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.

L’histoire des « œuvres merveilleuses de Dieu » est aussi représentée par la question prophétique : « jusqu’à quand ? » L’histoire figurée par ces deux symboles, ainsi que par beaucoup d’autres, représente le temps du scellement des cent quarante-quatre mille. Durant cette période, il y a un débat au sujet du véritable message de la pluie de l’arrière-saison et des nombreux autres faux messages de la pluie de l’arrière-saison. Il n’existe qu’un seul véritable message de la pluie de l’arrière-saison. Le fil narratif de l’histoire sacrée, dans laquelle Dieu accomplit Ses œuvres merveilleuses, est placé dans le contexte du livre de Joël, où le « vin nouveau » est retranché à une classe tandis qu’il est répandu sur l’autre classe.

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.

Dans le livre de Joël se trouvent quelques contrastes qu’il convient de relever. La racine du mot « parabole » signifie « mettre à côté » et implique intrinsèquement un contraste entre deux catégories. Nous avons déjà abordé certains des « contrastes » dans le livre de Joël, en faisant remarquer que la couronne d’orgueil portée par les ivrognes qui gouvernent Jérusalem est mise en contraste avec ceux qui portent la couronne de gloire. Nous n’avons pas encore exposé en quoi le symbole de la joie est l’opposé, tout en étant la contrepartie, du fait d’être couvert de honte, mais il en est ainsi, et nous avons l’intention de le montrer. Le sujet de l’alpha et de l’oméga se trouve également dans le livre de Joël, et ce principe selon lequel le premier illustre le dernier est aussi confirmé par les deux sermons de Pierre dans le livre des Actes.

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.

پەڕەی دووەمی کارەکانی نێردراوان لە ڕۆژی پەنجاکۆستا لە کاتژمێر 9ی بەیانی (کاتژمێری سێیەم) ڕوودەدات، و پەڕەی سێیەم کاتژمێری نۆیەمە (3ی دوای نیوەڕۆ)، کاتی قوربانیی ئێوارە. لە کارەکانی نێردراوان 2دا ئەو پەیامەی پەترۆس ڕایدەگەیەنێت لە ژووری سەرەوەی ماڵێکی تایبەتدا دەدرێت، بەڵام ووتارەکەی لە پەڕەی 3دا لە پەرستگادا پێشکەش دەکرێت. هەردووکیان بە بانگەواز بۆ تەوبە لە هەردوو کۆبوونەوەکەدا بە یەکەوە گرێدراون. هەمان پەیامە، لە دوو شوێنی جوگرافیایی، کە نیشانەی دووبارەبوونەوەیەک لەناو پەیامی پەنجاکۆستیدا پێشکەش دەکەن، ئەو پەیامەی کە لەنێوان حەوشە و پەرستگا دابەش بووە. لە ئاشکراکردنی 11دا، بە یوحەنا دەوترێت پەرستگا بپێوێت، بەڵام حەوشە بەجێبهێڵێت، چونکە دراوە بە نەتەوەکان.

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.

Ja minulle annettiin ruokoa muistuttava mittakeppi; ja enkeli seisoi sanoen: Nouse ja mittaa Jumalan temppeli ja alttari sekä ne, jotka siinä kumartaen palvovat. Mutta temppelin ulkopuolella oleva esipiha jätä pois äläkä mittaa sitä, sillä se on annettu pakanoille; ja pyhää kaupunkia he tallaavat jalkoihinsa neljäkymmentä kaksi kuukautta. Ilmestys 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.

Aisa, ang pagdodoble ng dalawang sermon at ang paghahati ng kinalalagyan ng dalawang sermon ay kumikilala sa dalawang tagapakinig para sa huling ulan sa aklat ni Joel. Ang isang tagapakinig ay ang mga Gentil sa labas ng templo at ang isa naman ay ang mga Judio sa loob ng templo. Sa paghuhukom sa mga buhay, nauunang hatulan ang sambahayan ng Diyos, at mula 9/11 hanggang sa batas ng Linggo ang templo ang hinahatulan, at mula sa batas ng Linggo hanggang sa pagsasara ng palugit ng tao ang mga Gentil ang hinahatulan. Ang paghuhukom na iyon ay nagaganap sa panahon ng huling ulan na ipinakilala ni Pedro bilang inilahad sa aklat ni Joel. Kung ano ang kinakatawan ng looban (ang mga Gentil) at ng templo (ang iglesia ng Diyos) sa paghahating inilarawan sa Mga Gawa kabanata dalawa at tatlo, iyon din ang pagkakaibang makikita sa Joel ng unang ulan at ng huling ulan. Ang unang ulan ay dumating noong 9/11 at ibinubuhos habang ang templo ng Diyos ay hinahatulan. Kapag natapos ang prosesong iyon, ang huling ulan ay ibinubuhos sa mga Gentil sa looban.

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.

Réjouissez-vous donc, enfants de Sion, et soyez dans l’allégresse en l’Éternel, votre Dieu; car il vous a donné la première pluie dans une juste mesure, et il fera descendre pour vous la pluie, la première pluie et la dernière pluie, au premier mois. Joël 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.

Ce n’est pas ici mon propos d’identifier la distinction prophétique entre la joie et le fait d’avoir honte, mais le verset informe le peuple de Dieu de « se réjouir » à cause du message de la pluie de l’arrière-saison. Le message de la pluie de l’arrière-saison produit une joie prophétique dans le peuple de Dieu. Cela étant dit, le sujet de la première pluie, ou pluie de la saison hâtive, suivie de la pluie de l’arrière-saison, est une illustration de la pierre d’achoppement qui a été mise de côté et devant laquelle on s’est émerveillé. Le symbole de la pierre angulaire qui devient finalement la pierre de faîte est ce qui est merveilleux aux yeux de Dieu et de Son peuple.

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!

复 عجیب کی سنگِ پیشن گوئی کے الفا اور اومیگا کی نمائندگی کرتی ہے۔ نبوتی اطلاق کے اعتبار سے الفا اور اومیگا کے اصول کی شناخت اُس کے کلام میں بار بار الفا اور اومیگا کے طور پر کی گئی ہے، اور وہی کلام ہے۔ اسی سبب سے، اس اصول کے متعلق جو کچھ ظاہر کیا گیا ہے، وہ ہم پر اور ہماری اولاد پر ہمیشہ کے لیے ظاہر کیا گیا ہے۔ سنہ 1863 بائبل کی پیشن گوئی کا سرے کا پتھر ہے، اور وہ 1844 سے 1863 تک تیسرے فرشتے کے دور کا بھی سرے کا پتھر ہے۔ 1844 بنیاد کا پتھر تھا، اور 1863 اُس نبوتی دور کا سرے کا پتھر۔ 1844 سے 1863 تک ایک قائم شدہ نبوتی دور ہے، بالکل اسی طرح قائم شدہ جیسے 538 سے 1798 تک۔ یہ حقیقت کہ نوعِ انسان کسی ایسی بات کو نہیں جانتا جسے خدا نے قائم کیا ہے، اُس چیز کو غیر قائم شدہ نہیں بنا دیتی!

We ended the previous article with the following passage.

Mi feni e pasin i bin go pas wantaim dispela tok i stap daunbilo.

“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.

« On m’a montré que sa relation avec le peuple de Dieu était, à certains égards, semblable à celle de Moïse envers Israël. Il y eut des murmures contre Moïse, lorsque les circonstances étaient défavorables, et il y a eu des murmures contre lui. » Testimonies, volume 3, 85.

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

Em 1863, James White representava “em certos aspectos” “Moisés para Israel”.

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.

Заман аз соли 1844 то 1863 дар давраи наҷот аз баҳри Сурх то Қодеши аввал намуна ёфта буд. Қодеши аввал алфа аст ва Қодеши дуюм омега — ва ин ду давраи чиҳилсоларо нишон медиҳад, ки ба Қодеш мерасанд ва ҳар ду бо исён анҷом ёфтанд.

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.

Le véritable don de prophétie met en parallèle le passage de la mer Rouge avec la grande déception de 1844. La Bible met en parallèle le passage de la mer Rouge avec la croix, et Sœur White confirme que la déception des disciples à la croix préfigurait la grande déception de 1844. La volonté du Seigneur était d’entrer directement dans la Terre promise, et le repère géographique de l’entrée dans la Terre promise était Jéricho, où, en cette deuxième semaine de décembre 2025, les archéologues viennent précisément de mettre au jour l’ancienne Jéricho — pour constater avec consternation que les murailles écroulées qu’ils y ont découvertes étaient toutes tombées vers l’extérieur, et non vers l’intérieur, comme cela se produit toujours lors d’un siège. Dans un siège antique, les murailles étaient battues, renversées et poussées vers l’intérieur. Il n’en fut pas ainsi pour Jéricho.

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.

Acchaan yeroo luboonni malakata afuufanitti namoonni iyyan; yeroo namoonni sagalee malakataa dhaga’anitti, namoonnis iyyata guddaadhaan iyyan; dallaan sunis diriiree ni kufe; kanaaf namoonni hundinuu tokkoon tokkoon isaanii kallattii isaanii duratti qajeelanii gara magaalaatti ol ba’an, magaalattis ni qabatan. Iyyaasuu 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.

Arkeologerna fann också krukor med mat, vilket visar att när murarna föll var det inte fråga om någon långvarig belägring. Detta besvarade även en fråga inom den arkeologiska gruppen om varför den bibliska skildringen av Jerikos fall beskriver att de gick ”upp” in i Jeriko över en kulle eller ramp, vilken man nu vet uppstod när murarna föll utåt.

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.

A primeira barreira que anunciou a entrada na Terra Prometida foi Jericó, uma cidade de influência e riqueza. Jericó é 1863, e Jericó é um tema da profecia bíblica, não apenas como ilustração do período da lei dominical, mas também em conexão com a sua queda e o seu levantamento. Jericó também tinha a sua própria maldição profética específica pronunciada contra ela. Josué pronunciou uma maldição sobre o homem que reedificasse Jericó, e, ao fazê-lo, identificou que o homem que reedificasse Jericó perderia seus filhos mais novo e mais velho na reedificação daquela cidade amaldiçoada. Um filho seria perdido no lançamento do fundamento, e o outro, no levantamento da porta. Essa profecia se cumpriu, e o registro do seu cumprimento está consignado na Bíblia, fazendo de Jericó um símbolo bíblico estabelecido.

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.

Nan lanmò istorik li a, ak nan madichon pwofetik li a, ki te swiv pa akonplisman istorik pwofesi sa a, nou jwenn twa temwen k ap pale konsènan Jeriko an 1863. Tout twa temwayaj sa yo dwe aplike a 1863. Twa temwen sa yo kanpe ansanm menm jan twa Moyiz kanpe ansanm pwofetikman nan fen peryòd karant ane pa yo. Youn nan peryòd karant ane sa yo byen klè aliyen ak istwa Millerit la, sa ki etabli ke tout twa reprezantasyon Moyiz yo nan fen chak peryòd karant ane aliyen ak istwa 1863 la—istwa twazyèm zanj lan.

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.

Mosee araggaa afurtamaa isaa keessaa ragaawwan sadii keessaa lama Qaadeeshitti xumuramu; xumuri sadaffaan waggoota afurtamaa sun laga Yordaanos ture, xumuri lammaffaanis Galaana Diimaa ture. Xumuri waggoota afurtamaa isa jalqabaa immoo Museen Gibxii keessaa baqachuu isaa ture. Isaan sadan iyyuu baqannaa Gibxii keessaa ta’e tokko ibsu; kunis raajii Abrahaam waa’ee waggoota dhibba afurii fi soddomman garbummaa Gibxii keessatti raawwatame guutuu keessatti ta’e.

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.

Những giai đoạn bốn mươi năm của Môi-se, mà sự kết thúc của chúng (đỉnh điểm) tượng trưng cho một hình bóng về sự giải cứu khỏi Ai Cập, là sự ứng nghiệm lời tiên tri của Áp-ra-ham về cảnh nô lệ trong ách Ai Cập và sự giải cứu ra khỏi đó. Là đấng giải cứu đã được báo trước của lời hứa giao ước với Áp-ra-ham, chính Môi-se khởi đầu bằng việc được cứu khỏi nước, đúng như ý nghĩa tên của ông. Sau đó, Môi-se dẫn dắt dân Đức Chúa Trời đi qua làn nước của Biển Đỏ, rồi tiếp đến bờ bến của sự giải cứu, được biểu trưng bởi sông Giô-đanh. Alpha của đời Môi-se là sự cứu khỏi nước sông Nin, và omega là sự cứu rỗi được biểu trưng bởi nước sông Giô-đanh. Alpha của đời Môi-se, được minh họa qua kinh nghiệm được xác định bởi tên ông và cha mẹ ông, là thế này: cha mẹ tin kính của ông biết rằng hài nhi ấy đã bị định án tử, cũng như ông sẽ như vậy bốn mươi năm sau khi giết người Ai Cập. Là những bậc cha mẹ tin kính, biết rằng con trai mình cần được cứu khỏi án tử, họ đã chuẩn bị cho ông một chiếc hòm, chiếc hòm đã đi từ thế giới Hê-bơ-rơ sang thế giới Ai Cập, cũng như Môi-se, vào cuối bốn mươi năm, đã rời thế giới Ai Cập để đến với thế giới Hê-bơ-rơ.

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.

मूसा ने जल से अपने उद्धार में नूह की कथा को पुनः दोहराया। अब्राहम की चार सौ तीस वर्ष की वाचा-संबंधी भविष्यवाणी के “उद्धारकर्ता” के रूप में मूसा का प्रथम उल्लेख उस इतिहास की पुनरावृत्ति था, जिसमें परमेश्वर ने मानवजाति के साथ वाचा बाँधी; इस प्रकार अब्राहम की चुनी हुई प्रजा संबंधी वाचा-भविष्यवाणी समस्त मानवजाति के लिए वाचा की प्रतिज्ञा के साथ एकत्र हो जाती है। यह फिरौन की बेटी के पास शिशु मूसा के हस्तांतरण में एक बपतिस्मा को चिह्नित करता है; क्योंकि माता-पिता के कार्य द्वारा मृत्यु को स्वीकार किया गया, जल पर स्थित टोकरी के द्वारा गाड़े जाने का प्रतिनिधित्व होता है, और पुनरुत्थान फिरौन की बेटी है।

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.

Tse ndụ Moses malitere site n’ịbụ ihe atụ nke baptizim nke Igbe Noa. Nke a pụtara, ya mere, na site ná mmalite, a na-ejikọta ọnụọgụgụ “8” na Moses, n’ihi na mgbọrọgwụ nke mmekọrịta ọgbụgba ndụ ya sitere n’ọnụọgụgụ “8” nke ọgbụgba ndụ Noa, ọrụ ya kwa bụ iwulite emume ibi úgwù n’ụbọchị nke “asatọ.” E mesịrị a nwara ya, o wee daa n’ihe metụtara kpọmkwem emume ahụ. Ndụ Moses malitere site na baptizim, afọ iri anọ ka e mesịrị e nwere ọnwụ (nke onye Ijipt) nke kpọrọ akara ebe Moses onye Ijipt nwụrụ, bụrụkwa naanị nwa Abraham. Mmalite na njedebe nke afọ iri anọ mbụ nke Moses ka a na-anọchi anya site na baptizim. Nke mbụ gosiri mgbanwe site n’ịbụ onye Hibru gaa n’ịbụ onye Ijipt, nke ikpeazụ kwa site n’ịbụ onye Ijipt gaa n’ịbụ onye Hibru. Afọ iri anọ ka nke ahụ gasịrị, Moses duuru ndị nke Chineke gafee baptizim nke Oké Osimiri Uhie, n’ụzọ ya na-aga baptizim na Jọdan, nke ọ na-eruteghị.

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.

ʼI n mutane bilong God aninit long stia bilong Joshua, ol i bin go insait long Graun Bilong Promis wantaim Moses i no stap, long wanem, em i dai liklik paslain long baptais bilong wara Jordan i kamap. Moses i bin tok, na Pita i ripitim, olsem Bikpela, God bilong yu, bai kirapim wanpela profet i wankain olsem Moses. Dispela Profet, em Moses i bin makim long piksa na sait bilong mak, em Krais, na Em i statim wok bilong Em stret long ples we Moses i lusim. Em i statim wok bilong Em long baptais bilong Em, na dispela baptais em stret dispela ples Joshua i bin baptaisim Israel bilong bipo taim ol i brukim Jordan na i go insait long Graun Bilong Promis. Ol gutnius i soim yumi olsem Jon i bin baptaisim long Bethabara, em ples bilong brukim wara, na mining bilong en em ples bilong pasis long boat.

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.

La mer Rouge est le symbole de la rébellion de l’Égypte, identifiant dans cette ligne le témoignage prophétique de Moïse comme la vérité. Du fleuve Nil à la mer Rouge (parfois appelée un fleuve), puis jusqu’au Jourdain. Moïse, dont le nom signifie « sauvé des eaux », commence et achève son témoignage à l’eau de la délivrance, et chacune de ces eaux manifeste deux catégories d’adorateurs.

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.

Vierzig Jahre Mose stellen die Botschaft des ersten Engels dar, und die zweiten vierzig Jahre den zweiten Engel, der dritte dementsprechend den dritten. Die drei Engel weisen jeweils ihre eigentümlichen prophetischen Merkmale auf; so ist es, dass alle drei Botschaften in der ersten Botschaft dargestellt sind. Dieses Phänomen haben wir seit Jahren öffentlich im Zusammenhang mit den ersten drei Kapiteln des Buches Daniel dargelegt.

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.

ダニエルは第一章において神を畏れ、バビロンの食物を食べることを拒み、そして神は、それに続く第二の食物と視覚に関する試練において彼に栄光を与えられた。それが、ネブカドネツァル自身によって実行された審判と第三の試練へと導いた。ダニエル書第一章は、黙示録十四章の第一の御使いに当たり、その御使いは「神を畏れよ」「神に栄光を帰せよ」と告げ知らせるが、それはダニエルが第二の食物と視覚の試練において行ったとおりである。なぜなら、ネブカドネツァルに対する「そのさばきの時」が来たからである。

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.

Awọn ogójì ọdún àkọ́kọ́ ìgbésí-ayé Mose bẹ̀rẹ̀ nítorí pé àwọn òbí rẹ̀ bẹ̀rù Ọlọ́run. Nígbà tí ọmọbìnrin Farao rí àpótí náà nínú omi, Mose ti kọjá ìdánwò kejì, èyí tí í ṣe ìdánwò ojú. Nígbà náà ni ọmọbìnrin Farao dájọ́ pé kò yẹ kí ó kú. Ìdájọ́ náà sì tún dé ní òpin ogójì ọdún àkọ́kọ́ náà, nígbà tí ó pa ará Ejibiti náà, tí ó sì ní láti sá kúrò ní Ejibiti.

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.

در چهل سالِ دوم، فرشتهٔ دومِ مکاشفهٔ باب چهارده که سقوط بابل را اعلام می‌کرد، به‌واسطهٔ سقوط مصر تمثیل گردید. در آن سقوط، در پایان آن چهل سال، ظهوری عظیم از قدرت خدا پدید آمد؛ چنان‌که در پایان پیام فرشتهٔ دوم، در خلال ندای نیمه‌شبِ ۱۸۴۴، نیز چنین بود.

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.

La troisième période de quarante ans commence par le prononcé du jugement de mort sur la quasi-totalité de l’assemblée, et elle s’achève par le jugement de mort porté sur le chef de cette assemblée.

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

Sister White ɗinɗi ko fii gollal amen woni hawritde ɓatakuuje malaa'ikaaɓe tati ɗee.

“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.

“Seigneur est sur le point de punir le monde pour son iniquité. Il est sur le point de punir les communautés religieuses pour avoir rejeté la lumière et la vérité qui leur ont été données. Le grand message, réunissant les messages des premier, deuxième et troisième anges, doit être proclamé au monde. Tel doit être le fardeau de notre œuvre.” 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.

Quarante ans de la première période de Moïse représentent le premier ange d’Apocalypse quatorze; sa seconde période de quarante ans est le deuxième ange, et la troisième période de quarante ans est le troisième ange. Notre « grand message » consiste à réunir « les messages des premier, deuxième et troisième anges », ce qui place en 1863 les trois symboles de Moïse, et donc trois Moïse au moment de la loi du dimanche.

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.

De 1844 à 1863 comprend deux témoins de deux périodes de quarante ans qui conduisirent à Kadès. L’Inspiration déclare qu’un troisième ne peut exister sans un premier et un second ; les quarante premières années de la vie de Moïse doivent donc elles aussi représenter la période de 1844 à 1863. Moïse tue l’Égyptien en 1863, de même que Moïse frappe le Rocher avec sa verge d’autorité, et c’est aussi le moment où Moïse demande à voir la gloire de Dieu dans l’histoire de la rébellion du veau d’or. Il y a trois Moïse en 1863 et lors de la loi du dimanche, et ils ont tous quarante ans.

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.

Les trois périodes de Moïse contiennent chacune une délivrance par l’eau ; Moïse dans la corbeille correspond à Moïse à travers la mer Rouge, ce qui correspond à Moïse deux fois au Jourdain : le Nil, la mer Rouge, et deux fois au Jourdain. Des eaux de délivrance sont représentées dans chacune des trois périodes, car elles correspondent toutes à la période où l’eau de la délivrance est répandue durant le temps de la pluie de l’arrière-saison.

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.

À la fin de la troisième période de quarante ans, Moïse frappa le Rocher avec sa verge. À la fin de la deuxième période de quarante ans, sa verge fendit la mer Rouge. À la fin de la première période de quarante ans, il rejeta la verge de l’autorité égyptienne et choisit de souffrir avec son peuple.

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.

පළමු කාලපරිච්ඡේදයේ අවසානයේ එක් මිසරයෙක් මරණයට පත් විය; දෙවන කාලපරිච්ඡේදයේ අවසානයේ මිසරයේ යුද්ධ හමුදාව, ජ්‍යෙෂ්ඨපුත්‍රත්වය සහ නායකත්වය මරණයට පත් විය. තෙවන කාලපරිච්ඡේදයේ අවසානයේ ඉශ්‍රායෙල් ජාතිය, ආරොන් සහ මෝසෙස් යන සියල්ලෝම මරණයට පත් වී සිටියහ. මෙවා “පේළිය මත පේළිය” යන ආකාරයෙන් එකිනෙකට සමාන්තර ඉතිහාස තුනකි; ඒ සෑම එකක්ම 1844 සිට 1863 දක්වා වූ ඉතිහාසය නිරූපණය කරයි—එනම් තුන්වන දූතයාගේ ඉතිහාසයයි; එය මාරු වශයෙන් 9/11 සිට ඉරිදා නීතිය දක්වා වූ කාලයත්, ගැලවීමේ ජලය වැගිරී යන පෙන්තකොස්ත සමයත් නිරූපණය කරයි.

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.

Moses ay naroroon sa kapuwa paghihimagsik sa Kadesh, at ang mga paghihimagsik sa Kadesh ay kapuwa panulukang-batong panapos sa kani-kanilang mga yugto. Kapuwa nila kinakatawan ang 1863, na siya ring panulukang-batong panapos ng yugto ng ikatlong anghel, na nagsisimula sa alpha noong 1844 hanggang sa panulukang-batong panapos ng 1863. Kapag isinasaalang-alang ang kagila-gilalas na liwanag ng bato na nagsisimula bilang pundasyon at nagtatapos bilang batong panulok na panapos, kinikilala na ang panulukang-batong panapos ay laging higit na dakila sa makahulang diwa. Ang ilang patak sa pasimula ng panahon ng Pentecostes, na umaakay sa ganap na pagbubuhos sa panulukang-batong panapos sa araw ng Pentecostes, ay naglalarawan ng katotohanang ito.

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.

९/११ मा छर्काइ सुरु भयो, र यो आइतबारको व्यवस्थाको समयमा हुने पूर्ण उँडेलाइमा समाप्त हुन्छ। यो सत्यले दोस्रो तथा ओमेगा कादेशमा मोशाको पापलाई पहिलो अल्फा कादेशको विद्रोहभन्दा अझ ठूलो पापको रूपमा चिन्हित गर्दछ। अल्फा विद्रोहले सम्पूर्ण राष्ट्रको मृत्यु उत्पन्न गर्‍यो, र ओमेगा विद्रोहले एक जना मानिस (मोशा) को मृत्यु उत्पन्न गर्‍यो, तर त्यस एक जना मानिसको पाप सम्पूर्ण राष्ट्रको सामूहिक पापभन्दा ठूलो थियो। जसले पाप गर्छ, ऊ मर्छ, र त्यस तहमा मोशा वा अरू कुनै इस्राएलीका पापहरूबीच कुनै भेद छैन; तर भविष्यवाणीगत अर्थमा मोशाले ख्रीष्टलाई दोस्रोपटक प्रहार गर्नु अझ ठूलो थियो, किनकि त्यो चालीस-वर्षीय अवधिको शिखरबिन्दु थियो।

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.

Uvukela lukaMose eKadeshi yesibili ye-omega lwaluyisono esikhulu kakhulu kunokuvukela kwabantwana bakwa-Israyeli ekwenqabeni umyalezo kaJoshuwa noKalebi. UMose ume ngokwesiprofetho ku-1863, lapho afela khona ehlane ngenxa yokuvukela kwakhe. UMose futhi ume ku-1863, lapho abantu besivumelwano sangaphambili befelayo ehlane ngenxa yokuvukela kwabo, kodwa uMose akazange ahlanganyele kulokho kuvukela. U-1863 uhambisana nomthetho weSonto, kanjalo nokuvukela kuka-Aroni kwethole legolide. Kulowo mlando, ohambisana neKadeshi, no-1863, kanye nomthetho weSonto, uMose uthandaza ukuba abone inkazimulo kaNkulunkulu.

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.

ಕಾದೇಶ್ 1863 ಅನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ, ಮತ್ತು ಮೋಶೆಯು ಎರಡೂ ಕಾದೇಶ್‌ಗಳಲ್ಲಿ ಇರುವುದರಿಂದ, ಇಬ್ಬರೂ ಕೋಣೆಕಲ್ಲುಗಳಾಗಿರುವ ಎರಡು ಬೈಬಲೀಯ ಸಾಕ್ಷಿಗಳ ಆಧಾರದಿಂದ, ಕಾದೇಶ್‌ನಲ್ಲಿ ಅಂತ್ಯಗೊಳ್ಳದ ಮೂರನೆಯ ನಲವತ್ತು ವರ್ಷದ ಅವಧಿಯೂ ಸಹ 1863 ಅನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ ಎಂಬುದನ್ನು ನಾವು ಸ್ಥಾಪಿಸುತ್ತೇವೆ. ಅಲ್ಲಿ ‘ಅಪವಿತ್ರೀಕರಿಸಲ್ಪಡದ ಮೋಶೆ’ ಶಿಲೆಯನ್ನು ತಿರಸ್ಕರಿಸುವುದರಿಂದ ಕ್ರಿಸ್ತನನ್ನು ಮರುಕಳಿಸಿ ಶಿಲುಬೆಗೆ ಏರಿಸುತ್ತಿದ್ದಾನೆ. 1863ರಲ್ಲಿ, ಮತ್ತು ಸೀನಾಯಿಯಲ್ಲಿ ಧರ್ಮಶಾಸ್ತ್ರವನ್ನು ನೀಡಿದ ಸಂದರ್ಭದಲ್ಲಿಯೂ, ‘ಪವಿತ್ರೀಕರಿಸಲ್ಪಟ್ಟ ಮೋಶೆ’ ದೇವರ ಸ್ವಭಾವವನ್ನು ಹುಡುಕುತ್ತಿದ್ದಾನೆ. 1863ರಲ್ಲಿ ಮೋಶೆ ಜ್ಞಾನಿಯಾದ ಕನ್ಯೆಯನ್ನೂ ಹಾಗೂ ಮೂರ್ಖ ಕನ್ಯೆಯನ್ನೂ ಪ್ರತಿನಿಧಿಸುತ್ತಾನೆ.

“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.

«Le Pharisien et le publicain représentent deux grandes classes en lesquelles se divisent ceux qui viennent adorer Dieu. Leurs deux premiers représentants se trouvent dans les deux premiers enfants qui naquirent dans le monde.» 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.

À Kadès et en 1863, Moïse représente « deux grandes classes en lesquelles sont divisés ceux qui » « adorent Dieu ». Moïse est un exemple des cent quarante-quatre mille, tout comme Pierre.

“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.

“ᎢᏳᏍᏗ Ꮎ ᎠᏂᏓᏰᎵᏛ ᎠᏂᏚᎪᙳᏔᏅ ᎠᏂᏆᎵᏏ ᎠᎴ ᎠᏥᏫᏍᏗ ᎠᏍᎦᏯ, ᎤᏲᎢ ᎤᏍᏗ ᎤᏬᎯᏳᎯ ᎤᏤᎵ ᏈᏓ ᎤᏃᎮᏢᏒ ᎥᏍᎩᏕᎾ. ᎢᎬᏱᏱ ᎤᏍᏗ ᎤᎾᏠᏍᎩ ᏈᏓ ᎤᏓᏅᏖᎴ ᎤᏩᏒ ᎠᎦᏘᏳᎢ ᎨᏎᎢ. ᎠᏆᎵᏏ ᎤᏠᏱ, ᎤᏩᏒ ᎤᏓᏅᏛ ᎬᏗ ᎯᎠ ᎠᏗᏍᎩ, ‘Ꮭ ᎾᏍᎩ ᏯᏂᏐᎢ ᎠᏂᏍᎦᏯ.’ ᏅᏓᎬᏩᏠᏍᏗ ᎦᎶᏁᏛ ᎠᏏ ᎤᎶᏒᏂ ᎨᏒ ᎤᏗᎦᎸᏩᏍᏙᏗ ᎨᏒ ᎤᏃᏁᎸ ᎤᎾᏠᏍᎩ, ‘ᏂᎯ ᏂᏥᎥ ᎤᏍᎦᎸ ᏂᏣᏓᏅᏙᏗ ᎯᎠ ᏒᎯ’; ᏈᏓ ᎤᏓᏂᎸᏨᎯ ᎤᏁᎢ, ‘ᎢᏳᏃ ᏂᎦᏛ ᎤᏍᎦᎸ ᏱᏚᎾᏓᏅᏙᎵ, ᎠᏎ ᎠᏴ Ꮭ.’ ᎹᎦ 14:27, 29. ᏈᏓ Ꮭ ᏳᎦᏔᎮ ᎤᏩᏒ ᎤᏍᏆᏂᎪᏗ. ᎤᏩᏒ ᎤᏬᎯᏳᏒ ᎤᏓᎶᏄᎮᎢ. ᎤᏓᏅᏖᎴ ᎤᏪᎵᏍᎬ ᎨᏎ ᎤᏂᏴᏍᏗ ᎤᏓᎪᎵᏰᏗ; ᎠᏎᏃ ᎤᏍᏗ ᏧᏟ ᏞᎩ ᎨᏎᎢ ᎤᎪᎵᏰᏗ ᎤᎷᏤᎢ, ᎠᎴ ᎠᏍᎩ ᎤᏪᏎ ᎠᎴ ᎤᏎᎵᏔᏅ ᎤᏓᏱᎸᎯ ᎤᏓᏱᎸᎩ ᎤᎬᏫᏳᎯ.” 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.

Ammata Abulomabasa ku Cyumweru, ari bwo 1863, Petero ahagarariye amatsinda abiri. Abo bahabwa ikimenyetso cy’inyamaswa cyangwa abo bahabwa ikimenyetso cy’Imana. Igihe Yesu yahinduraga izina rya Simoni akamwita Petero, byagereranyaga abo ijana na mirongo ine na bane. Uko gusobanukirwa na ko kugereranywa no gukuba izina rya Petero hifashishijwe umubare ukomoka ku mwanya w’inyuguti mu nyuguti z’Icyongereza. Nituramuka dukoresheje ubwo buryo nyine kuri 1863, tubona 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.

Dois dos três símbolos de Moisés que se alinham com 1863 estabelecem que o terceiro período também deve alinhar-se. As duas linhas de Cades identificam a história das virgens prudentes e insensatas, e o terceiro período identifica uma tentativa de empregar esforço humano para realizar uma obra divina. Confiar no poder humano, como fez Moisés com o egípcio, representa confiança na autoridade humana acima da autoridade ordenada.

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.

Sista White segir um eiginmann sinn að „samband hans við lýð Guðs hafi að sumu leyti verið svipað sambandi Móse við Ísrael.“ Árið 1863 var Móse táknaður með James White. Árið 1863 drepur James White Egypta, slær Krist í annað sinn og biður fyrir uppreisnarmönnum sem höfnuðu boðskapnum um „hvíld“ sem Jóshúa og Kaleb fluttu fram. Móse er bæði heimsk mey þegar hann sló á klettinn í annað sinn og vitur mey þegar hann gekk fram í bæn fyrir uppreisnarmönnum Ísraels.

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.

Chúng tôi sẽ kết thúc bài viết này bằng đoạn Kinh Thánh trong Dân số ký 14, nơi Môi-se đang ở năm 1863, khi ông được ban cho một sự chiêm ngưỡng về vinh quang của Đức Chúa Trời trong lịch sử song song được tiêu biểu bởi cuộc phản loạn thờ bò vàng.

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.

در این بخش، خداوند می‌پرسد «تا به کی» باید با سرکشانِ اسرائیل مدارا کند؛ و این همان پرسشی است که اشعیا در باب ششم از خداوند پرسید. توجه کنید که کتاب اعداد این تاریخ را در دوره‌ای قرار می‌دهد که زمین از جلال خدا روشن می‌شود؛ چنان‌که فرشتگان نیز در آیهٔ سومِ اشعیا ۶ بدان اشاره کرده‌اند. 9/11 سنگِ بنیادِ تاریخِ 1844 تا 1863 بود و قانونِ یکشنبه سنگِ سرپوش است. صحنهٔ کتاب اعداد چیزی کمتر از تصویری از آن سرود یا مَثَلِ تاکستان نیست، زیرا از اسرائیلِ باستان عبور می‌شود، در حالی که خداوند با یوشع داخلِ عهد می‌گردد.

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.

Ligging de ganse vergadering haar stem op, zo riepen zij; en het volk weende in die nacht. En al de kinderen Israëls murmureerden tegen Mozes en tegen Aäron; en de ganse vergadering zeide tot hen: Och, waren wij toch gestorven in Egypteland! of och, waren wij toch gestorven in deze woestijn! En waarom heeft de HEERE ons in dit land gebracht, om door het zwaard te vallen, zodat onze vrouwen en onze kinderen tot een roof zouden zijn? Zou het niet beter voor ons zijn naar Egypte terug te keren? En zij zeiden tot elkander: Laat ons een overste aanstellen en naar Egypte terugkeren.

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,

Pea hili ʻa Mose mo ʻElone ki honau mata ʻi he ʻao ʻo e fakataha kotoa ʻo e fakatahaʻanga ʻo e fānau ʻa ʻIsileli. Pea ko Siosiua ko e foha ʻo Nuni, mo Kēlepi ko e foha ʻo Sifune, ʻa ia naʻe kau ʻiate kinautolu naʻa nau ʻalu ʻo vakaiʻi ʻa e fonua, naʻa nau hae honau ngaahi kofu; Pea naʻa nau lea ki he kakai kotoa ʻo e fānau ʻa ʻIsileli, ʻo pehē,

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.

নিশ্চয় যে দেশটি অনুসন্ধান করার জন্য আমরা অতিক্রম করেছি, তা অতি উত্তম দেশ। যদি সদাপ্রভু আমাদের প্রতি প্রসন্ন হন, তবে তিনি আমাদের সেই দেশে নিয়ে যাবেন এবং তা আমাদের দেবেন; এমন এক দেশ যা দুধ ও মধুতে প্রবাহমান। কেবল তোমরা সদাপ্রভুর বিরুদ্ধে বিদ্রোহ করো না, আর সেই দেশের লোকদের ভয় করো না; কারণ তারা আমাদের জন্য ভক্ষ্যস্বরূপ; তাদের রক্ষাকবচ তাদের কাছ থেকে সরে গেছে, এবং সদাপ্রভু আমাদের সঙ্গে আছেন; তাদের ভয় করো না।

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?

Mais toute l’assemblée parla de les lapider. Alors la gloire de l’Éternel apparut dans la tente d’assignation, devant tous les enfants d’Israël. Et l’Éternel dit à Moïse : Jusqu’à quand ce peuple me méprisera-t-il ? et jusqu’à quand ne croira-t-il point en moi, malgré tous les signes que j’ai opérés au milieu de lui ?

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

Ég mun slá þá með drepsótt og svipta þá arfi sínum, en af þér mun ég gjöra meiri og voldugri þjóð en þeir eru.

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.

Musa berkata kepada TUHAN, “Maka orang Mesir akan mendengarnya, sebab dengan kuasa-Mu Engkau telah membawa bangsa ini keluar dari tengah-tengah mereka; dan mereka akan memberitahukannya kepada penduduk negeri ini. Sebab mereka telah mendengar bahwa Engkau, ya TUHAN, ada di tengah-tengah bangsa ini, bahwa Engkau, ya TUHAN, tampak berhadapan muka dengan mereka, bahwa awan-Mu tetap berada di atas mereka, dan bahwa Engkau berjalan di depan mereka, pada waktu siang dalam tiang awan dan pada waktu malam dalam tiang api. Sekarang, jika Engkau membunuh seluruh bangsa ini seperti satu orang saja, maka bangsa-bangsa yang telah mendengar kemasyhuran-Mu itu akan berkata: Karena TUHAN tidak sanggup membawa bangsa ini masuk ke negeri yang telah dijanjikan-Nya dengan sumpah kepada mereka, maka Ia membunuh mereka di padang gurun.”

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.

و اکنون تمنا دارم که قدرتِ خداوندِ من عظیم باشد، چنان‌که تو فرموده‌ای و گفته‌ای: «یهوه دیرخشم و کثیرالرحمت است، گناه و معصیت را می‌آمرزد، اما هرگز گناهکار را بی‌سزا نمی‌گذارد، و عقوبتِ گناهِ پدران را بر فرزندان تا پشتِ سوم و چهارم می‌رساند.» پس تمنا دارم که گناهِ این قوم را بر حسب عظمتِ رحمتِ خود عفو فرمایی، چنان‌که این قوم را از مصر تا کنون آمرزیده‌ای.

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.

Dan Tuhan berfirman, “Aku telah mengampuni sesuai dengan perkataanmu; tetapi demi hidup-Ku, sesungguhnya seluruh bumi akan dipenuhi dengan kemuliaan TUHAN.”

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.

بسبب أن جميع أولئك الرجال الذين رأوا مجدي وآياتي التي صنعتها في مصر وفي البرية، وقد جرّبوني الآن هذه العشر المرّات ولم يسمعوا لصوتي، فإنهم لا يرون الأرض التي أقسمت لآبائهم، ولا يرى واحد من الذين أغاظوني إياها. وأما عبدي كالب، فلأنه كانت معه روح أخرى وقد اتبعني تمامًا، فإني أُدخله إلى الأرض التي دخلها، ونسله يرثها. (وكان العمالقة والكنعانيون ساكنين في الوادي.) غدًا التفتوا وارتحلوا إلى البرية في طريق بحر سوف.

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.

Et l’Éternel parla à Moïse et à Aaron, en disant : Jusques à quand supporterai-je cette méchante assemblée qui murmure contre moi ? J’ai entendu les murmures des enfants d’Israël, dont ils murmurent contre moi. Dis-leur : Je suis vivant, dit l’Éternel, autant que vous avez parlé à mes oreilles, autant je ferai à votre égard : Vos cadavres tomberont dans ce désert ; vous tous qui avez été dénombrés, selon votre nombre total, depuis l’âge de vingt ans et au-dessus, vous qui avez murmuré contre moi, vous n’entrerez point dans le pays au sujet duquel j’ai juré de vous y faire habiter, excepté Caleb, fils de Jephunné, et Josué, fils de Nun. Mais vos petits enfants, dont vous avez dit qu’ils seraient une proie, je les y ferai entrer, et ils connaîtront le pays que vous avez méprisé. Mais quant à vous, vos cadavres tomberont dans ce désert. Et vos enfants paîtront dans le désert quarante ans, et porteront la peine de vos prostitutions, jusqu’à ce que vos cadavres soient consumés dans le désert. Selon le nombre des jours pendant lesquels vous avez exploré le pays, quarante jours, un jour pour une année, vous porterez vos iniquités quarante années, et vous connaîtrez ce qu’il en est de ma rupture avec vous.

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.

Tôi, Đức Giê-hô-va, đã phán: Chắc chắn Ta sẽ làm như vậy cho cả hội chúng gian ác này, là những kẻ đã hiệp lại nghịch cùng Ta; trong đồng vắng này chúng sẽ bị diệt mất, và tại đó chúng sẽ chết. Còn những người mà Môi-se đã sai đi do thám xứ, khi trở về đã khiến cả hội chúng lằm bằm nghịch cùng người, vì tung ra lời phỉ báng về xứ ấy, thì chính những người đã đem tin dữ về xứ ấy đều chết bởi tai vạ trước mặt Đức Giê-hô-va.

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.

Mais Josué, fils de Nun, et Caleb, fils de Jephunné, demeurèrent en vie parmi les hommes qui étaient allés explorer le pays. Nombres 14:1–38.

We will continue these thoughts in the next article.

続きは次回の記事で述べることにする。