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.

Trenutačno razmatramo proročki simbol 1863. Svoju smo pozornost usmjerili na biblijski Kadeš kao simbol pobune staroga Izraela protiv „počin(a)ka“, koja je prouzročila njihovu smrt tijekom razdoblja što je kulminiralo u Kadešu, prikazujući tako odbacivanje Jeremijinih „starih staza“ 1863. godine, kada je bilo odbačeno „sedam vremena“ iz Levitskog zakonika dvadeset i šest.

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.

U nastojanju da slijedimo svjetlo povezano s Kadešom i 1863. godinom, prepoznavali smo deset kušnji koje su dosegle do Kadeša. Prve tri kušnje prepoznali smo kao kušnju mane. Ta se tri koraka mogu predstaviti kao čudesa ili kušnje, a subotnji počinak, kao prva od deset kušnji, odgovara desetoj kušnji, koju Pavao tako jasno u Poslanici Hebrejima označava kao „počinak”. Tih deset kušnji posjeduje alfa-počinak i omega-počinak.

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.”

Nije važno kako učenik proroštva želi definirati „počinutak” koji su Hebreji odbacili kod Kadeša—jer proročki se svaki „počinutak” (redak na redak) odnosi na „počinutak i okrjepu”, što je pozna kiša. Kadeš je istaknuti simbol odbacivanja poruke pozne kiše, a također i iskustva pozne kiše, jer je pečaćenje koje se izvršava nad sto četrdeset i četiri tisuće kod Kadeša učvršćenje u istini i „umno i duhovno”.

“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.

„Čim Božji narod bude zapečaćen na svojim čelima — to nije nikakav pečat ni znak koji se može vidjeti, nego učvršćenje u istini, i umno i duhovno, tako da se ne mogu pokrenuti — čim Božji narod bude zapečaćen i pripravljen za potresanje, ono će doći. Doista, ono je već započelo; Božji su sudovi sada nad zemljom, da nam daju upozorenje, kako bismo znali što dolazi.” 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.

Smjestiti se „u istinu” „intelektualno” predstavlja prihvaćanje metodologije retka na redak kao jedinoga i isključivo posvećenoga pristupa u proučavanju Božje Riječi. Taj uski pristup bio je potvrđen kao ispravan pristup u kolovozu 1840., kada je „mnoštvo bilo uvjereno u ispravnost načela proročkoga tumačenja koje su usvojili Miller i njegovi suradnici, i adventnom je pokretu dan čudesan poticaj.” Taj „čudesan poticaj” predstavlja očitovanje sile Duha Svetoga koja je 1840. poslala poruku prvoga anđela širom svijeta.

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.

Oni koji su sudjelovali u djelu koje je predstavljalo „čudesni poticaj” bili su osposobljeni izvršiti upravo to djelo silom Duha Svetoga. Duh Sveti očitovao je svoju silu samo među onima koji su prihvatili svetu metodologiju. Duh Sveti očitovao je svoju silu samo unutar onih koji su prihvatili svetu metodologiju.

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.

Intelektualno ukorjenjivanje u istini prihvaćanje je metodologije „redak na redak“, a „prihvaćanje“ metodologije „redak na redak“ za laodikejca je prikazano kao otvaranje vratiju srca za ulazak Vjesnika Laodiceji u osobi Duha Svetoga. Prihvaćanje svete metodologije unosi silu Duha Svetoga u um onih koji se intelektualno ukorjenjuju u istini. Prihvaćanje te metodologije proizvodi duhovnost koja je prikazana kao sjedinjenje božanstva s čovještvom. Primjena biblijske metodologije „redak na redak“, kada je pomiješana s vjerom, prikazana je kao intelektualno ukorjenjivanje u istini, a istina (poruka) koja je proizvedena tom metodologijom ne može se odvojiti od Isusa, koji je Riječ. Prihvatiti poruku Njegove Riječi znači prihvatiti Duha Svetoga u svoj um. Stoga intelektualno ukorjenjivanje u istini proizvodi duhovno iskustvo koje prima Božji pečat odobrenja.

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.”

Kadeš je bio završni ispit za drevni Izrael. Dvije skupine vinopija u knjizi proroka Joela odijeljene su i međusobno razlikovane na temelju odbacivanja ili prihvaćanja poruke o poznom daždu, koju Joel označuje kao „novo vino”, nasuprot prevrelom vinu koje pije druga skupina. Joelovo „novo vino” jest Pavlov „počinak” u Poslanici Hebrejima, trećem i četvrtom poglavlju. To je također ono što Izaijini „pijanci Efrajimovi” odbijaju „čuti” — „kojima je rekao: ‘Ovo je počinak kojim možete dati počinak umornomu; i ovo je okrjepa’; ali oni ne htjedoše čuti. Stoga im je riječ Gospodnja bila zapovijed na zapovijed, zapovijed na zapovijed; pravilo na pravilo, pravilo na pravilo; ovdje malo, ondje malo; da bi otišli, pali nauznak, bili satrti, uhvaćeni u zamku i zarobljeni.”

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.

Utvrdili smo da Aronova pobuna sa zlatnim teletom predstavlja ‘dva’ od deset kušnji koje završavaju u Kadešu. Podjela te kušnje na dvije kušnje u skladu je s razdobljem kušnje kasne kiše, koje je predstavljeno „kušnjom slike zvijeri“, a to je kušnja koja određuje sudbinu Božjega naroda. Otkrivenje trinaest prepoznaje ‘pobunu’, jer broj ‘trinaest’ predstavlja pobunu.

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.

Poglavlje započinje papinskom zvijeri iz mora, vrhovnim simbolom pobune na zemlji, jer je Daniel prepoznaje kao silu koja govori velike riječi protiv Svevišnjega. Tu pobunu slijedi pobuna zemaljske zvijeri, Sjedinjenih Država, koje potom prisiljavaju sav svijet da slijedi njihov primjer pobune. Obrazac za treću pobunu u poglavlju nalazi se u prvoj od triju pobuna, prikazanoj kao zvijer iz mora, simbol Vatikana. U jedanaestom retku Sjedinjene Države govore kao zmaj te tako tvore sliku zvijeri—sliku Vatikana. Od dvanaestoga retka nadalje Sjedinjene Države prisiljavaju svijet da učini isto. Aronova je pobuna dvostruka, predstavljajući pobunu Sjedinjenih Država, a zatim i pobunu cijeloga svijeta kada se nametne svjetska slika Vatikana.

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.

Aronova pobuna označava oba razdoblja, predstavljena kao idolopoklonstvo kada Mojsija nije bilo, nakon čega slijedi idolopoklonstvo kada je Mojsije bio prisutan. Mojsije je primao Zakon te stoga predstavlja Božji Zakon kao točku razdvajanja u pobuni. Kušnja predstavljena Aronovim zlatnim likom teleta-zvijeri jest kušnja iz 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.

To je kušnja nedjeljnog zakona, koja predstavlja crtu razdvajanja između života i smrti. To je crta razdvajanja između Obećane zemlje ili smrti u pustinji, crta razdvajanja između žiga Zvijeri ili pečata Božjega, crta razdvajanja između sudbine Šebne, Laodikejca, ili Elijakima, Filadelfijca. Prve tri kušnje, predstavljene manom, simboliziraju spor oko subote ili nedjelje, kao i deseta kušnja. Crta razdvajanja u Aronovoj pobuni sa zlatnim teletom, koja predstavlja i petu i šestu kušnju — jest nedjeljni zakon.

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”.

Četvrto kušanje jest voda kod Masse, što znači „kušanje“, i Meribe, što znači „znak Jahvin“, a nalazi se u Izlasku 17,1–7, gdje je izravno označeno kao „kušanje Gospodina“.

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?

I sva zajednica sinova Izraelovih krenu iz pustinje Sina, prema svojim putovanjima, po zapovijedi Gospodnjoj, i utabori se u Refidimu; a ondje ne bijaše vode da narod pije. Zato se narod prepirao s Mojsijem i govorio: Daj nam vode da pijemo. A Mojsije im reče: Zašto se prepirete sa mnom? Zašto iskušavate Gospoda? I ondje je narod žeđao za vodom; i narod je mrmljao protiv Mojsija govoreći: Zašto si nas izveo iz Egipta, da nas, i našu djecu, i našu stoku, pomoriš žeđu?

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

I Mojsije zavapi Gospodinu govoreći: Što ću učiniti s ovim narodom? Gotovo su spremni kamenovati me.

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.

I Gospodin reče Mojsiju: Pođi pred narod i uzmi sa sobom neke od starješina Izraelovih; i štap svoj, kojim si udario rijeku, uzmi u svoju ruku i pođi. Evo, ja ću stajati pred tobom ondje na stijeni na Horebu; i udarit ćeš stijenu, i iz nje će poteći voda, da narod pije. I Mojsije učini tako naočigled starješina Izraelovih.

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.

I nazva onome mjestu Masa i Meriba zbog prepiranja sinova Izraelovih i zato što su iskušavali Gospoda govoreći: „Je li Gospod među nama ili nije?” Izlazak 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.

Kušnja predstavljena „Massom“ i stijeg predstavljen „Meribom“ proročki su alfa koja susreće svoju proročku omegu kada Mojsije drugi put udara istu Stijenu. To znači da je četvrta od deset izazivanja predstavljena u Kadešu, jer je drugi Kadeš mjesto gdje Mojsije u pobuni udara Stijenu. Time se pokazuje da Kadeš, kao simbol, uključuje kušnju s vodom koja proizvodi stijeg.

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.

Kušnja vode koja proizvodi stijeg jest kušnja poruke pozne kiše. Godina 1863. bila je mjesto gdje je stijeg trebao biti podignut, ali jao; 1863. bila je samo prvi Kadeš, a drugi Kadeš jest u uskoro dolazećem nedjeljnom zakonu. Masa i Meriba predstavljaju završnu kušnju za sto četrdeset i četiri tisuće neposredno prije nego što budu podignuti kao stijeg pri nedjeljnom zakonu. Nije autoritet Rima, niti autoritet Židova uredio Kristovu smrt. Taj je autoritet bio ovlašten u vijeću Neba vjekovima prije križa. Mojsije je upotrijebio svoj štap, štap pomazan od samoga Boga, da udari po Stijeni — ali samo jedanput. Ta Stijena, prema nadahnuću, predstavljena je porukama od 1840. do 1844., koje su stare temeljne istine što predstavljaju stazu pravednika. U kušnji prikazanoj Masom voda koja spašava jest voda koja izlazi iz Stijene starih staza. Ta voda ispituje i proizvodi dvije skupine: jednu za žig Zvijeri, a drugu za pečat Božji, kao što je prikazano pečatom Božjim na onima koji su podignuti kao stijeg, kako je prikazano Meribom.

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.

Hram je bio dovršen prije trećega Artakserksova dekreta, čime se utvrđuje da je milleritski hram koji je Krist podigao u 46 godina, od 1798. do 1844., bio dovršen prije trećega anđela, predstavljenog dolaskom trećega dekreta. Sto četrdeset i četiri tisuće zapečaćeni su neposredno prije zakona o nedjelji, kada su potom uzdignuti kao prinosni stijeg prvina Pedesetnice, kao u dane stare. Masa i Meriba prepoznaju kušnju s vodom predstavljenu porukom Ponoćnoga poklika u povijesti prvoga i trećega anđela.

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.

Djelo sjedinjenja božanstva s čovještvom također je prikazano kao sjedinjenje dvaju hramova. Također je prikazano kao brak u kojemu se muškarac i žena, ili ženski hram i muški hram, sjedinjuju i postaju jedno tijelo. Krist je podigao mileritski hram sa svrhom da ih uvede u svoj nebeski hram, gdje bi našli „počinutak“, prikazan u povijesti 1844. godine sedmodnevnom subotom.

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.

Kada se ovo razumijevanje Masse i Meribe, kao četvrtoga ispita, primijeni između početnoga ispita koji također predstavlja tri ispita, a nakon kojega zatim slijedi nedjeljni zakon petoga i šestoga ispita — tada možete vidjeti, ali samo ako ste voljni vidjeti, da je trostruki ispit s manom prvi ispit, nakon kojega slijedi ispit koji prethodi trećemu dvostrukom ispitu Aronova zlatnoga teleta. Massa i Meriba prikazane su zajedno, jer se jedino u poruci drugoga anđela nalazi proročko „udvostručenje“. Prva tri ispita mane jesu poruka prvoga anđela. Ispit Masse i Meribe jest poruka drugoga anđela, a Aronova pobuna jest poruka trećega anđela.

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.

Peta kušnja jest kušnja Aronova zlatnoga teleta, koja započinje očitovanjem idolopoklonstva kada su pobunjenici mislili da je njihova ogoljena pobuna skrivena od Boga.

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.

A kad narod vidje da Mojsije odugovlači sa silaskom s gore, narod se okupi oko Arona i reče mu: Ustani, načini nam bogove koji će ići pred nama; jer za ovoga Mojsija, čovjeka koji nas je izveo iz zemlje egipatske, ne znamo što se s njim dogodilo. A Aron im reče: Poskidajte zlatne naušnice što su na ušima vaših žena, vaših sinova i vaših kćeri, i donesite ih k meni. I sav narod poskida zlatne naušnice što su im bile na ušima i donese ih Aronu. I on ih primi iz njihovih ruku, oblikova ih dlijetom i načini od toga liveno tele; a oni rekoše: Evo tvojih bogova, Izraele, koji su te izveli iz zemlje egipatske. Kad Aron to vidje, sagradi žrtvenik pred njim; potom Aron oglasi i reče: Sutra je blagdan Gospodu.

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.

I sutradan ujutro uraniše te prinesoše paljenice i privedoše žrtve pričesnice; a narod sjede jesti i piti, pa ustade da se zabavlja. Izlazak 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.

Šesta kušnja drugi je dio pobune sa zlatnim teletom, kada se Mojsije vraća nakon što je primio Deset zapovijedi. Mojsije pita: „Tko je na Gospodnjoj strani?“ Većina je ostala pasivna ili se svrstala uz idolopoklonike, očitujući istu pobunu otvoreno u nazočnosti posrednika.

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.

Peta i šesta kušnja jasno predoznačuju i podudaraju se sa zakonom o nedjelji. Ilija na gori Karmelu postavlja slično pitanje kao i Mojsije. Izaberite danas komu ćete služiti, upućuje na kušnju zakona o nedjelji. Simbolika kušnje s ikonom zvijeri upućuje na zakon o nedjelji. Razdvajanje Levita u Aronovu izvještaju i razdvajanje dvanaest plemena u izvještaju o Jeroboamovim dvama zlatnim telcima prepoznaju razdvajanje mudrih i ludih pri zakonu o nedjelji. Laodicejci su lude djevice, kako o tome svjedoči sestra White, i stoga je razdvajanje djevica pri zakonu o nedjelji razdvajanje Laodicejaca i Filadelfijaca. Peta i šesta kušnja, koje su jedna dvostruka kušnja, podudaraju se sa zakonom o nedjelji, što znači da se podudaraju s 1863. godinom i Kadešom.

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.

Trideset drugo i trideset treće poglavlje Izlaska ispunjavaju se istoga dana, u razmaku od samo nekoliko sati, a taj dan predočava 1863. godinu i Kadeš. U trideset trećem poglavlju Mojsije traži da vidi Božju slavu. Stoga vidimo kako se Mojsije u petoj i šestoj provokaciji preobražava u sto četrdeset i četiri tisuće. Taj isti Mojsije također je u Kadešu, gdje drugi put udara Stijenu, te tako predstavlja skupinu koju satire Stijena na koju su odbili pasti. Ta je Stijena poruka, i stoga postoje dva simbola Mojsija u Kadešu: jedan koji očituje Božju slavu, a drugi koji odbacuje Stijenu.

“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.

„Neka oni koji stoje kao Božji stražari na zidovima Siona budu ljudi koji mogu uočiti opasnosti prije naroda — ljudi koji mogu razlučiti između istine i zablude, pravednosti i nepravednosti.״

“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.

„Upozorenje je došlo: Ne smije se dopustiti da uđe išta što bi uznemirilo temelj vjere na kojem gradimo još otkako je poruka došla 1842., 1843. i 1844. godine. Ja sam bila u toj poruci, i otada stojim pred svijetom, vjerna svjetlu koje nam je Bog dao. Ne namjeravamo maknuti svoja stopala s postolja na koje su bila postavljena dok smo iz dana u dan tražili Gospodina usrdnom molitvom, tražeći svjetlo. Mislite li da bih se mogla odreći svjetla koje mi je Bog dao? Ono treba biti kao Vječna Stijena. Ono me vodi otkako mi je dano.” Review and Herald, 14. travnja 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.

Jedan od simbola „Mojsija u Kadešu“ jest da udara Stijenu štapom, simbolom vlasti. Prvi put to je bila Božja vlast, a drugi put čovjekova vlast. Skupina predstavljena Mojsijem kod drugoga Kadeša prikazana je kao pijanci Efrajimovi, koji se služe svojim teološkim autoritetom (štapom) kako bi napali poruku kasne kiše, koja je poruka starih staza od 1840. do 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.

„Sve poruke dane od 1840. do 1844. trebaju se sada iznositi sa silom, jer ima mnogo ljudi koji su izgubili orijentaciju. Poruke trebaju ići svim crkvama.

“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.

„Krist reče: ‘Blago vašim očima, jer vide; i vašim ušima, jer čuju. Jer zaista vam kažem da su mnogi proroci i pravednici željeli vidjeti ono što vi vidite, i nisu vidjeli; i čuti ono što vi čujete, i nisu čuli’ [Matej 13,16.17]. Blagoslovljene su oči koje su vidjele ono što se vidjelo 1843. i 1844. godine.

“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.

„Poruka je dana. I ne bi smjelo biti nikakva odgađanja u ponavljanju poruke, jer se znakovi vremena ispunjavaju; završno djelo mora biti obavljeno. Veliko će djelo biti učinjeno u kratkom vremenu. Uskoro će po Božjem određenju biti dana poruka koja će narasti u silan poklič. Tada će Daniel stajati na svojemu mjestu da dâ svoje svjedočanstvo.” 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.

Prva kušnja mane jest trostruka kušnja. Posljednja od deset kušnji jest kušnja trećega anđela. I prva i posljednja predstavljaju „počinak“ kao simbol kušnje. Prva kušnja jest trostruka kušnja, predstavljajući prvoga anđela kojega slijedi drugi anđeo, ali četvrta kušnja, u kojoj su zapečaćenje i podizanje kao stijeg, predstavljena je Massom i Meribom. Treći anđeo, predstavljen petom i šestom kušnjom, jest treća kušnja, koja je slijedila drugu kušnju Masse i Meribe te prvu kušnju mane.

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.

Izazivanje gnjeva kod Tabere, izloženo u Brojevima 11,1–3, predstavlja sedmu kušnju. Redcima koji uvode ognjenu kušnju vjere predstavljenu „Taberom“, što znači „mjesto gorenja“, prethode redci koji opisuju kretanje Božjega naroda kroz pustinju. Nestrpljivost očitovana u desetom poglavlju suprotstavljena je sto četrdeset i četirima tisućama koji slijede Jaganjca kamo god On ide. To su oni koji imaju postojanost svetih, ali drevni je Izrael u desetom poglavlju očitovao nestrpljivost koja ih u jedanaestom poglavlju vodi u njihovu ognjenu kušnju.

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.

I krenuše od gore Gospodnje tri dana hoda; a Kovčeg saveza Gospodnjega išao je pred njima tijekom ta tri dana hoda, da im pronađe počivalište. I oblak Gospodnji bijaše nad njima danju, kad su polazili iz tabora. I dogodi se, kad bi Kovčeg kretao naprijed, da je Mojsije govorio: Ustani, Gospode, i neka se rasprše neprijatelji tvoji; i neka bježe pred tobom oni koji te mrze. A kad bi se zaustavljao, govorio je: Vrati se, o Gospode, k mnogim tisućama Izraelovim. Brojevi 10:33–36.

The next verse introduces the rebellion of Taberah.

Sljedeći redak uvodi pobunu u Taberi.

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.

A kad je narod mrmljao, to bijaše zlo u očima Gospodnjim; i Gospodin to ču; i razgnjevi se, te se raspali oganj Gospodnji među njima i sažeže one na krajnjim dijelovima tabora. Tada narod zavapi Mojsiju; i kad se Mojsije pomoli Gospodinu, oganj se ugasi. I on nazva ime onomu mjestu Tabera, jer je oganj Gospodnji gorio među njima. Brojevi 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.

Izazivanje koje je uslijedilo nakon očitovanja ognja bilo je čeznuće za mesnom hranom i ono predstavlja osmu kušnju. To se nalazi u Brojevima 11:4–34. Mrmljanje u Taberi predstavlja iskvarenu višu narav, nedostatak strpljenja, a pobuna požude za egipatskim loncima mesa predstavlja nižu narav. Oganj predstavlja pročišćenje ognjem Glasnika Saveza u trećem poglavlju Malahije, jer proročki Tabera znači mjesto gorenja, a mjesto gorenja u Božjoj proročkoj Riječi nalazi se u Malahiji 3, gdje oganj proizvodi nestrpljivu klasu određenu za očišćenje i strpljivu klasu koja se pročišćuje kao prinos uzdignut na žrtvu.

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.

Oni koji su predstavljeni po Mojsiju u dvostrukoj kušnji više i niže naravi Tábere jesu sto četrdeset i četiri tisuće koji su utvrđeni u istini i umno i duhovno. Um prepoznaje višu narav i duhovno predstavlja sjedinjenje božanstva s čovještvom. Božanstvo se može sjediniti s čovještvom samo kada je niža narav razapeta i mrtva. Biti utvrđen u istini umno i duhovno predstavlja iskustvo primanja pečata. Ognjevi Tábere predstavljaju konačno razdvajanje pšenice i kukolja u Kristovu djelu podizanja hrama od sto četrdeset i četiri tisuće.

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.

Deveta kušnja jest pobuna Mirjame i Arona zabilježena u Brojevima 12. Povod nije bio drukčiji od pobune Koraha, Datana i Abirama ili Minneapolisa 1888. godine. Pitanje nije bilo samo odbacivanje Božje poruke, nego i odbacivanje Božjega izbora vodstva.

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.

Osuda vođa koji odbacuju ne samo poruku nego i glasnika prethodi desetomu ispitu. Vodstvo se očituje kao otpadničko neposredno prije nedjeljnoga zakona, koji je deseti ispit. Nedjeljni zakon usklađen je s križem, a na putu prema križu, koji je nedjeljni zakon, vodstvo je izabralo Barabu, lažnoga Krista, jer „bar” znači „sin od”, a „abba” znači „otac”. Približavajući se križu (nedjeljnomu zakonu) ili Kadešu, vodstvo očituje potpuno razvijeno otpadništvo birajući krivotvorenoga Krista te također izravno izražavajući građanskim vlastima da nemaju kralja osim Cezara.

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.

Sedma, osma i deveta kušnja prepoznaju proces zapečaćenja, no prikaz je u slici ludih djevica. Deseta od tih kušnji bila je prva pobuna u Kadešu, koja predoznačuje 1863. godinu. Od 1846. Hebreji su bili dovedeni na Sinaj da prime Zakon. Dvije ploče Deset zapovijedi simbol su Božjega saveznog odnosa s drevnim doslovnim Izraelom, a dvije ploče Habakuka simbol su saveznoga odnosa suvremenoga duhovnog Izraela. Druga je ploča bila iznesena 1850. godine, i kao što se drevni Izrael zavjetovao da će držati Zakon, tako je do 1856. bila donesena završna kušnja, predoznačena uhodama koje su pohodile Obećanu zemlju. Većinsko mišljenje do kojega se došlo tijekom sedam godina, od 1856. do 1863., bilo je da je laodicejska pustinja mjesto gdje su željeli umrijeti.

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.

Razdoblje od 1844. do 1863. godine predočeno je razdobljem koje započinje krštenjem na Crvenome moru, a završava drugim krštenjem na rijeci Jordanu, na istome mjestu na kojemu će Isus postati Krist, kada ga je kasnije krstio Ivan. Krštenje na Crvenome moru označilo je saveznički odnos s drevnim Izraelom. Taj je odnos započeo brakom koji je istodobno pokrenuo proces kušnje od deset koraka. Potom su dovedeni na Sinaj i obećali držati Njegov zakon, ali nisu, a zatim su pali na desetoj i posljednjoj kušnji pri prvoj pobuni u Kadešu. Nakon četrdeset godina, i druge i veće pobune u Kadešu, ušli su u Obećanu zemlju tako što su bili kršteni u rijeci Jordanu.

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.

Sva obilježja krštenja povezana su sa Savezom. Povijest omege i drugoga Kadeša usklađena je s poviješću prvoga i alfa Kadeša. Mojsijeva omega pobuna bila je daleko veća od pobune čitavoga naroda u alfa pobuni Kadeša. Omega je uvijek veća. Obje pobune zajedno predstavljaju pobunu Izaijinih učenih i neukih koji odbijaju ući u počinak poruke poznoga dažda.

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.

Tri krštenja (Crveno more, rijeka Jordan i rijeka Jordan), prvo Mojsijevo, a posljednje Kristovo; stoga je Mojsije alfa, a Krist omega. Slovo između prvoga i dvadeset i drugoga slova hebrejskoga alfabeta, trinaesto slovo, kada se pripoji i slijedi prvo slovo, koje se potom pripoji posljednjemu, dvadeset i drugomu slovu, tvori hebrejsku riječ „istina”. Srednje krštenje bijaše rijeka Jordan i Kadeš. Nakon prvoga krštenja na Crvenome moru uslijedilo je krštenje na Jordanu. Ali prvo krštenje na Jordanu bilo je odgođeno za četrdeset godina, do drugoga pohoda Kadešu i stvarnoga krštenja na Jordanu. Treće krštenje, koje predstavlja vrijeme pohođenja Židova, bilo je prispjelo kada je Krist započeo svoje djelo potvrđivanja saveza za jedan tjedan, u ispunjenju Daniela 9, 27, i to bijaše čas suda za drevni Izrael.

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.

Prvo krštenje na Crvenome moru jest poruka prvoga anđela, a dva posjeta Kadešu predstavljaju „udvostručenje“, jer su pri prvome posjetu Kadešu i rijeci Jordanu prikazani pobuna naroda Božjega Saveza, a pri drugome Kadešu očituje se pobuna vodstva. Kadeš i ta dva posjeta predstavljaju udvostručenje poruke drugoga anđela, pri čemu se očituju dvije skupine, a obje su skupine prikazane i građanstvom i vodstvom. Kristovo krštenje jest poruka trećega anđela, kada se pšenica i kukolj razdvajaju, kao što je stari Izrael bio odijeljen od kršćanske zaručnice kojom se Krist oženio u času suda nad starim Izraelom.

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.

Razdoblje od 1844. do 1863. jest razdoblje od Crvenoga mora do prve pobune u Kadešu. Godina 1844. jest prijelaz preko Crvenoga mora, 1846. jest mana, simbol ispita o suboti koji su Whiteovi prošli 1846. kada su stupili u brak. Godine 1849. Gospodin je po drugi put ispružio svoju ruku da sabere svoj narod. Sabrao ih je tijekom poruke prvoga anđela kada je prva od Habakukovih ploča stigla u povijest, a druga je ploča bila određena za istu svrhu.

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.

Omega tablica iz 1850. trebala je sabrati i ispitati, jer je to učinila i alfa tablica iz 1843. Prvi anđeo imao je tablicu, a i treći anđeo također je imao tablicu, jer prvi je alfa, a treći je omega. „Dvije tablice“ putokazi su prvoga i trećega anđela — ne drugoga. Proročko razdoblje „tablica“ započinje tablicom s pogreškom i završava tablicom bez pogreške. Povijest između dviju tablica jest povijest drugoga anđela, u kojoj je karta odložena sve do 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.

Nakon što je godina 1843. završila 19. travnja 1844., karta iz 1843. bila je odložena, jer je tada pogrešno predviđala godinu 1843. Od 19. travnja 1844. do 1850. nema Habakukove ploče. U povijesti drugoga anđela nije bilo karte i—Babilon pade. Alfa je ploča, omega je ploča, a sredina je pad Babilona; simbol pobune koji je povezan s razdobljem kada nije bilo ploče. Povijesno razdoblje Habakukovih ploča nosi pečat istine.

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.

Godina 1850. bila je predočena Sinajem i davanjem Zakona. Taj je događaj bio obilježen Pedesetnicom, kada su bila podignuta dva potresana kruha. Proces podizanja potresanih kruhova prikazan je tiskanjem i promicanjem karte u svibnju 1842., te poviješću 1849., kada je bila pripremljena druga karta, i 1850., kada je bila dostupna. To je razdoblje na Kristovoj liniji predstavljeno kao pedeset dana od Njegova uskrsnuća do Pedesetnice, razdoblje podijeljeno na četrdeset dana nakon kojih slijedi deset.

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.

Godine 1849. Krist je po drugi put pružao svoju ruku, a 1850. Habakukova druga ploča bila je dostupna i proces kušanja koji je vodio prema Kadešu napredovao je. Godine 1856. došla je posljednja od deset kušnji drevnoga Izraela kada je u periodičnoj publikaciji pokreta objavljena nova svjetlost o Millerovu temeljnom proročkom otkrivenju. Tijekom dvije tisuće petsto dvadeset proročkih dana, od 1856. do 1863., uhode su ušle da izvide zemlju. Godine 1863. izabrali su novoga vođu da ih povede natrag u Egipat.

We will continue these truths in the next article.

Ove istine nastavit ćemo u sljedećem članku.

“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.

„U viđenju koje mi je dano u Bordovilleu, Vermont, 10. prosinca 1871., pokazano mi je da je položaj moga supruga bio vrlo težak. Na njemu je počivao pritisak briga i rada. Njegova braća u službi nisu nosila te terete i nisu cijenila njegove napore. Neprestani pritisak opterećivao ga je umno i tjelesno. Pokazano mi je da je njegov odnos prema Božjem narodu bio, u nekim pogledima, sličan odnosu Mojsija prema Izraelu. Bilo je onih koji su mrmljali protiv Mojsija kada su se nalazili u nepovoljnim okolnostima, a bilo je i onih koji su mrmljali protiv njega.” Testimonies, svezak 3, 85.