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

Ìwé Dáníẹ́lì — Ọgọ́rùn-ún àti Márùn-ún

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

Ìkọ̀sílẹ̀ Ìhìnrere Ní Ìlọsíwájú: Láti Ìbí Kristi Títí Dé Ìsọ̀kúta sí Stéfánù

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.

Nínú àpilẹ̀kọ tí ó kọjá a ṣàkíyèsí pé ìmísí fi hàn pé àwọn Júù “fi èdìdì di ìkọ̀sílẹ̀ wọn” sí ìhìnrere lórí àgbélébùú, lẹ́yìn náà wọ́n sì tún fi ìkọ̀sílẹ̀ wọn múlẹ̀ nígbà tí a sọ Stífánù ní òkúta. Báwo ni èyí ṣe lè rí bẹ́ẹ̀? Dájúdájú, ìkọ̀sílẹ̀ ìhìnrere láti ọwọ́ àwọn Júù oníjàngbọ̀n ti ìtàn náà ni a ṣe ní ìlọsíwájú díẹ̀díẹ̀. A ti ti kọjá wọn tẹ́lẹ̀ nígbà ìbí Rẹ̀. Láti ìbí Kristi títí dé sísọ Stífánù ní òkúta ni ó ń fi àpẹẹrẹ hàn nípa ìkọ̀sílẹ̀ ìhìnrere tí ń lọ síwájú díẹ̀díẹ̀.

> “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.

> “Àwọn ènìyàn kò mọ̀ ọ́, ṣùgbọ́n ìròyìn náà kún ọ̀run fún ayọ̀. Pẹ̀lú ìfẹ́-inú tí ó jinlẹ̀ sí i, tí ó sì túbọ̀ kún fún ìrẹ̀lẹ̀, ni àwọn ẹ̀dá mímọ́ láti ayé ìmọ́lẹ̀ ṣe fà sí ayé. Gbogbo ayé sì túbọ̀ mọ́lẹ̀ sí i nítorí ìwàláàyè Rẹ̀. Lókè àwọn òkè Bẹtilẹhẹmu ni àkójọpọ̀ ogun àìlóye àwọn angẹli ti péjọ. Wọ́n ń dúró de àmì láti kéde ìròyìn ayọ̀ náà fún ayé. Bí àwọn aṣáájú ní Israẹli bá ti jẹ́ olóòtítọ́ sí ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́, ìbá ṣe pé wọ́n pín nínú ayọ̀ ìkéde ìbí Jésù. Ṣùgbọ́n nísinsin yìí a ti kọjá wọn lọ.” 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.

Láti ìgbà ìbí Jésù títí dé ikú Stífénù, a ṣe àfihàn ìkọ̀sílẹ̀ ìhìnrere tí Ísírẹ́lì àtijọ́ ń kọ̀ sílẹ̀ ní ìlọsíwájú. Gígba pé ìkọ̀sílẹ̀ àwọn Júù sí Kristi jẹ́ ohun tí ó lọ ní ìlọsíwájú mú kí a lè dá “ìdìdì ìkọ̀sílẹ̀ wọn” mọ̀, ní àgbélébùú méjèèjì, níbi tí a ti ya aṣọ ìkélé tẹ́ńpìlì náà, àti ní ikú Stífénù. Yíyà aṣọ ìkélé náà jẹ́ àmì pé wọn kò sí jẹ́ ènìyàn májẹ̀mú Ọlọ́run mọ́, àti nígbà tí a sọ Stífénù ní òkúta, Stífénù rí Jésù tí ó dúró ní ọwọ́ ọ̀tún Ọlọ́run, èyí tí ó jẹ́, nínú Danieli orí kejìlá, ẹsẹ̀ kìn-ín-ní, àmì ìpẹ̀yà àyè àánú. Ìparun Jérúsálẹ́mù náà pẹ̀lú jẹ́ àmì ìpẹ̀yà àyè àánú.

> “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.

> “Ìyà tí ń bọ̀ wá sórí Jerusalẹmu lè ṣe ìdádúró fún àkókò kúkúrú nìkan; àti bí ojú Kristi ṣe dúró lórí ìlú tí a ti dá lébi ìparun, kò rí ìparun rẹ̀ nìkan, ṣùgbọ́n ó tún rí ìparun ayé kan. Ó rí i pé gẹ́gẹ́ bí a ṣe fi Jerusalẹmu sílẹ̀ fún ìparun, bẹ́ẹ̀ ni a ó fi ayé sílẹ̀ fún ìdájọ́ ìkẹyìn rẹ̀. Ó rí ìyà tí a ó mú wá sórí àwọn ọ̀tá Ọlọ́run. Àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ nígbà ìparun Jerusalẹmu ni a ó tún ṣe ní ọjọ́ ńlá àti ẹ̀rù ti Olúwa, ṣùgbọ́n ní ọ̀nà tí ó burú jù lọ.” Review and Herald, December 7, 1897.

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

Àánú Ọlọ́run nìkan ni ó dá Jerúsálẹ́mù sí, kí a má bà á run ní àgbélébùú.

> “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.

> “Nínú bí àwọn Júù ṣe kan Kristi mọ́ àgbélébùú ni ìparun Jerusalẹmu wà ní ìbámu. Ẹ̀jẹ̀ tí a ta sí Kalfárì ni ẹrù ìwọ̀n tí ó fà wọ́n lulẹ̀ sínú ìparun fún ayé yìí àti fún ayé tí ń bọ̀. Bẹ́ẹ̀ ni yóò rí ní ọjọ́ ńlá ìkẹyìn náà, nígbà tí ìdájọ́ yóò bọ́ sórí àwọn tí ó kọ oore-ọ̀fé Ọlọ́run. Kristi, àpáta ìkọ̀sẹ̀ wọn, yóò sì farahàn fún wọn nígbà náà gẹ́gẹ́ bí òkè tí ń gbẹ̀san. Ògo ojú-rẹ̀, èyí tí í ṣe ìyè fún àwọn olódodo, yóò jẹ́ iná tí ń run ni fún àwọn ẹni búburú. Nítorí ìfẹ́ tí a kọ̀, oore-ọ̀fé tí a kẹ́gàn, ẹlẹ́ṣẹ̀ ni a ó pa run.” 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.

Àánú Ọlọ́run nìkan ṣoṣo ló fà á tí a kò mú ìparun Jérúsálẹ́mù wá ní àkókò àgbélébùú.

> “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.

> “Fún ó fẹ́rẹ̀ẹ́ jẹ́ ogójì ọdún lẹ́yìn tí Kristi tìkára Rẹ̀ ti kéde ìparun Jerúsálẹ́mù, Olúwa dá ìdájọ́ Rẹ̀ sí ìlú náà àti orílẹ̀-èdè náà dúró. Ìyanu ni ìfaradà pípẹ́ Ọlọ́run sí àwọn tí ó kọ ìhìnrere Rẹ̀, àti àwọn apànìyàn Ọmọ Rẹ̀.” 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.

Ní àkókò ìwẹ̀nù tẹ́ńpìlì rẹ̀ ìkẹyìn, Jésù ti gbé ìkìlọ̀ náà kalẹ̀ pé kí wọ́n sá kúrò ní Jerúsálẹ́mù nígbà tí àwọn ọmọlẹ́yìn Rẹ̀ bá rí ìríra ìdahoro náà tí Dáníẹ́lì wòlíì sọ̀rọ̀ rẹ̀. Ní ìgbà àkọ́kọ́ tí Ó wẹ tẹ́ńpìlì náà mọ́, Ó ti sọ pé àwọn Júù ti sọ ilé Baba Rẹ̀ di ihò àwọn olè; ṣùgbọ́n ní ìgbà ìkẹyìn Ó ní, “ilé yín” ni a fi sílẹ̀ fún yín ní ahoro. Kódà kí agbelebu tó wáyé, èyí tí ó ti fẹ́rẹ̀ẹ́ ṣẹlẹ̀ nígbà náà, tẹ́ńpìlì náà níbi tí a óò ti ya aṣọ ìkélé náà nígbà ìkàn mọ́ agbelebu, ni a ti mọ̀ sí ilé àwọn Júù, kì í ṣe ilé Ọlọ́run. Sister White sọ̀rọ̀ nípa ìgbà tí Kristi ṣe ìkéde náà, àti bí ẹ̀rí rẹ̀ ṣe ń tẹ̀síwájú, ó tún sọ̀rọ̀ nípa ogójì ọdún àánú tí a fa sí i.

> “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? . . .

> “Ọ̀rọ̀ Kristi sí àwọn àlùfáà àti àwọn alákòóso pé, ‘Wò ó, a fi ilé yín sílẹ̀ fún yín ní ahoro’ (Mátíù 23:38), ti ba ọkàn wọn lẹ́rù gidigidi. Wọ́n ṣe bí ẹni pé kò kàn wọ́n, ṣùgbọ́n ìbéèrè náà ń máa dìde ní inú wọn nípa ìtumọ̀ ọ̀rọ̀ wọ̀nyí. Ó dà bí ẹni pé ewu kan tí a kò rí ń halẹ̀ mọ́ wọn. Ṣé ó lè jẹ́ pé tẹ́ńpìlì ọlọ́lá náà, tí ó jẹ́ ògo orílẹ̀-èdè náà, yóò di àkójọpọ̀ ahoro láìpẹ́?...”

> “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.

> “Kristi fi àmì kan fún àwọn ọmọ-ẹ̀yìn Rẹ̀ nípa ìparun tí yóò dé bá Jerusalẹmu, Ó sì sọ fún wọn bí wọ́n ṣe lè sá: ‘Ṣùgbọ́n nígbà tí ẹ bá rí Jerusalẹmu tí àwọn ọmọ-ogun yí ká, nígbà náà ni kí ẹ mọ̀ pé ìdahoro rẹ̀ ti súnmọ́ tòsí. Nígbà náà ni kí àwọn tí ó wà ní Judia sá lọ sí àwọn òkè; kí àwọn tí ó sì wà láàrín rẹ̀ jáde kúrò; kí àwọn tí ó sì wà ní àwọn ìgbèríko má ṣe wọ inú rẹ̀. Nítorí ọjọ́ ẹ̀san ni wọ̀nyí, kí gbogbo ohun tí a ti kọ lè ṣẹ.’ A fi ìkìlọ̀ yìí fún wọn kí wọ́n lè tẹ̀ lé e ní ogójì ọdún lẹ́yìn náà, nígbà ìparun Jerusalẹmu. Àwọn Kristẹni gbọ́ ti ìkìlọ̀ náà, kò sì sí Kristẹni kan tí ó ṣègbé nígbà ìṣubú ìlú náà.” 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.

A kàn Kristi mọ́ àgbélébùú ní ọdún 31, ó sì fẹ́rẹ̀ẹ́ tó ọdún mẹ́rìnlélógójì lẹ́yìn náà, ní ọdún 70, ni a pa Jerúsálẹ́mù run lẹ́yìn ìdótì ọdún mẹ́ta àtààbọ̀. Báwo ni a ṣe lè sọ pé a pa Jerúsálẹ́mù run ní àkókò àgbélébùú ní ọdún 31, bí ó tilẹ̀ jẹ́ pé àkókò oore-ọ̀fẹ́ ọdún mẹ́ta àtààbọ̀ ṣì kù, èyí tí a dá mọ̀ gẹ́gẹ́ bí ọ̀sẹ̀ àádọ́rin nínú Dáníẹ́lì orí kẹsàn-án, ẹsẹ̀ kẹrìnlélógún? Báwo ni a ṣe lè yanjú àwọn àìbákan tí ó dàbíi wọ̀nyí? Ìtúpalẹ̀ tó rọrùn jù lọ ni pé ká kan jẹ́wọ́ òtítọ́ náà pé, nígbà tí ó bá kan ìparí àkókò oore-ọ̀fẹ́ tí ọ̀sẹ̀ àádọ́rin náà dúró fún, a gbọ́dọ̀ lóye rẹ̀ gẹ́gẹ́ bí ìparí oore-ọ̀fẹ́ tí ń ṣẹlẹ̀ ní ìlọsíwájú. Èyí jẹ́ òtítọ́, ṣùgbọ́n ó mú gbogbo pàtó àsọtẹ́lẹ̀ kúrò nígbà tí a bá ń fi àwọn àmì ọ̀nà ìtàn náà sílò. Èmi yóò gbìyànjú láti ṣàlàyé.

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.

Tí Pẹ́ńtẹ́kọ́sì bá dúró fún òfin Ọjọ́-Àìkú tí ó ń bọ̀ láìpẹ́, níbi tí a ti ń pe agbo ẹlòmíràn jáde kúrò ní Bábílónì, èéṣe tí ó fi jẹ́ pé ọdún mẹ́ta àtààbọ̀ lẹ́yìn Pẹ́ńtẹ́kọ́sì ni ìhìnrere lọ sí ọ̀dọ̀ àwọn Kèfèrí? Ikú Kristi ni, tàbí ikú Stéfánù, ni àmì ìparí àkókò ìdánwò fún Ísírẹ́lì àtijọ́? Tí Àdífẹnítì Laodíkéà bá dáwọ́ jíjẹ́ ìjọ dúró ní òfin Ọjọ́-Àìkú tí ó ń bọ̀ láìpẹ́, ṣé ìparun tẹ́ńpìlì ní ọdún 70 ṣojú òpin tẹ́ńpìlì Àdífẹnítì Laodíkéà ní òfin Ọjọ́-Àìkú? Ohun tí ó lè hàn bí àìbá ara wọn mu ní ojú lè yanjú nípa lílo “ìlà lé e lórí ìlà,” àti nígbà tí a bá lo ìlànà náà, ẹ̀rí àwọn àmì ọ̀nà tí a ń dá mọ̀ yóò di mímọ́ gan-an, kedere, kúrò ní ìdàrúdàpọ̀.

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.

Ọ̀sẹ̀ tí Kristi fi mú majẹmu náà dúró ṣinṣin ni a pín sí àkókò méjì tó dọ́gba, ọkọọkan jẹ́ ọdún mẹ́ta àtààbọ̀. Àwọn ọdún mẹ́ta àtààbọ̀ àkọ́kọ́ bẹ̀rẹ̀ ní ìrìbọmi Kristi, ó sì parí pẹ̀lú ikú Rẹ̀. Ìrìbọmi jẹ́ àmì ikú àti àjíǹde Rẹ̀, nítorí náà ìbẹ̀rẹ̀ àkókò ọdún mẹ́ta àtààbọ̀ náà jọra pátápátá pẹ̀lú òpin rẹ̀. Ní àkókò náà Kristi fi ìhìnrere náà hàn ní tiwọn-nìkan fún àwọn Júù. Òpin ọdún mẹ́ta àtààbọ̀ náà jẹ́ àmì ìbẹ̀rẹ̀ ọdún mẹ́ta àtààbọ̀ tó tẹ̀lé e. Ìbẹ̀rẹ̀ àkókò kejì ti ọdún mẹ́ta àtààbọ̀ bẹ̀rẹ̀ pẹ̀lú ikú Kristi, ó sì parí pẹ̀lú ikú Stefanù. Ní àkókò náà àwọn ọmọ-ẹ̀yìn fi ìhìnrere náà hàn ní tiwọn-nìkan fún àwọn Júù.

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.”

Àkókò méjèèjì wọ̀nyẹn, tí wọ́n jẹ́ àwọn ìlà àsọtẹ́lẹ̀ ọ̀tọ̀ọ̀tọ̀, ni a gbọdọ̀ mú papọ̀ “ìlà lórí ìlà.” Àwọn ìbẹ̀rẹ̀ àti àwọn ìparí méjèèjì ní àmì ìdánimọ̀ Alfa àti Omega, nítorí àwọn ìtàn ìbẹ̀rẹ̀ àti ìparí jẹ́ kan náà. Àkókò ìgbà pípẹ́ méjèèjì dà bí ara wọn pátápátá, iṣẹ́ tí a sì ń ṣe ní àkókò kọ̀ọ̀kan jẹ́ kan náà. Kristi, ẹni tí í ṣe Ẹni Àkọ́kọ́ àti Ẹni Ikẹ́yìn, ni Ẹlẹ́dàá ohun gbogbo pẹ̀lú, àti ní ti èyí, Òun ni Ẹlẹ́dàá Òtítọ́. Ọ̀rọ̀ Hébérù fún “òtítọ́” ni a dá láti inú lẹ́tà Hébérù mẹ́ta. Lẹ́tà àkọ́kọ́, tí lẹ́tà kẹtàlá tẹ̀ lé e, tí lẹ́tà ìkẹ́yìn nínú álífábẹ́ẹ̀tì Hébérù sì tẹ̀ lé e, ni a so pọ̀ láti ṣe ọ̀rọ̀ Hébérù fún “òtítọ́.”

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.

Àkókò méjèèjì ti ọdún mẹ́ta àtààbọ̀ ní Kristi gẹ́gẹ́ bí ẹni àkọ́kọ́ àti ẹni ìkẹyìn, nítorí Kristi wà ní ìbẹ̀rẹ̀ àkókò àkọ́kọ́ nígbà ìrìbọmi Rẹ̀, gẹ́gẹ́ bí Ó ti wà ní òpin rẹ̀ nígbà ikú Rẹ̀ nínú àkókò àkọ́kọ́ náà. Kristi sì wà ní ikú Rẹ̀ ní ìbẹ̀rẹ̀ àkókò kejì, Ó sì dúró ní ọwọ́ ọ̀tún Ọlọ́run ní òpin àkókò kejì. Nọ́mbà mẹ́tàlá jẹ́ àmì ìṣọ̀tẹ̀, àti nínú àkókò méjèèjì, bóyá a fi Kristi fúnra Rẹ̀ gbé ìhìnrere kalẹ̀, tàbí nínú àkókò kejì nípasẹ̀ àwọn ọmọ-ẹ̀yìn Rẹ̀, àwọn Júù aláríyànjiyàn ṣọ̀tẹ̀ sí ìránṣẹ́ ìhìnrere náà.

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.

Àkókò méjèèjì náà jẹ́ gígùn kan náà, wọ́n ní àmì ìdánimọ̀ Alfa àti Omega, wọ́n sì ń tọ́ka sí ìhìnrere kan náà. A gbọ́dọ̀ mú àwọn àkókò méjèèjì wọ̀nyí jọ “ìlà lórí ìlà.” Ọ̀nà-iṣẹ́ “ìlà lórí ìlà” ni ọ̀nà ìdánwò ti òjò àṣẹ̀yìnwá. Òun ni ọ̀nà-iṣẹ́ ti àwọn ọjọ́ ìkẹyìn, àwọn òtítọ́ tí a sì mọ̀ tí a sì fi múlẹ̀ nípasẹ̀ ọ̀nà-iṣẹ́ náà ní àwọn ọjọ́ ìkẹyìn ni wọ́n ń yọ tàbí wẹ àwọn ọmọ Lefi mọ́ nígbà ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì ó lé ẹgbẹ̀rún kan.

> 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.

> Ta ni yóò kọ́ ní ìmọ̀? Ta ni yóò sì mú kí ó lóye ẹ̀kọ́? Àwọn tí a ti gba lẹ́nu ọmú kúrò, tí a sì ti fà kúrò lẹ́gbẹ̀ẹ́ ọmú. Nítorí àṣẹ gbọ́dọ̀ wà lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, níbẹ̀ díẹ̀: Nítorí pẹ̀lú ètè tí ń ta gbálẹ̀ àti ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn tí ó ti sọ fún pé, Èyí ni ìsinmi tí ẹ̀yin lè fi mú ẹni àárẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Oluwa jẹ́ fún wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a fọ́ wọn, kí a dì wọ́n mọ́, kí a sì mú wọn. Isaiah 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.”

Ẹsẹ̀ tí ó tẹ̀lé e nínú Isaiah sọ̀rọ̀ sí àwọn ènìyàn ẹlẹ́gàn tí ń ṣe àkóso lórí àwọn ènìyàn Jerusalẹmu. Fún àwọn ènìyàn ẹlẹ́gàn wọ̀nyí, “ìsinmi àti ìtura” náà (òjò ìkẹ́yìn), tí wọ́n kọ̀ láti “gbọ́,” ni èyí tí ó mú kí wọ́n “lọ, kí wọ́n sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹkùn mú wọn, kí a sì gbà wọ́n.” A fi ìdánwò náà hàn wọ́n láti ọ̀dọ̀ ahọ́n mìíràn, nítorí Elijah, John the Baptist àti William Miller kò kọ́ wọn nínú àwọn ilé-ẹ̀kọ́ ẹ̀kọ́-ìsìn ti àwọn ìtàn wọn oníkálùkù. Ìrántí òjò ìkẹ́yìn tí ń dán Adventismu Laodicea wò, ni ìrántí tí a mú jáde nípasẹ̀ lílo “ìlà lé orí ìlà.”

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.

Nígbà tí a bá fi ọdún mẹ́ta àtààbọ̀ àkọ́kọ́ ọ̀sẹ̀ náà, nínú èyí tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin, bò ó lé ọdún mẹ́ta àtààbọ̀ kejì, a rí ìmọ́lẹ̀ àsọtẹ́lẹ̀ tí ń mú kó ṣe kedere ìbàjẹ́kù tàbí àìbá mu kankan tí ó lè dàbí ẹni pé ó wà nínú ọkàn ẹni tí ń wádìí. Ọ̀sẹ̀ náà ni àkókò tí Aṣojú Májẹ̀mú náà yóò fi mú májẹ̀mú náà dúró ṣinṣin, àti pé májẹ̀mú ti Bíbélì gbọ́dọ̀ jẹ́ ìmúdúróṣinṣin pẹ̀lú ẹ̀jẹ̀. Ìrìbọmi àti kíkàn Kristi mọ́ àgbélébùú, àti pípá Stífánù nípa sísọ òkúta lù ú, gbogbo wọn ń tọ́ka sí ẹ̀jẹ̀. Àwọn ìlà méjèèjì dúró fún ẹ̀jẹ̀ májẹ̀mú náà, àwọn ìlà wọ̀nyí sì ń mú májẹ̀mú náà dúró ṣinṣin.

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.

Nígbà tí a bá kó wọn jọ “ìlà lórí ìlà,” ìrìbọmi àti ìkàn mọ́ àgbélébùú ni àmì ọ̀nà àkọ́kọ́, ìkàn mọ́ àgbélébùú àti sísọ Stéfánù ní òkúta sì ni àmì ọ̀nà ìkẹyìn. Nígbà tí a bá kó wọn jọ sínú ìlà kan, a rí àgbélébùú àti Míkáẹ́lì tí ń dìde nígbà ikú Stéfánù gẹ́gẹ́ bí ẹlẹ́rìí méjì ti àwọn Júù tí ń fi èdìdì mú ìkọ̀sílẹ̀ wọn sí ihinrere. Ikú Kristi tún jẹ́ ikú ọmọ-ẹ̀yìn Rẹ̀, Stéfánù, èyí tí í ṣe Ìrékọjá nígbà tí a bá so àwọn ìlà méjèèjì pọ̀. Ní ọjọ́ mẹ́ta lẹ́yìn náà, a jí Kristi dìde gẹ́gẹ́ bí ọrẹ Àkọ́kọ́ Èso.

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

> Ṣùgbọ́n nísinsin yìí a ti jí Kristi dìde kúrò nínú òkú, ó sì di àkọ́so èso àwọn tí ó sùn. 1 Kọrinti 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.

Láàárín Ìrékọjá àti àjọ̀dún Àkọ́so Èso ní ọjọ́ kẹta ni ìbẹ̀rẹ̀ àjọ̀dún Àkàrà Aláìwú. Àkàrà aláìwú kì í “dìde,” Kristi náà kò sì dìde ní ọjọ́ kejì; ní ọjọ́ kẹta ni ó dìde. Kristi àti Stífénù kú papọ̀ nínú ìlànà “ìlà lé lórí ìlà,” ṣùgbọ́n a jí Stífénù dìde lẹ́yìn Kristi, nítorí pé ètò kan wà fún àjíǹde àkọ́so èso.

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

> Ṣùgbọ́n olúkúlùkù ní ipò tirẹ̀: Kristi ni àkọ́so èso; lẹ́yìn náà àwọn tí í ṣe ti Kristi nígbà ìbọ̀wá rẹ̀. 1 Kọrinti 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.

A kò le ya àwọn àjọ̀dún Orísun kúrò lọ́dọ̀ ara wọn, nítorí wọ́n ní ìbáṣepọ̀ tààrà sí ara wọn. Ní ìtumọ̀ yìí, Pẹ́ńtẹ́kọ́sì dúró fún òfin Ọjọ́ Àìkú tí ó sún mọ́lé, nígbà tí ìtúnṣe ìtújáde Ẹ̀mí Mímọ́ yóò tún ṣẹlẹ̀, àti nígbà náà ni ohùn kejì ti Ìfihàn orí kejìdínlógún yóò pe àwọn tí kò tíì mọ ìhìnrere nísinsin yìí, kí wọ́n jáde kúrò ní Bábílónì. Ọ̀rọ̀ náà “Bábílónì,” dá lórí ọ̀rọ̀ náà, “Bábẹ́lì,” tí ó túmọ̀ sí ìdàrúdàpọ̀, nítorí ní ìṣubú Bábẹ́lì ni Ọlọ́run dá àwọn èdè rú, àti ní Pẹ́ńtẹ́kọ́sì ni Ọlọ́run yi ìdàrúdàpọ̀ àwọn èdè padà kí a lè gbé ìhìnrere lọ sí ayé. Nípa bẹ́ẹ̀, Pẹ́ńtẹ́kọ́sì àti òfin Ọjọ́ Àìkú bá ara wọn mu.

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.

Ní Pẹ́ńtẹ́kọ́sì ni a fi ẹ̀bùn àwọn èdè fún àwọn ọmọ-ẹ̀yìn, ṣùgbọ́n ìhìnrere wọn nígbà náà ṣì dá mọ́ àwọn Júù nìkan. Nígbà tí a bá mú àwọn ìlà méjèèjì náà pọ̀, Pẹ́ńtẹ́kọ́sì ṣẹlẹ̀ ní ọdún 34, nígbà tí a sọ Sítéfánù ní òkúta, tí a sì mú ìhìnrere lọ nígbà náà sí ọ̀dọ̀ àwọn tí kò mọ ìhìnrere ní báyìí.

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.

Stífánù dúró fún àwọn tí a jí dìde “nígbà ìbọ̀wọ̀ Rẹ̀,” ṣùgbọ́n tí wọ́n ti kú pọ̀ mọ́ Ọ́. Ẹbọ Àkọ́so eso ń ṣe àfihàn àjíǹde Kristi ní ọjọ́ kẹta, ó sì tún ń ṣe àfihàn ìbẹ̀rẹ̀ Àjọ̀dún Ọ̀sẹ̀, èyí tí ó tún jẹ́ àjọ̀dún Pẹ́ńtíkọ́sì, tí ó sì ń rántí fífi Àwọn Òfin Mẹ́wàá fún ní 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.

Ọjọ́ Kejìdínlógún, Oṣù Kẹwàá, ọdún 1844, bá àgbélébùú mu, nítorí pé láàárín àwọn ẹ̀rí mìíràn Arabinrin White fi ìbànújẹ́ àwọn ọmọ-ẹ̀yìn lẹ́yìn àgbélébùú wé ìbànújẹ́ tí ó tẹ̀ lé Ọjọ́ Kejìdínlógún, Oṣù Kẹwàá, ọdún 1844. Àgbélébùú àti Ọjọ́ Kejìdínlógún, Oṣù Kẹwàá, ọdún 1844, méjèèjì jẹ́ àwòrán tẹ́lẹ̀ fún òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Pẹ́ńtíkọ́sì náà pẹ̀lú jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, ṣùgbọ́n Pẹ́ńtíkọ́sì dé lẹ́yìn ọjọ́ méjìléláàádọ́ta lẹ́yìn àgbélébùú. Àgbélébùú, tí a ti fi Ìrékọjá ṣàpẹẹrẹ rẹ̀, mú ìbẹ̀rẹ̀ wọ̀lé fún àtòjọ àwọn àjọ̀dún tí ń ṣe ìrántí àwọn ọ̀nà ìgbàanì ti Ísírẹ́lì àtijọ́ láti alẹ́ tí angẹli ikú kọjá lórí Ejibiti títí dé fífi òfin náà fún wọn. Bí ó tilẹ̀ jẹ́ pé àwọn àjọ̀dún náà ní àwọn ìyàtọ̀ tiwọn, wọ́n so mọ́ ara wọn lọ́nà tí a kò lè yà wọn kúrò lọ́dọ̀ ara wọn. Nítorí náà, ó tọ́ láti ka gbogbo ọjọ́ méjìléláàádọ́ta láti Ìrékọjá dé Pẹ́ńtíkọ́sì sí àmì ọ̀nà kan ṣoṣo.

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.”

Nítorí ìdí yìí, àgbélébùú, ikú Stéfánù, àti Pẹ́ńtẹ́kọ́sì, gbogbo wọn ń ṣàfihàn ṣáájú òfin Ọjọ́ Ìsinmi tó ń bọ̀ láìpẹ́, nígbà tí ìdájọ́ aláṣẹ onítẹ̀síwájú lórí Bábílónì Òde-Òní bẹ̀rẹ̀, gẹ́gẹ́ bí ohùn kejì ti Ìfihàn orí kejìdínlógún ṣe bẹ̀rẹ̀ sí í pe agbo Mìíràn ti Ọlọ́run jáde kúrò ní Bábílónì. Ní ààmì ọ̀nà yẹn ni ìdájọ́ aláṣẹ lórí Jerúsálẹ́mù dé, bí ó tilẹ̀ jẹ́ pé Ọlọ́run, nínú àánú Rẹ̀, fà á sẹ́yìn ìparun gangan ti tẹ́ńpìlì àti ìlú náà fún ó fẹ́rẹ̀ẹ́ tó ọdún mẹ́rìnlélógójì lẹ́yìn àgbélébùú títí di ọdún 70. Ìparun Jerúsálẹ́mù ìgbàanì dúró gẹ́gẹ́ bí àpẹẹrẹ ìbẹ̀rẹ̀ ìdájọ́ aláṣẹ onítẹ̀síwájú tí ó bẹ̀rẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà nígbà tí “ìpẹ̀yìndà orílẹ̀-èdè bá tẹ̀ lé e pẹ̀lú ìparun orílẹ̀-èdè.”

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.

A fi òtítọ́ múlẹ̀ lórí ẹ̀rí àwọn méjì, àti nínú àwọn ìlà méjì ti ọdún mẹ́ta àtààbọ̀ tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin, a rí ẹlẹ́rìí méjì ti ikú àti àjíǹde kan tí ó ní ìbáṣepọ̀ pẹ̀lú ìtàn tí ń fi hàn òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Òfin Ọjọ́ Àìkú náà nínú Ìfihàn orí kọkànlá, ni a fi mọ̀ sí “wákàtí ìṣẹ̀lẹ̀ ilẹ̀-ayé ńlá.” “Wákàtí” náà ní ìsopọ̀ tààrà pẹ̀lú ẹlẹ́rìí méjì tí wọ́n fi ẹ̀rí ọdún mẹ́ta àtààbọ̀ hàn. Ẹ̀rí wọn parí pẹ̀lú ikú àti àjíǹde wọn.

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.

Ẹ̀rí wọn ti ọdún mẹ́ta àtààbọ̀, tí ikú àti àjíǹde wọn tẹ̀ lé, ni a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ikú àti àjíǹde Jesu àti Stefanu méjèèjì; nítorí pé “ìlà lé orí ìlà,” a ṣàfihàn Stefanu gẹ́gẹ́ bí ẹni tí a jí dìde pọ̀ mọ́ Kristi. Nínú àjọ̀dún Àkọ́so Èso, àwọn ẹbọ pàtàkì méjì ni a gbé kalẹ̀.

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.

Ọ̀kan jẹ́ ọ̀dọ́-àgùntàn aláìlábàwọ́n, èkejì sì jẹ́ ẹbọ ọkà bàlì. Ọkà bàlì náà ṣàpẹẹrẹ èso oko tí yóò tẹ̀lé, ọ̀dọ́-àgùntàn náà sì ṣàpẹẹrẹ Kristi. A jí Kristi dìde ní ọjọ́ kẹta, Stefanu sì ṣàpẹẹrẹ àwọn tí ń tẹ̀lé, ọkà bàlì náà sì ṣàpẹẹrẹ èso oko tí yóò tẹ̀lé. Àwọn ẹlẹ́rìí méjì nínú Ìfihàn orí kọkànlá jẹ́rìí fún ọdún mẹ́ta àtààbọ̀, lẹ́yìn èyí ni a pa wọ́n, a sì tún jí wọ́n dìde lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀. Àwọn ẹlẹ́rìí méjì wọ̀nyí ni a ti fi Kristi ṣe àfihàn wọn, ẹni tí ó jẹ́ Àkọ́so, nítorí wọ́n ṣàpẹẹrẹ ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, àwọn tí wọ́n náà jẹ́ àkọ́so.

> 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.

> Mo sì wò ó, kíyèsi i, Ọ̀dọ́-Àgùntàn kan dúró lórí òkè Síónì, àti pẹ̀lú rẹ̀ ni ẹgbẹ̀rún mẹ́rìnlélógójì ó lé ẹgbẹ̀rún mẹ́rin ènìyàn, tí wọ́n ní orúkọ Baba rẹ̀ tí a kọ sí iwájú orí wọn. Mo sì gbọ́ ohùn kan láti ọ̀run wá, bí ohùn omi púpọ̀, àti bí ohùn àrá ńlá kan: mo sì gbọ́ ohùn àwọn akọrin háàpù tí ń fi háàpù wọn kọrin: Wọ́n sì kọ orin kan bí ẹni pé orin tuntun níwájú ìtẹ́, àti níwájú àwọn ẹ̀dá alààyè mẹ́rin, àti àwọn àgbà: kò sì sí ẹni tí ó lè kọ orin náà bíkòṣe ẹgbẹ̀rún mẹ́rìnlélógójì ó lé ẹgbẹ̀rún mẹ́rin náà, àwọn tí a rà padà kúrò láyé. Àwọn wọ̀nyí ni àwọn tí a kò fi àwọn obìnrin bà jẹ́; nítorí wọ́n jẹ́ wúńdíá. Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn ní ibikíbi tí ó bá ń lọ. A rà àwọn wọ̀nyí padà láàárín ènìyàn, gẹ́gẹ́ bí àkọ́so sí Ọlọ́run àti sí Ọ̀dọ́-Àgùntàn. Nínú ẹnu wọn ni a kò sì rí ẹ̀tàn kankan: nítorí wọn jẹ́ aláìlábùkù níwájú ìtẹ́ Ọlọ́run. Ìfihàn 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.”

Ẹbọ barle lori àjọyọ̀ Àwọn Àkọ́so-Èso ṣàpẹẹrẹ ìkórè tí ó ní láti tẹ̀lé, àti pé Stéfánù ní ọdún 34 tẹ̀lé ikú Kristi ní ọdún 31, bí ó tilẹ̀ jẹ́ pé, “ìlà lórí ìlà,” wọ́n kú ní àmì ọ̀nà kan náà. Ní ìbáṣepọ̀ pẹ̀lú àwọn ẹbọ àkọ́so-èso, Kristi ni Ọ̀dọ́-Àgùntàn tí a pa, Stéfánù sì ni barle. Gẹ́gẹ́ bí Pọ́ọ̀lù ti sọ, “Kristi” ni “àkọ́so àwọn tí ó sùn,” lẹ́yìn náà sì ni “lẹ́yìn náà àwọn tí iṣe ti Kristi nígbà ìbọ̀wọ̀lé rẹ̀.” Ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] jẹ́ àkọ́so-èso, àwọn wọ̀nyẹn sì ni “àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn ní ibikíbi tí ó bá lọ.”

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.

Ní “wákàtí” “ìmìtìtì ńlá” náà ti Ìfihàn orí kọkànlá, a jí àwọn ẹlẹ́rìí méjèèjì tí wọ́n ti sọtẹ́lẹ̀ fún ọdún mẹ́ta àtààbọ̀ dìde, àwọn tí a pa tí wọ́n sì dùbúlẹ̀ ní àwọn òpópónà fún ọjọ́ mẹ́ta àtààbọ̀. Wọ́n ni àwọn tí a ṣojú fún nípa Stíféènù, ẹni tí a jí dìde ní ti àsọtẹ́lẹ̀ pẹ̀lú Jésù, ṣùgbọ́n pẹ̀lú lẹ́yìn Jésù náà. Nítorí náà, a jí wọn dìde “ọjọ́ mẹ́ta àtààbọ̀” lẹ́yìn tí ẹranko tí ó gòkè láti inú ọ̀gbun àìnísàlẹ̀ pa wọ́n. Ní “wákàtí” kan náà tí a jí wọn dìde ni wọ́n gòkè lọ sí ọ̀run gẹ́gẹ́ bí àsíá. Ìlànà ìjíǹde àti ìgòkè wọn ni a ti ṣàlàyé rẹ̀ pẹ̀kipẹ̀ki nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, ó sì ní i pé ikú gidi Stíféènù ti ṣàpẹẹrẹ wọn, báyìí ní ó ṣe dúró fún ikú ti ẹ̀mí tí a mú ṣẹ lórí àwọn ẹlẹ́rìí méjèèjì bí a ti yí wọn padà láti inú ìṣísẹ̀ Laodíkéà ti áńgẹ́lì kẹta sí inú ìṣísẹ̀ Fíládélfíà ti áńgẹ́lì kẹta.

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> “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.

> “Ohun kan dájú: àwọn Adventist Ọjọ́ Keje wọ̀nyí tí wọ́n bá dúró lábẹ́ àsíá Sátánì, ni yóò kọ́kọ́ fi ìgbàgbọ́ wọn sílẹ̀ nínú àwọn ìkìlọ̀ àti ìbáwí tí ó wà nínú Àwọn Ẹ̀rí ti Ẹ̀mí Ọlọ́run.

> “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.

> “Ìpè sí ìyàsímímọ́ tó jinlẹ̀ sí i àti sí iṣẹ́ ìránṣẹ́ mímọ́ jù lọ ni a ń ṣe, a ó sì máa bá a lọ láti máa ṣe é. Àwọn kan tí wọ́n ń sọ àwọn ìmọ̀ràn Satani jáde nísinsìnyí yóò padà wá sí ìmọ̀lára ara wọn. Àwọn kan wà ní àwọn ipò pàtàkì ti ìgbẹ́kẹ̀lé tí wọn kò lóye òtítọ́ fún àkókò yìí. Sí wọn ni a gbọ́dọ̀ fi ìhìn-iṣẹ́ náà ránṣẹ́. Bí wọn bá gbà á, Kristi yóò tẹ́wọ́ gbà wọ́n, yóò sì sọ wọ́n di àwọn aláṣiṣẹ́ pọ̀ pẹ̀lú òun. Ṣùgbọ́n bí wọn bá kọ̀ láti gbọ́ ìhìn-iṣẹ́ náà, wọn yóò dúró sí abẹ́ àsíá dúdú ti Ọmọ-aládé Òkùnkùn.

> “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.

> “A ti kọ́ mi láti sọ pé òtítọ́ iyebíye fún àsìkò yìí ń ṣí síta sí i ní kedere sí i fún ọkàn ènìyàn. Ní ọ̀nà pàtó, àwọn ọkùnrin àti àwọn obìnrin ní láti jẹ ẹran ara Kristi kí wọ́n sì mu ẹ̀jẹ̀ rẹ̀. Ìdàgbàsókè yóò wà nínú òye, nítorí òtítọ́ lè máa gbòòrò sí i láìdákẹ́. Olùdásílẹ̀ òtítọ́ tí í ṣe ti ọ̀run yóò wọ inú ìbáṣepọ̀ tímọ́tímọ́ sí i, tí yóò sì tún túbọ̀ sún mọ́ àwọn tí ń tẹ̀síwájú láti mọ̀ ọ́n. Bí àwọn ènìyàn Ọlọ́run ṣe ń gba ọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí oúnjẹ ọ̀run, wọn yóò mọ̀ pé àwọn ìjáde rẹ̀ ti pèsè tán bí òwúrọ̀. Wọn yóò gba agbára ẹ̀mí, gẹ́gẹ́ bí ara ṣe ń gba agbára ti ara nígbà tí a bá jẹ oúnjẹ.

> “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.

> “A kì í lóye ètò Olúwa ní kíkún nípa bí ó ṣe mú àwọn ọmọ Israẹli kúrò nínú ìsìnrú Ejibiti, tí ó sì tọ́ wọn kọjá aginjù lọ sí Kenaani.

> “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.

> “Bí a ṣe ń kó àwọn ìtànṣán òrun jọ tí ń tàn láti inú ìhìnrere, a ó ní òye tí ó túbọ̀ ṣe kedere nípa ètò àwọn Júù, àti ìmọrírì tí ó jinlẹ̀ síi fún àwọn òtítọ́ pàtàkì rẹ̀. Ìṣàwárí wa nípa òtítọ́ kò tíì pé. A ti kó àwọn ìtànṣán ìmọ́lẹ̀ díẹ̀ péré jọ. Àwọn tí kì í ṣe akẹ́kọ̀ọ́ Ọ̀rọ̀ náà lójoojúmọ́ kì yóò yanjú àwọn ìṣòro ètò àwọn Júù. Wọn kì yóò lóye àwọn òtítọ́ tí iṣẹ́ ìsìn tẹ́ńpìlì kọ́ni. Ìṣe Ọlọ́run ni a ń dí lọ́wọ́ nípasẹ̀ ìmọ̀ ayé nípa ètò ńlá rẹ̀. Ìyè ọjọ́ iwájú yóò ṣí ìtumọ̀ àwọn òfin tí Kristi, nígbà tí a fi ọ̀wọ̀n àwọsánmọ̀ bo ó, fi fún àwọn ènìyàn rẹ̀ payá.” Spalding and Magan, 305, 306.

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