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

Mfumo wa “matendo ya ajabu ya Mungu” pia unawakilishwa na swali la kinabii la “hata lini.” Historia inayowakilishwa katika alama hizo mbili, na alama nyingine nyingi, inawakilisha wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Katika kipindi hicho kuna mabishano juu ya ujumbe wa kweli wa mvua ya masika ya mwisho na jumbe nyingine nyingi za uongo. Kuna ujumbe mmoja tu wa kweli wa mvua ya masika ya mwisho. Mstari wa simulizi wa historia takatifu ambamo Mungu hutenda matendo Yake ya ajabu umewekwa ndani ya muktadha wa kitabu cha Yoeli ambamo “divai mpya” inakatiliwa mbali kutoka kwa tabaka moja huku ikimiminwa juu ya tabaka lile lingine.

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

यएलको पुस्तकमा ध्यान दिनुपर्ने केही विरोधात्मक तुलना छन्। “दृष्टान्त” भन्ने शब्दको मूल अर्थ “छेउमा राख्नु” हो, र यसले स्वभावतः दुई वर्गहरूको विरोधात्मक तुलना समेट्छ। हामीले यसअघि यएलको पुस्तकका केही “विरोधहरू” छोएका छौँ, र यो देखाएका छौँ कि यरूशलेममाथि शासन गर्ने मतवालाहरूले धारण गरेको घमण्डको मुकुट, महिमाको मुकुट धारण गर्नेहरूसँग विरोधमा राखिएको छ। आनन्दको प्रतीक लज्जित हुनाको विपरीत मात्र नभई त्यसको समकक्ष पनि हो भन्ने कुरा हामीले अझै प्रस्तुत गरेका छैनौँ, तर त्यही हो, र हामी त्यो देखाउने अभिप्राय राख्दछौँ। अल्फा र ओमेगाको विषय पनि यएलको पुस्तकमै पाइन्छ, र पहिलोले अन्तिमलाई दृष्टान्तित गर्ने त्यो सिद्धान्त प्रेरितहरूको कामको पुस्तकमा पत्रुसका दुई उपदेशद्वारा पनि पुष्टि गरिएको छ।

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

Atesto ĉapitro du okazas je Pentekosto je la naŭa horo matene (la tria horo), kaj ĉapitro tri je la naŭa horo (la tria posttagmeze), la tempo de la vespera ofero. En Atestoj du la mesaĝo, kiun Petro proklamas, estas en la supra ĉambro de privata loĝejo, sed lia prediko en ĉapitro tri estas farita en la templo. Ili estas kunligitaj per la alvoko al pento en ambaŭ kunvenoj. La sama mesaĝo, du geografiaj lokoj, prezentantaj la simbolon de duobliĝo ene de la pentekosta mesaĝo, kiu estas dividita inter la korto kaj la templo. En Apokalipso dek unu Johano estas ordonita mezuri la templon, sed forlasi la korton, ĉar ĝi estis donita al la nacianoj.

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

Na napeseb lan iaki a nanepak n’on baton: aroka anjel naitau, ga iana, “Mwae, ka metoos tempel na Edeke, ka altar, ka akim tootoo yen.” Tobo ngesi acourt yen epone tempel, tia imwina, ko tia metoo; pee napeseb ngolo ka ngunaakan: aroka kibongot na ngakipi epegei ngesi mwaiit aio tomoni ka iuni. Ekapolon 11:1, 2.

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

Aikā na rua ngā kauhau pea mo hono toe fakalahi, pea mo e vahevahe ʻo e feituʻu ʻo e ongo kauhaú, ʻoku ne fakaʻilongaʻi ai ʻa e kau fanongo ʻe toko ua ki he ʻuha kimui ʻi he tohi ʻa Sioeli. Ko e kau fanongo ʻe taha ko e kau Senitaile ʻi tuʻa he temipale, pea ko e taha ko e kakai Siu ʻi loto he temipale. ʻI he fakamaau ʻo e kakai moʻui, ʻoku fakamaauʻi ʻuluaki ai ʻa e fale ʻo e ʻOtua, pea mei he 9/11 ʻo aʻu ki he lao Sāpate ʻoku fakamaauʻi ai ʻa e temipale, pea mei he lao Sāpate ʻo aʻu ki he ngataʻanga ʻo e taimi ʻofa fua ʻa e tangata ʻoku fakamaauʻi ai ʻa e kau Senitaile. ʻOku hoko ʻa e fakamaau ko ia lolotonga ʻa e ʻuha kimui ʻa ia naʻe fakaʻiloa ʻe Pita ko e meʻa ia kuo fokotuʻu mai ʻi he tohi ʻa Sioeli. Ko ia naʻe fakafofongaʻi ʻe he lotoʻā (ʻa e kau Senitaile) mo e temipale (ko e siasi ʻo e ʻOtua) ʻi he vahevahe ʻoku hā ʻi he Ngāue vahe 2 mo e 3, ko e faikehekehe tatau pē ia ʻi Sioeli ʻi he ʻuha muʻomuʻa mo e ʻuha kimui. Naʻe aʻu mai ʻa e ʻuha muʻomuʻa ʻi he 9/11 pea ʻoku lilingi hifo ia lolotonga ʻa e fakamaauʻi ʻo e temipale ʻo e ʻOtua. ʻI he taimi ʻoku fakaʻosi ai ʻa e founga ko ia, ʻoku toki lilingi hifo ʻa e ʻuha kimui ki he kau Senitaile ʻi he lotoʻā.

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

Basi, bana ba Sione, mme lo ipele mo go Jehofa Modimo wa lona; gonne o lo neile pula ya pele ka tekanyo, mme o tla lo nesetsa pula, e bong pula ya pele le pula ya morago, mo kgweding ya ntlha. Joele 2:23.

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

Sina shina cha kwangu sasa kutambulisha tofauti ya kinabii kati ya furaha na kuaibika, lakini aya hiyo inawaarifu watu wa Mungu “wafurahi” kwa sababu ya ujumbe wa mvua ya mwisho. Ujumbe wa mvua ya mwisho huzaa furaha ya kinabii katika watu wa Mungu. Hata hivyo, somo la mvua ya kwanza au ya mapema, ikifuatiwa na mvua ya mwisho, ni kielelezo cha jiwe la kujikwaa lililowekwa kando na kustaajabiwa. Ishara ya jiwe la pembeni la msingi ambalo hatimaye linakuwa jiwe la kilele ndiyo ile ya kustaajabisha machoni pa Mungu na pa watu Wake.

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

Aibwe ki’kimaajimoowin asin iniwe Alpha miinawaa Omega omaa gagwejichigewin e‑anishinaabemowin. Oji‑bimaadiziwin Alpha miinawaa Omega miinawaa gagwejichigewin gagwejitoon inendamowin gagwejichigewin gagwejitoon gagwejichigewin, gagwejitoon gagwejitoon gagwejichigewin gagwejitoon gagwejitoon gaa‑izhiwebak niwii‑waabandamaan omaa gagwejichigewin, miinawaa wiin dash gagwejichigewin. Miinawaa gagwejichigewin gaa‑waabandamawind gagwejichigewin ayaamagad noongom ge‑izhi‑ayaawind miinawaa niniijaanisinaan gaa‑gikendamaang gagwejichigewin gagwejitoon gagwejitoon. Aki 1863 owii asiniikaaning ishkwaandem gagwejichigewin Bible, miinawaa owii asiniikaaning ishkwaandem gagwejichigewin omaa gagwejichigewin gagwejitoon niswi anami’aajii gagwejichigewin 1844 miinawaa 1863. 1844 owii asiniikaaning gagwejichigewin jiibayaatig, 1863 dash owii asiniikaaning ishkwaandem omaa gagwejichigewin gihe‑ayaamagak. 1844 miinawaa 1863 gagwejichigewin gagwejitoon gagwejichigewin gagwejitoon ge‑ayaamagak, gagwejitoon gagwejichigewin ayaamagak 538 miinawaa 1798. Mii sa go, anishinaabeg gaye gegoo gegikendanziwaad gaa‑onaakonig God, gaawiin mii gagwejichigewin gagwejitoon gagwejichigewin gaa‑onaakonig gagwejichigewin gagwejitoosiin!

We ended the previous article with the following passage.

Twalimalizye ekiwandiiko ekyayita n’omulongo ogugoberera.

“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.

“Ndzi kombisiwe leswaku vuxaka bya yena ni vanhu va Xikwembu a byi fana, hi tindlela tin’wana, ni bya Muxe eka Vaisrayele. A ku ri ni lava gungunhekaka va lwisana na Muxe loko va ri ematimeleni yo tika, naswona ku vile ni lava gungunhekaka va lwisana na yena.” Testimonies, vholumo 3, 85.

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

Mu 1863, Yakobo White yagereranywaga, “mu buryo bumwe na bumwe,” na “Mose ku Bisirayeli.”

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

لە ماوەی 1844 هەتا 1863، لە ماوەی ڕزگاربوون لە دەریای سوور هەتا قادیشی یەکەمدا وێنەکراوە. قادیشی یەکەم ئەلفایە و قادیشی دووەم ئۆمێگایە—کە دوو ماوەی چل‌ساڵە دابین دەکات کە بەرەو قادیش دەگەن و هەردووکیان بە یاخیبوون کۆتاییان هاتووە.

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

Rūh-i Pêxemberî derbazbûna Deryaya Sor bi bêhêviyê mezin a sala 1844 re li hev tîne. Kitêba Pîroz derbazbûna Deryaya Sor bi xaçê re li hev tîne, û Xwişk White piştrast dike ku bêhêviyê şagirtan li ser xaçê, nimûneyek bû ji bo bêhêviyê mezin a sala 1844. Xwestina Xudan ew bû ku rasterast bikeve Erdê Peymanê, û nîşana erdnîgarî ya deriyê ketinê bo Erdê Peymanê Erîha bû; ew cihê ku di vê hefteya duyemîn a Kanûna Pêşîn de, sala 2025-an, arkeologan nû Erîhaya kevnar derxistin—tenê da ku bi xemgîniya xwe bibînin ku dîwarên ketî yên ku wan li wir dîtibûn, hemû ber bi derve ketibûn, ne ber bi hundir ve, wekî ku di dorpêçkirinekê de her dem dibe. Di dorpêçkirineke kevnar de dîwar dihatin lêdan û ber bi hundir ve dihatin xwar kirin û xistin. Li Erîhayê ev ne wisa bû.

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

Basi abantu bavuza induru, abapristi bakhalisa amaxilongo; kwathi-ke, bakuva isandi sexilongo, abantu bamemelela ngezwi elikhulu, lwawa phantsi udonga lwaba yintili; abantu benyuka baya emzini, elowo ngokuthe ngqo phambi kwakhe, bawuthimba umzi. Yoshuwa 6:20.

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

Bachunguzi wa akiolojia pia walipata mitungi yenye chakula, jambo linaloonyesha kwamba, wakati kuta zilipoanguka, haukuwa mzingiro wa muda mrefu uliochukua kipindi kirefu. Hilo pia lilijibu swali miongoni mwa kundi la wanaakiolojia kuhusu sababu ambayo kumbukumbu ya kibiblia ya kuanguka kwa Yeriko inaeleza kwamba walienda “juu” kuingia Yeriko kupitia kilima au mwinuko, jambo ambalo sasa wanajua liliundwa wakati kuta zilipoanguka kuelekea nje.

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

Omukaga ogwasooka ogwategeeza okuyingira mu Nsi ey’Okusuubizibwa gwali Yeriko, ekibuga eky’amaanyi n’obugagga. Yeriko ye 1863, era Yeriko nsonga ya bunnabbi bwa Bayibuli, si ng’ekifaananyi kyokka eky’ebiro by’etteeka lya Ssande, naye era ne mu kwogerwako okugwa kwayo n’okuzuukira kwayo. Era Yeriko yalina n’ekikolimo kyayo eky’enjawulo ekyagiteerwa mu bunnabbi. Yoswa yateeka ekikolimo ku muntu eyaddamu okuzimba Yeriko, era bwe yakola bw’atyo n’alaga nti omuntu eyaddamu okuzimba Yeriko yandifiiriddwa abaana be abato n’abakulu mu kuzimba nate ekibuga ekyo ekikolimiddwa. Omwana omu yalina okubula ng’emisingi gitandikibwa, ate omulala ng’omulyango gugulumizibwa. Obunnabbi obwo bwatuukirira, era ebyawandiikibwa eby’okutuukirira kwabwo biri mu Bayibuli, ekifuula Yeriko akabonero akanywevu aka Bayibuli.

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

Chacho mwina wa hisitoli yakwe, ni mu chilapo chakwe cha unenesko, icho chikakonkapo na kufiskika kwa hisitoli kwa uchimi ula, tikusanga ŵakaboni ŵatatu awo ŵakuyowoya za Yeriko mu 1863. Ukaboni wose utatu ula ukwenera kugwiriskirika ntchito pa 1863. Ŵakaboni ŵatatu ŵara ŵakwimilira pamoza umo Mozesi ŵatatu ŵakwimilira mwa uchimi pa umaliro wa nyengo zawo zose za vyaka makumi ghanayi. Yimoza ya nyengo zira za vyaka makumi ghanayi yikukolerana mwakuwonekerathu na hisitoli ya ŴaMileraiti, ntheura yikukhazikiska kuti vithuzithuzi vitatu vyose vya Mozesi pa umaliro wa nyengo yiliyose ya vyaka makumi ghanayi vikukolerana na hisitoli ya 1863—hisitoli ya mungelo wachitatu.

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

Kubili kati ya wale mashahidi watatu wa miaka arobaini ya Musa huishia Kadesh; hitimisho la tatu la miaka arobaini lilikuwa Mto Yordani, na hitimisho la pili lilikuwa Bahari ya Shamu. Hitimisho la miaka arobaini ya kwanza lilikuwa Musa kukimbia kutoka Misri. Yote matatu yanaeleza kukimbia kutoka Misri katika utimilifu wa unabii wa Ibrahimu wa miaka mia nne na thelathini wa utumwa katika Misri.

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

मोसेसका तीन-तीन चालीस-वर्षे कालखण्डहरू, जसका अन्त्यहरू (शिखर-बिन्दु) मिस्रबाटको छुटकाराको एक प्रतिरूप ठहर्छन्, अब्राहामलाई दिइएको मिस्री दासत्वमा बन्दीपन र त्यसबाट छुटकाराको भविष्यवाणीको परिपूर्ति थिए। अब्राहामको वाचागत प्रतिज्ञाअनुसार भविष्यवाणी गरिएका उद्धारकर्ताका रूपमा, मोसेस स्वयं पनि आफ्नो नामले जनाएझैँ, पानीबाट बचाइएर आरम्भ भएका थिए। त्यसपछि मोसेसले परमेश्वरका जनहरूलाई लाल समुद्रका जलहरू हुँदै डोर्‍याए, र त्यसपछाडि छुटकाराको किनारातर्फ, जसको प्रतिनिधित्व यर्दन नदीले गर्दछ, लगे। मोसेसको जीवनको अल्फा नील नदीको पानीबाटको उद्धार थियो, र ओमेगा यर्दन नदीको पानीले प्रतिनिधित्व गर्ने मुक्ति थियो। मोसेसको जीवनको अल्फा, उनको नाम र उनका आमाबाबुद्वारा परिभाषित अनुभवद्वारा दृष्टान्तित, यस्तो थियो कि धर्मी आमाबाबुले बालकलाई मृत्यु-दण्ड सुनाइएको छ भनी जान्दथे, जसरी चालीस वर्षपछि उनले मिस्रीलाई मारेपछि उनी स्वयं पनि मृत्यु-दण्डको अधीनमा पर्ने थिए। धर्मी आमाबाबुका रूपमा, जसले आफ्ना छोरालाई मृत्यु-दण्डबाट बचाइनु आवश्यक छ भनी जान्दथे, तिनीहरूले उनका लागि एउटा सन्दूक तयार पारे, जो हिब्रू संसारबाट मिस्री संसारतर्फ गयो, ठीक त्यसरी नै जसरी मोसेसले चालीस वर्षको अन्त्यमा मिस्री संसार छोडेर हिब्रू संसारतर्फ प्रस्थान गरे।

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

Mose alirudia simulizi la Nuhu katika wokovu wake kutoka majini. Kutajwa kwa kwanza kabisa kwa Mose kama “mkombozi” wa unabii wa agano la miaka mia nne na thelathini wa Ibrahimu kulikuwa marudio ya historia ile ambayo ndani yake Mungu aliingia katika agano na wanadamu, na hivyo kuleta pamoja unabii wa agano la Ibrahimu kuhusu watu wateule na ahadi ya agano kwa wanadamu wote. Hili latambulisha ubatizo katika uhamisho wa mtoto Mose kwa binti ya Farao, kwa maana mauti ilikubaliwa kwa tendo la wazazi, maziko yanawakilishwa na safina juu ya maji, na ufufuo ni binti ya Farao.

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

വെള്ളപ്പൊക്കത്തിലെ നോഹയുടെ പെട്ടകത്തിന്റെ സ്നാനരൂപകം മുൻകൂട്ടി പ്രത്യക്ഷമായതിനാൽ മോശെയുടെ ജീവിതം ആരംഭിക്കുന്നു. ഇതിൽനിന്ന്, ആദിമുതൽ തന്നെ “8” എന്ന സംഖ്യ മോശെയോടു ബന്ധിപ്പിക്കപ്പെട്ടിരിക്കുന്നു എന്നർത്ഥമാകുന്നു; കാരണം അവന്റെ നിയമബന്ധത്തിന്റെ വേർ നോഹയുടെ നിയമത്തിലെ “8” എന്ന സംഖ്യയിൽ നിന്നാരംഭിച്ചു, കൂടാതെ അവന്റെ ദൗത്യം “എട്ടാം” ദിവസത്തെ പരിച്ഛേദനാചാരത്തെ സ്ഥാപിക്കുന്നതായിരുന്നു. തുടർന്ന് അവൻ പരീക്ഷിക്കപ്പെട്ടു, അതേ ആചാരത്തിൽ തന്നെയവൻ പരാജയപ്പെട്ടു. മോശെയുടെ ജീവിതം ഒരു സ്നാനത്തോടെ ആരംഭിക്കുന്നു; നാൽപ്പത് വർഷങ്ങൾക്കു ശേഷം ഒരു മരണം (ഒരു മിസ്രയീമ്യന്റെ മരണം) സംഭവിക്കുന്നു; അതാണ് മിസ്രയീമ്യനായ മോശെ മരിക്കുകയും അവൻ കർശനമായി അബ്രാഹാമിന്റെ മകനായി മാറുകയും ചെയ്യുന്ന ഘട്ടത്തെ അടയാളപ്പെടുത്തുന്നത്. മോശെയുടെ ആദ്യ നാൽപ്പത് വർഷങ്ങളുടെ ആരംഭവും അവസാനവും ഒരു സ്നാനത്താൽ പ്രതിനിധീകരിക്കപ്പെടുന്നു. ആദ്യത്തേത് എബ്രായനിൽ നിന്ന് മിസ്രയീമ്യനിലേക്കുള്ള മാറ്റത്തെ തിരിച്ചറിഞ്ഞു; അവസാനത്തേത് മിസ്രയീമ്യനിൽ നിന്ന് എബ്രായനിലേക്കുള്ള മാറ്റത്തെ തിരിച്ചറിഞ്ഞു. അതിന് ശേഷം നാൽപ്പത് വർഷങ്ങൾ കഴിഞ്ഞ്, മോശെ ദൈവജനത്തെ ചെങ്കടലിന്റെ സ്നാനത്തിലൂടെ നടത്തിക്കൊണ്ടുപോകുന്നു; അവൻ ഒരിക്കലും എത്തിച്ചേരാതിരുന്ന യോർദ്ദാനിലെ സ്നാനത്തിലേക്കുള്ള വഴിയിൽ.

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

Yosua-ren gidaritzapean, Jainkoaren herria Agindutako Lurraldean sartu zen Moises gabe; izan ere, Jordango ibaiaren bataioa iritsi baino lehentxeago hil zen. Moisesek esan zuen, eta Pedrok errepikatu zuen, zure Jainko Jaunak Moisesen antzeko profeta bat altxatuko zuela. Moisesek irudikatzen zuen profeta Kristo zen, eta Hark bere lana Moisesek utzi zuen tokian bertan hasi zuen. Bere bataioan hasi zuen bere lana, eta bataio hura izan zen, zehazki, Yosuak antzinako Israel bataiatu zuen lekua, Jordan zeharkatuz Agindutako Lurraldera igaro zirenean. Ebanjelioek jakinarazten digute Joan Betabaran bataiatzen ari zela; hura igarobidea da, eta “ontzizko pasagunea” esan nahi du.

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

Ġaḥar Ḵa-yam ʾaḥmar ša-maṯal ḏa-maryuṯa d-Miṣrayin, w-haw mšawdeh l-sahduṯeh d-nebuʾuṯa d-Muše b-han šarṭa ʾayk ḥaqquṯa. Men Nahrā d-Nil ʿad Ḵa-yam ʾaḥmar (zabnīn metqre ʾaf nahrā), w-men tāmān ʿad Yurdnan. Muše, d-methpraš “pṛiq men mayyā”, mešarre w-mšallem sahduṯeh b-mayyā d-purqānā, w-kullḥad men hānōn mayyē mgalleh tren gense d-sagduṯā.

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

Miaka arobaini ya kwanza ya Musa inawakilisha ujumbe wa malaika wa kwanza, na miaka arobaini ya pili ni ya malaika wa pili, na ya tatu ikiwa ya malaika wa tatu. Malaika hao watatu wanazo tabia zao za kipekee za kinabii, kwa namna ya kwamba jumbe zote tatu zinawakilishwa katika ujumbe wa kwanza. Tumedhihirisha jambo hili hadharani kwa miaka mingi kuhusiana na sura tatu za kwanza za kitabu cha Danieli.

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

Daniël alimuogopa Mungu katika sura ya kwanza na akakataa kula chakula cha Babeli, naye Mungu akamtukuza katika jaribio la pili la chakula na la kuona lililofuata, ambalo lilisababisha hukumu na jaribio la tatu lililotekelezwa na Nebukadneza mwenyewe. Sura ya kwanza ya Daniël ni malaika wa kwanza wa Ufunuo kumi na nne anayatangaza maneno haya: “mcheni Mungu,” “mtukuzeni,” kama Daniël alivyofanya katika jaribio la pili la chakula na la kuona, kwa maana “saa ya hukumu” ya Nebukadneza imekuja.

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

Musa’nın hayatının ilk kırk yılı, anne babasının Tanrı’dan korkması sayesinde başladı. Firavun’un kızı sepete suyun içinde baktığında, Musa ikinci sınavı, yani görsel sınavı geçmişti. Sonra Firavun’un kızı, onun ölmemesi gerektiğine hükmetti. Yargı, ilk kırk yılın sonunda da geldi; Mısırlıyı öldürdüğünde ve Mısır’dan kaçmak zorunda kaldığında.

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

Mu myaka mirongo ine ya kabiri, marayika wa kabiri wo mu Byahishuwe cumi na bine, utangaza kugwa kwa Babuloni, yashushanyijwe mbere no kugwa kwa Egiputa. Muri uko kugwa, ku iherezo ry’iyo myaka mirongo ine habaye ukwiyerekana gukomeye kw’imbaraga z’Imana, nk’uko byagenze no ku iherezo ry’ubutumwa bwa marayika wa kabiri mu gihe cy’Induru ya Saa Sita z’ijoro yo mu 1844.

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

Úvuthi wa myaka makumi ana wa gatatu utandikira pa kutchulika kwa cheruzgo cha nyifwa pa mpingo wose pafupifupi, ndipo ukumalira pa cheruzgo cha nyifwa pa mulongozgi wa mpingo uwo.

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

Ng’enya White akimenyithya ati mulimo witũ nĩ wa kũhunganĩrĩria ũhoro wa araika atatũ.

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

“Bwana yu karibu kuuadhibu ulimwengu kwa uovu wake. Yu karibu kuziadhibu jumuiya za kidini kwa kuukataa nuru na kweli waliyopewa. Ujumbe mkuu, unaounganisha ujumbe wa malaika wa kwanza, wa pili, na wa tatu, unapaswa kutangazwa kwa ulimwengu. Huu ndio unaopaswa kuwa mzigo wa kazi yetu.” The Seventh-day Adventist Bible Commentary, vol. 7, uk. 950.

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

Moses kum myaka ye mirongo ine ya mbere bishushanya marayika wa mbere wo mu Byahishuwe igice cya cumi na kane, kandi igihe cye cya kabiri cy’imyaka mirongo ine ni marayika wa kabiri, naho igihe cya gatatu cy’imyaka mirongo ine ni marayika wa gatatu. “Ubutumwa” bwacu “bukomeye” ni uguhuza “ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu,” ibyo bigashyira ibimenyetso uko ari bitatu bya Mose mu mwaka wa 1863, bityo hakabaho ba Mose batatu ku itegeko ryo ku Cyumweru.

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

1844 mungi 1863 na pasin bilong tupela witnes bilong tupela taim bilong foti yia we i bin bringim ol i go long Kades. Tok bilong Spirit i soim klia olsem, namba tri i no inap stap sapos i no gat namba wan na namba tu; olsem na namba wan foti yia bilong laip bilong Moses tu i mas makim 1844 i go long 1863. Long 1863, Moses i kilim dispela Isip man, wantaim Moses i paitim Ston ya wantaim stik bilong namba na strong bilong en, na tu taim Moses i askim long lukim glori bilong God long histori bilong bikpela bikhet bilong gol pikinini bulmakau. Long 1863 na long Sande lo i gat tripela Moses, na olgeta i gat foti yia bilong ol.

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

Mosesen hiru aldietako bakoitzak ur bidezko salbamendu bat dauka; saskian dagoen Moses bat dator Moses Itsaso Gorria zeharkatuz doanarekin, eta hori bat dator Mosesek Jordan ibaian bi aldiz duenarekin: Niloa, Itsaso Gorria, eta bi aldiz Jordanen. Salbamenduko urak irudikatuak daude hiru aldi horietako bakoitzean; izan ere, denak bat datoz azken euriaren aldian salbamenduko ura isurtzen ari den garaiarekin.

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

Kukwisha kwa kipinga kya butatu kya myaka makumi ana, Musa wakashinda Libwe na fimbo yakwe. Kukwisha kwa myaka makumi ana ya pili, fimbo yakwe yakagaanya Bahari Ititu. Kukwisha kwa myaka makumi ana ya kwanza, wakakana fimbo ya bulongozgi bwa Misiri, wakasala kusuzgika pamoza na ŵanthu ŵake.

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

Umutwe wa mbere urangiye, Umunyegiputa yarapfuye; kandi umutwe wa kabiri urangiye, igisirikare, imfura n’ubuyobozi bwa Egiputa byarapfuye. Umutwe wa gatatu urangiye, ishyanga rya Isirayeli, Aroni na Mose bose bari bamaze gupfa. Aya ni amateka atatu ajyanye, “umurongo ku wundi murongo,” buri yose agereranya 1844 kugeza ku 1863—amateka ya marayika wa gatatu, na yo ubwayo agereranya 9/11 kugeza ku itegeko ryo ku Cyumweru, n’igihe cya Pentekote ubwo amazi yo gukizwa asesekarizwamo.

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

Musa oli ku iibo byombi bya bulembe ku Kadeshi, kandi obulembe bwa Kadeshi bwombi ni bwo mabuye g’amatandikiro y’ibihe byabyo byombi. Byombi bishushanya 1863, era na yo ni ibuye ly’oku mutwe ery’ekiseera kya malayika ow’okusatu, nga kitandikira ku alfa mu 1844 okutuuka ku buyinza bw’oku mutwe mu 1863. Bwe tulowooza ku musana ogwewuunyisa ogw’ejjinja erisooka ng’omusingi ne lirangirira ng’ejjinja ery’oku mutwe, kitegeerekeka nti ejjinja ery’oku mutwe bulijjo mu nnabbi liba ddene okusinga. Obutonnye obutonotono ku ntandikwa y’ekiseera kya Pentekoote, nga bukulembera okufukibwa okujjuvu ku buyinza bw’oku mutwe ku lunaku lwa Pentekoote, biraga amazima gano.

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

Ku 9/11, kutinatinta kwaanza, nako kunakoma katika kumiminwa kwa utimilifu wote kwenye sheria ya Jumapili. Ukweli huu unatambulisha dhambi ya Musa huko Kadeshi ya pili na ya omega kuwa ni dhambi iliyo kubwa zaidi kuliko uasi wa Kadeshi ya kwanza ya alfa. Uasi wa alfa ulizaa kifo cha taifa zima, na uasi wa omega ulizaa kifo cha mtu mmoja (Musa), lakini dhambi ya huyo mtu mmoja ilikuwa kubwa zaidi kuliko dhambi ya pamoja ya taifa lote. Mtu atendaye dhambi hufa, na katika kiwango hicho hakuna tofauti kati ya dhambi za Musa na za Mwisraeli mwingine yeyote; lakini kwa unabii, kumpiga Kristo mara ya pili kulikofanywa na Musa kulikuwa kukubwa zaidi, kwa maana ndicho kilikuwa jiwe la juu la kipindi kile cha miaka arobaini.

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

قیامِ موسیٰ در دومین قادشِ اومیگا گناهی بزرگ‌تر از قیامِ بنی‌اسرائیل بود که پیامِ یوشع و کالیب را رد کردند. موسیٰ به‌گونه‌ای نبوی در 1863 می‌ایستد، جایی که به سبب قیامِ خود در بیابان می‌میرد. موسیٰ همچنین در 1863 می‌ایستد، جایی که قومِ عهدِ پیشین به سبب قیامِ خود در بیابان می‌میرند، اما موسیٰ در آن قیام مشارکت نداشت. 1863 با قانونِ یک‌شنبه هم‌راستا است، همان‌گونه که قیامِ هارون در ماجرای گوسالهٔ زرین نیز چنین است. در آن تاریخ، که با قادش، 1863، و قانونِ یک‌شنبه هم‌راستا است، موسیٰ دعا می‌کند تا جلالِ خدا را ببیند.

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

Kadeshi inawakilisha mwaka 1863, na Musa yuko katika Kadeshi zote mbili; hivyo, kwa misingi ya mashahidi wawili wa kibiblia, ambao wote ni mawe ya kilele, tunaweka imara kwamba kipindi cha tatu cha miaka arobaini, ambacho hakiishii Kadeshi, nacho pia kinawakilisha mwaka 1863. Hapo “Musa asiyetakaswa” anamwulubisha Kristo upya, anapoikataa Mwamba. Katika mwaka 1863, na katika kutolewa kwa Sheria huko Sinai, “Musa aliyetakaswa” anaitafuta tabia ya Mungu. Katika mwaka 1863 Musa anawakilisha bikira mwenye hekima na pia bikira mpumbavu.

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

“Farisî û bacgir du çînên mezin nîşan didin ku ewên ku tên bo ku Xwedê biparêzin, tê de dabeş dibin. Du nûnerên wan ên yekem di du zarokên yekem de têne dîtin ku li cîhanê hatin dayîn.” Christ’s Object Lessons, 152.

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

Kadeşi na 1863, Musa anawakilisha “makundi mawili makubwa ambayo ndani yake wale” “wamwabuduo Mungu wamegawanywa”. Musa ni mfano wa wale mia moja arobaini na nne elfu, kama alivyo Petro.

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

“Kwa kila kimoja cha makundi yaliyowakilishwa na Mfarisayo na mtoza ushuru, mna fundisho katika historia ya mtume Petro. Katika uanafunzi wake wa kwanza Petro alijiona kuwa mwenye nguvu. Kama Mfarisayo, kwa kadiri ya makisio yake mwenyewe, hakuwa ‘kama watu wengine walivyo.’ Kristo, usiku wa kuamkia kusalitiwa Kwake, alipowaonya wanafunzi Wake tangu mbele, akasema, ‘Ninyi nyote mtachukizwa kwa sababu Yangu usiku huu,’ Petro kwa ujasiri akatangaza, ‘Ijapokuwa wote watachukizwa, lakini mimi sitachukizwa.’ Marko 14:27, 29. Petro hakujua hatari yake mwenyewe. Kujitumaini kulimpotosha. Alidhani ya kuwa alikuwa na uwezo wa kustahimili majaribu; lakini katika saa chache tu za muda, jaribio lilimjia, naye kwa laana na kwa kuapa alimkana Bwana wake.” Christ’s Object Lessons, 152.

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

Ku gihe c’itegeko ryo ku cyumweru, ari cyo 1863, Petero agereranya amatsinda abiri. Hari abahabwa ikimenyetso cy’inyamaswa, cyangwa abahabwa ikidodo cy’Imana. Igihe Yesu yahinduraga izina rya Simoni akamwita Petero, byashushanyaga ibihumbi ijana na mirongo ine na bine. Uko gusobanukirwa na ko gushushanywa no kugwiza izina rya Petero hakoreshejwe umubare uva ku mwanya w’inyuguti mu nyuguti z’Icyongereza. Nitwifashisha ubwo buryo nyene kuri 1863, tubona 144.

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

1863에 부합하는 모세의 세 상징 가운데 둘이 확증되므로, 셋째 시기도 또한 부합해야 한다. 가데스의 두 노선은 지혜로운 처녀들과 미련한 처녀들의 이야기를 밝히 드러내며, 셋째 시기는 경건한 일을 이루기 위하여 인간적 노력을 사용하려는 시도를 가리킨다. 애굽 사람과 관련하여 모세가 행한 것처럼 인간의 힘을 신뢰하는 것은, 세워진 권위보다 인간의 권위를 신뢰함을 나타낸다.

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

വൈറ്റ് സഹോദരി തന്റെ ഭർത്താവിന്റെ “ദൈവജനത്തോടുള്ള ബന്ധം ചില കാര്യങ്ങളിൽ ഇസ്രായേലോടുള്ള മോശെയുടെ ബന്ധത്തോടു സാമ്യമുള്ളതായിരുന്നു” എന്നു പ്രസ്താവിക്കുന്നു. 1863-ൽ മോശെയെ ജെയിംസ് വൈറ്റ് മുഖാന്തരം പ്രതിനിധീകരിക്കപ്പെട്ടു. 1863-ൽ ജെയിംസ് വൈറ്റ് ഒരു മിസ്രയീമ്യനെ കൊന്നുകൊണ്ടിരിക്കുന്നു; അതായത്, ക്രിസ്തുവിനെ രണ്ടാം പ്രാവശ്യം അടിക്കുകയും യോശുവയും കാലേബും മുന്നോട്ടുവെച്ച “വിശ്രമം” എന്ന സന്ദേശം നിരസിച്ച വിമതർക്കായി പ്രാർത്ഥിക്കുകയും ചെയ്യുന്നു. മോശെ, പാറയെ രണ്ടാം പ്രാവശ്യം അടിച്ചപ്പോൾ ഒരു മൂഢകന്യകയും, ഇസ്രായേലിലെ വിമതർക്കുവേണ്ടി മദ്ധ്യസ്ഥത ചെയ്തു നിൽക്കുമ്പോൾ ഒരു ജ്ഞാനകന്യകയും ആകുന്നു.

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

Tukamalizia makala hii kwa kifungu katika Hesabu kumi na nne ambapo Musa yuko katika 1863, anapopewa maono ya utukufu wa Mungu katika historia sambamba inayowakilishwa na uasi wa ndama wa dhahabu.

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

Paulo mu mulongelo, Mukama abuuza nti “okutuusa ddi” aligguminkiriza abajeemu ba Isiraeri, nga kino kye kibuuzo kye kimu Isaaya kye yabuuza Mukama mu ssuula ey’omukaaga. Weetegereze nti ekitabo kya Kubala kiteeka ebyafaayo bino mu kiseera ensi lwe yakyakazibwa n’ekitiibwa kya Katonda, nga bamalayika nabo bwe baakiraga mu lunyiriri olw’okusatu olwa Isaaya 6. 9/11 gwe gwali ejjinja ery’omusingi ery’ebyafaayo bya 1844 okutuuka ku 1863, era etteeka lya Ssande ye ntikko y’ejjinja. Enteekateeka eri mu Kubala si kintu kitono wabula kifaananyi kya luyimba oba olugero olw’ennimiro y’emizabbibu, kubanga Isiraeri ow’edda yali ayitibwako nga Mukama ayingira mu ndagaano ne Yoswa.

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

Baho abantu bose bateranije hamwe barangurura ijwi ryabo barataka; kandi abantu barira iryo joro. Nuko abana ba Isirayeli bose bitotombera Mose na Aroni; iteraniro ryose rirababwira riti: Iyaba twarapfiriye mu gihugu cya Egiputa! Cyangwa iyaba twarapfiriye muri ubu butayu! Kandi ni iki gitumye Uwiteka atuzana muri iki gihugu, kugira ngo tugwe ku nkota, abagore bacu n’abana bacu bahinduke iminyago? Mbese si byiza kuri twe gusubira muri Egiputa? Nuko barabwirana bati: Nimucyo twishyirireho umutware, dusubire muri Egiputa.

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

Na Mose na Aroni wakaanguka kifudifudi mbele ya kusanyiko lote la mkutano wa wana wa Israeli. Naye Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, waliokuwa miongoni mwa wale walioipeleleza nchi, wakararua mavazi yao; wakasema na mkutano wote wa wana wa Israeli, wakinena,

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

Indi twatambulemo ukucisaka ni nsi inunu iyisuma ngani. Nge fyo Yehova atusekelela, alatusenda muli ino nsi no kutupela iyo; nsi ipongolokamo umukaka no buchi. Kano mwibutuka fye kuli Yehova, kabili mwiina abantu ba muli iyi nsi; pantu bali nga mukate kuli ifwe: ubwikilo bwabo bwafuma kuli bene, kabili Yehova ali naifwe: mweina bena iyo.

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

Ariko iteraniro ryose rishaka kubatera amabuye. Nuko ubwiza bw’Uhoraho bugaragarira mu ihema ry’ibonaniro imbere y’Abisirayeli bose. Uhoraho abwira Mose ati: “Aba bantu bazangeza he kunshavurira? Kandi bazamara igihe kingana iki bataranyizera, kandi nakoze ibimenyetso byose nabagaragarijemo?”

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

Ndzi ta va ba hi ntungu, ndzi va tekela ndzhaka, kutani ndzi ta ku endla tiko lerikulu ni ra matimba ku tlula vona.

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

Mose alũmbíri YHWH, “Nde Egiptiya bákayóka yango, (mpo yo nde omatísaki bato oyo na nguya na yo longwa na kati na bango;) mpe bakoyebisa yango bato oyo bafándá na mokili oyo; mpo bayoki ete yo, YHWH, ozali kati na bato oyo, ete yo, YHWH, omonánaka elongi na elongi, mpe ete lipata na yo etɛlɛmaka likoló na bango, mpe ete otambolaka liboso na bango, na moye ya lipata na moi, mpe na moye ya moto na butu. Sikawa, soki okoboma bato oyo nyonso lokola moto moko, bongo bikólo oyo eyoki lokumu na yo bikoloba ete, ‘Mpo YHWH akokaki te kokɔtisa bato oyo na mokili oyo alapáká ndai epai na bango, yango wana abomaki bango na esobe.’”

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

Na n̄ene, ngke kuhembeza, ampa ga Mwene wami gashembe manene, anikukwatako we walonga uti, Mwene wa zambi kupwa wa kulindila, ni wa lusa lukatampe, wa kulekelela bubi ni kupuluka, kanshi katatafya nakalya uyo uli ni mulandu, watambika bubi bwa bashata pa bana kufika ku mibele ya butatu ni ya bune. Lekelela, ngke kuhembeza, bubi bwa bantu aba, anikukwatako ku bunene bwa lusa lobe, kandi anikukwatako we walekelela aba bantu, ukufuma mu Egupto mpaka n̄ene.

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

Yehova akavuga ati: “Ndaguhariye nk’uko wabivuze; ariko nk’uko ndiho by’ukuri, isi yose izuzuzwa ubwiza bw’Uwiteka.”

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

Kuko abantu bose babonye ubwiza bwanjye n’ibitangaza byanjye nakoreye mu Egiputa no mu butayu, maze bakangerageza ubu incuro cumi, kandi ntibumvire ijwi ryanjye; ni ukuri ntibazabona igihugu narahiye ba sekuruza babo, kandi nta n’umwe muri bo wambabaje uzabona icyo gihugu. Ariko umugaragu wanjye Kalebu, kuko yari afite undi mutima muri we kandi ankurikira byimazeyo, nzamwinjiza mu gihugu yagezemo, kandi urubyaro rwe ruzakiragwa. (Icyo gihe Abamaleki n’Abanyakanāni bari batuye mu kibaya.) Ejo muhindukire, mujye mu butayu munyure inzira y’Inyanja Itukura.

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

Na Yeova akamwambila Mose na Aroni, na kwamba, Je, hata lini nitaichukua subira juu ya kusanyiko hili baya, wanaonung’unika juu yangu? Nimeyasikia manung’uniko ya wana wa Israeli, wanayoninung’unikia. Waambieni, Kama niishivyo, asema Yeova, kama vile mlivyonena masikioni mwangu, ndivyo nitakavyowatenda ninyi: Mizoga yenu itaanguka katika jangwa hili; na wote mlihesabiwa miongoni mwenu, kwa hesabu yenu yote, tangu wenye miaka ishirini na zaidi, mlioninung’unikia, hakika hamtaingia katika nchi ile, ambayo niliapa kuwakalisha ndani yake, ila Kalebu mwana wa Yefune, na Yoshua mwana wa Nuni. Lakini watoto wenu wadogo, ambao mlisema watakuwa mateka, hao nitawaingiza, nao wataijua nchi mliyoidharau. Lakini ninyi, mizoga yenu, itaanguka katika jangwa hili. Na watoto wenu watatanga jangwani muda wa miaka arobaini, nao watauchukua uzinzi wenu, hata mizoga yenu itakapokoma katika jangwa. Kwa kadiri ya hesabu ya siku mlizoihasisi nchi, yaani, siku arobaini, kila siku kwa mwaka mmoja, ndivyo mtakavyochukua maovu yenu, yaani, miaka arobaini, nanyi mtajua kuvunjika kwa ahadi yangu.

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

Ni Jehova nasema: hakika nitalitenda jambo hili kwa mkutano huu wote mwovu uliokusanyika pamoja dhidi yangu; katika jangwa hili watateketea, na huko ndiko watakakofia. Nao wale watu aliowatuma Mose kuipeleleza nchi, waliorudi na kulifanya kusanyiko lote kumnung’unikia, kwa kuitolea nchi taarifa ya kusingizia, naam, watu hao walioitoa taarifa hiyo mbaya juu ya nchi, walikufa kwa pigo mbele za Bwana.

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

Lakini Yoshua mwana wa Nuni, na Kalebu mwana wa Yefune, waliokuwa miongoni mwa watu waliokwenda kuipeleleza nchi, walibaki hai. Hesabu 14:1–38.

We will continue these thoughts in the next article.

Emiqaro emĩtu tũgĩcookereria kĩndũ-inĩ kĩrĩa gĩgũka.