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

Kitabu cha Danieli - Nambari Mia na Tano

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

Kukataliwa kwa Injili kwa hatua kwa hatua: Kutoka kuzaliwa kwa Kristo hadi kupigwa mawe kwa Stefano

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.

Kwenye makala iliyopita tulibaini kwamba uvuvio ulibainisha kuwa Wayahudi “waliutia muhuri” kukataa kwao injili msalabani, na kisha wakathibitisha tena kukataa huko wakati wa kupigwa mawe kwa Stefano. Hili lawezekanaje? Bila shaka, kukataa injili kulikofanywa na Wayahudi waliopenda mabishano wa wakati huo kulitokea hatua kwa hatua. Tayari walikuwa wameachwa pembeni wakati wa kuzaliwa Kwake. Tangu kuzaliwa kwa Kristo hadi kupigwa mawe kwa Stefano kunaonyesha kukataa injili hatua kwa hatua.

> “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.

> Watu hawajui, lakini habari hiyo huijaza mbingu shangwe. Kwa shauku ya kina na yenye upole zaidi, viumbe watakatifu kutoka ulimwengu wa nuru huvutwa duniani. Ulimwengu wote unang'aa zaidi kwa sababu ya uwepo wake. Juu ya vilima vya Bethlehemu umekusanyika umati usioweza kuhesabika wa malaika. Wanasubiri ishara ya kutangaza habari njema kwa ulimwengu. Lau viongozi wa Israeli wangelikuwa waaminifu kwa amana yao, wangeweza kushiriki furaha ya kutangaza kuzaliwa kwa Yesu. Lakini sasa wameachwa kando. Shauku ya Nyakati, 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.

Kuanzia kuzaliwa kwa Yesu hadi kifo cha Stefano, kunaonyeshwa kukataliwa kwa injili kwa hatua kwa hatua na Israeli ya kale. Kutambua kuwa kukataa kwa Wayahudi dhidi ya Kristo kulikuwa kwa hatua kwa hatua kunaruhusu kubainisha "kutiwa muhuri kwa kukataa kwao," katika matukio yote mawili: msalabani, ambako pazia la hekalu lilipasuka, na katika kifo cha Stefano. Upasukaji wa pazia ulikuwa ishara kwamba hawakuwa tena watu wa agano wa Mungu, na Stefano alipopigwa mawe, alimuona Yesu amesimama mkono wa kuume wa Mungu, jambo ambalo katika Danieli sura ya kumi na mbili, aya ya kwanza ni ishara ya mwisho wa wakati wa rehema. Uharibifu wa Yerusalemu pia ni ishara ya mwisho wa wakati wa rehema.

> “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.

> Adhabu itakayokuja juu ya Yerusalemu ingeweza kucheleweshwa kwa muda mfupi tu; na macho ya Kristo yalipotua juu ya mji uliokuwa umehukumiwa maangamizi, aliona si uharibifu wake tu, bali maangamizi ya ulimwengu. Aliona kwamba kama Yerusalemu alivyokabidhiwa kwa maangamizi, ndivyo ulimwengu utakavyokabidhiwa kwa maangamizi yake. Aliona adhabu itakayowatembelea maadui wa Mungu. Matukio yaliyotendeka wakati wa uharibifu wa Yerusalemu yatarudiwa katika siku ile kuu na ya kutisha ya Bwana, lakini kwa namna ya kutisha zaidi. Review and Herald, Desemba 7, 1897.

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

Ni rehema ya Mungu tu ndiyo iliyozuia Yerusalemu kuangamizwa wakati wa kusulubiwa.

> “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.

> Katika kusulubishwa kwa Kristo kulikofanywa na Wayahudi kulihusishwa uharibifu wa Yerusalemu. Damu iliyomwagwa Kalvari ilikuwa uzito uliowazamisha katika maangamizi, kwa ulimwengu huu na ule ujao. Hivyo ndivyo itakavyokuwa katika siku ile kuu ya mwisho, wakati hukumu itakapoanguka juu ya wale wanaokataa neema ya Mungu. Kristo, mwamba wa kujikwaa kwao, wakati huo atawaonekana kama mlima wa kulipiza kisasi. Utukufu wa uso Wake, ambao kwa wenye haki ni uzima, utakuwa kwa waovu moto uteketezao. Kwa sababu upendo umekataliwa, neema imedharauliwa, mwenye dhambi ataangamizwa. Shauku ya Nyakati, 600.

It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.

Ni rehema za Mungu tu ndizo zilizochelewesha kuja kwa maangamizi ya Yerusalemu wakati wa msalaba.

> “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.

> "Baada ya karibu miaka arobaini tangu Kristo Mwenyewe atangaze maangamizi ya Yerusalemu, Bwana alichelewesha hukumu Zake juu ya mji na taifa. Uvumilivu wa muda mrefu wa Mungu kwa waliokataa Injili Yake na wauaji wa Mwana Wake ulikuwa wa ajabu." Pambano Kuu, 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.

Wakati wa kutakasa hekalu kwa mara ya mwisho, Yesu alikuwa ametoa onyo la kukimbia Yerusalemu pale chukizo la uharibifu, lililonenwa na nabii Danieli, lingepoonekana na wafuasi wake. Mara ya kwanza alipolitakasa hekalu alisema kwamba Wayahudi walikuwa wameifanya nyumba ya Baba yake kuwa pango la wanyang’anyi, lakini mara ya mwisho alisema "nyumba yenu" imeachiwa kwenu ukiwa. Hata kabla ya msalaba, uliokuwa karibu kutokea, hekalu ambalo pazia lake lilipaswa kupasuka wakati wa kusulubiwa tayari lilikuwa limetambuliwa kuwa nyumba ya Wayahudi, si nyumba ya Mungu. Dada White anazungumzia ni lini Kristo alitoa tamko hilo, na kadiri ushuhuda wake unavyoendelea anazungumzia pia miaka arobaini ya rehema iliyoongezwa.

> “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? . . .

> Maneno ya Kristo kwa makuhani na watawala, ‘Angalieni, nyumba yenu mmeachiwa hali ya ukiwa’ (Mathayo 23:38), yalikuwa yamewatia hofu kubwa mioyoni mwao. Walijifanya kutokujali, lakini swali kuhusu maana ya maneno haya liliendelea kuibuka akilini mwao. Hatari isiyoonekana ilionekana kuwatishia. Je, yawezekana kwamba hekalu hilo lenye utukufu, lililokuwa fahari ya taifa, lingegeuka hivi karibuni kuwa rundo la magofu? . . .

> “Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.

> "Kristo aliwapa wanafunzi wake ishara ya uangamizi utakaokuja juu ya Yerusalemu, na akawaambia jinsi ya kuokoka: 'Mtakapoiona Yerusalemu imezungukwa na majeshi, ndipo jueni kwamba ukiwa wake umekaribia. Ndipo wale walioko Uyahudi wakimbilie milimani; na wale walioko katikati mwake watoke nje; wala wale walio mashambani wasiingie humo. Kwa maana hizi ni siku za kisasi, ili yote yaliyoandikwa yatimizwe.' Onyo hili lilitolewa ili lizingatiwe miaka arobaini baadaye, wakati wa kuangamizwa kwa Yerusalemu. Wakristo walitii onyo hilo, wala hakuna Mkristo hata mmoja aliyeangamia katika anguko la mji." The Desire of Ages, 628, 630.

Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.

Kristo alisulubiwa mwaka 31, na takriban miaka arobaini baadaye, mwaka 70, Yerusalemu uliharibiwa baada ya mzingiro wa miaka mitatu na nusu. Je, Yerusalemu ungewezaje kuharibiwa wakati wa kusulubiwa mwaka 31, ikiwa bado kulikuwa na miaka mitatu na nusu ya muda wa rehema uliotambuliwa kama majuma sabini katika Danieli sura ya tisa, aya ya ishirini na nne? Je, kutokulingana huku kunakoonekana kunawezaje kutatuliwa? Suluhisho rahisi zaidi ni kutambua tu kwamba, linapokuja suala la kufungwa kwa muda wa rehema unaowakilishwa na majuma sabini, lazima lieleweke kuwa ni kufungwa kwa rehema kunakofanyika hatua kwa hatua. Hili ni kweli, lakini linaondoa umaalumu wowote wa kinabii wakati wa kutumia alama za njia za historia hiyo. Nitajaribu kueleza.

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.

Ikiwa Pentekoste inawakilisha sheria ya Jumapili inayokuja hivi karibuni ambapo kundi lingine lililoko Babeli linaitwa kutoka humo, kwa nini ilikuwa miaka mitatu na nusu baada ya Pentekoste ndipo injili ikaenda kwa Wamataifa? Je, kifo cha Kristo au kifo cha Stefano ni ishara ya kufungwa kwa mlango wa rehema kwa Israeli wa kale? Ikiwa Uadventista wa Laodikia huacha kuwa kanisa katika sheria ya Jumapili inayokuja hivi karibuni, je, kuharibiwa kwa hekalu katika mwaka wa 70 kuliwakilisha mwisho wa hekalu la Uadventista wa Laodikia wakati wa sheria ya Jumapili? Kinachoonekana kana kwamba ni kutokulingana hutatuliwa kwa matumizi ya "mstari juu ya mstari," na matumizi hayo yanapotumika ushuhuda wa alama za njia tunazotambua huwa wazi sana na kwa ufupi.

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.

Wiki ambayo Kristo alithibitisha agano imegawanywa katika vipindi viwili sawa vya miaka mitatu na nusu. Kipindi cha kwanza cha miaka mitatu na nusu kinaanza na ubatizo wa Kristo na kuishia kwa kifo Chake. Ubatizo ni ishara ya kifo Chake na ufufuo Wake, hivyo mwanzo wa kipindi hicho cha miaka mitatu na nusu ni sawasawa na mwisho wake. Katika kipindi hicho Kristo alihubiri injili kwa Wayahudi pekee. Mwisho wa kipindi hicho cha miaka mitatu na nusu unaashiria mwanzo wa kipindi kingine cha miaka mitatu na nusu kinachofuata. Mwanzo wa kipindi cha pili cha miaka mitatu na nusu unaanza na kifo cha Kristo, na unaishia kwa kifo cha Stefano. Katika kipindi hicho wanafunzi walihubiri injili kwa Wayahudi pekee.

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.”

Vipindi vile viwili, ambavyo ni mistari tofauti ya unabii, vinapaswa kuletwa pamoja "mstari juu ya mstari." Mwanzo na mwisho wa vipindi vyote viwili vina alama ya Alfa na Omega, kwa kuwa historia za mwanzo na za mwisho ni zilezile. Vipindi vyote viwili vya muda ni sawa kabisa, na kazi inayotekelezwa katika kila kipindi ni sawa kabisa. Kristo, ambaye ni wa Kwanza na wa Mwisho, pia ni Muumba wa vitu vyote, na kwa maana hiyo Yeye ni Muumba wa Kweli. Neno la Kiebrania "kweli" liliundwa kwa herufi tatu za Kiebrania. Herufi ya kwanza, ikifuatiwa na herufi ya kumi na tatu, kisha ikifuatiwa na herufi ya mwisho ya alfabeti ya Kiebrania, zinaunganishwa kuunda neno la Kiebrania "kweli."

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 vinamweka Kristo kuwa wa kwanza na wa mwisho, kwa maana Kristo yuko mwanzoni mwa kipindi cha kwanza, katika ubatizo wake, kama vile alivyoko mwishoni mwa kipindi hicho katika kifo chake. Na Kristo, katika kifo chake, yuko mwanzoni mwa kipindi cha pili, na amesimama mkono wa kuume wa Mungu mwishoni mwa kipindi cha pili. Nambari kumi na tatu ni ishara ya uasi, na katika vipindi vyote viwili, iwe injili ilitolewa moja kwa moja na Kristo mwenyewe, au katika kipindi cha pili na wanafunzi wake, Wayahudi wapenda mabishano 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.

Vipindi vyote viwili vina urefu wa muda unaolingana, vina alama ya Alfa na Omega, na vinatambulisha ujumbe uleule wa injili. Vipindi hivyo viwili vinapaswa kuletwa pamoja “mstari juu ya mstari.” Mbinu ya “mstari juu ya mstari” ndiyo mbinu ya kujaribu ya mvua ya mwisho. Ni mbinu ya siku za mwisho, na kweli zinazotambuliwa na kuthibitishwa kwa mbinu hiyo katika siku za mwisho ndizo zinazowatakasa au kuwasafisha wana wa Lawi wakati wa kutiwa muhuri kwa mia moja arobaini na nne elfu.

> 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.

> Atamfundisha nani maarifa? Naye atamfahamisha nani elimu? Je, ni wale walioachishwa maziwa, na kuondolewa kwenye matiti? Kwa maana amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo. Kwa kuwa kwa midomo inayotweta na kwa lugha nyingine atasema na watu hawa. Ambao aliwaambia, Hapa ndipo mahali pa kupumzika ambapo mnaweza kumstarehesha aliyechoka; na hapa ndipo mahali pa kuburudisha; walakini hawakutaka kusikia. Lakini neno la Bwana lilikuwa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka nyuma, na kuvunjika, na kunaswa, na kutekwa. 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.”

Mstari unaofuata katika Isaya unawahutubia wanaume wa dhihaka wanaotawala watu wa Yerusalemu. Kwa hao wanaume wa dhihaka, “pumziko” na “burudisho” (mvua ya masika), ambavyo walikataa “kusikia,” ndivyo vinavyowasababisha “kwenda, kuanguka nyuma, kuvunjika, kunaswa, na kuchukuliwa.” Jaribio hilo liliwasilishwa kwao kwa lugha nyingine, kwa maana Eliya, Yohana Mbatizaji na William Miller hawakufundishwa katika shule za teolojia za nyakati zao husika. Ujumbe wa mvua ya masika unaojaribu Uadventista wa Laodikia ni ujumbe unaotokana na matumizi ya “mstari juu ya mstari.”

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.

Wakati miaka mitatu na nusu ya kwanza ya juma ambalo Kristo alithibitisha agano inapowekwa juu ya miaka mitatu na nusu ya pili, tunapata mwanga wa kinabii unaofafanua utata wowote unaoweza kuonekana katika akili yenye udadisi. Juma hilo ndilo wakati ambapo Mjumbe wa Agano alipaswa kuthibitisha agano, na agano la kibiblia lazima lithibitishwe kwa damu. Ubatizo na kusulubiwa kwa Kristo, na kupigwa mawe kwa Stefano, vyote vinahusishwa na damu. Vipindi vyote viwili vinawakilisha damu ya agano, na vipindi hivyo vinathibitisha agano.

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.

Yanapoletwa pamoja "mstari juu ya mstari", ubatizo na kusulubiwa ni alama ya kwanza ya njia, na kusulubiwa na kupigwa mawe kwa Stefano ni alama ya mwisho ya njia. Yanapounganishwa katika mstari mmoja tunauona msalaba na Mikaeli akisimama wakati wa kifo cha Stefano kama mashahidi wawili kwamba Wayahudi walitia muhuri wa kukataa kwao injili. Kifo cha Kristo pia ni kifo cha mwanafunzi wake Stefano, ambacho ni Pasaka wakati mistari hiyo miwili inapounganishwa. Siku tatu baadaye Kristo anafufuka kama sadaka ya malimbuko.

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

> Lakini sasa Kristo amefufuka katika wafu, na amekuwa malimbuko ya wale waliolala. 1 Wakorintho 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.

Kati ya Pasaka na Sikukuu ya Malimbuko, siku ya tatu, ndipo huanza Sikukuu ya Mikate Isiyotiwa Chachu. Mikate isiyotiwa chachu haivimbi, na Kristo hakufufuka siku ya pili; alifufuka siku ya tatu. Kristo na Stefano hufa pamoja katika matumizi ya "mstari juu ya mstari", lakini Stefano anafufuliwa baada ya Kristo, kwa maana kuna mpangilio katika ufufuo wa malimbuko.

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

> Lakini kila mtu kwa utaratibu wake: Kristo malimbuko; kisha wale walio wa Kristo atakapokuja. 1 Wakorintho 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.

Sikukuu za majira ya machipuo haziwezi kutenganishwa, kwa kuwa zina uhusiano wa moja kwa moja. Kwa namna hii, Pentekoste inawakilisha sheria ya Jumapili inayokuja hivi karibuni, wakati ambapo kutakuwa na kumiminwa tena kwa Roho Mtakatifu, na sauti ya pili ya Ufunuo sura ya kumi na nane ndipo itawaita wale ambao kwa sasa hawaijui injili watoke Babeli. Neno “Babylon” linatokana na neno “Babel,” linalomaanisha mkanganyiko, kwa maana ilikuwa katika anguko la Babel ambapo Mungu alichanganya lugha, na ilikuwa Pentekoste ambapo Mungu akaondoa ule mkanganyiko wa lugha ili kupeleka injili ulimwenguni. Hivyo Pentekoste na sheria ya Jumapili vinaambatana.

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.

Wakati wa Pentekoste kipawa cha lugha kilipewa wanafunzi, lakini ujumbe wao wakati huo bado ulikuwa kwa Wayahudi tu. Mistari hiyo miwili inapoletwa pamoja, Pentekoste hutokea mwaka 34, wakati Stefano alipopigwa mawe na kisha injili ikapelekwa kwa wale ambao wakati huo hawakuwa wakiijua injili.

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.

Stefano anawakilisha wale watakaofufuliwa “atakapokuja,” lakini waliokufa pamoja Naye. Sadaka ya malimbuko inaashiria ufufuo wa Kristo siku ya tatu, na pia inaashiria mwanzo wa Sikukuu ya Majuma, ambayo pia ni Sikukuu ya Pentekoste, na inayoadhimisha 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.

Oktoba 22, 1844, inaambatana na msalaba, kwa kuwa miongoni mwa ushahidi mwingine Dada White analinganisha kukatishwa tamaa kwa wanafunzi baada ya msalaba na kukatishwa tamaa kulikofuata Oktoba 22, 1844. Msalaba na Oktoba 22, 1844, vyote vinaashiria mapema sheria ya Jumapili inayokuja hivi karibuni. Pentekoste pia inaashiria sheria ya Jumapili inayokuja hivi karibuni, lakini Pentekoste ilikuja siku hamsini na mbili baada ya msalaba. Msalaba, ambao ulifananishwa na Pasaka, unaanzisha mfululizo wa sikukuu zinazokumbusha njia za kale za Israeli ya kale kuanzia usiku malaika wa mauti alipopita juu ya Misri, hadi utoaji wa sheria. Ingawa sikukuu hizo zina tofauti zao mahsusi, zimeunganishwa kwa namna isiyoweza kutenganishwa. Hivyo basi, ni sahihi kutumia jumla ya siku hamsini na mbili kutoka Pasaka hadi Pentekoste kama alama moja ya njia.

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.”

Kwa sababu hiyo, msalaba, kifo cha Stefano, na Pentekoste vyote vinaashiria mapema sheria ya Jumapili inayokuja hivi karibuni, wakati hukumu ya utekelezaji ya hatua kwa hatua juu ya Babeli ya Kisasa inaanza, kadiri sauti ya pili ya Ufunuo sura ya kumi na nane inapoanza kuita kundi lingine la Mungu kutoka Babeli. Ni katika alama hiyo ya njia ndipo hukumu ya utekelezaji juu ya Yerusalemu ilifika, ijapokuwa Mungu kwa rehema zake aliahirisha uharibifu halisi wa hekalu na mji hadi takriban miaka arobaini baada ya msalaba, yaani mwaka 70. Uharibifu wa Yerusalemu ya kale unaakilisha mwanzo wa hukumu ya utekelezaji ya hatua kwa hatua inayoanza 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.

Ukweli unathibitishwa kwa ushuhuda wa wawili, na katika vipindi viwili vya miaka mitatu na nusu ambavyo Kristo alithibitisha agano tunapata mashahidi wawili wa kifo na ufufuo vinavyohusishwa na historia inayobainisha sheria ya Jumapili inayokuja hivi karibuni. Sheria hiyo ya Jumapili, katika Ufunuo sura ya kumi na moja, inatambuliwa kama "saa ya tetemeko kuu la nchi." Ile "saa" imeunganishwa moja kwa moja na mashahidi wawili waliotoa ushuhuda wa miaka mitatu na nusu. Ushuhuda wao unamalizika kwa kifo chao na ufufuo wao.

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.

Ushuhuda wao wa miaka mitatu na nusu, uliofuatiwa na kifo chao na ufufuo wao, umewakilishwa na kifo na ufufuo wa wote wawili, Yesu na Stefano; kwa “mstari juu ya mstari,” Stefano anaonyeshwa kuwa amefufuka pamoja na Kristo. Katika Sikukuu ya Malimbuko, sadaka kuu mbili zilitolewa.

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.

Moja lilikuwa mwanakondoo asiye na dosari, na jingine lilikuwa sadaka ya shayiri. Shayiri iliwakilisha mavuno yatakayofuata, na mwanakondoo alimwakilisha Kristo. Kristo alifufuliwa siku ya tatu, na Stefano aliwakilisha wale wanaofuatia, na shayiri iliwakilisha mavuno ambayo yalipaswa kufuata. Mashahidi wawili katika Ufunuo kumi na moja walitoa ushuhuda kwa miaka mitatu na nusu, baada ya hapo waliuawa kisha wakafufuliwa baada ya siku tatu na nusu. Mashahidi hao wawili walikuwa wameashiriwa kwa mfano na Kristo, aliyekuwa malimbuko, kwa maana wao wanawakilisha wale mia moja arobaini na nne elfu, ambao pia ni malimbuko.

> 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 nikaona, na tazama, Mwanakondoo amesimama juu ya mlima Sayuni, na pamoja naye watu mia moja arobaini na nne elfu, wenye jina la Baba yake limeandikwa katika vipaji vya nyuso zao. Nikasikia sauti kutoka mbinguni, kama sauti ya maji mengi, na kama sauti ya ngurumo kuu; nami nikaisikia sauti ya wapiga kinubi wakipiga vinubi vyao. Nao wakaimba kama wimbo mpya mbele ya kile kiti cha enzi, na mbele ya viumbe hai wanne, na wazee; wala hapakuwa na mtu aliyeweza kujifunza wimbo huo, ila wale mia moja arobaini na nne elfu, waliokombolewa kutoka duniani. Hawa ndio wale ambao hawakujitia unajisi pamoja na wanawake; kwa kuwa ni wanawali. Hawa ndio wamfuatao Mwanakondoo popote aendako. Hawa waliokombolewa kutoka kwa wanadamu, kuwa malimbuko kwa Mungu na kwa Mwanakondoo. Wala katika vinywa vyao hakukuonekana hila; kwa kuwa hawana mawaa 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.”

Sadaka ya shayiri katika Sikukuu ya Malimbuko iliwakilisha mavuno ambayo yangefuata, na kifo cha Stefano mwaka 34 kilifuata kifo cha Kristo mwaka 31, ingawa “mstari juu ya mstari,” walikufa katika alama ileile ya njia. Kuhusiana na sadaka za malimbuko, Kristo alikuwa mwanakondoo aliyechinjwa na Stefano alikuwa shayiri. Kulingana na Paulo “Kristo” ni “malimbuko ya waliolala,” kisha “baadaye walio wa Kristo, wakati wa kuja kwake.” Wale mia moja arobaini na nne elfu ni malimbuko, nao ni wale “wamfuatao Mwana-Kondoo kokote 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.

Katika "saa" ya "tetemeko kuu la ardhi" la Ufunuo sura ya kumi na moja, wale mashahidi wawili waliotabiri kwa miaka mitatu na nusu, kisha kuuawa na kulazwa mitaani kwa siku tatu na nusu, wanafufuliwa. Wao ni wale wanaowakilishwa na Stefano ambaye, kwa namna ya kinabii, alifufuliwa pamoja na Yesu, lakini pia baada ya Yesu. Hivyo basi wanafufuliwa "siku tatu na nusu," baada ya kuuawa na yule mnyama aliyepanda kutoka kwenye shimo lisilo na mwisho. Katika "saa" hiyo hiyo wanapofufuliwa, hupaa mbinguni kama bendera. Mchakato wa ufufuo wao na kupaa kwao umeainishwa kwa uangalifu katika Neno la kinabii la Mungu, nao unajumuisha kwamba walifananishwa kwa mfano na kifo halisi cha Stefano, hivyo kuwakilisha kifo cha kiroho kinachotekelezwa juu ya wale mashahidi wawili wanapobadilishwa kutoka harakati ya Laodikia ya malaika wa tatu hadi harakati ya Filadelfia ya malaika wa tatu.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Jambo moja ni hakika: wale Waadventista wa Sabato wanaochukua msimamo chini ya bendera ya Shetani kwanza wataacha kuamini maonyo na makemeo yaliyomo katika Ushuhuda wa Roho ya Mungu.

> “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.

> Wito wa kujitolea wakfu zaidi na huduma takatifu zaidi unatolewa, na utaendelea kutolewa. Baadhi ya wale ambao sasa wanaeneza mapendekezo ya Shetani watazinduka. Wapo walio katika nafasi muhimu za kuaminiwa wasioelewa kweli ya wakati huu. Kwao ujumbe lazima ufikishwe. Wakipokea, Kristo atawakubali, na atawafanya wafanye kazi pamoja naye. Lakini wakikataa kuusikiliza, watachukua msimamo chini ya bendera nyeusi ya Mkuu wa Giza.

> “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.

> Nimeagizwa kusema kwamba kweli ya thamani ya wakati huu inazidi kufunuliwa kwa uwazi zaidi na zaidi kwa akili za wanadamu. Kwa namna ya pekee, wanaume na wanawake wanapaswa kula mwili wa Kristo na kunywa damu yake. Kutakuwa na maendeleo ya uelewa, kwa kuwa kweli ina uwezo wa kupanuka daima. Mwasisi wa kimungu wa ukweli atakuja kuwa na ushirika wa karibu zaidi na zaidi na wale wanaoendelea kumfuata ili wamjue. Watu wa Mungu wanapolipokea neno lake kama mkate wa mbinguni, watatambua kwamba kujitokeza kwake kumetayarishwa kama asubuhi. Watapokea nguvu za kiroho, kama vile mwili unavyopokea nguvu za kimwili chakula kinapoliwa.

> “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.

> Hatuelewi hata kwa kiasi mpango wa Bwana wa kuwatoa wana wa Israeli kutoka utumwa wa Misri na kuwaongoza kupitia jangwani hadi nchi ya Kanaani.

> “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.

> "Kadiri tunavyokusanya miale ya kimungu inayong'aa kutoka katika injili, tutakuwa na ufahamu ulio wazi zaidi kuhusu mfumo wa kidini wa Kiyahudi, na kuthamini kwa kina zaidi kweli zake muhimu. Uchunguzi wetu wa kweli bado haujakamilika. Tumekusanya tu michache ya miale ya nuru. Wale ambao si wanafunzi wa Neno kila siku hawataweza kutatua masuala magumu ya mfumo wa kidini wa Kiyahudi. Hawataelewa kweli zinazofundishwa na huduma ya hekaluni. Kazi ya Mungu huzuiwa na ufahamu wa kidunia wa mpango wake mkuu. Maisha yajayo yatafunua maana ya sheria ambazo Kristo, akiwa amefunikwa na nguzo ya wingu, aliwapa watu wake." Spalding na Magan, 305, 306.

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