The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Тәңриниң «әҗайип ишлириниң» тарихи йәнә пәйғәмбәрликтики «қанчә вақитқичә» дегән соал арқилиқму ипадилиниду. Шу иккиси вә башқа нурғун символлар арқилиқ көрситилгән тарих бир йүз қириқ төрт миңниң мөһүрлиниш дәврини көрситиду. Шу дәврдә һәқиқий вә башқиму нурғун сахта ахирқи ямғур хәвири үстидә муназирә болиду. Пәқәт бирла һәқиқий ахирқи ямғур хәвири бар. Тәңри Өзиниң әҗайип ишлирини ада қилидиған муқәддәс тарихниң баянат йоли Йоил китавиниң мәзмуни ичигә орунлаштурулған болуп, у йәрдә «йеңи шарап» бир гуруппадин тохтитилип, башқа гуруппиға төкүлиду.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

ਤੇ ਕਿਤਾਬ ਵਿੱਚ ਕੁਝ ਵਿਰੋਧ-ਰੂਪ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਧਿਆਨ ਨਾਲ ਨੋਟ ਕੀਤਾ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ। “parable” ਸ਼ਬਦ ਦੇ ਮੂਲ ਦਾ ਅਰਥ ਹੈ “ਨਾਲ ਰੱਖਣਾ,” ਅਤੇ ਇਸ ਵਿੱਚ ਸਵਭਾਵਕ ਤੌਰ ‘ਤੇ ਦੋ ਵਰਗਾਂ ਦੇ ਵਿਰੋਧ ਦੀ ਸੰਕਲਪਨਾ ਸ਼ਾਮਲ ਹੈ। ਅਸੀਂ ਪਹਿਲਾਂ ਹੀ ਤੇ ਕਿਤਾਬ ਦੇ ਕੁਝ ‘ਵਿਰੋਧਾਂ’ ਨੂੰ ਛੂਹਿਆ ਹੈ, ਇਹ ਦਰਸਾਉਂਦੇ ਹੋਏ ਕਿ ਅਹੰਕਾਰ ਦਾ ਉਹ ਤਾਜ, ਜੋ ਯਰੂਸ਼ਲਮ ਉੱਤੇ ਰਾਜ ਕਰਨ ਵਾਲੇ ਮਦਭਰਿਆਂ ਨੇ ਪਹਿਨਿਆ ਹੋਇਆ ਹੈ, ਉਹ ਉਨ੍ਹਾਂ ਨਾਲ ਵਿਰੋਧ ਵਿੱਚ ਹੈ ਜੋ ਮਹਿਮਾ ਦਾ ਤਾਜ ਪਹਿਨਦੇ ਹਨ। ਅਸੀਂ ਅਜੇ ਤੱਕ ਇਹ ਸਾਂਝਾ ਨਹੀਂ ਕੀਤਾ ਕਿ ਅਨੰਦ ਦਾ ਪ੍ਰਤੀਕ ਲੱਜਿਤ ਹੋਣ ਦੇ ਉਲਟ ਹੋਣ ਦੇ ਨਾਲ-ਨਾਲ ਉਸ ਦਾ ਸਮਕਾਲੀ ਰੂਪ ਵੀ ਹੈ; ਪਰ ਇਹ ਹੈ, ਅਤੇ ਅਸੀਂ ਇਸ ਨੂੰ ਦਰਸਾਉਣ ਦਾ ਇਰਾਦਾ ਰੱਖਦੇ ਹਾਂ। ਅਲਫਾ ਅਤੇ ਓਮੇਗਾ ਦਾ ਵਿਸ਼ਾ ਵੀ ਤੇ ਕਿਤਾਬ ਵਿੱਚ ਹੀ ਸਥਿਤ ਹੈ, ਅਤੇ ਪਹਿਲੇ ਦੁਆਰਾ ਆਖਰੀ ਦੀ ਪ੍ਰਤੀਕਾਤਮਕ ਵਿਆਖਿਆ ਕਰਨ ਵਾਲਾ ਉਹ ਸਿਧਾਂਤ ਪ੍ਰੇਰਿਤਾਂ ਦੇ ਕਰਤੱਬਾਂ ਦੀ ਕਿਤਾਬ ਵਿੱਚ ਪਤਰਸ ਦੇ ਦੋ ਉਪਦੇਸ਼ਾਂ ਦੁਆਰਾ ਵੀ ਪੁਸ਼ਟ ਕੀਤਾ ਗਿਆ ਹੈ।

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Jumngâi dâptâi kinî nûgûrûnî Pentecost bû 9 AM (tsâri dâi bû ghâri dâi dâi) lâ bî, lâ jumngâi dâptâi kinî sîmâdâi nûgûrûnî ghâri dâi dâi dâi dâi, 3 PM, zâ hâyûk zânî nûgûrû dâi dâi bû. Acts dâptâi dâi Peter a hîngjîng nûgûrû zânî upper room, bângghâi private residence zânî, shî, chapter sîmâdâi dâi a sermon lâ temple zânî hîngjîng bû. Nîngnîng anâ meeting anî dâi repentance mângkhâ hîngjîng nûgûrû zânî anî mînghîng mânâi. Same message, geographical places anî nîsâ dâi, Pentecostal message zânî doubling mânâi symbol hîngjîng bû, courtyard lâ temple dâi bînâi phâdâi bû. Revelation jumngâi dâptâi dâi John lâ temple measure lâmâ hîngjîng bû, shî courtyard dâi leave off lâmâ, lâ zâ Gentiles dâi pîngkhâ bû.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

И сӯям чӯбе дода шуд, монанди асо; ва фаришта истода, мегуфт: Бархез ва маъбади Худо, қурбонгоҳ ва онҳоеро, ки дар он ибодат мекунанд, чен кун. Аммо саҳни берунии маъбадро вогузор ва онро чен макун; зеро он ба халқҳо дода шудааст; ва онҳо шаҳри муқаддасро чиҳилу ду моҳ зери по хоҳанд кард. Ваҳй 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Nhaaná, naadaaníłtłʼizhígíí two sermons dóó bitsʼáhákeesígíí bibee haneʼígíí location dóó bee bééhózinígíí, Joel bikááʼgi latter rain biniiyé ádááʼáłtsoh daatsʼíínígíí tʼááłáʼí audiences naaki yáhootʼééłgo bee hodooníił. Tʼááłáʼí audience éí Gentiles temple biyiʼdi doo nitsinígíí, dóó tʼááłáʼí éí Jews temple biyiʼdi. Judgment of the living biyiʼdi house of God tʼáá ałtsoni daʼdiilyeed łeh, dóó 9/11 yáʼátʼéehgo Sunday law beeʼáádóó temple daʼdiilyeed, dóó Sunday law yáʼátʼéehgo close of human probation beeʼáádóó Gentiles daʼdiilyeed. Áádóó díí judgment éí latter rain biyiʼdi baa nitsáhákees, Peter biníł bééhózinígíí Joel bikááʼgi bee haditʼiin. Acts chapters two dóó three biyiʼdi courtyard (the Gentiles) dóó temple (God’s church) bitsʼáhakeesígíí division bee yáhootʼééłígíí, éí tʼáá ajiłii Joel bikááʼgi former rain dóó latter rain bitsʼáhakeesígíí distinction ajiłii. Former rain éí 9/11 yáʼátʼéehgo ájį́į́ʼ, dóó God’s temple daʼdiilyeedgo deeshchííʼ. Áníłtsohígíí process yáʼátʼéehgo nidaaʼnáʼoolkiłgo, latter rain éí Gentiles courtyard biyiʼdi deeshchííʼ.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

Sillpeqilluarisi, Zionip qitornaasii, aammalu Naalagaq Guutisi nuannaarfigisiuk; tassami sialuk siulleq uuttorlugu ilissinnut tunniuppaa, aammalu sialuk ilissinnut nakkartissavaa, sialuk siulleq aammalu sialuk kingulleq qaammatip siulliup nalaani. Joel 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

No es mi propósito en este momento identificar la distinción profética entre el gozo y el ser avergonzado, pero el versículo instruye al pueblo de Dios a “alegrarse” a causa del mensaje de la lluvia tardía. El mensaje de la lluvia tardía produce gozo profético en el pueblo de Dios. Dicho esto, el tema de la lluvia temprana o primera, seguida por la lluvia tardía, es una ilustración de la piedra de tropiezo que fue desechada y admirada. El símbolo de la piedra angular que finalmente llega a ser la piedra de remate es lo que es maravilloso a los ojos tanto de Dios como de Su pueblo.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

ئۇ ھەيران قالدۇرىدىغان تاش نۇبۇۋەتنىڭ ئەلفاسى ۋە ئومېگاسىنى ئىپادىلەيدۇ. ئەلفا ۋە ئومېگا پىرىنسىپىنىڭ نۇبۇۋەتتە قوللىنىلىشىنى ئۇ ئۆز سۆزىدە قايتا-قايتا «ئەلفا ۋە ئومېگا» دەپ تونۇتقان، ۋە ئۇنىڭ ئۆزى سۆزدۇر. شۇ سەۋەبتىن، بۇ پىرىنسىپ ھەققىدە ئاشكارا قىلىنغان نەرسە بىزگە ۋە بالىلىرىمىزغا مەڭگۈ ئۈچۈن ئاشكارا قىلىنغاندۇر. 1863-يىلى ئىنجىل نۇبۇۋىتىنىڭ ئۈستى تاشىدۇر، ۋە ئۇ 1844-يىلدىن 1863-يىلغىچە بولغان ئۈچىنچى پەرىشتە دەۋرىنىڭمۇ ئۈستى تاشىدۇر. 1844-يىل ئاساس تاشى بولسا، 1863-يىل شۇ نۇبۇۋەتلىك دەۋرنىڭ ئۈستى تاشىدۇر. 1844-يىلدىن 1863-يىلغىچە بولغان مەزگىل مۇقىم بېكىتىلگەن بىر نۇبۇۋەتلىك دەۋردۇر؛ ئۇ 538-يىلدىن 1798-يىلغىچە بولغان مەزگىلدەكلا مۇقىم بېكىتىلگەندۇر. ئىنسانزات خۇدا بېكىتكەن بىر نەرسىنى بىلمەيدىكەن، بۇ، شۇ نەرسىنى بېكىتىلمىگەن قىلىۋەتمەيدۇ!

We ended the previous article with the following passage.

Апсныҟақәа рыла иарбаз аҿаҟаҿы изҳәаз аицымҳәа хәҭа ҳаԥхьаҟатәи астатиа ахыркәшамҭазы ҳасҳәеит.

“I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

“တော်မူသောဘုရား၏လူမျိုးနှင့် သူ၏ဆက်ဆံရေးသည် အချို့သောအချက်များ၌ မောရှေက ဣသရေလလူမျိုးနှင့် ရှိခဲ့သော ဆက်ဆံရေးနှင့် ဆင်တူကြောင်း ကျွန်ုပ်အား ဖော်ပြပြသခဲ့သည်။ အခက်အခဲကြုံရသောအခြေအနေများတွင် မောရှေအပေါ် ညည်းညူသူများ ရှိခဲ့ကြသကဲ့သို့၊ သူ၏အပေါ်၌လည်း ညည်းညူသူများ ရှိခဲ့ကြသည်။” Testimonies, volume 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

1863 жылы Джеймс Уайт «кейбір тұрғыдан» «Исраил үшін Мұсаны» бейнеледі.

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

1844 1863-иора ари аамҭа Қызыл теңіздин қутқазылыўындан биринши Кадешке шекемги дәўирде типологиялық түрде көрсетилген еди. Биринши Кадеш — альфа, ал екинши Кадеш — омега; бу Кадешке алып баратын қырық жыллық еки дәўирди көрсетеди, һә́м екеўи де бүликпен аяқланған.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Ƿeġeweardnes Ƿitegunga ġefylstaþ þǣre Rēadan Sǣs oferfære mid þǣre micclan gedrefednesse 1844. Þā Hālgan Ġewritu ġefylstaþ þǣre Rēadan Sǣs oferfære mid þǣre rode, and Suster White ġetrēowiaþ þæt þæs discipla gedrefednes æt þǣre rode wæs tācnigende þā micclan gedrefednesse 1844. Hit wæs Dryhtnes willa þæt hē sōna in þæt Behāten Land ēode, and se ġeografisca tācn þæs innganges into þæt Behāten Land wæs Iericho, þǣr on þissum ōðrum wucan Decembres, 2025, þæt þā earceologas nū ġedulfon eald Iericho—þæt hīe, him tō unblisse, þær fundon þæt þā feallenu weallas þe hīe þær onfundon ealle ūteweard feollon, nā inweard swā hīe symle dōþ on ānum besetnysse. On ealdre besetnysse wǣron þā weallas tōslegene and ġewædde ofer tō þǣre innan. Næs hit swā mid Iericho.

So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

Shäwichikuna sinchita kaparirkankum sacerdotekuna trompetakunata waqachiptinkum; chaymi karqan, runakuna trompetapa waqayninta uyariptinkum, runakuna hatun kapariyniyoqta kapariptinkum, perqa pampakama urmarqan, chayhinaqa runakuna llaqtaman yaykurqankum, sapa qhari ñawpaqninman derechota riykuspa, hinaspan llaqtata hap’irqankum. Josué 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Arkeoloxiaqxanä, ukhamaraki manq’ani phukhunaka jikxatapxäna, ukat yatiyapxäna kunapachatï perqanakax allinakat aynacht’käna ukhaxa, janiw mä jaya pacha qhathati katuntäwi utjkänti. Ukhamaraki, ukax mä jiskt’äwi qhanañcht’äna arkeologonakan taypinxa, kunatsa Jericó markan aynacht’äwipat parlki uka bíblico qillqatanxa siskäna jupanakax mä qullu jan ukax mä pampachata “alayaruw” Jericó markar mantapxäna sasa, ukax jichhax yatiyapxiwa perqanakax anqäxaruw t’unjat uñstayatätapa.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

لە موانەی یەکەم کۆسپەکانی ڕاگەیاندنی چوونە ناو خاکی بەڵێندراو، ئەریحا بوو، شارێکی کاریگەری و دەوڵەمەند. ئەریحا 1863ە، و ئەریحا بابەتێکە لە پێشبینییەکانی پەڕتووکی پیرۆز، نەک تەنها وەک وێنەیەک بۆ ماوەی یاسای یەکشەممە، بەڵکو هەروەها پەیوەندیدار بە کەوتن و هەستانەوەی خۆیەوە. ئەریحا هەروەها نەفرەتێکی پێشبینی‌کراوی تایبەتی خۆی هەبوو کە بەسەریدا درا. یەشوع نەفرەتێکی بەسەر ئەو پیاوەدا دەرکرد کە ئەریحای بنیاد دەنایەوە، و بەو کارەش ناساندی کە ئەو پیاوەی ئەریحای بنیاد دەنێتەوە، لە بنیاتنانەوەی ئەو شارە نەفرەت‌لێدراوەدا کوڕی بچووکترین و گەورەترین خۆی لەدەست دەدات. یەکێک لە کوڕەکان لە دابەزاندنی بناغەدا لەدەست دەچوو، و ئەوی تر لە هەڵکردنی دەروازەدا. ئەو پێشبینییە بەجێهێنرا، و تۆماری بەجێهێنانی لە پەڕتووکی پیرۆزدا تۆمار کراوە، وەک ئەوەی ئەریحا ببێتە هێمایەکی ئەنجامدراوی پەڕتووکی پیرۆز.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

ꯃꯍꯥꯛꯀꯤ ꯍꯤꯁꯇꯣꯔꯤꯀꯦꯜ ꯗꯤꯃꯥꯏꯖꯁꯇꯤꯔ ꯑꯃꯁꯨꯡ, ꯃꯍꯥꯛꯀꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯀꯔꯁꯇ ꯑꯗꯨꯒ ꯃꯇꯨꯡ ꯏꯟꯅ ꯃꯍꯥꯛꯀꯤ ꯍꯤꯁꯇꯣꯔꯤꯀꯦꯜ ꯐꯨꯜꯐꯤꯜꯃꯦꯟꯇ ꯑꯃꯁꯨꯡ, ꯑꯩꯈꯣꯏꯅ ꯖꯦꯔꯤꯀꯣꯒꯤ ꯃꯔꯝꯗ 1863 ꯗ ꯋꯥꯍꯟꯕ ꯁꯥꯈꯤ ꯑꯍꯨꯝ ꯐꯪꯏ꯫ ꯑꯗꯨꯒꯤ ꯁꯥꯈꯤ ꯑꯍꯨꯝ ꯑꯁꯤ ꯄꯨꯝꯅꯃꯛ 1863 ꯗ ꯁꯤꯖꯤꯟꯅꯕ ꯌꯥꯔꯤ꯫ ꯃꯁꯤꯒꯤ ꯁꯥꯈꯤ ꯑꯍꯨꯝ ꯑꯁꯤ ꯃꯈꯣꯏ ꯑꯃꯒ ꯂꯣꯏꯅ ꯂꯦꯞꯄꯤ, ꯃꯇꯝꯒꯤ ꯍꯧꯖꯤꯛ ꯑꯃꯥꯡꯕꯗ ꯃꯈꯣꯏꯒꯤ ꯑꯃꯃꯃꯁꯨꯡ ꯃꯔꯤ ꯃꯑꯣꯡ ꯃꯑꯣꯡꯒꯤ ꯂꯣꯏꯕꯗ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛꯄꯨ ꯂꯦꯞꯂꯤꯕ ꯃꯣꯖꯦꯁ ꯑꯍꯨꯝ ꯑꯗꯨꯒ ꯆꯥꯞ ꯆꯥꯅꯥ ꯂꯦꯞꯄꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯔꯤ ꯃꯑꯣꯡ ꯃꯑꯣꯡ ꯑꯁꯤꯒꯤ ꯑꯃꯅ ꯃꯤꯂꯔꯥꯏꯠ ꯍꯤꯁꯇꯣꯔꯤꯒ ꯁꯦꯡꯅꯥ ꯆꯥꯞ ꯆꯥꯅꯥ ꯆꯥꯡꯂꯤ, ꯑꯗꯨꯅ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯐꯣꯝꯗ ꯂꯩꯕ ꯃꯣꯖꯦꯁ ꯑꯍꯨꯝ ꯑꯁꯤ ꯃꯔꯤ ꯃꯑꯣꯡ ꯃꯑꯣꯡ ꯑꯗꯨꯒꯤ ꯂꯣꯏꯕꯗ 1863 ꯒꯤ ꯍꯤꯁꯇꯣꯔꯤꯁꯤꯡꯗ ꯆꯥꯞ ꯆꯥꯅꯥ ꯆꯥꯡꯂꯤ—ꯑꯗꯨꯅ ꯑꯍꯨꯝꯁꯨꯕ ꯏꯟꯖꯦꯜꯒꯤ ꯍꯤꯁꯇꯣꯔꯤ ꯑꯗꯨꯗ ꯂꯣꯏꯅꯥ ꯂꯩ꯫

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

ئك الثلاثة لأربعين سنةِ موسى ينتهي عند قادش، وكانت الخاتمةُ الثالثة للأربعين سنة هي نهرَ الأردن، أمّا خاتمةُ الثانية فكانت البحرَ الأحمر. وكانت خاتمةُ الأربعين سنة الأولى هروبَ موسى من مصر. وهذه الثلاثة كلّها تصف خروجًا هاربًا من مصر إتمامًا لنبوةِ إبراهيم عن أربعمائةٍ وثلاثين سنةً من العبودية في مصر.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

མོ་ཤེ་ཡི་ལོ་བཞི་བཅུ་རེ་རེའི་དུས་ཡུན་གསུམ་གྱི་མཇུག་རྫོགས་རྣམས་(capstone) ནི་ཨེ་ཅིབྱི་ཏུ་ནས་ཐར་པའི་དཔེ་མཚོན་ཞིག་གི་ཚུལ་དུ་མཚོན་པ་ཡིན་ལ། དེ་ནི་ཨབ་ར་ཧམ་ལ་གསུངས་པའི་ཨེ་ཅིབྱི་ཏུའི་བྲན་གཡོག་ཏུ་བཙན་འཛུལ་དང་། དེ་ནས་ཐར་པ་བཞག་པའི་ལུང་བསྟན་གྱི་མངོན་འགྲུབ་ཞིག་ཡིན། ཨབ་ར་ཧམ་གྱི་ཞལ་ཆད་ཀྱི་མངོན་ལུང་བསྟན་པའི་ཐར་སྒྲོལ་པ་ཡིན་པའི་མོ་ཤེ་རང་ཉིད་ཀྱང་། ཁོང་གི་མིང་གི་དོན་ལྟར། ཆུ་ནས་སྐྱབས་པ་ཐོག་མར་བྱུང་། དེ་ནས་མོ་ཤེས་དམ་པའི་མི་རྣམས་མཚོ་དམར་པོའི་ཆུ་བརྒྱུད་དེ་ཁྲིད་པ་དང་། དེའི་རྗེས་སུ་ཐར་པའི་མཚོན་དོན་དུ་མཚོན་པའི་ཡོར་དན་གྱི་གཙང་པོའི་མཚོ་ཁར་བསྐྱལ། མོ་ཤེའི་ཚེ་གཞིའི་ཨལ་ཕ་ནི་ནཱའིལ་གྱི་ཆུ་ནས་སྐྱོབ་པ་ཡིན་ཞིང་། ཨོ་མེ་ག་ནི་ཡོར་དན་གྱི་གཙང་པོའི་ཆུས་མཚོན་པའི་ཐར་པ་ཡིན། མོ་ཤེའི་ཚེ་གཞིའི་ཨལ་ཕ་ནི་ཁོང་གི་མིང་དང་ཕ་མའི་མྱོང་བས་མཚོན་པའི་ཉམས་མྱོང་གིས་བསྟན་པ་ཡིན་པས། དམ་པའི་ཕ་མ་ཡིན་པའི་ཁོང་གཉིས་ཀྱིས་ཕྲུ་གུ་འདི་ལ་འཆི་བའི་ཆད་པ་བཅད་ཟིན་པ་ཤེས་ཏེ། དེ་བཞིན་ལོ་བཞི་བཅུའི་རྗེས་སུ་ཨེ་ཅིབྱི་ཏུ་པ་ཞིག་བསད་པའི་རྐྱེན་གྱིས་ཁོང་རང་ཉིད་ཀྱང་འཆི་བའི་ཆད་པ་འོག་ཏུ་གྱུར་པ་དང་འདྲ། དམ་པའི་ཕ་མ་རྣམས་ཀྱིས་རང་གི་བུ་འཆི་བའི་ཆད་པ་ལས་སྐྱོབ་དགོས་པ་ཤེས་པས། ཁོང་གི་དོན་དུ་གྲུ་ཆུང་ཞིག་བཟོས་པ་དེ་བརྒྱུད་ནས་ཧེབ་རུའི་འཇིག་རྟེན་ནས་ཨེ་ཅིབྱི་ཏུའི་འཇིག་རྟེན་དུ་འགྲོ་བ་བྱུང་། དེ་ནང་བཞིན་དུ་མོ་ཤེས་ལོ་བཞི་བཅུའི་མཇུག་ཏུ་ཨེ་ཅིབྱི་ཏུའི་འཇིག་རྟེན་ནས་ཧེབ་རུའི་འཇིག་རྟེན་དུ་ཕྱིར་འབྱུང་བ་བཞིན་ནོ།

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Муса өзүнүн суудан куткарылышы аркылуу Нухтун тарыхын кайра кайталады. Мусанын Ибрахимдин төрт жүз отуз жылдык келишимдик пайгамбарлыгын аткаруучу «куткаруучу» катары эң алгач эскерилиши Кудай адамзат менен келишим түзгөн тарыхтын кайталанышы болгон; ошентип, Ибрахимдин тандалган эл жөнүндөгү келишимдик пайгамбарлыгы бүт адамзатка берилген келишим убадасы менен бириктирилди. Бул ымыркай Мусанын фараондун кызына өткөрүлүп берилишинде чөмүлтүлүүнү көрсөтөт, анткени өлүм ата-энесинин иш-аракети аркылуу таанылган, көмүлүү суунун үстүндөгү сандык аркылуу символдоштурулган, ал эми тирилүү — фараондун кызы.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

𐒘𐒀𐒡𐒉𐒇𐒃 𐒄𐒗𐒚𐒘𐒀𐒇 𐒏𐒀𐒡𐒉𐒇 𐒑𐒐𐒕𐒉 𐒅𐒀𐒑𐒑𐒆𐒌𐒄 𐒇𐒈 𐒚𐒓𐒀𐒙 𐒀𐒓𐒎𐒜 𐒏 𐒐𐒓𐒀 𐒏𐒉𐒙𐒀𐒓𐒈𐒀𐒖 𐒌𐒉𐒁𐒉𐒎. 𐒈𐒅 𐒑𐒉𐒌 𐒄𐒉𐒀𐒒𐒎 𐒈𐒀𐒑 𐒆𐒓𐒈 𐒀𐒡𐒑 𐒏𐒊𐒆𐒁𐒉𐒓 “8” 𐒈𐒀𐒑 𐒀𐒓𐒉 𐒀𐒎𐒎𐒐𐒂𐒈𐒀𐒑𐒉𐒃 𐒘𐒈𐒀 𐒘𐒀𐒡𐒉𐒇, 𐒆𐒓 𐒘𐒈𐒉 𐒓𐒆𐒆𐒑 𐒆𐒇 𐒈𐒇𐒔 𐒎𐒆𐒗𐒉𐒍𐒀𐒍𐒑 𐒓𐒉𐒍𐒀𐒑𐒉𐒆𐒋𐒔𐒈𐒉𐒏 𐒁𐒉𐒂𐒀𐒋 𐒘𐒈𐒅 𐒘𐒈𐒉 𐒋𐒖𐒌𐒁𐒉𐒓 “8” 𐒇𐒓𐒆𐒌 𐒘𐒈𐒉 𐒎𐒆𐒗𐒉𐒋𐒀𐒋𐒑 𐒆𐒇 𐒋𐒆𐒀𐒈, 𐒀𐒋𐒏 𐒈𐒇𐒔 𐒘𐒆𐒓𐒎 𐒘𐒀𐒔 𐒑𐒆 𐒉𐒋𐒔𐒑𐒉𐒑𐒖𐒑𐒉 𐒘𐒈𐒉 𐒓𐒉𐒑𐒉 𐒆𐒇 𐒎𐒇𐒓𐒎𐒖𐒌𐒎𐒉𐒎𐒆𐒋 𐒆𐒋 𐒘𐒈𐒉 “𐒉𐒇𐒁𐒈𐒑𐒈” 𐒏𐒀𐒔. 𐒈𐒉 𐒘𐒀𐒔 𐒘𐒈𐒉𐒋 𐒑𐒉𐒔𐒑𐒉𐒏 𐒀𐒋𐒏 𐒈𐒉 𐒇𐒀𐒉𐒋𐒉𐒏 𐒆𐒋 𐒘𐒈𐒉 𐒗𐒉𐒓𐒔 𐒓𐒉𐒑𐒉. 𐒘𐒀𐒡𐒉𐒇 𐒔𐒇𐒉 𐒁𐒉𐒂𐒉𐒋𐒔 𐒘𐒈 𐒀 𐒁𐒀𐒑𐒑𐒆𐒌𐒄 𐒀𐒋𐒏 𐒇𐒆𐒓𐒑𐒔 𐒔𐒉𐒀𐒓𐒔 𐒍𐒀𐒑𐒉𐒓 𐒘𐒈𐒉𐒓𐒉 𐒉𐒔 𐒀 𐒏𐒉𐒀𐒑𐒈 (𐒆𐒇 𐒀𐒋 𐒄𐒂𐒔𐒏𐒑𐒉𐒀𐒋) 𐒘𐒈𐒀𐒑 𐒌𐒀𐒓𐒎𐒔 𐒘𐒈𐒉 𐒏𐒆𐒉𐒋𐒑 𐒘𐒈𐒉𐒓𐒉 𐒘𐒈𐒉 𐒄𐒂𐒔𐒏𐒑𐒉𐒀𐒋 𐒘𐒀𐒡𐒉𐒇 𐒏𐒉𐒉𐒔 𐒀𐒋𐒏 𐒁𐒉𐒎𐒆𐒌𐒉𐒔 𐒔𐒑𐒓𐒉𐒎𐒑𐒔 𐒀 𐒔𐒆𐒋 𐒆𐒇 𐒀𐒁𐒓𐒀𐒈𐒀𐒌. 𐒘𐒈𐒉 𐒁𐒉𐒂𐒉𐒋𐒋𐒉𐒋𐒂 𐒀𐒋𐒏 𐒉𐒋𐒏𐒉𐒋𐒂 𐒆𐒇 𐘖𐒆𐒔𐒉𐒔’𐒔 𐒇𐒉𐒓𐒔𐒑 𐒇𐒆𐒓𐒑𐒔 𐒔𐒉𐒀𐒓𐒔 𐒉𐒔 𐒓𐒉𐒏𐒓𐒉𐒔𐒉𐒋𐒑𐒉𐒏 𐒁𐒔 𐒀 𐒁𐒀𐒑𐒑𐒆𐒌𐒄. 𐒘𐒈𐒉 𐒇𐒉𐒓𐒔𐒑 𐒉𐒏𐒉𐒋𐒑𐒉𐒇𐒉𐒉𐒏 𐒀 𐒑𐒓𐒀𐒋𐒔𐒉𐒑𐒉𐒆𐒋 𐒇𐒓𐒆𐒌 𐒈𐒉𐒁𐒓𐒉𐒘 𐒑𐒆 𐒄𐒂𐒔𐒏𐒑𐒉𐒀𐒋 𐒀𐒋𐒏 𐒘𐒈𐒉 𐒔𐒀𐒔𐒑 𐒇𐒓𐒆𐒌 𐒄𐒂𐒔𐒏𐒑𐒉𐒀𐒋 𐒑𐒆 𐒈𐒉𐒁𐒓𐒉𐒘. 𐒇𐒆𐒓𐒑𐒔 𐒔𐒉𐒀𐒓𐒔 𐒀𐒇𐒑𐒉𐒓 𐒘𐒈𐒀𐒑, 𐘖𐒆𐒔𐒉𐒔 𐒑𐒀𐒌𐒉𐒔 𐒁𐒆𐒏’𐒔 𐒏𐒉𐒆𐒏𐒉 𐒑𐒈𐒓𐒆𐒖𐒂𐒈 𐒘𐒈𐒉 𐒁𐒀𐒑𐒑𐒆𐒌𐒄 𐒆𐒇 𐒘𐒈𐒉 𐒓𐒉𐒏 𐒔𐒉𐒀, 𐒆𐒋 𐒈𐒇𐒔 𐒘𐒀𐒔 𐒑𐒆 𐒘𐒈𐒉 𐒁𐒀𐒑𐒑𐒆𐒌𐒄 𐒀𐒑 𐒘𐒈𐒉 𐒔𐒆𐒓𐒏𐒀𐒋, 𐒘𐒈𐒉𐒓𐒉 𐒈𐒉 𐒋𐒉𐒗𐒉𐒓 𐒌𐒀𐒏𐒉.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Յեսուայի առաջնորդությամբ Աստծու ժողովուրդը, առանց Մովսեսի, մտավ Ավետյաց երկիրը, որովհետև նա մեռավ հենց այն պահին, երբ Հորդանանի մկրտության տեղը հասել էր։ Մովսեսն ասաց, և Պետրոսը կրկնեց, թե քո Տեր Աստվածը քեզ համար Մովսեսի նման մի մարգարե պիտի բարձրացնի։ Այն մարգարեն, որին Մովսեսը նախատիպորեն ներկայացնում էր, Քրիստոսն էր, և Նա Իր գործը սկսեց ճիշտ այնտեղից, որտեղ Մովսեսը թողել էր։ Նա Իր գործը սկսեց Իր մկրտությամբ, և այդ մկրտությունը հենց այն նույն վայրն էր, որտեղ Յեսուան մկրտեց հին Իսրայելին, երբ նրանք Հորդանանն անցան դեպի Ավետյաց երկիր։ Ավետարանները հայտնում են մեզ, որ Հովհաննեսը մկրտում էր Բեթաբարայում, որը անցման վայրն է և նշանակում է լաստանավային անցում։

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

යෙතිජ් මුහුද මිසරයේ කැරැල්ලේ සංකේතය වන අතර, මෙම රේඛාවේ මෝසෙස්ගේ අනාවැකික සාක්ෂිය සත්‍ය බව හඳුන්වා දෙයි. නයිල් ගඟේ සිට යෙතිජ් මුහුදට (සමහර විට ගඟක් ලෙසද හැඳින්වේ) සහ එතැන් සිට යොර්දාන් දක්වාය. “ජලයෙන් ගළවාගත්” යන අර්ථය දරන මෝසෙස්, තම සාක්ෂිය ආරම්භ කර අවසන් කරන්නේ ගැලවීමේ ජලය අසලදීය; එම ජල දෙකෙන් එක් එක්කාරයෙන් නමස්කාරක පන්තීන් දෙකක් ප්‍රකාශ වෙයි.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Мусаның алғашқы қырық жылы бірінші періштенің хабарын білдіреді, ал екінші қырық жылы — екінші періштені, үшіншісі болса — үшінші періштені. Үш періштенің әрқайсысына тән ерекше пайғамбарлық сипаттар бар; мәселен, үш хабардың бәрі де бірінші хабарда бейнеленген. Біз бұл құбылысты Даниял кітабының алғашқы үш тарауына байланысты көп жылдар бойы жұрт алдында дәлелдеп келдік.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

دانی‌یل در بابِ نخست از خدا ترسید و از خوردنِ خوراکِ بابِلی سر باز زد، و خدا او را در آزمونِ دومِ خوراکی و دیداریِ پس از آن جلال بخشید؛ و این به داوری و آزمونِ سوم انجامید که خودِ نبوکدنصر آن را به اجرا گذاشت. بابِ نخستِ دانی‌یل همان فرشتهٔ اولِ مکاشفهٔ چهارده است که اعلام می‌کند: «از خدا بترسید»، «او را جلال دهید»، چنان‌که دانی‌یل در آزمونِ دومِ خوراکی و دیداری چنین کرد، زیرا «ساعتِ داوری» نبوکدنصر فرا رسیده است.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

ئەو چل ساڵە یەکەمەی ژیانی موسا بەهۆی ئەوە دەستی پێکرد کە دایک و باوکی لە خودا دەترسان. کاتێک کچی فیرعەون تەبوتەکەی لە ناو ئاودا بینی، موسا تاقیکردنەوەی دووەم، کە تاقیکردنەوەی بینینە، تێپەڕاند. پاشان کچی فیرعەون حوکمی دا کە نابێت بمرێت. حوکم لە کۆتایی ئەو چل ساڵە یەکەمەش هات؛ کاتێک میسرییەکەی کوشت و پێویست بوو لە میسر هەڵبێت.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

ਕੁਆਰ੍ਹਾਂ ਦੇ ਦੂਜੇ ਚਾਲੀ ਸਾਲਾਂ ਵਿੱਚ, ਪ੍ਰਕਾਸ਼ ਦੀ ਪੋਥੀ ਦੇ ਚੌਦ੍ਹਵੇਂ ਅਧਿਆਇ ਦੇ ਦੂਜੇ ਦੂਤ ਵੱਲੋਂ ਬਾਬਲ ਦੇ ਪਤਨ ਦੀ ਘੋਸ਼ਣਾ ਮਿਸਰ ਦੇ ਪਤਨ ਦੁਆਰਾ ਪ੍ਰਤੀਕਿਤ ਕੀਤੀ ਗਈ ਸੀ। ਉਸ ਪਤਨ ਵਿੱਚ, ਉਹਨਾਂ ਚਾਲੀ ਸਾਲਾਂ ਦੇ ਅੰਤ ਤੇ ਪਰਮੇਸ਼ੁਰ ਦੀ ਸ਼ਕਤੀ ਦਾ ਇੱਕ ਵਿਸ਼ਾਲ ਪ੍ਰਗਟਾਵਾ ਹੋਇਆ, ਜਿਵੇਂ ਕਿ 1844 ਦੀ ਮਿਡਨਾਈਟ ਕਰਾਈ ਦੌਰਾਨ ਦੂਜੇ ਦੂਤ ਦੇ ਸੰਦੇਸ਼ ਦੇ ਅੰਤ ਤੇ ਹੋਇਆ ਸੀ।

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Den ucytlak katyŋ jyly derlik bükil qauymğa ölüm ükimi şığarılumen bastaladı, al ol sol qauymnıñ basşısına ölüm ükimi şığarılumen ayaqtaladı.

Sister White identifies that our work is to combine the three angels’ messages.

Адгьылахь Беидла лҳәоит ҳус зыхҟьо — хԥа фысымҭақәа ртәы анеидкылаша ауп.

“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

“ጌታ ዓለምን ስለ ኃጢአቷ ሊቀጣ ቀርቦአል። ለእነርሱ የተሰጣቸውን ብርሃንና እውነት ስለ እምቢታቸው የሃይማኖት አካላትን ሊቀጣ ቀርቦአል። የመጀመሪያውን፣ የሁለተኛውን፣ እና የሦስተኛውን መላእክት መልእክቶች የሚያጣምረው ታላቁ መልእክት ለዓለም ሊሰጥ ይገባል። ይህ የሥራችን ዋና ሸክም ሊሆን ይገባል።” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Мусагъа и кIи лъеблъагIул сорок сон Ачхьал нухалъул ункъабилеб биценалъул тIоцебесеб ангеллъун вачIуна, ва гьесул кIиабилеб сорок сонилаб заман кIиабилеб ангел буго, а лъабабилеб сорок сонилаб заман — лъабабилеб ангел буго. Нижер «цIаккIараб хабар» абуни, «тIоцебесеб, кIиабилеб ва лъабабилеб ангелазул хабарал» цолъизари буго, ва гьеб Мусагъа лъабго символалги 1863 соналде лъугьинабула, ва, дийаги, Кьогьол законалъул заманалда лъабго Муса букIуна.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 سے 1863 تک دونوں چالیس سالہ ادوار کے دو گواہ شامل ہیں جو قادش تک لے گئے۔ الہام یہ متعین کرتا ہے کہ پہلا اور دوسرا موجود ہوئے بغیر تیسرا وجود میں نہیں آ سکتا؛ پس موسیٰ کی زندگی کے پہلے چالیس سال بھی لازماً 1844 سے 1863 کی نمائندگی کرتے ہیں۔ 1863 میں موسیٰ مصری کو قتل کرتا ہے؛ اسی کے ساتھ موسیٰ اپنے اختیار کی لاٹھی سے چٹان کو مارتا ہے، اور اسی وقت بھی جب سنہرے بچھڑے کی بغاوت کی تاریخ میں موسیٰ خدا کے جلال کو دیکھنے کی درخواست کرتا ہے۔ 1863 اور اتوار کے قانون پر موسیٰ کے تین نمونے ہیں، اور وہ سب کے سب چالیس برس کے ہیں۔

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Moses-ə məxsus üç dövrün hər birində su vasitəsilə bir xilas vardır; səbətdəki Moses Qırmızı dənizdən keçən Moses ilə uyğun gəlir və bu da İordan çayında iki dəfə görünən Moses ilə uyğunlaşır: Nil, Qırmızı dəniz və İordanda iki dəfə. Xilas suları bu üç dövrün hər birində təmsil olunur, çünki onların hamısı son yağış dövründə xilas suyunun töküldüyü dövrlə uyğunlaşır.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Kaadiri guyyaa afurtamaa sadaffaatti Museen ulee isaatiin Kattaa sana rukute. Dhumarratti waggaa afurtamaa lammaffaatti uleen isaa Galaana Diimaa qoode. Dhumarratti waggaa afurtamaa jalqabaatti inni ulee aangoo Gibxii morme; saba isaa wajjin dhiphina fudhachuuf filate.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Ньалхын үеийн төгсгөлд Египетийн нэгэн хүн үхэв, хоёр дахь үеийн төгсгөлд Египетийн цэрэг, ууган хөвгүүд, удирдагчид үхэв. Гурав дахь үеийн төгсгөлд Израилийн үндэстэн, Аарон, Мосе бүгд нас барсан байв. Эдгээр нь “мөрийн дээр мөр” хэмээх зарчмаар тус бүр 1844 оноос 1863 он хүртэлх түүхийг илэрхийлдэг гурван зэрэгцээ түүх мөн—гурав дахь тэнгэрэлчийн түүхийг, харин энэ нь эргээд 9/11-ээс Ням гаргийн хууль хүртэлх үеийг, мөн авралын ус асгаруулан цутгагдах Пентекостын улирлыг төлөөлдөг.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Моисей находится при обоих мятежах в Кадесе, и оба кадесских мятежа являются завершающими камнями в соответствующих им периодах. Оба они представляют 1863 год, который также является краеугольным завершением периода третьего ангела, начинающегося с альфы в 1844 году и продолжающегося до завершающего камня 1863 года. Когда рассматривают дивный свет камня, который начинается как основание и оканчивается как завершающий камень, становится очевидно, что завершающий камень в пророческом отношении всегда больше. Несколько капель в начале Пятидесятнического периода, ведущие к полному излитию при завершающем камне в день Пятидесятницы, иллюстрируют эту истину.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

9/11 ᎤᎵᏍᏆᏂᎪᏗ ᎤᎵᏍᏕᎸᏗ ᎤᎵᏍᏔᏅ ᎤᎵᏍᏕᎸᏗ ᎤᎵᏍᏆᏂᎪᏗ ᏥᎨᏒ ᏓᏆᏙᏓᏆᏍᎬ ᏓᏂᎧᎿᎭᏩᏛ ᎤᏙᎯᏳᎯ ᎤᏓᏪᎳᏗ ᎠᎴ ᏥᏌ ᏓᏆᏙᏓᏆᏍᎬ ᎤᏔᎵᏁ ᎠᎴ ᎣᎺᎦ ᎧᏕᏏ ᎤᏲᎢ ᎤᏍᏗ ᎤᏟ ᎤᏣᘏ ᎨᏎ ᎢᎬᏱᏱ ᎠᎵᏍᎨᎢᏍᏗ ᎠᎴ ᎠᎵᏍᎨᎢᏍᏗ ᎧᏕᏏ ᎠᏂᏡᏔᏅ ᎤᏁᎬ ᎡᏍᏗ ᏄᏍᏛᎾᏁᎸᎢ. ᎠᎵᏍᎨᎢᏍᏗ ᎠᏂᏡᏔᏅ ᎤᏓᏖᎸᎲ ᎠᏰᎵ ᎢᎬᏱᏱ ᎤᏂᏣᘏ ᏴᏫ ᎬᏩᏂᏲᎱᏎᎴᎢ, ᎣᎺᎦ ᎠᏂᏡᏔᏅ ᏃᎴ ᎠᏏᏴᏫ ᏴᏫ ᎤᏲᎱᏎᎴᎢ (ᎼᏏᏏ); ᎠᏎᏃ Ꮎ ᎠᏏᏴᏫ ᎤᏍᏗ ᎤᏟ ᎤᏣᘏ ᎨᏎ Ꮎ ᎠᏂᏂᎥ ᎤᏂᏣᘏ ᎤᎾᏓᏡᎬ ᎤᏍᏗ ᎡᏍᏗ. ᎩᎶ ᎠᏍᎦᏅᏨᎯ ᎠᏲᎱᎯ, ᎠᎴ Ꮎ ᎾᏍᎩ ᎢᎬᏱᏍᏗ ᎥᏝ ᏳᏚᎪᏔᏅ ᏱᎨᏐ ᎼᏏᏏ ᎤᏍᏗ ᎠᎴ ᎩᎶ ᏅᏩᎾᏓᎴ ᎢᏏᎵᏱ ᎤᏍᏗ ᎠᏎᏃ ᏧᏓᎴᎩ ᎤᏁᎬ ᎼᏏᏏ ᏥᏌ ᎤᏔᎵᏁ ᎤᎵᎥᏂᎸᎢ ᎤᏟ ᎤᏣᘏ ᎨᏎ, ᎾᏍᎩᏰᏃ Ꮎ ᏅᎦᏍᎪᎯ ᏧᏕᏘᏴᏛ ᎢᏯᏍᏆᏂᎪᏗ ᎤᏍᏆᏛ ᎨᏎᎢ.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

ئەیەکەی مووسا لە قادیشی دووەمی ئۆمێگا تاوانێکی گەورەتر بوو لە ئەیەکەی نەوەی ئیسرائیل کە پەیامی یەشوع و کالێبیان ڕەتکردەوە. مووسا بە شێوەی پێشبینیکراو لە 1863 دەوەستێت، لەوێ کە بەهۆی ئەیەکەی خۆی لە چۆڵەوانی مەرگ دەکات. هەروەها مووسا لە 1863 دەوەستێت، لەوێ کە گەلی پەیمانی پێشوو بەهۆی ئەیەکەیان لە چۆڵەوانی دەمرن، بەڵام مووسا بەشداری لەو ئەیەکەدا نەکرد. 1863 لەگەڵ یاسای یەک شەممە ڕیزبەند دەبێت، هەروەک ئەیەکەی هارون لە گوسالەی زێڕین. لەو مێژوویەدا، کە لەگەڵ قادیش، 1863، و یاسای یەک شەممە ڕیزبەند دەبێت، مووسا نوێژ دەکات بۆ ئەوەی شکۆی خودا ببینێت.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

قادش نمایانگر 1863 است، و موسی در هر دو قادش حاضر است؛ بنابراین، بر پایهٔ دو شاهدِ کتاب‌مقدسی، که هر دو سنگِ سَرپوش‌اند، ثابت می‌کنیم که دورهٔ سومِ چهل‌ساله، که در قادش پایان نمی‌یابد، نیز نمایانگر 1863 است. در آنجا «موسیِ تقدیس‌نشده» با رد کردن صخره، مسیح را از نو مصلوب می‌سازد. در 1863، و در اعطای شریعت در سینا، «موسیِ تقدیس‌شده» در جست‌وجوی شخصیتِ خداست. در 1863 موسی نمایندهٔ هم باکره‌ای دانا و هم باکره‌ای نادان است.

“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

«ፈሪሳዊውና ቀራጩ እግዚአብሔርን ለማምለክ የሚመጡ ሰዎች የሚከፈሉባቸውን ሁለት ታላላቅ ክፍሎች ይወክላሉ። የእነዚህም ሁለት ክፍሎች የመጀመሪያ ሁለት ወኪሎች በዓለም የተወለዱት የመጀመሪያዎቹ ሁለት ልጆች ውስጥ ይገኛሉ።» Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

At Kadesh y 1863, Moisés representa “dos grandes clases en las cuales se dividen quienes” “adoran a Dios”. Moisés es un ejemplo de los ciento cuarenta y cuatro mil, al igual que Pedro.

“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

«Farisi urme tullunapas kamachiq publican urmena representakusqan clasekunapa sapaqninpaqmi apóstol Pedroq historiampi huk yachachiy kashan. Discipuladopi qallariynin p’unchawkunapi Pedroqa kikinta kallpasapaqmi yuyakurqan. Farisi hinallataq, paypa kikimanta tupuyninpiqa “manan wakin runakuna hinachu” karqan. Cristoqa traicionasqa kayninpa vísperanpi discípulonkuna-man ñawpaqta willarqan: “Kay tutaqa qamkuna llapallaykichismi Noqarayku urmanqankichik,” chaymi Pedro atiniwan nirqan: “Llapallanku urmanqankumanpas, noqaqa manam urmasaqchu.” Marcos 14:27, 29. Pedroqa manam kikinpa peligronta reqsirqanchu. Kikimanta atinikuyninmi pantachirqan. Tentacionta sayayta atisqanmanta yuyarqan; ichaqa aslla p’unchawkuna qhipamanmi prueban chayamurqan, hinaspan maldicionkunawan juramentokunawan Señornta negarqun.” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Ⲡⲓⲛⲟⲙⲟⲥ ⲛ̀ⲧⲉ ⲡ̀ⲥⲁⲃⲃⲁⲧⲟⲛ, ⲉⲧⲉ 1863, Ⲡⲉⲧⲣⲟⲥ ϥⲉⲣⲱⲡⲉⲩⲓ̀ ⲉ̀ϩⲣⲏⲓ ϧⲉⲛ ⲥ̀ⲛⲁⲩ ⲛ̀ⲧⲁⲝⲓⲥ. Ⲛⲏⲉⲧϭⲓ ⲙ̀ⲡ̀ⲥⲏⲙⲁ ⲙ̀ⲡ̀ⲑⲏⲣⲓⲟⲛ ⲏ̀ ⲛⲏⲉⲧϭⲓ ⲙ̀ⲡ̀ⲧⲟⲃϩ ⲛ̀ⲧⲉ Ⲫϯ. Ⲟⲧⲉ Ⲓⲏⲥⲟⲩⲥ ϣⲓⲃϯ ⲙ̀ⲫ̀ⲣⲁⲛ ⲛ̀Ⲥⲓⲙⲱⲛ ⲉ̀Ⲡⲉⲧⲣⲟⲥ, ⲛⲉϥⲥⲟⲧⲡ ⲙ̀ⲡⲓⲙⲏⲓⲛⲓ ⲛ̀ⲧⲉ ⲡ̀ϣⲉ ⲛ̀ⲧⲉϥⲱ ⲙ̀ⲇ ⲛ̀ϣⲟ. Ⲡⲁⲓⲕⲁϯ ϩⲱϥ ⲥⲉⲣⲙⲏⲛⲉⲩⲓ̀ ⲉ̀ⲣⲟϥ ϧⲉⲛ ⲡ̀ϯⲁϩⲟ ⲛ̀ⲫ̀ⲣⲁⲛ ⲙ̀Ⲡⲉⲧⲣⲟⲥ ϧⲉⲛ ⲡ̀ⲁⲣⲏⲑⲙⲟⲥ ⲛ̀ⲧⲉ ⲧⲙⲉⲧⲙⲁⲓ ⲛ̀ⲧⲉ ⲛⲓⲅⲣⲁⲙⲙⲁ ϧⲉⲛ ⲡⲓⲁⲗⲫⲁⲃⲏⲧⲟⲥ ⲛ̀ⲣⲉⲙⲛ̀ⲭⲏⲙⲓ. Ⲓⲥϫⲉ ⲁⲛⲉⲛϣⲱⲡⲓ ⲛ̀ϯⲙⲉⲑⲟⲇⲟⲥ ⲉ̀ⲧⲙⲁⲩ ⲉ̀ϫⲉⲛ 1863, ⲧⲉⲛⲛⲁϫⲉⲙ 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Musan kolmytyq tamǵanyń 1863 pen sáykes keletin ekeýi úshinshí kezeńniń de sáykes bolýy kerek ekenin ornatady. Qádeshtiń eki sızıǵy dana hám aqylsyz qyzdardyń oqiǵasyn anyqtaydy, al úshinshí kezeń qudaylyq isti oryndaý úshin adam kúshin qoldaný áreketin anyqtaydy. Mısırlyqpen baylanysty Musaday adam kúshine sený — belgilenǵen biliktiń üstinen adam biligine senýdi bildiredi.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Uta White nayriman, “mariɗa gorɓe Ala woodani no ɗum nandi, e won cuɓoraaɗi, e kaŋko Musa e Israa’iila.” E 1863, Musa ko James White wonnaaki. E 1863, James White ena warana Misiraajo, ena fiiwa Almasiihu ɓadake ɗiɗaɓo, e ena waɗi du’aare ngam murtuɓe ɓen ɓe calii ɓatakki “fooftere” ndu Yoshua e Kaleb ndiiɓi. Musa ko suudujo mo hakkiilo walaa nde o fiiwi Hayre nde ɗiɗaɓo, e ko suudujo mo hakkiilo woodi nde o waɗi du’aare ngam murtuɓe Israa’iila.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Ñuqanchik kay qillqayta tukuysunchik Números chunka tawa qillqapi kashqan pasajewan, maypichus Moisés 1863 watapi hina kashan, chaypi qawachisqa kashan Diospa glorianta, paralelo historiapi qori becerro rebelión nisqawan rikuchisqapi.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

ئەو دەقەدا، یەزدان پرسیاری «هەتا چەند» دەکات کە پێویست بێت لەگەڵ یاخیبووانی ئیسرائیل مامەڵە بکات، کە هەمان ئەو پرسیارەیە کە ئیشایا لە بەشی شەشدا لە یەزدان کرد. سەرنج بدە کە پەرتووکی ژمارەکان ئەم مێژووە لەو ماوەیەدا دادەنێت کە زەوی بە شکۆی خودا ڕووناک دەکرێتەوە، وەک فریشتەکانیش لە ئایەتی سێی ئیشایای شەشدا نیشانیان دا. 9/11 بەردی بنەڕەتیی مێژووی 1844 تا 1863 بوو و یاسای یەکشەممە بەردی سەرپۆشە. ئەو چوارچێوەیەی لە ژمارەکاندا هەیە، کەمتر لە وێنەیەکی گۆرانی یان مەسەلی ڕەزەکە نییە، چونکە ئیسرائیلی کۆن تێپەڕ دەکرێت لە کاتێکدا کە یەزدان لەگەڵ یەشوع پەیمان دەبەستێت.

And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

Agbogbo awu la doaŋ tiiti ane, la pɔr; nda anepɔ la nyɛɛ surɔŋ kan. Ke Isirayɛl bia mɛɛ la yikiri Musa ni Aarɔn gbɛɛ; nda agbogbo awu la yel ba wɔŋɔ la, “Ayi, da tɔɔmaa ti kpi Misir tigɛ te! Kɛ ayi, da tɔɔmaa ti kpi gbɛi gɔlɛŋ wō te! Nda bo kɛ Azuŋwa la wuo ti zɔ tigɛ nɔɔ ne, ka ti kpele soŋ yɛlɛ te, ka tɛn pɔɔra ni tɛn bia lɔɔbaŋgɔ la kɛ ba zɛr? Kɛ a bo ka n nyɛrɛ ti la, ka ti lɛbɛ taŋ Misir te?” Ke ba la yel dɔŋ nɔ dɔŋ la, “Ti mɔr dɔŋ kɛ o kɛɛ ti nintaŋ, ka ti lɛbɛ taŋ Misir te.”

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

Atawan Moisés ken Aaron, nagparintomengda iti sangoanan ti amin a gimong ti kongregasion dagiti annak ti Israel. Ket ni Josue nga anak ni Nun, ken ni Caleb nga anak ni Jefune, a kadagidiay nga immay nangsukimat iti daga, rinukayda dagiti kawesda: Ket nagsao da iti amin a bunggoy dagiti annak ti Israel, a kunada,

The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

مینانگە، اَن بیز آنی یوخلایب کِچیپ گئتدیک، چونک قالا یاخشِ بیردیر. اگر رب بیزدن خوشنود اولسا، او زامان بیزی بو مینە گتیرر و اونو بیزه وِرر؛ او، سوت و بال آقان بیردیر. فقط، سیز ربه قارشی عصیان ائتمه‌یین، نه ده مینە خلقیندن قورخون؛ چونکی اونلار بیزیم اوچون چورکدور: اونلارین حیمایه‌سی اونلاردان گئدیب، و رب بیزیم‌لادیر؛ اونلاردان قورخمایین.

But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

Asanblaŋ naba mɛrɛ uya ɲina ni katɛ wɔn. Sɛbɛ, Awurade anuonyam no yii ne ho adi wɔ ahyiaeɛ ntamadan no mu wɔ Israel mma nyinaa anim. Na Awurade ka kyerɛɛ Mose sɛ, Mmere bɛn na saa nkurɔfo yi bɛkɔ so ahyɛ me abufuw? Na ɛbɛkyɛ akosi da bɛn ansa na wɔagye me adi, ɛwom sɛ mɛyɛɛ nsɛnkyerɛnneɛ a mede kyerɛɛ wɔn no nyinaa wɔ wɔn mu?

I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

آنها را به وبا خواهم زد و از میراث محرومشان خواهم ساخت، و از تو قومی بزرگ‌تر و نیرومندتر از ایشان پدید خواهم آورد.

And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

As Moisés teisu’ẽ Ñandejárape: Upéi umi Egiptoygua ohendúta ko mba’e, (nde niko nde pu’akapýpe reguenohẽ ko tetãygua ijapytegui;) ha ha’ekuéra omombe’úta ko yvy rupi oikóvape; pórke ohendu hikuái nde, Ñandejára, reĩha ko tetã apytépe, nde, Ñandejára, rejechaha rova hag̃ua rova, ha ne arai oĩha hi’ári kuéra, ha rehoha henonderã kuéra ára pukukue peteĩ arai ytaicha rupive, ha pyharekue peteĩ tata ytaicha rupive. Ha ko’ág̃a, rejukáramo opa ko tetãyguápe peteĩ kuimba’e hag̃uáicha, upéicharõ umi tetã nguéra ohendúva nde herakuã oñe’ẽta he’ívo: Ñandejára ndaikatúigui ogueraha ko tetãyguápe pe yvýpe ome’ẽ hag̃ua chupekuéra, upe he’i va’ekuépe chupekuéra, upévare ojuka chupekuéra ñu mbytépe.

And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

Y ahora, te ruego, sea engrandecido el poder de mi Señor, conforme a lo que has dicho, diciendo: El Señor es tardo para la ira y grande en misericordia, que perdona la iniquidad y la transgresión, y que de ningún modo tendrá por inocente al culpable, que visita la iniquidad de los padres sobre los hijos hasta la tercera y la cuarta generación. Perdona, te ruego, la iniquidad de este pueblo conforme a la grandeza de tu misericordia, y como has perdonado a este pueblo desde Egipto hasta ahora.

And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

Và Đức Giê-hô-va phán rằng: Ta đã tha thứ theo lời ngươi; nhưng thật như Ta hằng sống, cả trái đất sẽ được đầy dẫy vinh quang của Đức Giê-hô-va.

Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

פֿאַר אַלע יענע מענטשן, וואָס האָבן געזען מײַן כבוד און מײַנע נסים, וואָס איך האָב געטאָן אין מצרים און אין דער מדבר, און האָבן מיך איצט געפּרוּווט די צען מאָל, און האָבן ניט צוגעהערט צו מײַן קול — זיכער, זיי וועלן ניט זען דאָס לאַנד, וואָס איך האָב געשוואָרן צו זייערע עלטערן; און קיינער פֿון די וואָס האָבן מיך דערצערנט וועט עס ניט זען. נאָר מײַן קנעכט כּלבֿ, ווײַל ער האָט געהאַט אַן אַנדער גײַסט מיט זיך און האָט מיר פֿולשטענדיק נאָכגעפֿאָלגט, אים וועל איך אַרײַנברענגען אין דאָס לאַנד, וווּהין ער איז אַרײַן; און זײַן זאָמען וועט עס פֿאַרמאָגן. (די עמלקים און די כּנענים האָבן דעמאָלט געוווינט אין טאָל.) מאָרגן קערט אײַך אום, און גייט אַרײַן אין דער מדבר אויפֿן וועג צום רויטן ים.

And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

ვჰრქუა უფალმან მოსეს და აარონს, ეტყოდა: ვიდრემდის დავითმენ ამ ბოროტ საკრებულოს, რომელნი მდრტვინვენ ჩემსა ზედა? მესმა მე დრტვინვანი ძეთა ისრაელისანი, რომელსა მდრტვინვენ ჩემსა ზედა. ჰრქუ მათ: ცხოველ ვარ მე, იტყვის უფალი, ვითარცა იტყოდეთ ჩემსა სასმენელსა, ეგრეთ გიყო თქვენ: გვამნი თქვენნი დაეცემიან უდაბნოსა ამას შინა; და ყოველნი აღრიცხულნი თქვენგან, მთელისა რიცხვისა თქვენისაებრ, ოცისა წლისაგან და უმეტესნი, რომელნი მდრტვინვიდით ჩემსა ზედა, უეჭველად ვერ შეხუალთ ქვეყანასა მას, რომლისათვის ვფიცე, ვითარმედ დაგამკვიდრებდეთ მას შინა, გარნა ქალებ იეფუნეს ძე და იესო ნავესი. ხოლო ყრმანი თქვენნი, რომელთათვის თქუთ, ვითარმედ საცარცვად იქმნებიან, მათ შევიყვან და იცნობენ ქვეყანასა მას, რომელი თქვენ მოიძულეთ. ხოლო თქვენ—გვამნი თქვენნი დაეცემიან უდაბნოსა ამას შინა. და შვილნი თქვენნი იმწყემსებენ უდაბნოსა შინა ორმოც წელსა და იტვირთვენ სიძვათა თქვენთა, ვიდრემდის განილევიან გვამნი თქვენნი უდაბნოსა შინა. იმ დღეთა რიცხვისაებრ, რომელთა შინა გამოიკვლიეთ ქვეყანაჲ, ორმოც დღესა, დღედ წელიწადი, დღედ წელიწადი იტვირთოთ უსჯულოებანი თქვენნი ორმოც წელსა, და სცნათ განდგომილება ჩემი.

I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

Ndzi HOSI ndzi vurile ndzi ku: Hakunene ndzi ta swi endla eka nhlengeletano hinkwayo leyi yo biha, leyi hlengeletaneke swin’we ku lwa na mina: emitini leyi va ta lovisiwa, naswona kona kwalaho va ta fa. Naswona vavanuna lava Muxe a va rhumeke ku ya kambela tiko, lava vuyeke va endla leswaku nhlengeletano hinkwayo yi n’unun’uta ku lwa na yena hi ku tisa nandzu wa mavunwa ehenhla ka tiko, Hi swona vavanuna volavo lava tiseke xiviko xo biha ehenhla ka tiko, va file hi ntungu emahlweni ka HOSI.

But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

لەام جۆشوا کوری نون، و کالێب کوری یەفۆنە، کە لەو پیاوانە بوون کە چووبوون بۆ پشکنینی خاکەکە، هێشتا زیندوو مانەوە. ژمارەکان 14:1–38.

We will continue these thoughts in the next article.

Jutnanakan kay panpanunot iti sumaruno nga artikulo.