Istefanos la dhagaxyeeyeyna, Istefanos wuxuu arkay Ciise oo taagan midigta Ilaah, taas oo ku jirta Daanyeel cutubka laba iyo tobnaad, aayadda kowaad, astaan u ah xidhitaanka wakhtiga nimcada. Burburkii Yeruusaalemna sidoo kale waa astaan u ah xidhitaanka wakhtiga nimcada.

> “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.

> “Aarsiga ku soo degi lahayd Yeruusaalem dib baa loo dhigi kari jiray oo keliya wakhti gaaban; oo intii isha Masiixu ku nasanaysay magaalada xukunkeedu go’aamay, wuxuu arkay ma aha oo keliya baabba’keeda, laakiin sidoo kale baabba’a dunida. Wuxuu arkay in sida Yeruusaalem loogu gacan geliyey halaag, sidaas oo kale dunidana loogu gacan gelin doono hooggeeda. Wuxuu arkay aarsiga lagu soo dejin doono kuwa Ilaah ka gees ah. Muuqaalladii ka dhacay baabba’a Yeruusaalem ayaa lagu soo celin doonaa maalinta weyn oo laga cabsado ee Rabbiga, hase ahaatee si ka sii cabsi badan.” Review and Herald, December 7, 1897.

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

Waxay ahayd oo keliya naxariista Ilaah tan ka hor istaagtay in Yeruusaalem lagu baabbi’iyo iskutallaabta dusheeda.

> “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.

> “Yuhuuddu markay Masiixa iskutallaabta ku qodbeen, waxaa ku jiray burburkii Yeruusaalem. Dhiiggii lagu daadshay Kalwari wuxuu ahaa culayskii hoos ugu jiiday halaag adduunkan iyo kan iman doonaba. Sidaas oo kale ayay ahaan doontaa maalinta weyn ee ugu dambaysa, markii xukunka uu ku dhici doono kuwa diida nimcada Ilaah. Masiixa, dhagaxoodii lagu kufsaday, ayaa markaas iyaga ugu muuqan doona sidii buur aargoosi leh. Ammaanta wejigiisa, taas oo kuwa xaqa ah u ah nolol, waxay kuwa sharka leh u ahaan doontaa dab wax guba. Jacayl la diiday iyo nimco la quudhsaday daraaddood, dembiluhu waa la baabbi’in doonaa.” 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.

Waxa keliya ee dib u dhigtay in halligaadda Yeruusaalem la keeno wakhtigii iskutallaabta waxay ahayd naxariista Ilaah.

> “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.

> “Ku dhowaad afartan sannadood ka dib markii halligaadda Yeruusaalem uu Masiixu qudhiisu ku dhawaaqay, Rabbigu wuxuu dib u dhigay xukummadiisii ku iman lahaa magaalada iyo quruunta. Yaab badnayd dulqaadka dheeraaday ee Ilaah u muujiyey kuwii diiday injiilkiisa iyo kuwii dilay Wiilkiisa.” 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.

Waqtigii nadiifintii ugu dambaysay ee macbudka, Ciise wuxuu hor dhigay digniintii ahayd in Yeruusaalem laga cararo marka karaahiyadii baabbi’inta, oo uu ka hadlay nebi Daa’uud?

> “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? . . .

> Erayadii Masiix ee uu kula hadlay wadaaddadii iyo taliyayaashii, “Bal eega, gurigiinna waxaa laydiinka tegey isagoo cidla ah” (Matthew 23:38), waxay argagax ku rideen qalbiyadooda. Waxay iska dhigeen kuwo aan dan ka lahayn, hase yeeshee su’aashu waxay mar walba ku soo noqnoqonaysay maskaxdooda iyagoo is weydiinaya waxa ay erayadani ka dhigan yihiin. Khatar aan la arki karin ayaa u muuqatay inay ku soo fool leedahay. Ma laga yaabaa in macbudkaas quruxda badan, oo ahaa ammaanta qaranka, uu dhawaan isu beddelo tuulmo burbur ah?...

> “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.

> “Masiixu wuxuu xertiisii siiyey calaamad ku saabsan halaagga ku soo socda Yeruusaalem, wuxuuna u sheegay sida ay uga baxsan lahaayeen: ‘Markaad aragtaan Yeruusaalem oo ciidan hareereeyeen, markaas ogaada in baabbi’ideedu dhow dahay. Markaas kuwa Yahuudiya jooga ha u carareen buuraha; kuwa dhexdeedana ha ka baxeen; kuwa miyigana yaanay soo gelin. Waayo, kuwanu waa maalmaha aarsashada, si ay u rumoobaan waxyaalaha qoran oo dhan.’ Digniintan waxaa la bixiyey in la maqlo afartan sannadood dabadeed, markii Yeruusaalem la baabbi’iyey. Masiixiyiintu way adeeceen digniintaas, mana jirin hal Masiixi ah oo ku halaagsamay dhicitaankii magaalada.” 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.

Masiixa waxaa iskutallaabta lagu qodbay sannadkii 31, oo ku dhowaad afartan sannadood dabadeed, sannadkii 70, Yeruusaalem waa la baabbiʿiyey ka dib go’doomin socotay saddex sano iyo badh. Sidee bay Yeruusaalem ugu baabbiʿi lahayd iskutallaabta sannadkii 31, haddii weli ay jireen saddex sano iyo badh oo waqti tijaabo ah oo lagu aqoonsaday toddobaatanka toddobaad ee ku qoran Daanyeel cutubka sagaalaad, aayadda afar iyo labaatan? Sidee baa iswaafaqla’aantan u muuqata loo xallin karaa? Xalka ugu sahlan waa in si fudud loo garto xaqiiqada ah in marka ay timaaddo dhammaadka wakhtiga tijaabada ee ay matalaan toddobaatanka toddobaad, ay khasab tahay in loo fahmo inuu yahay xidhitaan tijaabo oo tartiib-tartiib ah. Taasu waa run, laakiin waxay meesha ka saareysaa qeexnaanta nebinnimo marka la adeegsanayo calaamadaha taariikhdaas. Waxaan isku dayi doonaa inaan sharxo.

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.

Haddii Bentakostu u taagan yahay sharciga Axadda ee dhowaan imanaya oo adhiga kale ee Baabuloon ku jira looga yeedhayo inay soo baxaan, maxaa haddaba sababay in saddex sano iyo badh ka dib Bentakostiga injiilku u gudbo dadka aan Yuhuudda ahayn? Geeridii Masiixa mise geeridii Istefanos ma calaamad bay u tahay xidhitaanka wakhtiga tijaabada ee reer binu Israa’iiltii hore? Haddii Adventism-ka La’odikiya uu joogsado inuu kaniisad ahaado marka la gaadho sharciga Axadda ee dhowaan imanaya, burburkii macbudka ee sannadkii 70 ma u taagnaa dhammaadka macbudka Adventism-ka La’odikiya marka la gaadho sharciga Axadda? Waxa u ekaan kara is-waafaqla’aan muuqata waxa lagu xalliyaa adeegsiga “xarriiq dusheed xarriiq,” oo marka adeegsigaas la hirgeliyo, markhaatifurka calaamadaha jidka ee aynu aqoonsanaynaa wuxuu noqdaa mid aad u cad oo kooban.

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.

Toddobaadkii Masiixu ku adkeeyey axdiga waxa loo kala qaybiyaa laba xilli oo isle’eg, mid walbana waa saddex sano iyo badh. Saddexda sano iyo badh ee hore waxay ka bilaabmaan baabtiiskii Masiixa, waxayna ku dhammaadaan dhimashadiisa. Baabtiisku waa astaanta dhimashadiisa iyo sarakiciddiisa; sidaas darteed bilowga xilligaas saddexda sano iyo badh ahi wuxuu la mid yahay dhammaadkiisa. Xilligaas gudaheeda Masiixu injiilka wuxuu si gaar ah ugu soo bandhigay Yuhuudda oo keliya. Dhammaadka saddexdaas sano iyo badh ahi wuxuu calaamadeeyaa bilowga saddexda sano iyo badh ee xiga. Bilowga xilliga labaad ee saddexda sano iyo badh ahu wuxuu ka bilaabmaa dhimashadii Masiixa, wuxuuna ku dhammaadaa dhimashadii Istefanos. Xilligaas dhexdiisa xertii waxay injiilka si gaar ah ugu soo bandhigeen Yuhuudda oo keliya.

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.”

Labadaas xilli, oo ah laba sadar oo nebiyadeed oo kala duwan, waa in la isu geeyaa “line upon line.” Bilowga iyo dhammaadkuba waxay xambaarsan yihiin shaabadda Alfa iyo Oomeega, waayo taariikhaha bilowga iyo dhammaadku waa isku mid. Labada muddadood ee waqti-dhererkoodu waa isku mid, shaqada laga fuliyana xilli kasta waa isku mid. Masiixa, kan ah Kan Kowaad iyo Kan Dambe, sidoo kalena ah abuuraha wax walba, arrintaasna Isagu waa Abuuraha Runta. Erayga Cibraaniga ah ee “run” waxaa laga sameeyey saddex xaraf oo Cibraani ah. Xarafka kowaad, oo ay ku xigto xarafka saddex iyo tobnaad, oo ay ku xigto xarafka ugu dambeeya ee alifbeetada Cibraaniga, ayaa la isu geeyey si ay u sameeyaan erayga Cibraaniga ah ee “run.”

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.

Labada xilli ee saddexda sano iyo badhka ahba Masiixu waa kan ugu horreeya iyo kan ugu dambeeya, waayo Masiixu wuxuu joogaa bilowga xilliga kowaad marka la baabtiisayo, sida uu sidoo kale ugu jiro dhammaadka xilligaas kowaad dhimashadiisa. Oo Masiixu wuxuu ku jiraa dhimashadiisa bilowga xilliga labaad, wuxuuna taagan yahay midigta Ilaah dhammaadka xilliga labaad. Tirada saddex iyo toban waa astaanta fallaagannimada, oo labada xilliba, ha ahaato in injiilka uu Masiixu qudhiisu si toos ah u soo bandhigay, ama xilliga labaad ay xertiisu soo bandhigeen, Yuhuuddii muranka badnayd waxay ku fallaagoobeen farriinta injiilka.

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.

Labadaas xilli waa isku muddo, waxay xambaarsan yihiin astaanta Alfa iyo Oomega, waxayna tilmaamayaan isla farriinta injiilka. Labadaas xilli waa in la isu keenaa “xariiqba xariiq.” Habka “xariiqba xariiq” waa habka imtixaanka ee roobka dambe. Waa habka maalmaha ugu dambeeya, runaha lagu aqoonsado laguna xaqiijiyo habkaas maalmaha ugu dambeeya ayaana ah waxa daahiriya ama sifeeya wiilashii Laawi inta lagu jiro shaabadaynta boqol iyo afartan iyo afar kun.

> 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.

> Yuu buu bari doonaa aqoonta? Oo yuu ka dhigi doonaa inuu fahmo cilmiga? Kuwa caanaha laga gudhiyey oo naasaha laga soo kaxeeyey. Waayo, amar waa inuu amar ku dul ahaadaa, amar ku dul amar; sadar waa inuu sadar ku dul ahaadaa, sadar ku dul sadar; halkan wax yar, oo halkaas wax yar; waayo, bushimo gunuunac leh iyo af kale ayuu dadkan kula hadli doonaa. Kuwii uu ku yidhi, Tanu waa nasashadii aad kuwa daallan ku nasin lahaydeen, oo tanu waa qaboojintii; laakiinse iyagu ma ay doonayn inay maqlaan. Laakiinse eraygii Rabbigu wuxuu iyaga u noqday amar ku dul amar, amar ku dul amar; sadar ku dul sadar, sadar ku dul sadar; halkan wax yar, oo halkaas wax yar; si ay u tagaan, oo dib ugu dhacaan, oo loo jebiyo, oo dabin loogu qabto, oo loo qabsado. Ishacyaah 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.”

Aayadda xigta ee Ishacyaah waxay la hadlaysaa nimanka quudhsada ee xukuma dadka Yeruusaalem. Nimankaas quudhsada, “nasashada iyo raaxaysiga” (roobka dambe), oo ay diideen inay “maqlaan,” ayaa ah waxa ku sababa inay “tagaan, oo dib u dhacaan, oo jabaaan, oo dabin ugu dhacaan, oo la qabto.” Imtixaankaas waxaa loogu soo bandhigay carrab kale, waayo Eliiyaah, Yooxanaa Baabtiisaha, iyo William Miller laguma tababarin dugsiyada fiqiga ee taariikhdooda kala duwan. Farriinta roobka dambe ee imtixaanta Adventism-ka La’odikiya waa farriinta ka dhalata ku-dhaqanka “xariiq dusheed xariiq.”

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.

Marka saddexda sano iyo badhka ugu horreeya ee toddobaadka uu Masiixu ku adkeeyey axdiga lagu dul saaro saddexda sano iyo badhka labaad, waxaannu helaynaa iftiin nebiyadeed oo caddeeya wax kasta oo u ekaan kara is-khilaaf oo laga yaabo inay ku soo baxaan maskax baaraysa. Toddobaadkaasu wuxuu ahaa wakhtigii Rasuulka Axdigu uu ku adkayn lahaa axdiga, axdi kitaabiga ahna waa in dhiig lagu adkeeyaa. Baabtiiskii iyo iskutallaabtii Masiixa iyo dhagax-ku-diliddii Istefanos dhammaantood waxay tilmaamayaan dhiig. Labada xariiqba waxay matalaan dhiigga axdiga, xariiqyadaasuna waxay adkaynayaan axdiga.

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.

Marka la isu keeno “sadbadar-sadbadar,” baabtiiska iyo iskutallaabta lagu qodbayntu waa astaanta jidka ee ugu horraysa, iskutallaabta lagu qodbaynta iyo dhagax-ku-dhufashadii Istefanosna waa astaanta jidka ee ugu dambaysa. Marka la isu geeyo oo laga dhigo hal sadar, waxaynu helaynaa iskutallaabta iyo Mikaa’iil oo istaagaya dhimashadii Istefanos sidii laba markhaati oo muujinaya in Yuhuuddu ku shaabadeeyeen diidmadooda injiilka. Dhimashadii Masiixu sidoo kale waa dhimashadii xertiisii Istefanos, taas oo ah Kormaridda marka labada sadar la isku daro. Saddex maalmood dabadeed Masiixu waa la soo sara kiciyey isagoo ah qurbaanka Midhaha Ugu Horreeya.

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

> Laakiin imminka Masiixu waa ka sara kacay kuwii dhintay, oo wuxuu noqday midhaha ugu horreeya ee kuwii hurday. 1 Korintos 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.

Inta u dhexeeya Kormaridda iyo iidda Midhaha Ugu Horreeya ee maalinta saddexaad waxaa ku bilaabma iidda Kibista Aan Khamiirka Lahayn. Kibista aan khamiirka lahayni ma “kacdo”, Masiixuna ma uusan sara kicin maalinta labaad; wuxuu sara kacay maalinta saddexaad. Masiixa iyo Istefanos waxay si wadajir ah ugu dhintaan dabaqista “xariiq ka kor xariiq”, hase yeeshee Istefanos waxaa la soo sara kiciyaa Masiixa dabadiis, waayo waxaa jira kala dambayn ku jirta sara-kicidda midhaha ugu horreeya.

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

> Laakiin nin kasta siduu u kala horreeyo: Masiixu waa midhaha ugu horreeya; dabadeedna kuwa Masiixa leh markuu yimaado. 1 Korintos 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.

Iidaha Guga lama kala saari karo midba midka kale, waayo si toos ah ayay isugu xiran yihiin. Sidaas darteed, Bentekoste waxay ka dhigan tahay sharciga Axadda ee dhowaan iman doona, marka ay jiri doonto ku celcelinta daadinta Ruuxa Quduuska ah, codka labaadna ee Muujintii cutubka siddeed iyo tobnaad ayaa markaas ugu yeedhi doona kuwa aan hadda aqoon injiilka inay ka soo baxaan Baabuloon. Erayga “Baabuloon” wuxuu ku salaysan yahay erayga “Baabel,” oo macnihiisu yahay jahawareer, waayo burburkii Baabel ayay ahayd markii Ilaah afafkii isku qasay, Bentekostena waxay ahayd markii Ilaah rogay jahawareerkii afafka si injiilka dunida loogu gaadhsiiyo. Sidaas awgeed Bentekoste iyo sharciga Axadda way isu waafaqaan.

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.

Maalintii Bentekoste hibada afafku waxaa la siiyey xertii, laakiin farriintoodu markaas weli waxay ku koobnayd Yuhuudda. Marka labada xariiq la isu keeno, Bentekoste wuxuu ku dhacayaa sannadka 34, markii Istefanos la dhagxiyey oo injiilka markaas loo qaaday kuwii aan wakhtigaas garanaynin injiilka.

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.

Istefanos wuxuu matalaa kuwa la sara kicinayo “markuu yimaado,” laakiin kuwa isaga la dhintay. Qurbaanka Midhaha Ugu Horreeya wuxuu calaamadeeyaa sarakicidda Masiixa maalintii saddexaad, wuxuuna sidoo kale calaamadeeyaa bilowga Iidda Toddobaadyada, taas oo sidoo kale ah Iidda Bentekoste, oo xusaysa bixintii Tobanka Amar ee Siinay.

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.

Oktoobar 22, 1844, waxa ay la jaanqaaddaa iskutallaabta, waayo caddaymaha kale dhexdooda Walaasha White waxay niyad-jabkii xertii ka dib iskutallaabta la waafajisaa niyad-jabkii ka dambeeyey Oktoobar 22, 1844. Iskutallaabta iyo Oktoobar 22, 1844, labaduba waxay sii-hadhinayaan sharciga Axadda ee dhowaan imanaya. Bentekoste sidoo kale waxay astaan u tahay sharciga Axadda ee dhowaan imanaya, hase yeeshee Bentekoste waxay timid laba iyo konton maalmood ka dib iskutallaabta. Iskutallaabta, oo Kormaridda lagu sii-hadhiyey, waxay bilow u noqotaa taxane ciiddooyin ah oo xusaya jidadkii hore ee Israa’iiltii qadiimiga ahayd laga bilaabo habeenkii malaa’igtii dhimashadu Masar ka kor martay ilaa gaadhsiinta sharciga. In kasta oo ciidduhu leeyihiin kala-duwanaanshahooda gaarka ah, haddana si aan kala go’ lahayn ayay isugu xidhan yihiin. Sidaas darteed, waa sax in dhammeystirka laba iyo kontonka maalmood ee Kormaridda ilaa Bentekoste loo adeegsado hal calaamad-waddo oo keliya.

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.”

Sidaas aawadeed, iskutallaabta, dhimashadii Istefanos, iyo Bentakosteba dhammaantood waxay sii hor-muujiyaan sharciga Axadda ee dhowaan imanaya, markaas oo xukunka fulineed ee horusocodka ah ee Baabuloonta Casriga ahi bilaabmo, iyadoo codka labaad ee Muujintii cutubka siddeed iyo tobnaad uu bilaabayo inuu adhiga kale ee Ilaah uga yeedho Baabuloon. Waa isla calaamaddaas jidka ee xukunkii fulineed ee Yeruusaalem ku soo degay, inkastoo Ilaah naxariistiisa ku dib u dhigay burburkii dhabta ahaa ee macbudka iyo magaalada ku dhowaad afartan sannadood ka dib iskutallaabta ilaa sannadkii 70. Burburka Yeruusaalemtii qadiimiga ahayd wuxuu matalaa bilowga xukunka fulineed ee horusocodka ah oo ka bilaabma Maraykanka marka “riddo qaran ay ku xigto baabba’ qaran.”

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.

Runta waxaa lagu adkeeyaa markhaatifurka laba, oo labadii xariiq ee saddex iyo badhka sano ahaa ee Masiixu ku adkeeyey axdiga ayaynu ka helaynaa laba markhaati oo geeri iyo sarakicid ka marag kacaya, kuwaas oo la xiriira taariikhda tilmaamaysa sharciga Axadda ee dhowaan imanaya. Sharcigaas Axadda, ee ku xusan Muujintii cutubka kow iyo tobnaad, waxaa lagu gartaa “saacaddii dhulgariirka weyn.” “Saacaddaas” waxay si toos ah ugu xidhan tahay laba markhaati oo bixiyey markhaatifur saddex iyo badh sano ah. Markhaatifurkoodu wuxuu ku dhammaadaa geeridooda iyo sarakiciddooda.

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.

Markhaatigoodii saddexda sano iyo badhka ah, oo ay xigto dhimashadooda iyo sarakicitaankoodu, waxaa lagu matalay dhimashada iyo sarakicidda Ciise iyo Istefanos labadaba; waayo, “line upon line,” Istefanos waxaa loo matalaa sidii isaga oo Masiixa la sara kiciyey. Iiddii Midhaha Ugu Horreeya, laba qurbaan oo waaweyn ayaa la bixiyey.

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.

Mid wuxuu ahaa wan aan iin lahayn, kan kalena wuxuu ahaa qurbaan shaciir ah. Shaciirku wuxuu u taagnaa dalagga iman doona, wankuna wuxuu u taagnaa Masiixa. Masiixa waxaa la sara kiciyey maalintii saddexaad, Istefanosna wuxuu u taagnaa kuwa soo raaci doona, shaciirkuna wuxuu u taagnaa dalaggii la doonayey inuu soo raaco. Labada markhaati ee Muujintii kow iyo tobnaad waxay marag fureen saddex sano iyo badh, dabadeedna waa la laayay, ka dibna waxaa mar kale la sara kiciyey saddex maalmood iyo badh dabadood. Labadaas markhaati waxaa horay u sii tusaaleeyey Masiixa, oo ahaa Midhaha Ugu Horreeya, waayo, iyagu waxay u taagan yihiin boqol iyo afar iyo afartan kun, kuwaas oo iyaguna ah midhaha ugu horreeya.

> 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.

> Oo anna waan eegay, oo bal eeg, Wanku wuxuu taagnaa buurta Siyoon, waxaana isaga la jiray boqol iyo afartan iyo afar kun, iyagoo fooddooda ku qoran magaca Aabbihiis. Markaasaan waxaan samada ka maqlay cod u eg guuxa biyo badan, oo u eg sanqadha onkod weyn; oo codkii aan maqlayna wuxuu la mid ahaa kuwa kataaradleyda ah oo kataaradahooda ku garaacaya. Oo waxay carshiga hortiisa, iyo afarta xayawaan hortooda, iyo odayaasha hortooda ku gabyeen sidii gabay cusub; oo ninna ma baran karin gabaygaas, boqolka iyo afartan iyo afarta kun mooyaane, kuwaas oo dhulka laga soo furtay. Kuwanu waa kuwii aan haweenku nijaasayn; waayo, waa bikrado. Kuwanu waa kuwii Wanka raaca meel kasta oo uu tago. Kuwanu dadka dhexdooda ayaa laga soo furtay, iyagoo ah midhaha ugu horreeya ee Ilaah iyo Wanka loo bixiyey. Oo afkoodana khiyaano lagama helin; waayo, carshiga Ilaah hortiisa ayay eedla’aan ku yihiin. Muujintii 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.”

Qurbaanadii shaciirka ee iidda Midhaha Ugu Horreeya waxay astaan u ahayd goosashada iman doonta; Istefanosna sannadkii 34 ayuu ka dambeeyey dhimashadii Masiixa ee sannadkii 31, in kastoo ay ku dhinteen isla calaamadda wakhtigaas, “xarriiqba xarriiq.” Marka loo eego qurbaannada midhaha ugu horreeya, Masiixu wuxuu ahaa wankii la gowracay, Istefanosna wuxuu ahaa shaciirkii. Sida Bawlos sheegay, “Masiixu” waa “midhaha ugu horreeya oo ka mid ah kuwii hurday,” dabadeedna “markaas waxaa iman doona kuwa Masiixa leh markuu yimaado.” Boqol iyo afartan iyo afarta kun waa midho ugu horreeya, waana kuwa “Wanka la socda meel kastoo uu tago.”

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.

“Saacaddii” “dhulgariirka weyn” ee Muujintii cutubka kow iyo tobnaad, labada markhaati ee wax sii sheegaysay saddex sano iyo badh, kaddibna la laayay oo waddooyinka ku jiifay saddex maalmood iyo badh, waa la soo sara kiciyaa. Iyagu waa kuwa uu matalay Istefanos, kaas oo si nebinnimo ah loola soo sara kiciyey Ciise, hase yeeshee sidoo kale Ciise dabadiis. Sidaas daraaddeed waxaa la soo sara kiciyaa “saddex maalmood iyo badh” ka dib markii bahalkii ka soo baxay yaamayska aan gunta lahayni uu dilo. Isla “saacadda” ay soo sara kacaan ayay cirka u koraan iyagoo calaamad ah. Hannaanka sara-kicitaankooda iyo kor-u-kicitaankooda waxaa si taxaddar leh loogu qeexay Erayga nebinnimada ee Ilaah, waxaana ku jira in ay tusaale ahaan u ahaayeen dhimashadii muuqata ee Istefanos; sidaas darteedna waxay metelaan dhimasho ruuxi ah oo lagu oofiyo labada markhaati marka laga beddelo dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad loona beddelo dhaqdhaqaaqa Filadelfiya ee malaa’igta saddexaad.

We will continue this study in the next article.

Waxaan daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “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.

> “Hal shay waa hubaal: kuwaas oo ah Adventist‑ka Maalinta Toddobaad oo istaagaya calanka Shaydaanka hoostiisa, waxay marka hore ka tegi doonaan rumaysadkooda digniinaha iyo canaanaha ku jira Markhaatiyada Ruuxa Ilaah.

> “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.

> “Baaqa loo jeedinayo quduusnaan ka sii weyn iyo adeeg ka sii quduusan waa la bixinayaa, waana la sii wadi doonaa in la bixiyo. Qaar ka mid ah kuwa hadda ku hadlaya talooyinka Shayddaanka ayaa miyir ahaan doona. Waxaana jira kuwo haya jagooyin amaano oo muhiim ah oo aan garanayn runta wakhtigan loo baahan yahay. Iyaga waa in farriinta la gaadhsiiyo. Haddii ay aqbalaan, Masiixu wuu aqbali doonaa, wuxuuna ka dhigi doonaa kuwo isaga la shaqeeya. Laakiin haddii ay diidaan inay maqlaan farriinta, waxay istaagooda ka qaadan doonaan calanka madow ee Amiirka Mugdiga hoostiisa.

> “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.

> “Waxaa lay faray inaan idhaahdo in runta qaaliga ah ee wakhtigan ay si isa soo taraysa oo ka sii caddaanaysa ugu furmayso maanka aadanaha. Si gaar ah ragga iyo dumarku waa inay cunaan jidhka Masiixa oo ay cabbaan dhiiggiisa. Waxaa jiri doona koboc xagga fahamka ah, waayo runta ayaa leh awood ay si joogto ah ugu fido. Aasaasaha rabbaaniga ah ee runta wuxuu geli doonaa wehelnimo ka sii dhow oo weli ka sii dhow kuwa sii wada inay isaga gartaan. Marka dadka Ilaah ay eraygiisa u qaataan sida kibista samada, waxay ogaan doonaan in bixitaannadiisu loo diyaariyey sida waaberiga. Waxay heli doonaan xoog ruuxi ah, sida jidhku u helo xoog jireed marka cunto la cuno.”

> “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.

> “Si buuxda uma fahamsanin qorshaha Rabbiga ee uu carruurtii Israa’iil kaga soo bixiyey addoonsigii Masar, uguna hoggaamiyey cidlada dhexdeeda ilaa Kancaan.

> “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.

> “Sida aynu u ururinno fallaadhaha rabbaaniga ah ee ka soo ifaya injiilka, waxaynu heli doonnaa garasho ka sii cad nidaamka Yuhuudda, iyo qaddarin ka sii qoto dheer oo ku wajahan runihiisa muhiimka ah. Baadhitaankeenna runta weli ma dhammaystirna. Waxa aynu soo ururinnay oo keliya wax yar oo fallaadhaha iftiinka ah. Kuwa aan maalin kasta ahayn ardayda Erayga ma xallin doonaan dhibaatooyinka nidaamka Yuhuudda. Ma ay fahmi doonaan runaha lagu baray adeegga macbudka. Shaqada Ilaah waxaa carqaladeeya faham adduunyo oo ku saabsan qorshihiisa weyn. Nolosha mustaqbalka ayaa daaha ka qaadi doonta macnaha sharciyadii Masiixu, isaga oo ku dahaarnaa tiirka daruurta, uu dadkiisa siiyey.” Spalding and Magan, 305, 306.

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