We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Atualmente, estamos tratando do símbolo profético de 1863. Temos concentrado nossa atenção em Cades bíblica como o símbolo da rebelião do antigo Israel contra o “descanso”, rebelião essa que ocasionou a sua morte ao longo de um período que culminou em Cades, ilustrando assim a rejeição, em 1863, das “veredas antigas” de Jeremias, quando os “sete tempos” de Levítico vinte e seis foram rejeitados.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

在寻求与加低斯和1863年相关的亮光之时，我们一直在辨识那通向加低斯的十次试验。我们已将前三次试验确定为吗哪的试验。这三个步骤可以表现为神迹或试验，而安息日的安息作为十次试验中的第一次，正对应于第十次试验；保罗在《希伯来书》中极其清楚地将其指认为“安息”。这十次试验具有一个阿拉法的安息，也具有一个欧米伽的安息。

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

مهما أراد دارس النبوّة أن يعرّف «الراحة» التي رفضها العبرانيون في قادش، فإن كل «راحة» نبويًا—سطرًا على سطر—تشير إلى «الراحة والطمأنينة» التي هي المطر المتأخر. وقادش رمزٌ بارز لرفض رسالة المطر المتأخر، وكذلك لاختبار المطر المتأخر أيضًا، لأن الختم الذي يُنجَز على المئة والأربعة والأربعين ألفًا في قادش هو رسوخٌ في الحق، ذهنيًا وروحيًا معًا.

“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

«Та худзейтэ, як народ Божы запячатлёны на сваіх ілбах, — гэта не нейкая пячатка ці знак, які можна ўбачыць, але ўсталяванне ў праўдзе, як разумовае, так і духоўнае, так што іх ужо нельга будзе пахіснуць, — тады ж, як толькі народ Божы будзе запячатлёны і падрыхтаваны да прасейвання, яно настане. Сапраўды, яно ўжо пачалося; суды Божыя ўжо сыходзяць на зямлю, каб даць нам папярэджанне, каб мы маглі ведаць, што набліжаецца». The Seventh-day Adventist Bible Commentary, volume 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

“સત્યમાં” “બૌદ્ધિક રીતે” સ્થિર થવું એટલે ઈશ્વરના વચનના અભ્યાસમાં “લાઇન પર લાઇન”ની પદ્ધતિને એકમાત્ર અને માત્ર પવિત્ર કરાયેલ અભિગમ તરીકે સ્વીકારવું. આ સંકુચિત અભિગમ ઑગસ્ટ 1840માં યોગ્ય અભિગમ તરીકે પુષ્ટિ પામ્યો, જ્યારે “મોટી સંખ્યામાં લોકો મિલર અને તેના સહકારીઓએ અપનાવેલા ભવિષ્યવાણીના અર્થઘટનના સિદ્ધાંતોની યોગ્યતા વિષે વિશ્વાસ પામ્યા, અને એડવેન્ટ ચળવળને અદભૂત પ્રેરણા મળી.” “અદભૂત પ્રેરણા” એ પવિત્ર આત્માની શક્તિના પ્રગટ થવાનું પ્રતિનિધિત્વ કરે છે, જેણે 1840માં પ્રથમ દેવદૂતનો સંદેશ સમગ્ર વિશ્વમાં મોકલ્યો.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Ci, którzy uczestniczyli w dziele przedstawiającym „cudowny impuls”, zostali uzdolnieni do wykonania właśnie tego dzieła mocą Ducha Świętego. Duch Święty objawiał swoją moc jedynie pośród tych, którzy przyjęli świętą metodologię. Duch Święty objawiał swoją moc jedynie w tych, którzy przyjęli świętą metodologię.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

خود را از لحاظ فکری در حقیقت مستقر ساختن، همان پذیرشِ روش‌شناسیِ «حکم بر حکم» است؛ و این «پذیرش»ِ روش‌شناسیِ «حکم بر حکم» برای یک لاودیکیّه‌ای به‌صورت گشودنِ درِ دل برای ورودِ رسولِ لاودیکیه در شخصِ روح‌القدس به تصویر کشیده شده است. پذیرشِ این روش‌شناسیِ مقدّس، قدرتِ روح‌القدس را به ذهنِ کسانی که از لحاظ فکری در حقیقت مستقر می‌شوند، وارد می‌سازد. پذیرشِ آن روش‌شناسی، روحانیتی را پدید می‌آورد که به‌صورت ترکیبِ الوهیت با انسانیت به تصویر کشیده شده است. به‌کارگیریِ روش‌شناسیِ کتاب‌مقدّسیِ «حکم بر حکم»، هنگامی که با ایمان درآمیزد، به‌صورت از لحاظ فکری در حقیقت مستقر شدن به تصویر کشیده می‌شود؛ و حقیقتی (پیامی) که این روش‌شناسی پدید می‌آورد، از عیسی، که کلمه است، قابل جدایی نیست. پذیرفتنِ پیامِ کلامِ او، همان پذیرفتنِ روح‌القدس در ذهنِ شماست. پس از لحاظ فکری در حقیقت مستقر شدن، آن تجربهٔ روحانی را پدید می‌آورد که مُهرِ تأییدِ خدا را دریافت می‌کند.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—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.”

Cadés fue la prueba final para el antiguo Israel. Las dos clases de bebedores de vino en el libro de Joel están separadas y distinguidas entre sí sobre la base del rechazo o de la aceptación del mensaje de la lluvia tardía, que Joel identifica como “vino nuevo”, en contraste con el vino fermentado que consume la otra clase. El “vino nuevo” de Joel es el “reposo” de Pablo, en Hebreos tres y cuatro. Es también aquello que los “ebrios de Efraín” de Isaías rehúsan “oír”: “a los cuales él dijo: ‘Este es el reposo; dad reposo al cansado; y este es el refrigerio’; pero no quisieron oír. La palabra de Jehová, pues, les fue mandato tras mandato, mandato tras mandato, línea sobre línea, línea sobre línea, un poco aquí y un poco allí; para que vayan, y caigan hacia atrás, y sean quebrantados, y enlazados, y presos.”

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Nous avons établi que la rébellion du veau d’or d’Aaron représente « deux » des dix épreuves qui s’achèvent à Kadès. La division de cette épreuve en deux épreuves s’accorde avec la période d’épreuve de la pluie de l’arrière-saison, laquelle est représentée par « l’épreuve de l’image de la bête », épreuve qui détermine la destinée du peuple de Dieu. Apocalypse treize identifie la « rébellion », car le nombre « treize » représente la rébellion.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Le chapitre commence par la bête papale qui monte de la mer, symbole suprême de la rébellion sur la terre, puisque Daniel l’identifie comme la puissance qui profère de grandes paroles contre le Très-Haut. Cette rébellion est suivie par la rébellion de la bête de la terre, les États-Unis, qui contraignent ensuite le monde entier à suivre leur exemple de rébellion. Le modèle de la troisième rébellion dans le chapitre se trouve dans la première des trois rébellions, représentée par la bête de la mer, symbole du Vatican. Au verset onze, les États-Unis parlent comme un dragon et forment ainsi une image à la bête — image du Vatican. À partir du verset douze, les États-Unis obligent le monde à faire de même. La rébellion d’Aaron est double, représentant la rébellion des États-Unis, puis celle du monde entier lorsque l’image mondiale du Vatican est imposée.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

تمردُ هارون يحدِّد كلتا الفترتين، وقد مُثِّلتا بعبادةٍ للأوثان حين لم يكن موسى حاضرًا، تلتها عبادةٌ للأوثان حين كان موسى حاضرًا. وكان موسى قد كان يتلقّى الشريعة، ولذلك يمثّل شريعة الله بوصفها نقطةَ التحوّل في التمرّد. والامتحان الذي يمثّله تمثالُ هارون الذهبي لعجلٍ-وحشٍ هو امتحانُ سنة 1863.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Zwino ni mweso wa mulamulo wa Sondo, woyimira mzere wogawanitsa pakati pa moyo ndi imfa. Ndiwo mzere wogawanitsa pakati pa Dziko Lolonjezedwa kapena imfa m’chipululu, mzere wogawanitsa pakati pa chilembo cha chilombo kapena chisindikizo cha Mulungu, mzere wogawanitsa pakati pa tsogolo la Shebna wa ku Laodikea kapena Eliakimu wa ku Filadelfiya. Mayeso atatu oyambirira, oyimiridwa ndi mana, akuyimira mkangano wa Sabata kapena Sondo, monganso mweso wa khumi. Mzere wogawanitsa mu kupanduka kwa ng’ombe yagolide kwa Aroni, woyimira mayeso achisanu ndi achisanu ndi chimodzi—ndipo ndiwo mulamulo wa Sondo.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Jaribio la nne ni maji katika Masa, likimaanisha “kujaribu,” na Meriba, likimaanisha “bendera ya Yehova,” nalo linapatikana katika Kutoka 17:1–7, ambako linatambuliwa moja kwa moja kuwa ni “kumjaribu Bwana.”

And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

Puis toute l’assemblée des enfants d’Israël partit du désert de Sin, selon ses étapes, d’après le commandement de l’Éternel, et campa à Rephidim ; et il n’y avait point d’eau à boire pour le peuple. Alors le peuple querella Moïse, et dit : Donnez-nous de l’eau afin que nous buvions. Et Moïse leur dit : Pourquoi me querellez-vous ? Pourquoi tentez-vous l’Éternel ? Là, le peuple eut soif d’eau ; et le peuple murmura contre Moïse, et dit : Pourquoi nous as-tu fait monter hors d’Égypte, pour nous faire mourir de soif, nous, nos enfants et notre bétail ?

And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

Mose akapfuurira kuna Ishe, achiti, Ndichaita sei nevanhu ava? Vava pedyo nokunditema namabwe.

And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

Yahweh yi Musa nde: “Lekkal jiitu nit ñi, te ànd ak yenn ci magi Israyil; jël sa yat bi nga doon dóor dex bi, yor ko ci sa loxo, te dem. Xoolal, maa ngi di taxaw fa kanam sa bopp ci kaw xeer wa ca Horeb; nga dóor xeer wa, ndox di génn ci moom, ngir nit ñi naan.” Musa def na noonu ci gis-gisu magi Israyil.

And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

Na aita mahali pale jina la Masah, na Meriba, kwa sababu ya kushindana kwa wana wa Israeli, na kwa sababu walimjaribu Bwana, wakisema, Je, Bwana yupo kati yetu, au la? Kutoka 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

آزمونی که به‌واسطۀ «Massah» نمادپردازی شده است، و عَلَمی که به‌واسطۀ «Meribah» نمادپردازی شده است، آلفای نبوّتی‌ای هستند که با اومگای نبوّتیِ خود تلاقی می‌کنند، آن‌گاه که موسی همان صخره را بارِ دوم می‌زند. این بدان معناست که چهارمینِ ده تحریک در قادِش نمایانده می‌شود، زیرا قادِشِ دوم همان‌جاست که موسی در عصیان صخره را می‌زند. این امر نشان می‌دهد که قادِش، به‌عنوان یک نماد، آزمونِ آب را که عَلَمی پدید می‌آورد، در بر می‌گیرد.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Ang pagsubok sa tubig na lumilikha ng watawat ay ang pagsubok ng mensahe ng huling ulan. Ang 1863 ang dako na sana’y pinagtaasan ng watawat, ngunit sa aba; ang 1863 ay ang unang Kades lamang, at ang ikalawang Kades ay nasa nalalapit nang kautusan ng Linggo. Ang Massah at Meribah ay kumakatawan sa pangwakas na pagsubok para sa isang daan at apatnapu’t apat na libo bago pa man sila itaas bilang isang watawat sa kautusan ng Linggo. Hindi ang kapamahalaan ng Roma, ni ang kapamahalaan ng mga Judio, ang nagsaayos ng kamatayan ni Cristo. Ang kapamahalaang iyon ay pinahintulutan sa kapulungan ng Langit maraming panahon bago ang krus. Ginamit ni Moises ang kaniyang tungkod, ang tungkod na pinahiran ng Diyos Mismo, upang hampasin ang Bato—ngunit isang ulit lamang. Ang Batong iyon, ayon sa inspirasyon, ay kumakatawan sa mga mensahe mula 1840 hanggang 1844, na siyang mga dating saligang katotohanan na kumakatawan sa landas ng mga matuwid. Sa pagsubok na kinakatawan ng Massah, ang tubig na nagliligtas ay ang tubig na lumalabas mula sa Bato ng mga dating landas. Ang tubig na iyon ay sumusubok at lumilikha ng dalawang uri; ang isa ay ukol sa tanda ng hayop at ang isa naman ay ukol sa tatak ng Diyos, gaya ng kinakatawan ng tatak ng Diyos sa mga itinaas bilang isang watawat, gaya ng kinakatawan ng Meribah.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Le temple fut achevé avant le troisième décret d’Artaxerxès, établissant que le temple millérite que Christ releva en 46 ans, de 1798 à 1844, fut achevé avant le troisième ange, représenté par l’arrivée du troisième décret. Les cent quarante-quatre mille sont scellés juste avant la loi du dimanche, où ils sont alors élevés comme une offrande-enseigne des prémices de la Pentecôte, comme aux jours d’autrefois. Massa et Meriba identifient l’épreuve de l’eau représentée par le message du Cri de Minuit dans l’histoire des premier et troisième anges.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

L’œuvre qui consiste à unir la Divinité à l’humanité est aussi représentée comme l’union de deux temples. Elle est également représentée comme un mariage, dans lequel un homme et une femme, ou un temple féminin et un temple masculin, sont unis et deviennent une seule chair. Le Christ a édifié le temple millérite dans le but de les conduire dans Son temple céleste, où ils trouveraient le « repos », représenté, dans l’histoire de 1844, par le sabbat du septième jour.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Kapag ang pagkaunawang ito tungkol sa Massa at Meribah, bilang ikaapat na pagsubok, ay inilapat sa pagitan ng isang pambungad na pagsubok na kumakatawan din sa tatlong pagsubok, at na pagkatapos ay sinusundan ng kautusang ukol sa Linggo ng ikalima at ikaanim na mga pagsubok—makikita mo kung gayon, ngunit kung ikaw lamang ay handang makakita, na ang tatluhang pagsubok ng manna ang unang pagsubok, na sinusundan ng isang pagsubok na nauuna sa ikatlong dalawahang pagsubok ng gintong guya ni Aaron. Ang Massa at Meribah ay magkatuwang na kinakatawan, sapagkat tanging sa mensahe lamang ng ikalawang anghel matatagpuan ang isang propetikong “pagdodoble.” Ang unang tatlong pagsubok ng manna ay ang mensahe ng unang anghel. Ang pagsubok ng Massa at Meribah ay ang mensahe ng ikalawang anghel at ang paghihimagsik ni Aaron ay ang mensahe ng ikatlong anghel.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Тав дахь шалгалт нь Аароны алтан тугалын шалгалт бөгөөд энэ нь босогчид өөрсдийн нүцгэн тэрслүү байдлыг Бурханаас далд гэж бодсон үед илэрсэн шүтээн шүтлэгийн илрэлээр эхэлдэг.

And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

जब लोगों ने देखा कि मूसा पर्वत से उतरने में विलम्ब कर रहा है, तब लोग हारून के पास इकट्ठे होकर उससे कहने लगे, उठ, हमारे लिए देवताओं को बना दे, जो हमारे आगे-आगे चलें; क्योंकि इस मूसा का, उस पुरुष का, जो हमें मिस्र देश से निकाल लाया, हमें नहीं मालूम कि उसका क्या हुआ। तब हारून ने उनसे कहा, अपनी पत्नियों, अपने पुत्रों और अपनी पुत्रियों के कानों में जो सोने के कुण्डल हैं, उन्हें उतारकर मेरे पास ले आओ। तब सब लोगों ने अपने कानों के सोने के कुण्डल उतारकर हारून के पास ले आए। और उसने उन्हें उनके हाथ से लेकर एक नक्काशी के औज़ार से उसका आकार दिया, और एक ढला हुआ बछड़ा बना डाला; तब वे कहने लगे, हे इस्राएल, ये ही तेरे देवता हैं, जो तुझे मिस्र देश से निकाल लाए। यह देखकर हारून ने उसके सामने एक वेदी बनाई; और हारून ने घोषणा करके कहा, कल यहोवा के लिये पर्व होगा।

And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

اور اگلے دن وہ صبح سویرے اٹھے، اور سوختنی قربانیاں چڑھائیں، اور سلامتی کی قربانیاں پیش کیں؛ اور لوگ کھانے پینے کو بیٹھ گئے، اور کھیل کود کے لیے اٹھ کھڑے ہوئے۔ خروج 32:1–6۔

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Alttawto enaŋu tɔ?

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Равишҳои панҷум ва шашум ба таври равшан намунаи пешгӯёнаи қонуни якшанбе мебошанд ва бо он мутобиқат доранд. Илёс бар кӯҳи Кармил ҳамон гуна саволеро матраҳ мекунад, ки Мусо низ карда буд. «Имрӯз интихоб кунед, ки ба кӣ хизмат хоҳед кард», ба имтиҳони қонуни якшанбе ишора мекунад. Рамзшиносии имтиҳони сурати ҳайвон ба қонуни якшанбе ишора менамояд. Ҷудошавии левиён дар достони Ҳорун ва ҷудошавии дувоздаҳ сибт дар достони ду гӯсолаи тиллоии Ёробъом, ҷудо шудани хирадмандон ва ҷоҳилонро дар қонуни якшанбе муайян месозад. Лоудикиён бокирагони ҷоҳиланд, чунон ки Хоҳар Уайт ба он шаҳодат медиҳад, ва бинобар ин ҷудошавии бокирагон дар қонуни якшанбе ҷудошавии Лоудикиён ва Филаделфиён аст. Равишҳои панҷум ва шашум, ки як имтиҳони дуҷониба мебошанд, бо қонуни якшанбе мутобиқат доранд, ки ин маънои онро дорад, ки онҳо бо 1863 ва Қодеш низ мутобиқат доранд.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Exode, chapitres trente-deux et trente-trois, s’accomplissent le même jour, à quelques heures d’intervalle, et ce jour préfigure 1863 et Kadès. Au chapitre trente-trois, Moïse demande à voir la gloire de Dieu. Ainsi, nous voyons Moïse, dans la cinquième et la sixième provocation, être transformé en les cent quarante-quatre mille. Ce même Moïse est aussi à Kadès, frappant le Rocher une seconde fois, représentant ainsi une classe qui est brisée par le Rocher sur lequel elle a refusé de tomber. Ce Rocher est un message, et il y a donc à Kadès deux symboles de Moïse, l’un manifestant la gloire de Dieu et l’autre rejetant le Rocher.

“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

« Ceux qui se tiennent comme sentinelles de Dieu sur les murailles de Sion soient des hommes capables de discerner les dangers avant le peuple, — des hommes qui sachent distinguer entre la vérité et l’erreur, la justice et l’injustice. »

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Ang babala ay dumating na: Walang anuman ang dapat pahintulutang pumasok na yuyugyog sa pundasyon ng pananampalataya na siyang aming pinagtatayuan mula pa nang dumating ang mensahe noong 1842, 1843, at 1844. Ako ay nasa mensaheng ito, at mula noon ay tumatayo ako sa harap ng sanlibutan, tapat sa liwanag na ibinigay sa atin ng Diyos. Hindi namin ipinanukalang alisin ang aming mga paa mula sa platapormang kinatatayuan nila, na pinaglagyan sa kanila habang araw-araw naming hinahanap ang Panginoon sa taimtim na panalangin, na humahanap ng liwanag. Inaakala ba ninyo na maipagpapalit ko ang liwanag na ibinigay sa akin ng Diyos? Ito ay magiging gaya ng Bato ng mga Kapanahunan. Ito ang umakay sa akin mula pa nang ito’y ibigay.” Review and Herald, Abril 14, 1903.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

L’un des symboles de « Moïse à Kadès » est qu’il frappe le Rocher avec une verge, symbole d’autorité. La première fois, c’était l’autorité de Dieu, et la seconde fois, c’était l’autorité de l’homme. La catégorie représentée par Moïse lors du second Kadès est figurée comme les ivrognes d’Éphraïm, qui se servent de leur autorité théologique (verge) pour attaquer le message de la pluie de l’arrière-saison, lequel est le message des anciens sentiers de 1840 à 1844.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

« Tous les messages donnés de 1840 à 1844 doivent maintenant être rendus saisissants, car beaucoup de personnes ont perdu leurs repères. Les messages doivent parvenir à toutes les Églises. »

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Christ a dit : « Heureux vos yeux, parce qu’ils voient ; et vos oreilles, parce qu’elles entendent. Car je vous le dis en vérité, beaucoup de prophètes et de justes ont désiré voir les choses que vous voyez, et ne les ont point vues ; et entendre les choses que vous entendez, et ne les ont point entendues » [Matthieu 13:16, 17]. Heureux les yeux qui ont vu les choses qui ont été vues en 1843 et en 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“පණිවිඩය දෙන ලදී. තවද, එම පණිවිඩය නැවත ප්‍රකාශ කිරීමේදී කිසිදු ප්‍රමාදයක් නොවිය යුතුය; මක්නිසාද කාලයේ ලකුණු ඉටු වෙමින් පවතින බැවින්, අවසාන කාර්යය සිදු කරනු ලැබිය යුතුය. අල්ප කාලයකදී මහත් කාර්යයක් සිදු කරනු ලැබේ. ඉක්මනින්ම දෙවියන්වහන්සේගේ නියමය අනුව පණිවිඩයක් දෙනු ලැබේ, එය මහත් ඝෝෂාවක් බවට වර්ධනය වනු ඇත. එවිට දානියෙල් තමන්ට නියමිත ස්ථානයේ සිට, තම සාක්ෂිය දෙනු ඇත.” Manuscript Releases, volume 21, 437.

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Jaribio la kwanza la mana ni majaribu matatu. Jaribio la mwisho kati ya majaribu kumi ni jaribio la malaika wa tatu. Vyote viwili, la kwanza na la mwisho, vinawakilisha “pumziko” kama ishara ya jaribio. Jaribio la kwanza ni majaribu matatu, likimwakilisha malaika wa kwanza anayefuatiwa na malaika wa pili; lakini jaribio la nne, ambamo kutiwa muhuri na kuinuliwa juu kama bendera kunawakilishwa na Massa na Meriba. Malaika wa tatu, anayewakilishwa na jaribio la tano na la sita, ndiye jaribio la tatu, lililofuata jaribio la pili la Massa na Meriba, na jaribio la kwanza la mana.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

La provocation à Tabéra, exposée dans Nombres 11:1–3, constitue la septième mise à l’épreuve. Les versets qui introduisent l’épreuve ardente de la foi représentée par « Tabéra », qui signifie « lieu d’embrasement », sont précédés de versets qui décrivent la marche du peuple de Dieu à travers le désert. L’impatience manifestée au chapitre dix est mise en contraste avec les cent quarante-quatre mille qui suivent l’Agneau partout où Il va. Ce sont ceux qui ont la patience des saints ; mais l’ancien Israël manifestait, au chapitre dix, une impatience qui conduit à sa cuisante épreuve au chapitre onze.

And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

۽ اھي خداوند جي جبل کان ٽي ڏينھن جي مسافت تي روانا ٿيا؛ ۽ خداوند جي عهد جو صندوق انھن جي اڳيان انھن ٽن ڏينھن جي مسافت ۾ ھلندو ويو، تہ جيئن انھن لاءِ آرام جي جاءِ ڳولي ڪڍي. ۽ خداوند جو ڪڪر ڏينھن جو انھن تي ھوندو ھو، جڏھن اھي لشڪرگاهه مان نڪرندا ھئا. ۽ ائين ٿيو، جڏھن صندوق اڳتي وڌندو ھو، تہ موسى چوندو ھو، اٿي بيھ، اي خداوند، ۽ تنھنجا دشمن ٽڙي پکڙي وڃن؛ ۽ جيڪي توسان دشمني رکن ٿا سي تنھنجي حضور کان ڀڄي وڃن. ۽ جڏھن اھو بيھندو ھو، تڏھن ھو چوندو ھو، موٽي اچ، اي خداوند، اسرائيل جي بيشمار ھزارن ڏانھن. گنتي 10:33–36.

The next verse introduces the rebellion of Taberah.

Ndime inayofuata yatanguliza uasi wa Tabera.

And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

Et quand le peuple se plaignit, cela déplut à l’Éternel ; et l’Éternel l’entendit ; et sa colère s’enflamma ; et le feu de l’Éternel s’alluma parmi eux et consuma ceux qui étaient aux extrémités du camp. Alors le peuple cria à Moïse ; et lorsque Moïse pria l’Éternel, le feu s’éteignit. Et il donna à ce lieu le nom de Tabéra, parce que le feu de l’Éternel avait brûlé parmi eux. Nombres 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Ka tsheh kaba bud hadien ka jingpaw pyrthei jong ka ding, ka long ka jingkwah doh ban bam bad kane ka long ka jingïaleh kaba phra. Kane ka don ha Numbers 11:4–34. Ka jingud ha Taberah ka pyni ïa ka jinglong ba halor kaba la pyut, ka jingbym lah jingïaishah, bad ka jingïaleh pyrshah jong ka jingkwah brai ïa ki fleshpots jong ka Egypt ka pyni ïa ka jinglong ba hapoh. Ka ding ka pyni ïa ka jingpynkhuid da ka ding jong u Messenger of the Covenant ha Malachi lynnong lai, namar ha ka jingïathuhlypa Taberah ka mut ka jaka thang, bad ka jaka thang ha ka Ktien jingïathuhlypa jong U Blei ka don ha Malachi lai ha kaba ka ding ka pynmih ïa ka kynhun bym lah jingïaishah kaba la bynta ban shah pynkhuid noh bad ïa ka kynhun ba lah jingïaishah kaba la shah pynkhuid kum ka jingïaisait ba la kyntiew.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Izo izay asehon’i Mosesy ao amin’ny fitsapana roa sosona momba ny toetra ambony sy ambany an’i Tabera dia ny iray hetsy sy efatra amby efapolo arivo, izay efa miorina tsara ao amin’ny fahamarinana, na ara-tsaina izany no sady ara-panahy koa. Ny saina no mamantatra ny toetra ambony, ary ara-panahy izany dia maneho ny firaisan’ny Maha-Andriamanitra amin’ny maha-olona. Tsy afaka mitambatra amin’ny maha-olona ny Maha-Andriamanitra raha tsy efa voahombo sy maty ny toetra ambany. Ny fahamiorenana ao amin’ny fahamarinana, na ara-tsaina na ara-panahy, dia maneho ny fanandraman’ny olona iray eo am-panombohana tombo-kase. Ny afon’i Tabera dia maneho ny fisarahana farany ny vary sy ny tsimparifary ao amin’ny asan’i Kristy amin’ny fananganana ny tempolin’ilay iray hetsy sy efatra amby efapolo arivo.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

टेस्ट नौ मिरियम और हारून का विद्रोह है, जो गिनती 12 में पाया जाता है। यह उकसावा कोरह, दातान और अबीराम के उकसावे, अथवा 1888 के मिनियापोलिस, से भिन्न न था। प्रश्न केवल परमेश्वर के संदेश के अस्वीकार का ही न था, वरन् परमेश्वर द्वारा चुने गए नेतृत्व के अस्वीकार का भी था।

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

id-id Penghukuman terhadap para pemimpin yang menolak bukan saja pekabaran itu, melainkan juga pembawanya, mendahului ujian yang kesepuluh. Kepemimpinan itu menyatakan diri sebagai orang-orang murtad tepat sebelum undang-undang Hari Minggu, yang adalah ujian kesepuluh. Undang-undang Hari Minggu itu sejajar dengan salib, dan dalam perjalanan menuju salib, yaitu undang-undang Hari Minggu itu, para pemimpin memilih Barabas, seorang kristus palsu, sebab “bar” berarti ‘anak dari’ dan “abba” berarti ‘bapa.’ Menjelang salib (undang-undang Hari Minggu) atau Kadesh, kepemimpinan itu menyatakan kemurtadan yang sepenuhnya matang dengan memilih suatu kristus tandingan dan juga dengan secara langsung menyatakan kepada pihak-pihak berwenang sipil bahwa mereka tidak mempunyai raja selain Kaisar.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

সপ্তম, অষ্টম ও নবম পরীক্ষা সীলমোহর প্রক্রিয়াকে শনাক্ত করছে, কিন্তু দৃষ্টান্তটি মূর্খ কুমারীদের বিষয়ক। ঐ পরীক্ষাগুলির দশমটি ছিল কাদেশের প্রথম বিদ্রোহ, যা 1863 সালের প্রতিরূপ। 1846 সাল থেকে ইব্রীয়দের সিনাইয়ে আনা হয়েছিল ব্যবস্থা গ্রহণ করার জন্য। দশ আজ্ঞার দুই প্রস্তরফলক প্রাচীন আক্ষরিক ইস্রায়েলের সঙ্গে ঈশ্বরের চুক্তিগত সম্পর্কের প্রতীক, এবং হাবাক্কূকের দুই ফলক আধুনিক আত্মিক ইস্রায়েলের চুক্তিগত সম্পর্কের প্রতীক। দ্বিতীয় ফলকটি 1850 সালে উপস্থাপিত হয়েছিল, এবং প্রাচীন ইস্রায়েল যেমন ব্যবস্থা পালন করার অঙ্গীকার করেছিল, তেমনি 1856 সালের মধ্যে এক চূড়ান্ত পরীক্ষা উপস্থিত করা হয়, যার প্রতিরূপ ছিল গুপ্তচরদের প্রতিশ্রুত দেশে গমন। 1856 সাল থেকে 1863 সাল পর্যন্ত সাত বছরে যে সংখ্যাগরিষ্ঠ মত গঠিত হয়েছিল, তা ছিল এই যে, লাওদিকেয়ার মরুভূমিই সেই স্থান যেখানে তারা মরতে চেয়েছিল।

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

دورانِ 1844 تا 1863 با آن دوره‌ای نمونه‌وار متناظر است که با تعمید در دریای سرخ آغاز شد و با تعمیدی دیگر در رود اردن پایان یافت؛ در همان مکانِ عیناً یکسانی که عیسی بعدها، هنگامی که به دست یحیی تعمید یافت، مسیح گردید. تعمید در دریای سرخ، رابطه‌ای عهدی با اسرائیلِ کهن را مشخص ساخت. آن رابطه با ازدواجی آغاز شد که هم‌زمان فرایند آزمونیِ ده‌مرحله‌ای را به جریان انداخت. سپس آنان به سینا آورده شدند و وعده دادند که شریعت او را نگاه دارند، اما نگاه نداشتند، و آنگاه در دهمین و آخرین آزمون، در نخستین شورشِ قادِش، شکست خوردند. پس از چهل سال، و پس از دومین و بزرگ‌ترِ شورش در قادِش، با تعمید یافتن در رود اردن، به سرزمین موعود داخل شدند.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

我々がバプテスマにおいて通過するすべての道標は、契約と結び合わされている。オメガと第二のカデシュの歴史は、最初のアルファのカデシュの歴史と一致している。モーセのオメガにおける反逆は、アルファのカデシュの反逆における国民全体の反逆よりも、はるかに大きなものであった。オメガは常により大きい。これら二つの反逆は共に、後の雨のメッセージの安息に入ることを拒む、イザヤの学ある者と学なき者との反逆を表している。

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

ورود تعمید (دریای سرخ، رود اردن و رود اردن)، نخستین از آنِ موسی و آخرین از آنِ مسیح؛ پس موسی آلفا است و مسیح اُمگا. حرفِ میانِ نخستین و بیست‌ودومین حروفِ الفبای عبری، یعنی حرف سیزدهم، چون پیوسته شود و در پیِ حرفِ نخست قرار گیرد، و آن‌گاه به حرفِ آخر و بیست‌ودوم نیز متصل گردد، واژهٔ عبریِ «حقیقت» را پدید می‌آورد. تعمید میانی، رود اردن و قادش بود. تعمید نخست در دریای سرخ، با تعمید در اردن دنبال شد. اما نخستین تعمید در اردن تا چهل سال به تعویق افتاد، تا دیدار دوم از قادش و تعمید واقعیِ اردن. تعمید سوم، که نمایانگر زمانِ تفقد از یهودیان بود، فرارسیده بود، آنگاه که مسیح کار خویش را در استوار ساختن عهد برای یک هفته، در تحقق دانیال باب نهم و آیهٔ بیست‌وهفت، آغاز کرد؛ و آن، ساعتِ داوری برای اسرائیلِ باستان بود.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Baptisma ea pele Leoatleng le Lefubelu ke molaetsa oa lengeloi la pele, ’me maeto a mabeli a ho ea Kadeshe a emela “ho menahana habeli”, hobane ketelo ea pele ea Kadeshe le Nōka ea Jordane ke moo borabele ba batho ba selekane sa Molimo bo emeloang teng, ’me Kadesheng ea bobeli borabele ba boetapele bo bonahatsoa. Kadeshe le maeto ao a mabeli li emela ho menahana habeli ha molaetsa oa lengeloi la bobeli moo lihlopha tse peli li bonahatsoang, ’me lihlopha tseo ka bobeli li emeloa ka baahi hape le ka boetapele. Kolobetso ea Kreste ke molaetsa oa lengeloi la boraro ha koro le mofoka li aroloa joalokaha Iseraele ea boholo-holo e ile ea aroloa ho monyaluoa oa Bokreste eo Kreste a ileng a mo nyala nakong ea hora ea kahlolo ea Iseraele ea boholo-holo.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Le temps allant de 1844 à 1863 correspond à la mer Rouge jusqu’à la première rébellion à Kadès. 1844 est le passage de la mer Rouge, 1846 est la manne, symbole de l’épreuve du sabbat que les White ont traversée avec succès en 1846, lorsqu’ils se marièrent. En 1849, le Seigneur étendit sa main une seconde fois pour rassembler son peuple. Il l’avait rassemblé durant le message du premier ange, lorsque la première des tables de Habacuc apparut dans l’histoire, et la seconde table fut destinée au même dessein.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Tau omega 1850 zedna varka koirend maip sind jurn, aev for that is what tau alpha 1843 zedna varka did. Tau first aengel had a zedna varka, an tau third aengel also had a zedna varka, for tau first is tau alpha an tau third is tau omega. Tau “two tables” are waymarks of tau first an third aengel’s—not tau second. Tau prophetic period of tau “tables” begins with a zedna varka with error an ends with a zedna varka with no error. Tau history between tau two tables is tau history of tau second aengel, where tau chart is set aside until 1850.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

1843 წლის დასრულების შემდეგ, 1844 წლის 19 აპრილს, 1843 წლის დიაგრამა გვერდზე გადაიდო, რადგან მან მაშინ შეცდომით იწინასწარმეტყველა 1843 წელი. 1844 წლის 19 აპრილიდან 1850 წლამდე არ არსებობს აბაკუმის ტაბულა. მეორე ანგელოზის ისტორიაში არ იყო დიაგრამა და—ბაბილონი დაეცა. ალფა არის ტაბულა, ომეგა არის ტაბულა, ხოლო შუაგული არის ბაბილონის დაცემა; აჯანყების სიმბოლო, რომელიც დაკავშირებულია იმ პერიოდთან, როცა ტაბულა არ არსებობდა. აბაკუმის ტაბულების ისტორიულ პერიოდს ჭეშმარიტების ხელწერა ატყვია.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

1850 mii fakkeenya Tulluu Siinaayiifi kenniinsa Seeraatiin bakka buufame. Taatee san Ayyaana Phanqosxeetti yaadatamee kabajame; yeroo sanatti buddeenoowwan raafaman lama ol kaafaman. Adeemsi buddeenoowwan raafaman ol kaasu, maxxansaa fi beeksisa gabatee sanaa Caamsaa 1842 keessatti, akkasumas seenaan bara 1849 yeroo gabateen lammaffaan qophaa’e fi bara 1850 yeroo inni argamu danda’e, isaaniin bakka buufama. Yeroon sun sarara Kiristoos keessatti guyyoota shantama du’aa ka’uu Isaa irraa jalqabee hamma Phanqosxeetti jiranidhaan bakka buufama; yeroo kun guyyoota afurtama, itti aansuunis kudhanitti qoodama.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

En 1849, Christ étendait sa main une seconde fois, et en 1850 la seconde table de Habacuc était disponible, et le processus d’épreuve conduisant à Kadès avançait. En 1856 survint la dernière des dix épreuves de l’ancien Israël, lorsqu’une lumière nouvelle sur la révélation prophétique fondamentale de Miller fut publiée dans le périodique du mouvement. Pendant deux mille cinq cent vingt jours prophétiques, de 1856 à 1863, les espions entrèrent pour explorer le pays. En 1863, ils choisirent un nouveau chef pour les ramener en Égypte.

We will continue these truths in the next article.

Nous poursuivrons ces vérités dans le prochain article.

“In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. 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.

«У виђењу које ми је дато у Бордовилу, Вермонт, 10. децембра 1871, показано ми је да је положај мога мужа био веома тежак. На њему је почивао притисак бриге и рада. Његова браћа у служби нису имала да носе та бремена, и нису ценили његове трудове. Стални притисак на њега исцрпљивао га је умно и телесно. Показано ми је да је његов однос према Божјем народу био, у извесним погледима, сличан односу Мојсија према Израиљу. Било је оних који су роптали против Мојсија када су околности биле неповољне, а било је и оних који су роптали против њега.» Testimonies, volume 3, 85.