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.
Saiki kita lagi mbahas pralambang kenabian 1863. Kita wus ngarahake kawigatosan kita marang Kadesh ing Kitab Suci minangka pralambang pambrontakané Israèl kuna marang “pangaso” kang njalari pati tumrap wong-wong mau sajrone satunggaling mangsa kang pungkasané tumeka ing Kadesh, mangkono nggambarake panampikan marang “dalan-dalan kuna”é Yeremia ing taun 1863 nalika “pitung kaping” ing Imamat rong puluh enem ditampik.
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.
Nalika ngupadi pepadhang kang ana gandhèngané karo Kadesh lan 1863, kita sampun ngidentifikasi sapuluh ujian kang tumuju tekan Kadesh. Kita sampun ngidentifikasi telung ujian kapisan mau minangka ujian manna. Telung langkah punika saged dipunwujudaké minangka mukjijat utawi ujian, lan palereman Sabat minangka ujian kapisan saking sapuluh ujian punika cocog kaliyan ujian kaping sedasa, ingkang kanthi cetha sanget dipunwastani déning Paulus ing kitab Ibrani minangka “palereman.” Sapuluh ujian punika gadhah sawijining palereman alfa lan sawijining palereman omega.
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.”
Ora dadi prakara kepiyé waé sawijining siswa wangsit kepéngin netepaké tegesé “pangaso” kang ditolak déning wong Ibrani ing Kadesh—amarga miturut wangsit saben “pangaso,” (baris ing dhuwur baris) iku ngrujuk marang “pangaso lan panyeger” kang yaiku udan pungkasan. Kadesh iku sawijining pralambang utama tumrap panolakan marang piwulang udan pungkasan lan uga pengalaman udan pungkasan, awit panyegelan kang katindakaké marang wong satus patang puluh papat èwu ing Kadesh iku sawijining mapan ana ing kayekten kanthi “akal budi lan rohani.”
“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.
“Sanalika umaté Allah kasegel ing bathuké—iku dudu segel utawa tandha apa waé sing bisa katon, nanging mantep ana ing kayektèn, kanthi intelektual lan rohani, saéngga padha ora bisa digoyahaké—sanalika umaté Allah wis kasegel lan kasiyapaké kanggo guncangan, iku bakal teka. Satemené, iku wis wiwit; paukumané Allah saiki wis tumiba marang nagara, kanggo maringi pepeling marang kita, supaya kita bisa mangertèni apa sing bakal teka.” 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.
Mantep “ing sajroning kayektèn” kanthi “intelektual” nggambarake panriman marang metodhologi baris demi baris minangka siji-sijiné pendekatan kang wis kasucèkaké ing panaliten Sabdaning Allah. Pendekatan kang sempit iki diteguhaké minangka pendekatan kang bener ing sasi Agustus 1840, nalika “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.” “Wonderful impetus” iku nggambarake kawujudan saka kakuwasaning Roh Suci kang ngutus pekabaraning malaékat kang kapisan ngubengi donya ing taun 1840.
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.
Wong-wong sing melu ing pakaryan kang nggambarake “daya dorong kang nggumunake” iku diparingi kakuwatan kanggo nindakake pakaryan mau déning pangwasané Roh Suci. Roh Suci namung nduduhaké pangwasané ana ing antarané wong-wong kang wis nampani metodhologi suci iku. Roh Suci namung nduduhaké pangwasané ana ing sajroning wong-wong kang wis nampani metodhologi suci iku.
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.
Mantep ana ing sajroning kayekten kanthi intelektual iku minangka panriman marang metodologi line upon line, lan “panriman” marang metodologi line upon line iku digambarake marang wong Laodikia minangka dibukake lawang ati kanggo mlebu Sang Juru Pawarta marang Laodikia ana ing pribadi Roh Suci. Panriman marang metodologi kang suci mau nggawa kakuwatan Roh Suci mlebu ing pikirané wong-wong kang lagi mantep ana ing sajroning kayekten kanthi intelektual. Panriman marang metodologi mau ngasilake sawijining spiritualitas kang digambarake minangka pangeneping Keallahan karo kamanungsan. Panganggone metodologi Alkitab line upon line, manawa dicampur karo pracaya, digambarake minangka mantep ana ing sajroning kayekten kanthi intelektual, lan kayekten (pituduh) kang diasilake déning metodologi mau ora bisa dipisahake saka Gusti Yesus, Kang iku Sang Sabda. Nampa pituduh saka Sabdané iku padha karo nampa Roh Suci mlebu ing pikiranmu. Mangkono, mantep ana ing sajroning kayekten kanthi intelektual ngasilake pengalaman rohani kang nampa segel pambenaran saka Gusti Allah.
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.”
Kadhesh iku minangka pacoban pungkasan tumrap Israèl kuna. Loro golongan para wong sing ngombe anggur ing kitab Yoèl dipisahake lan dibédakaké siji lan sijiné adhedhasar panolakan utawa panriman marang pekabaran udan pungkasan sing déning Yoèl diarani “anggur anyar” minangka kosok baliné anggur fermentasi sing diombé déning golongan sijiné. “Anggur anyar” miturut Yoèl iku “pangaso” miturut Paulus, ing Ibrani telu lan papat. Iku uga sing ditolak kanggo “dirungokaké” déning “wong-wong mabuk saka Éfraim” miturut Yésaya—“kang marang wong-wong mau Panjenengané ngandika, ‘Iki pangaso kang kanthi iku kowé bisa marakaké wong kesel padha ngaso; lan iki panyegeran’: nanging wong-wong mau ora gelem ngrungokaké. Nanging pangandikané Pangéran tumrap wong-wong mau dadi pepakon ing dhuwuré pepakon, pepakon ing dhuwuré pepakon; baris ing dhuwuré baris, baris ing dhuwuré baris; ing kéné sathithik, lan ing kana sathithik; supaya wong-wong mau lunga, lan tiba nglungker, lan remuk, lan kecanthol, lan katangkep.”
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.
Kita wis mangertèni yèn pambrontakan pedhèt emasé Harun nggambaraké ‘loro’ saka sepuluh ujian sing pungkasané tekan Kades. Pamisahan ujian mau dadi rong ujian iku selaras karo mangsa panggawéaning udan pungkasan sing kawewahanan déning “ujian patung kéwan,” yaiku ujian sing netepaké nasibé umaté Allah. Wahyu telulas nandhakaké ‘pambrontakan’ amarga angka ‘telulas’ nggambaraké pambrontakan.
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.
Bab punika dipunwiwiti kanthi kewan seganten papal, pralambang utami saking pambrontakan wonten ing bumi, kados dene Daniel mratelakaken bilih punika inggih kakuwasan ingkang ngucap tembung-tembung ageng nglawan Ingkang Mahaluhur. Pambrontakan punika lajeng dipunlampahi dening pambrontakan kewan bumi, Amerika Serikat, ingkang salajengipun meksa jagad kabèh manut tuladha pambrontakanipun. Pola kanggé pambrontakan kaping tiga wonten ing bab punika kapanggih wonten ing pambrontakan ingkang kapisan saking tigang pambrontakan punika, ingkang dipunlambangaken dados kewan seganten, pralambang Vatikan. Ing ayat sewelas Amerika Serikat ngucap kados naga lan kanthi mekaten mbentuk gambar tumrap kewan punika—gambar saking Vatikan. Wiwit ayat rolas lan salajengipun Amerika Serikat meksa jagad kabèh supados nindakaken bab ingkang sami. Pambrontakanipun Harun punika kaping kalih, nggambaraken pambrontakan Amerika Serikat lan salajengipun pambrontakan jagad kabèh nalika gambar Vatikan tumrap jagad dipuntegakaken kanthi paksaan.
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.
Pambrontakané Harun ngenali kaloro wektu iku, sing kagambar minangka penyembahan brahala nalika Musa ora ana, banjur diterusaké déning penyembahan brahala nalika Musa ana. Musa nalika iku lagi nampi Torèt, lan mulané nglambangaké Torèté Allah minangka titik pamisah ing pambrontakan iku. Ujian sing dilambangaké déning reca emas gawéan Harun, yaiku anak sapi-kéwan, iku minangka ujian taun 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.
Iku minangka ujian angger-angger Minggu, kang makili garis pamisah antaraning urip lan pati. Iku yaiku garis pamisah antaraning Tanah Prajanjian utawa pati ana ing ara-ara samun, garis pamisah antaraning tandha kéwan utawa meteréné Gusti Allah, garis pamisah antaraning nasibé Shebna wong Laodikia utawa Eliakim wong Filadelfia. Telung ujian kang kapisan, kang diwakili déning manna, nglambangaké pasulayan Sabat utawa Minggu, mangkono uga ujian kang kaping sepuluh. Garis pamisah ing pambrontakan pedhèt emasé Harun, kang makili ujian kaping lima lan kaping nem—iku uga angger-angger Minggu.
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”.
Panggodhèn kaping sekawan iku banyu ing Massah, tegesé ‘panggodhan’, lan ‘Meribah’ tegesé “panji-panji Yehuwah”, lan dumunung ing Pangentasan 17:1–7, ing ngendi prakara iku kanthi langsung diidentifikasi minangka “nyoba Sang Yehuwah”.
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?
Lan sakehe pasamuwan bani Israèl padha mangkat saka ara-ara samun Sin, miturut lampahing lelampahané, manut dhawuhé Pangéran, banjur padha ngedegaké kémah ana ing Refidim; nanging ana ing kono ora ana banyu kanggo diombé déning wong-wong mau. Mulané bangsa iku padha pasulayan karo Musa lan matur, “Wenehana banyu marang aku kabèh, supaya aku kabèh bisa ngombé.” Nanging Musa ngandika marang wong-wong mau, “Yagéné kowé padha pasulayan karo aku? Yagéné kowé padha nyoba Pangéran?” Lan ing kono bangsa iku padha ngelak marga saka kurangé banyu; banjur bangsa iku padha sambat marang Musa lan matur, “Yagéné kowé nggawa aku kabèh metu saka Mesir, apa kanggo matèni aku kabèh lan anak-anakku lan kéwan-kéwan ternakku marga saka ngelak?”
And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.
Lan Musa sesambat marang Pangeran Yehuwah, pangucapé, “Aku kudu ngapa marang bangsa iki? Wong-wong iki meh waé arep mbenturi aku nganggo watu.”
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.
Lan Pangéran ngandika marang Musa, “Lumakua ndhisiki bangsa iku, lan gawanen sapérangan para pinituwa Israel; sarta tekenmu, kang kokginakaké kanggo nggebag kali, gawanen ana ing tanganmu, banjur mangkata. Lah, Aku bakal ngadeg ana ing ngarepmu ana ing kana, ing sadhuwuring watu karang ing Horeb; lan kowé bakal nggebag watu karang iku, lan banyu bakal metu saka ing kono, supaya bangsa iku padha ngombé.” Musa banjur nindakaké mangkono ana ing ngarsané para pinituwa Israel.
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.
Lan dheweke maringi aran panggonan iku Massa lan Meriba, amarga pasulayané bani Israèl, lan amarga padha nggodha Sang Yéhuwah, pangucapé: “Apa Sang Yéhuwah ana ing satengahé kita, apa ora?” Pangentasan 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.
Pangguji kang diwakili déning “Massah,” lan panji kang diwakili déning “Meribah” iku sawijining alfa profètis kang nemoni omegane profètis nalika Musa nggebug Watu kang padha kaping pindho. Iki ateges bilih kang kaping papat saka sepuluh pambangkit nesu iku diwakili ana ing Kadesh, amarga Kadesh kang kapindho iku papané Musa nggebug Watu mau kanthi pambrontakan. Iki nedahaké bilih Kadesh, minangka sawijining pralambang, nyakup panggawé coba bab banyu kang ngasilaké sawijining panji.
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.
Pangudining banyu kang ngasilaké panji iku yaiku pangudining pawarta udan pungkasan. Ing taun 1863 panji iku saéngga kuduné wis katangèkaké, nanging émané; taun 1863 mung Kades sing kapisan, lan Kades sing kapindho ana ing angger-angger Minggu sing bakal enggal rawuh. Massa lan Meriba nggambaraké panggudhian pungkasan tumrap satus patang puluh papat èwu sadurungé padha katangèkaké dadi panji ing wektu angger-angger Minggu. Dudu wewenangé Roma, utawa wewenangé wong-wong Yahudi, kang nata patiné Kristus. Wewenang iku wus kaabsahaké ana ing rembuganing Swarga pirang-pirang jaman sadurungé salib. Musa migunakaké tekené, yaiku teken kang wis kaurapi déning Gusti Allah piyambak, kanggo nggebug Watu Karang—nanging mung sapisan. Watu Karang iku miturut ilham digambaraké déning pawarta-pawarta taun 1840 tekan 1844, yaiku kayektèn-kayektèn dhasar lawas kang makili dalané para wong mursid. Ing panggudhian kang digambaraké déning Massa, banyu kang nylametaké iku yaiku banyu kang metu saka Watu Karangé dalan-dalan lawas. Banyu iku nguji lan ngasilaké rong golongan; siji kanggo tandhané kéwan galak, lan sijiné kanggo segelé Gusti Allah, kaya kang digambaraké déning segelé Gusti Allah tumrap wong-wong kang katangèkaké dadi panji, kaya kang digambaraké déning Meriba.
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.
Padalemané wis rampung sadurungé dhawuh katelu saka Artaxerxes, netepaké yèn padalemané Millerite kang Kristus jejegaké sajroning 46 taun wiwit taun 1798 nganti 1844, wis rampung sadurungé malaékat katelu, kang dipralambangaké déning tekane dhawuh katelu. Satus patang puluh papat éwu iku dipatèni sadurungé hukum Minggu, nalika sawisé kuwi padha diangkat dadi panji sesaji woh wiwitaning Pentakosta, kaya ing jaman kuna. Massa lan Meribah nandhakaké ujian banyu kang dipralambangaké déning piwarta Panguwuh Tengah Wengi ing sajarahé malaékat kapisan lan katelu.
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.
Pakaryan nyawijèkaké Kaswargan kaliyan kamanungsan ugi dipratélakaké minangka panyawijining kalih bait. Ugi dipratélakaké minangka pawiwahan, ing pundi priya lan wanita, utawi bait wadon lan bait lanang, kasawijèkaké lan dados satunggal daging. Kristus ngedegaké bait Millerite kanthi ancas nuntun wong-wong mau mlebet ing Bait Swarga kagungané, ing pundi wong-wong mau badhé manggih “pangaso,” ingkang dipunlambangakaké ing sajarah taun 1844 déning Sabat dina kapitu.
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.
Nalika pamahaman babagan Massa lan Meriba iki, minangka pacoban kaping papat, ditrapake ing antarané pacoban pambuka kang uga makili telung pacoban, lan kang banjur diterusaké déning angger-angger Minggu saka pacoban kaping lima lan kaping nem—mula panjenengan bisa ndeleng, nanging mung manawa panjenengan gelem ndeleng, yèn pacoban manna kang rangkep telu iku pacoban kapisan, banjur diterusaké déning sawijining pacoban kang ndhisiki pacoban katelu kang rangkep loro, yaiku pedhèt emasé Harun. Massa lan Meriba diwakili bebarengan, amarga mung ana ing piwelingé malaékat kapindho ana sawijining “pangelipan” profetik. Telung pacoban kapisan saka manna iku piwelingé malaékat kapisan. Pacoban Massa lan Meriba iku piwelingé malaékat kapindho, lan pambrontakané Harun iku piwelingé malaékat katelu.
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.
Pacoban kaping lima yaiku pacoban pedhèt emasé Harun, kang diwiwiti kanthi panyingkapan brahala nalika para pambrontak ngira yèn pambrontakané sing wuda kasamun saka ngarsané Allah.
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.
Nalika umat mau weruh manawa Musa suwe ora mudhun saka gunung, umat padha nglumpuk marani Harun lan padha matur marang dheweke, “Ayo, gawakna allah-allah kanggo aku, kang bakal lumaku ana ing ngarepku; awit déné Musa iki, wong kang wis nuntun aku metu saka tanah Mesir, aku ora sumurup apa kang wis kelakon marang dheweke.” Harun banjur matur marang wong-wong mau, “Copotna anting-anting emas kang ana ing kupingé para garwamu, para putramu, lan para putrimu, banjur gawanen marang aku.” Mulane sakèhé umat padha nyopot anting-anting emas kang ana ing kupingé lan padha nggawa menyang ngarsané Harun. Banjur ditampani déning Harun saka tangané wong-wong mau, lan diwujudaké nganggo piranti ukir, sawisé iku digawé dadi pedhet tuangan; banjur padha calathu, “Iki allahmu, hé Israèl, kang wis nuntun kowé metu saka tanah Mesir.” Nalika Harun weruh mangkono, banjur mbangun misbyah ana ing ngarepé; lan Harun mratelakaké pangandikan, sarta ngandika, “Sesuk bakal ana riyaya kanggo Pangéran.”
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.
Lan ésuké wong-wong mau tangi ésuk-ésuk, banjur nyaosaké pisungsung obaran lan ngaturaké pisungsung karukunan; sarta bangsa iku lungguh kanggo mangan lan ngombé, banjur padha tangi kanggo dolanan. Pangentasan 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.
Pangujian kang kaping nem iku pérangan kapindho saka pambrontakan anak sapi mas, nalika Musa bali sawisé nampi Sepuluh Préntah. Musa banjur takon, “Sapa kang ana ing sisihé Pangéran?” mayoritas tetep pasif utawa nyawiji karo para nyembah brahala, nglairaké pambrontakan kang padha kanthi kabuka ana ing ngarsané sang panengahan.
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.
Pacoban kaping lima lan kaping nem cetha nggambarake pralambang lan selaras karo angger-angger Minggu. Élia ana ing Gunung Karmèl ngaturake pitakon kang padha kaya kang diaturake déning Musa. Pilihen ing dina iki sapa kang bakal kokabdi, iku nuduhake marang pacoban angger-angger Minggu. Pralambang patung kéwan buas ing pacoban iku nuduhake marang angger-angger Minggu. Pamisahan wong Lèwi ing carita Harun lan pamisahan rolas taler ing carita bab anak sapi emas loro kagungané Yéroboam, nandhakake pamisahan antarané wong wicaksana lan wong bodho nalika angger-angger Minggu. Wong Laodikia iku prawan-pranawan bodho, kaya kang dipratelakake déning Sister White, lan mulané pamisahan para prawan nalika angger-angger Minggu iku pamisahan antarané wong Laodikia lan wong Filadèlfia. Pacoban kaping lima lan kaping nem, kang dadi siji pacoban rangkep loro, selaras karo angger-angger Minggu, kang ateges yèn iku selaras karo 1863 lan Kadès.
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.
Bab telung puluh loro lan telung puluh telu saka Exodus katetepake ing dina kang padha, mung kapisah sawetara jam, lan dina iku nglambangake taun 1863 lan Kadesh. Ing bab telung puluh telu, Musa nyuwun supaya bisa nyumurupi kamulyaning Allah. Mulané, kita ndeleng Musa ing provokasi kaping lima lan kaping enem lagi diowahi dadi golongan satus patang puluh papat ewu. Musa kang padha iku uga ana ing Kadesh, nuthuk Watu kaping pindho, mangkono dadi pralambang sawijining golongan kang diremuk déning Watu kang ora gelem padha tumibani. Watu iku yaiku sawijining pekabaran, lan mula ana loro pralambang Musa ing Kadesh, siji mratelakake kamulyaning Allah lan sijiné nampik Watu.
“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.
“Wong-wong kang ngadeg minangka para juru ronda Allah ana ing témbok-tembok Sion, kudu dadi wong-wong kang bisa ndeleng bebaya sadurungé wong akèh, yaiku wong-wong kang bisa mbedakaké antarane kayektèn lan kaluputan, kabeneran lan piala.
“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.
“Pepènget wis rawuh: Aja nganti ana apa waé mlebu sing bakal ngganggu dhasar iman kang wis kita bangun wiwit pesen iku teka ing taun 1842, 1843, lan 1844. Aku ana ing sajroning pesen iki, lan wiwit wektu iku aku wis ngadeg ana ing ngarepé jagad, setya marang pepadhang sing wis diparingaké Gusti Allah marang kita. Kita ora duwe ancas kanggo nggeser sikil kita saka landhesan panggonan sikil iku wis katetepaké nalika saben dina kita ngupaya marang Gusti kanthi pandonga kang temen-temen, nggoleki pepadhang. Apa kowé ngira manawa aku bisa nyerahaké pepadhang sing wis diparingaké Gusti Allah marang aku? Pepadhang iku kudu kaya Watu Karang Kang Langgeng. Pepadhang iku wis nuntun aku wiwit nalika diparingaké.” Review and Herald, 14 April 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.
Salah siji saka pralambang “Musa ing Kadesh” yaiku nggebug Watu nganggo teken, sawijining pralambang panguwasa. Sepisanan iku panguwasané Gusti Allah, lan kaping pindho iku panguwasané manungsa. Golongan kang dipralambangaké déning Musa ing Kadesh kang kapindho iku dipralambangaké minangka para wong mendem saka Éfraim, kang nggunakaké panguwasa teologisé (teken) kanggo nyerang piwulang udan pungkasan, yaiku piwulang bab pathokan-pathokan lawas saka 1840 nganti 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.
“Kabeh pesen kang kaparingaké wiwit taun 1840–1844 kudu saiki diwedharaké kanthi kakuwatan, awit ana akèh wong kang wis kelangan pituduh. Pesen-pesen iku kudu disampekaké marang sakèhé gréja.
“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.
“Kristus ngandika, ‘Rahayu mripatmu, awit mripat iku ndeleng; lan kupingmu, awit kuping iku krungu. Satemene Aku pitutur marang kowe: akeh para nabi lan wong-wong mursid kepéngin ndeleng prekara-prekara kang kokdeleng, nanging ora weruh; lan krungu prekara-prekara kang kokrungu, nanging ora krungu’ [Matthew 13:16, 17]. Rahayu mripat kang weruh prekara-prekara kang katon ing taun 1843 lan 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pesen iku wis diparingaké. Lan ora kena ana tundha sajroning mbalèni pesen iku, awit pratandha-pratandhaning jaman lagi kawujud; pakaryan panutup kudu rampung. Sawijining pakaryan gedhé bakal katindakaké sajroning wektu kang cendhak. Ora suwé manèh bakal ana pesen sing diparingaké miturut tetetepaning Allah sing bakal saya ngrembaka dadi panguwuh sora. Banjur Daniel bakal ngadeg ing pandumané, kanggo maringi paseksiné.” 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.
Pangruwating manna kang kapisan iku telung pangruwating. Pangruwating kang pungkasan saka sepuluh pangruwating iku pangruwatinging malaékat katelu. Sing kapisan lan sing pungkasan padha makili “istirahat” minangka pralambang saka pangruwating iku. Pangruwating kapisan iku telung pangruwating, kang makili malaékat kapisan kang katut déning malaékat kapindho, nanging pangruwating kapapat, ing ngendi panyegelan lan pangunggahan minangka panji kawakilan déning Massa lan Meribah. Malaékat katelu, kang kawakilan déning pangruwating kaping lima lan kaping nem, iku pangruwating katelu, kang ngetutaké pangruwating kapindho saka Massa lan Meribah, lan pangruwating kapisan saka manna.
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.
Panandhang ing Taberah kang kapratélakaké ana ing Bilangan 11:1–3 iku minangka panggodha kang kapitu. Ayat-ayat kang dadi pambuka tumrap pacobaning pracaya kang murub geni, kang dilambangaké déning “Taberah,” tegesé ‘panggonan kobongan,’ didhisiki déning ayat-ayat kang nandhakaké lumakuné umaté Allah ngliwati ara-ara samun. Ora sabaré ati kang katuduhaké ana ing pasal sepuluh diwangun minangka kosokbalèn saka wong satus patang puluh papat èwu kang ngetutaké Sang Cempen menyang endi waé Panjenengané tindak. Iku wong-wong kang nduwèni kasabarané para suci, nanging Israèl kuna lagi nélakaké ora sabaré ati ana ing pasal sepuluh, kang nuntun marang pacobané kang murub geni ana ing pasal sewelas.
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.
Tumuli padha mangkat saka gunungé Pangéran lumaku telung dina; lan pethi prejanjiané Pangéran lumaku ndhisiki wong-wong mau sajroning lelampahan telung dina iku, kanggo nggolèki papan panggonan kanggo ngaso tumrap wong-wong mau. Lan mendhungé Pangéran ana ing dhuwuré wong-wong mau ing wayah awan, nalika padha budhal metu saka kémah. Lan kedadéan, nalika pethi iku maju, Musa ngandika, “Ngadega, dhuh Pangéran, lan muga para satrumu padha buyar; lan muga wong-wong sing sengit marang Paduka padha mlayu ana ing ngarsa-Mu.” Lan nalika pethi iku mandheg, panjenengané ngandika, “Mulia malih, dhuh Pangéran, marang éwonan Israel kang tanpa wilangan.” Bilangan 10:33–36.
The next verse introduces the rebellion of Taberah.
Ayat salajengipun maringi pambuka tumrap pambrontakan ing Taberah.
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.
Lan nalika bangsa iku sesambat kanthi panggrundelan, prakara iku ora ndadèkaké renaning Pangéran; lan Pangéran miyarsakaké iku; banjur bebenduné murub; lan geni saka Pangéran murub ana ing antarané wong-wong mau, sarta ngentèkaké wong-wong sing ana ing péranganing kémah sing paling pinggir. Wong-wong iku banjur sesambat marang Musa; lan nalika Musa ndedonga marang Pangéran, geni iku banjur mati. Lan papan iku dijenengi Tabérah, amarga geni saka Pangéran wis murub ana ing antarané wong-wong mau. Wilangan 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.
Provokasi kang ndhereki panyataane geni iku yaiku pepinginan marang pangan daging lan iki minangka panggodha kang kaping wolu. Iki kacathet ana ing Wilangan 11:4–34. Sambaté wong-wong ing Taberah nggambarake kodrat luhur kang wis rusak, kuranging kasabaran, lan pambrontakan pepinginan marang panci-panci daging Mesir nggambarake kodrat ngisor. Geni iku nggambarake panyucekan lumantar geni dening Utusan Prajanjian ing Maleakhi bab telu, awit sacara profetik Taberah tegesé papan kobongan, lan papan kobongan ing Sabda profetiké Allah dumunung ana ing Maleakhi telu, ing ngendi geni ngasilake golongan kang ora sabar kang ditemtokake kanggo diresiki, lan golongan kang sabar kang disucekake kaya kurban pisungsung kang kaangkat.
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.
Wong-wong kang dipralambangaké déning Musa ing pacobèn kaping pindho tumrap kodrat Taberah kang luwih luhur lan kang luwih asor iku ya iku wong satus patang puluh papat ewu, kang wus madeg jejeg ing kayektèn, becik sacara intelektual lan uga sacara rohani. Akal budi ngenali kodrat kang luwih luhur, lan sacara rohani iku nggambaraké pamuputing kasatunggalan antarane Keallahan lan kamanungsan. Keallahan mung bisa kasawijèkaké karo kamanungsan manawa kodrat kang luwih asor wis kasalib lan mati. Madeg jejeg ing kayektèn sacara intelektual lan rohani nggambaraké pengalaman dipatrapi segel. Geni-geniné Taberah nggambaraké pamisahan pungkasan antarane gandum lan ilalang sajroning pakaryané Kristus ngedegaké Padalemané wong satus patang puluh papat ewu.
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.
Panggodhaning kasanga yaiku pambrontakané Miriam lan Harun kang kapanggih ing Cacah 12. Pamancingané ora béda adoh karo pamancingané Korah, Datan lan Abiram utawa Minneapolis, ing taun 1888. Prekara iku dudu mung panolaké marang pesenipun Gusti Allah, nanging uga panolaké marang pilihanipun Gusti Allah tumrap kapemimpinan.
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.
Paukuman tumrap para pamimpin sing nolak ora mung pawarta, nanging uga utusané, ndhisiki ujian kaping sapuluh. Kapamimpinan iku kawejang minangka wong-wong murtad pas sadurungé angger-angger Minggu, yaiku ujian kaping sapuluh. Angger-angger Minggu iku salaras karo salib, lan sajroning lakuné menyang salib, yaiku angger-angger Minggu, para pamimpin milih Barabas, sawijining Kristus palsu, awit “bar” tegesé ‘putra saka’ lan “abba” tegesé ‘bapa.’ Nalika nyedhaki salib (angger-angger Minggu) utawa Kades, para pamimpin ngetokaké murtad kang wis tumeka ing pucaké kanthi milih sawijining Kristus palsu sarta uga kanthi langsung nyatakake marang para panguwasa sipil menawa rajané wong-wong mau dudu sapa-sapa kejaba Kaisar.
The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.
Pangujian kapitu, kaping wolu, lan kaping sanga iku ngenali proses panyegelan, nanging ilustrasine yaiku para prawan bodho. Pangujian kaping sapuluh saka panggoda-panggoda mau yaiku pambrontakan kapisan ing Kadesh, minangka pralambang taun 1863. Wiwit taun 1846 para Ibrani digawa menyang Sinai kanggo nampani Toret. Loro loh Sepuluh Préntah iku minangka pralambang sesambetan prajanjianing Allah karo Israèl harfiah ing jaman kuna, lan loro lohé Habakuk iku minangka pralambang sesambetan prajanjian Israèl rohani jaman modhèrn. Loh kang kapindho dipratelakake ing taun 1850, lan kaya dene Israèl kuna sumpah bakal netepi Toret, ing taun 1856 ana panggoda pungkasan kang digawa, kaya dipralambangaké déning para mata-mata kang ngunjungi Tanah Prajanjian. Pamanggih mayoritas kang kawentuk sajroning pitung taun wiwit 1856 nganti tekan 1863 yaiku yèn ara-ara samun Laodikia iku panggonan ing ngendi padha kepéngin mati.
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.
Wektu taun 1844 tekan 1863 dipretelakaké déning wektu sing diwiwiti kanthi baptisan ing Segara Abang, kang pungkasané ditutup déning baptisan liyané ing Kali Yordan, ing papan sing padha pas kaya nalika Gusti Yesus badhé dados Sang Kristus, nalika Panjenengané ing tembé dipunbaptis déning Yokanan. Baptisan ing Segara Abang nandhani sesambetan prejanjian karo Israèl kuna. Sesambetan mau diwiwiti kanthi sawijining palakrami kang ing wektu sing padha nuwuhaké sawijining proses pangujian sapuluh tataran. Sawisé iku wong-wong mau dipunbeta tekan Sinai lan janji arep netepi angger-anggering Panjenengané, nanging ora netepi, banjur padha gagal ing pangujian kaping sapuluh lan pungkasan nalika pambrontakan kapisan ing Kades. Sawisé patang puluh taun, lan sawisé pambrontakan kapindho lan kang luwih gedhé ing Kades, wong-wong mau lumebet ing Tanah Prajanjian kanthi dipunbaptis menyang Kali Yordan.
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.
Kabèh tenger-tenger baptisan kaiket dadi siji karo prejanjian. Sajarah omega lan Kadesh kapindho, salaras karo sajarah Kadesh kapisan, yaiku alfa. Pambrontakan omega-né Musa luwih gedhé banget tinimbang pambrontakané sakabèhé sawijining bangsa ing pambrontakan alfa ing Kadesh. Omega tansah luwih gedhé. Kaloroné pambrontakan mau bebarengan nggambaraké pambrontakané wong-wong sinau lan wong-wong ora sinau miturut Yesaya, sing nampik mlebu ing pangenaning pangandikan udan pungkasan.
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.
Telung baptisan (Segara Abang, Kali Yordan, lan Kali Yordan), kang kapisan kagungané Musa lan kang pungkasan kagungané Kristus, mangkono Musa iku alfa lan Kristus iku omega. Aksara kang ana ing antarané aksara kapisan lan aksara kaping rong puluh loro ing alfabet Ibrani, yaiku aksara kaping telulas, nalika digandhengaké lan ndherek aksara kapisan, kang banjur digandhengaké karo aksara pungkasan lan aksara kaping rong puluh loro, mbentuk tembung Ibrani “bebener.” Baptisan ing tengah yaiku Kali Yordan lan Kadesh. Baptisan kapisan ing Segara Abang banjur katutaké déning baptisan ing Yordan. Nanging baptisan kapisan ing Yordan ditundha patang puluh taun nganti rawuhipun kang kapindho menyang Kadesh lan baptisan Yordan kang satemené. Baptisan kang katelu, kang makili wekdaling peparing pandelengan tumrap wong Yahudi, wus rawuh nalika Kristus miwiti pakaryanipun netepaké prejanjian sajroning saminggu, minangka panggenapan Daniel sangang lan ayat kaping pitulikur, lan iku dadi jam pangadilan tumrap Israèl kuna.
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.
Baptisan kapisan ing Segara Abang iku pesen malaékat kapisan, lan rong kaping rawuh ing Kadesh makili sawijining “panglimpahing tikel”, amarga ing rawuhipun kapisan ing Kadesh lan Kali Yordan ing kono kaulèné umaté prajanjiané Allah dipratélakaké, lan ing Kadesh kaping pindho kaulèné para pimpinan kawehakaké. Kadesh lan rong kaping rawuh iku makili panglimpahing tikel saka pesen malaékat kapindho, ing ngendi ana rong golongan dipratélakaké, lan kaloro golongan mau dipralambangaké déning warga uga déning para pimpinan. Baptisané Kristus iku pesen malaékat katelu nalika gandum lan suket alus dipisahaké, kaya déné Israèl kuna dipisahaké saka pangantèn putri Kristen kang dipundhèrèk déning Kristus ing wekdal pangadilané Israèl kuna.
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.
Mangsa saka taun 1844 nganti 1863 iku minangka pratandha saka Segara Abang nganti pambrontakan kang kapisan ana ing Kades. Taun 1844 iku nyabrange Segara Abang, taun 1846 iku manna, lambang saka ujian Sabat kang kasil diliwati déning kulawarga White ing taun 1846 nalika padha palakrama. Ing taun 1849 Gusti ngluluraké asta-Nya kaping pindho kanggo nglumpukaké umaté. Panjenengané wis nglumpukaké wong-wong mau sajroning pekabaran malaékat kang kapisan nalika tabel kang kapisan saka Habakuk tekan ing sajarah, lan tabel kang kapindho dirancang kanggo ancas kang padha.
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.
Tabel omega taun 1850 iku dimaksudaké kanggo nglumpukaké lan nguji, awit mangkono uga kang ditindakaké déning tabel alfa taun 1843. Malaékat kapisan nduwèni sawijining tabel, lan malaékat katelu uga nduwèni sawijining tabel, awit sing kapisan iku alfa lan sing katelu iku omega. “Loro tabel” iku minangka pratandha dalan tumrap malaékat kapisan lan katelu—dudu malaékat kapindho. Mangsa profètis saka “tabel-tabel” iku diwiwiti kanthi sawijining tabel kang ngandhut kaluputan lan dipungkasi kanthi sawijining tabel kang tanpa kaluputan. Sajarah ing antarané loro tabel iku yaiku sajarah malaékat kapindho, nalika bagan iku disisihaké nganti taun 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.
Sawisé taun 1843 rampung ing tanggal 19 April 1844, bagan 1843 disisihaké amarga nalika iku bagan mau kanthi kliru ngramalakaké taun 1843. Wiwit tanggal 19 April 1844 nganti 1850 ora ana pasanggrahané Habakkuk. Ing sajarah malaékat kapindho, ora ana bagan lan—Babil ambruk. Alfa iku sawijining pasanggrahan, omega iku sawijining pasanggrahan, lan ing antarané ana rubuhé Babil; sawijining pralambang pambrontakan kang gegandhèngan karo mangsa nalika ora ana pasanggrahan. Mangsa sajarah pasanggrahan-pasanggrahané Habakkuk ngasta tandha tanganing kayektèn.
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.
Taun 1850 dipracontohaké déning Sinai lan peparinging Angger-anggering Toret. Kedadéan mau dipèngeti nganggo Pentakosta, nalika roti ombak loro diangkat munggah. Lumakuning ngangkat roti ombak mau kawejakké déning nyithak lan ngunggulaké bagan ing sasi Méi 1842, lan déning sajarah taun 1849 nalika bagan kapindho disiyapaké, uga taun 1850 nalika bagan mau wis kasedhiya. Mangsa iku kawejakké ing garis Kristus minangka seket dina wiwit saka wunguné Panjenengané saka ing pati tekan Pentakosta, yaiku sawijining mangsa kang kabagi dadi patang puluh dina, banjur ditutugi déning sepuluh dina.
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.
Ing taun 1849 Kristus ngetangaké astané kaping pindho, lan ing taun 1850 loh kapindhoné Habakuk wus kasedhiya lan prosès pangudharan kang nuntun menyang Kades lumaku maju. Ing taun 1856 rawuhipun panggudan kang pungkasan saka sepuluh panggudané Israèl kuna, nalika pepadhang anyar bab wahyu kenabian dhasar kagungané Miller diterbitaké ana ing terbitan périodik pasamuwan punika. Sajroning rong ewu limang atus rong puluh dina kenabian, wiwit taun 1856 nganti taun 1863, para telik mlebu kanggo nliti tanah mau. Ing taun 1863 wong-wong mau milih sawijining pamimpin anyar kanggo nggawa bali dhèwèké menyang Mesir.
We will continue these truths in the next article.
Kita badhé nerusaké bebener-bebener punika ing artikel salajengipun.
“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.
“Ing satunggaling wahyu ingkang kaparingaken dhateng kula ing Bordoville, Vermont, tanggal 10 Desember 1871, kula dipun tuduhaké bilih kaananipun garwa kula sampun dados satunggaling kaanan ingkang sanget awrat. Tumpukan pangreksan lan pagawean sampun wonten ing dhèwèké. Para sadèrèkipun ing paladosan boten nggadhahi beban-beban punika kanggé dipun emban, lan para sadèrèkipun boten ngregani pakaryanipun. Tekanan ingkang tanpa kendhat ingkang tumrap dhèwèké punika sampun ngentekaké kekiyataning pikiran lan badanipun. Kula dipun tuduhaké bilih sesambetanipun kaliyan umat Allah punika, wonten ing sapérangan prekawis, kados sesambetanipun Musa kaliyan Israèl. Wonten para wong ingkang sami nggrundel nglawan Musa nalika wonten ing kaanan ingkang boten nguntungaké, lan sampun wonten ugi para wong ingkang sami nggrundel nglawan dhèwèké.” Testimonies, volume 3, 85.