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.

Sejarah “pekerjaan-pekerjaan ajaib Allah” juga digambarkan oleh pertanyaan nubuat “berapa lama.” Sejarah yang digambarkan dalam kedua simbol itu, dan dalam banyak simbol lainnya, melukiskan masa pemeteraian seratus empat puluh empat ribu. Dalam masa itu ada suatu perdebatan mengenai pekabaran hujan akhir yang benar dan banyak pekabaran hujan akhir palsu lainnya. Hanya ada satu pekabaran hujan akhir yang sejati. Alur kisah dari sejarah suci ketika Allah melakukan pekerjaan-pekerjaan-Nya yang ajaib ditempatkan dalam konteks kitab Yoel, di mana “anggur baru” diputuskan dari satu golongan sementara dicurahkan ke atas golongan yang lain.

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.

មាន​ការ​ប្រៀបធៀប​ខ្លះៗ​នៅ​ក្នុង​សៀវភៅ​យ៉ូអែល ដែល​គួរ​ឲ្យ​កត់សម្គាល់។ ឫស​នៃ​ពាក្យ «ពាក្យប្រៀបធៀប» មាន​ន័យ​ថា «ដាក់​នៅ​ក្បែរ​គ្នា» ហើយ​តាម​សភាព​ដើម​របស់​វា វា​ពាក់ព័ន្ធ​នឹង​ការ​ប្រៀបធៀប​ផ្ទុយ​គ្នា​រវាង​មនុស្ស​ពីរ​ក្រុម។ យើង​បាន​ប៉ះពាល់​ដល់ «ការ​ប្រៀបធៀប​ផ្ទុយ​គ្នា» ខ្លះៗ​នៅ​ក្នុង​សៀវភៅ​យ៉ូអែល​ពីមុន​មក ដោយ​បាន​ចង្អុល​បង្ហាញ​ថា មកុដ​នៃ​អំនួត​ដែល​ស្លៀក​ដោយ​អ្នក​ស្រវឹង​ដែល​គ្រប់គ្រង​ក្រុង​យេរូសាឡឹម ត្រូវ​បាន​ដាក់​ឲ្យ​ផ្ទុយ​នឹង​អស់​អ្នក​ដែល​ពាក់​មកុដ​នៃ​សិរីល្អ។ យើង​មិនទាន់​បាន​ចែករំលែក​នៅឡើយ​ទេ​ថា និមិត្តរូប​នៃ​អំណរ គឺ​ជា​អ្វី​ដែល​ផ្ទុយ​គ្នា ប៉ុន្តែ​ជា​គូសមស្រប​នឹង​ការ​អាម៉ាស់​ដែរ ប៉ុន្តែ​វា​ពិត​ជា​ដូច្នោះ ហើយ​យើង​មាន​បំណង​បង្ហាញ​អំពី​ការ​នោះ។ ប្រធានបទ​អាល់ហ្វា និង​អូមេហ្គា ក៏​ស្ថិត​នៅ​ក្នុង​សៀវភៅ​យ៉ូអែល​ដែរ ហើយ​គោលការណ៍​នោះ​ដែល​ថា ដំបូង​បង្ហាញ​ពី​ចុងក្រោយ ក៏​ត្រូវ​បាន​បញ្ជាក់​ដោយ​សេចក្ដី​អធិប្បាយ​ពីរ​របស់​ពេត្រុស​នៅ​ក្នុង​សៀវភៅ​កិច្ចការ​ផង​ដែរ។

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.

Kitabu cha Matendo sura ya pili hutukia katika Pentekoste saa tatu asubuhi (saa ya tatu), na sura ya tatu ni saa tisa alasiri (saa ya tisa), wakati wa dhabihu ya jioni. Katika Matendo 2 ujumbe anaohubiri Petro ni katika chumba cha juu cha makao ya mtu binafsi, lakini mahubiri yake katika sura ya tatu yanatolewa hekaluni. Yameunganishwa pamoja na mwito wa toba katika mikutano yote miwili. Ujumbe uleule, mahali pawili pa kijiografia panapowakilisha ishara ya kuongezeka maradufu ndani ya ujumbe wa Kipentekoste uliogawanyika kati ya ua na hekalu. Katika Ufunuo 11 Yohana anaambiwa kulipima hekalu, lakini auache ua, kwa maana ulipewa Mataifa.

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.

An ti pe mi ni ohun ìwọ̀n tí ó dàbí ọ̀pá; angẹli náà sì dúró, ó ní, Dìde, kí o sì wọn tẹ́ńpìlì Ọlọ́run, àti pẹpẹ náà, àti àwọn tí ń sìn nínú rẹ̀. Ṣùgbọ́n àgbàlá tí ó wà lẹ́yìn tẹ́ńpìlì náà, fi í sílẹ̀, má sì ṣe wọn ún; nítorí a ti fi í fún àwọn Kèfèrí: ìlú mímọ́ náà ni wọn yóò tẹ̀ mọ́lẹ̀ ní ẹsẹ̀ fún oṣù méjìlélógójì. Ìfihàn 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.

Oleh itu, penggandaan dua khotbah itu dan pembahagian lokasi kedua-dua khotbah tersebut mengenal pasti dua golongan pendengar bagi hujan akhir dalam kitab Yoel. Satu golongan ialah bangsa-bangsa lain di luar Bait Suci dan satu lagi ialah orang Yahudi di dalam Bait Suci. Dalam penghakiman orang hidup, rumah Tuhan dihakimi terlebih dahulu, dan dari 9/11 hingga kepada undang-undang Ahad Bait Suci dihakimi, dan dari undang-undang Ahad hingga penutupan masa percubaan manusia bangsa-bangsa lain dihakimi. Penghakiman itu berlaku semasa hujan akhir yang dikenal pasti oleh Petrus sebagai dinyatakan dalam kitab Yoel. Apa yang diwakili oleh pelataran (bangsa-bangsa lain) dan Bait Suci (gereja Tuhan) dalam pembahagian yang digambarkan dalam Kisah Para Rasul fasal dua dan tiga, juga merupakan perbezaan dalam Yoel antara hujan awal dan hujan akhir. Hujan awal tiba pada 9/11 dan dicurahkan sementara Bait Suci Tuhan sedang dihakimi. Apabila proses itu selesai, hujan akhir dicurahkan ke atas bangsa-bangsa lain di pelataran.

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.

“Bersukacitalah, hai anak-anak Sion, dan bergembiralah di dalam Tuhan, Allahmu; sebab Ia telah memberikan kepadamu hujan awal secukupnya, dan Ia akan menurunkan bagimu hujan, hujan awal dan hujan akhir, pada bulan yang pertama.” Yoel 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.

Masa ini bukanlah tujuan saya untuk mengenal pasti perbezaan kenabian antara sukacita dan rasa malu, namun ayat itu memberitahukan umat Tuhan supaya “bersukacita” kerana pekhabaran hujan akhir. Pekhabaran hujan akhir menghasilkan sukacita kenabian dalam umat Tuhan. Dengan itu, perkara mengenai hujan awal atau hujan yang terdahulu, yang diikuti oleh hujan akhir, merupakan suatu gambaran tentang batu sandungan yang telah diketepikan lalu dikagumi. Lambang batu penjuru yang akhirnya menjadi batu puncak itulah yang ajaib pada pandangan Allah dan umat-Nya.

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!

Batu ajaib itu melambangkan Alfa dan Omega bagi nubuatan. Prinsip Alfa dan Omega dalam penerapan nubuatan dikenali melalui Alfa dan Omega berulang kali di dalam Firman-Nya, dan Ia adalah Firman itu. Oleh sebab itu, apa yang telah dinyatakan tentang prinsip ini telah dinyatakan kepada kita dan kepada anak-anak kita untuk selama-lamanya. Tahun 1863 ialah batu penjuru puncak bagi nubuatan Alkitab, dan itulah juga batu penjuru puncak bagi tempoh malaikat ketiga dari 1844 hingga 1863. Tahun 1844 ialah batu dasar, 1863 batu penjuru puncak bagi tempoh nubuatan itu. 1844 hingga 1863 ialah suatu tempoh nubuatan yang telah ditetapkan, sama teguh penetapannya seperti 538 hingga 1798. Hakikat bahawa umat manusia tidak mengetahui sesuatu yang telah Allah tetapkan, tidak menjadikan perkara itu tidak ditetapkan!

We ended the previous article with the following passage.

Renga a a kgotlhe ka serapa se se latelang mo setlhogong se se fetileng.

“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 kombisiwile leswaku vuxaka bya yena ni vanhu va Xikwembu a byi fana, hi tindlela tin’wana, ni bya Muxe eka Israele. A ku ri ni lava gungurhumelaka Muxe, loko va ri eka swiyimo swo tika, naswona ku ve ni lava gungurhumelaka yena.” Testimonies, vholumo 3, 85.

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

Ka ngwaga wa 1863, James White o ne a emela “ka ditsela dingwe” “Moshe mo go Iseraele.”

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.

Nako ya 1844 go fihla ka 1863 e be e swantšhitšwe ka nako ya phološo ya lewatle le Lehwibidu go fihla Kadeshe ya pele. Kadeshe ya pele ke alpha gomme Kadeshe ya bobedi ke omega—e fana ka dinako tše pedi tša mengwaga ye masomenne tšeo di išago Kadeshe, gomme bobedi bja tšona di fedile ka borabele.

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.

Umoya Wesiprofetho uvumelanisa ukuwela uLwandle oluBomvu nokudumala okukhulu kuka-1844. IBhayibhile ivumelanisa ukuwela uLwandle oluBomvu nomnqamlezo, yaye uDade White uqinisekisa ukuba ukudumala kwabafundi emnqamlezweni kwakungumfuziselo wodumalo olukhulu luka-1844. Yayiyintando yeNkosi ukuba bangene ngqo eLizwe leSithembiso, yaye uphawu lwendawo yokungena eLizwe leSithembiso yayiyiYeriko, apho kule veki yesibini kaDisemba, 2025, abavubukuli basandul’ ukumba iYeriko yamandulo—baze, kumangaliswa kwabo okukhulu, bafumanisa ukuba iindonga eziwileyo abazifumeneyo apho zaziwile zonke zaya ngaphandle, kungekhona ngaphakathi njengoko zisoloko zisenza ngexesha lokurhangqwa. Kurhangqo lwamandulo iindonga zazibethwa zithotywe zize zityhalelwe ngaphakathi. Akunjalo ke ngeYeriko.

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.

Maka bangsa itu bersorak ketika para imam meniup sangkakala; dan terjadilah, ketika bangsa itu mendengar bunyi sangkakala, dan bangsa itu bersorak dengan sorak yang nyaring, bahwa tembok itu roboh rata, sehingga bangsa itu maju naik ke dalam kota, masing-masing orang lurus ke hadapannya, lalu mereka merebut kota itu. Yosua 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.

Abarankɔfo no nso huu nkuku a na aduan wom, na eyi kyerɛe sɛ bere a afasu no gui no, na ɛnyɛ atamfohyɛ a ɛkyɛ a wɔde too wɔn so. Ɛsan nso maa wobuaa asɛmmisa bi a na ɛwɔ abarankɔfo kuw no mu, sɛnea Kyerɛwsɛm no a ɛfa Yeriko hwehwe ase no ho no ka sɛ wɔkɔɔ “soro” kɔɔ Yeriko mu faa bepɔw anaa mpantannan bi so, a afei wɔahu sɛ wɔbɔɔ no bere a afasu no gui guu akyi.

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.

Halangan pertama yang menandakan pintu masuk ke Tanah Perjanjian ialah Yerikho, sebuah kota yang berpengaruh dan kaya. Yerikho ialah 1863, dan Yerikho merupakan suatu subjek nubuat Alkitab, bukan sahaja sebagai suatu ilustrasi bagi jangka masa undang-undang Ahad, tetapi juga berhubung dengan kejatuhan dan kebangkitannya. Yerikho juga mempunyai kutuk nubuatan khususnya sendiri yang telah diucapkan ke atasnya. Yosua mengucapkan suatu kutuk ke atas orang yang membina semula Yerikho, dan dengan berbuat demikian mengenal pasti bahawa orang yang membina semula Yerikho akan kehilangan anak lelakinya yang bongsu dan yang sulung dalam pembinaan semula kota terkutuk itu. Seorang anak akan hilang pada peletakan asas, dan yang seorang lagi pada pendirian pintu gerbang. Nubuat itu telah digenapi, dan catatan tentang penggenapannya direkodkan dalam Alkitab, menjadikan Yerikho suatu lambang alkitabiah yang tetap.

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.

Dalam kejatuhan sejarahnya, dan dalam kutuk nubuatnya, yang diikuti oleh penggenapan sejarah dari nubuat itu, kita mendapati tiga saksi yang berbicara tentang Yerikho pada tahun 1863. Ketiga kesaksian itu harus diterapkan kepada tahun 1863. Ketiga saksi itu berdiri bersama-sama sebagaimana tiga Musa berdiri secara nubuat pada akhir masa empat puluh tahun mereka masing-masing. Salah satu dari masa empat puluh tahun itu dengan jelas selaras dengan sejarah Millerit, yang menegaskan bahwa ketiga gambaran Musa pada akhir setiap masa empat puluh tahun selaras dengan sejarah tahun 1863—sejarah malaikat ketiga.

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.

Dua daripada tiga saksi bagi empat puluh tahun Musa itu berakhir di Kadesh; penutup yang ketiga bagi empat puluh tahun itu ialah Sungai Yordan, dan penutup yang kedua ialah Laut Merah. Penutup bagi empat puluh tahun yang pertama ialah pelarian Musa dari Mesir. Ketiga-tiganya menggambarkan suatu pelarian keluar dari Mesir sebagai penggenapan nubuat Abraham tentang empat ratus tiga puluh tahun perhambaan di Mesir.

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.

Bongwaga bja mengwaga ye masomenne ye meraro ya Moshe, tšeo mafelelo a tšona (leswikelo) a emelago mohuta wa topollo go tšwa Egipita, e be e le phethagatšo ya boporofeta bja Abrahamo bja bothopša ka gare ga bokgoba bja Egipita le topollo go tšwa go bjona. Bjalo ka molopolodi yo a porofetilwego wa tshepišo ya kgwerano ya Abrahamo, Moshe ka boyena o thomile ka go phološwa meetseng, bjalo ka ge leina la gagwe le bolela. Ka morago ga moo Moshe o ile a eta pele batho ba Modimo go phatša le meetse a Lewatle le Lehwibidu, gomme ka morago ga moo a ba iša lebopong la topollo, leo le emelwago ke Noka ya Jorodane. Alefa ya bophelo bja Moshe e be e le go phološwa meetsing a Nile, gomme omega ya gagwe e be e le phološo ye e emelwago ke meetse a Noka ya Jorodane. Alefa ya bophelo bja Moshe, ye e bontšhitšwego ke maitemogelo ao a hlalošwago ke leina la gagwe le ke batswadi ba gagwe, e lego batswadi ba boifago Modimo, ba be ba tseba gore lesea le le ahloletšwe lehu, bjalo ka ge le yena a be a tla ba mengwaga ye masomenne ka morago ge a bolaile Moegipita. Bjalo ka batswadi ba boifago Modimo, bao ba bego ba tseba gore morwa wa bona o hloka go phološwa kahlolong ya lehu, ba ile ba mo lokišetša areka, yeo e ilego ya feta go tšwa lefaseng la Baheberu ya ya lefaseng la Baegipita, go etša ge Moshe a ile a tloga, mafelelong a mengwaga ye masomenne, lefaseng la Baegipita a ya lefaseng la Baheberu.

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.

Moses o ile a pheta pale ea Noe pholohong ea hae metsing. Ho boleloa ha pele haholo ha Moshe e le “molopolli” oa boprofeta ba selekane sa Abrahama ba lilemo tse makholo a mane le mashome a mararo e ne e le ho phetoa ha histori eo ho eona Molimo a ileng a kena selekaneng le moloko oa batho, ka hona a kopanya boprofeta ba selekane sa Abrahama ba sechaba se khethiloeng le tšepiso ea selekane ho moloko oohle oa batho. Sena se supa kolobetso phetisong ea lesea Moshe ho morali oa Faro, hobane lefu le ile la amoheloa ka mosebetsi oa batsoali, lepato le emeloa ke areka holim’a metsi, ’me tsoho ke morali oa Faro.

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.

Bophelo bja Moshe bo thoma ka seswantšho sa kolobetšo ya areka ya Noage. Se gona se ra gore go tloga mathomong palo ya “8” e amana le Moshe, gobane modu wa tswalano ya gagwe ya kgwerano o thomile ka palo ya “8” go tšwa kgweranong ya Noage, gomme modiro wa gagwe e be e le go hloma mokgwa wa lebollo letšatšing la “seswai”. Ka morago o ile a lekwa, gomme a palelwa tabeng yona yeo ya mokgwa woo. Bophelo bja Moshe bo thoma ka kolobetšo, gomme mengwaga ye masomenne ka morago gwa ba le lehu (la Moegepeta) leo le swaileng ntlha yeo ka yona Moshe wa Moegepeta a hwago gomme a fetoga feela morwa wa Aborahama. Mathomo le mafelelo a mengwaga ya pele ya Moshe ye masomenne di emelwa ke kolobetšo. Ya pele e šupile phetogo go tšwa go Moheberu go ya go Moegepeta, gomme ya mafelelo go tšwa go Moegepeta go ya go Moheberu. Mengwaga ye masomenne ka morago ga moo, Moshe o iša batho ba Modimo kolobetšong ya Lewatle le Lehwibidu, tseleng ya gagwe ya go ya kolobetšong ya kua Jorodane, yeo a sa kago a e fihlelela.

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.

mundu nuŋ uzm me Joshua de guídens, Promised Landn kaŋa ntle Moses, um for hei dai just bifó de baptism blo Jordan River kam. Moses sei, an Peter ripit am se de Lord God blo yu bae hem raesemap wanfala profet olsem Moses. De profet wea Moses bin typifaem hem nao Christ, an Hem statim wok blo Hem stretem ples wea Moses bin lusim. Hem statim wok blo Hem taem baptism blo Hem, an datfala baptism hem nao sem ples wea Joshua baptizem olketa ancient Israel taem olketa krosim Jordan go insaed long Promised Land. De gospels talem ius se John bin baptize at Bethabara, wea hem de crossing point, an mining blo hem ferry crossing.

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.

လောဟိတပင်လယ်သည် အီဂျစ်၏ ပုန်ကန်တော်လှန်မှုကို သင်္ကေတပြုသောအရာဖြစ်ပြီး၊ ဤအစဉ်အလာအတွင်း မောရှေ၏ ပရောဖက်ဆိုင်ရာ သက်သေခံချက်သည် အမှန်တရားဖြစ်ကြောင်း ဖော်ပြသည်။ နိုင်းမြစ်မှ လောဟိတပင်လယ်သို့ (တစ်ခါတစ်ရံ မြစ်ဟုလည်း ခေါ်သည်)၊ ထို့နောက် ယော်ဒန်မြစ်သို့ ဖြစ်သည်။ “ရေထဲမှ ကယ်တင်ခြင်းခံရသောသူ” ဟု အဓိပ္ပာယ်ရသော မောရှေသည် မိမိ၏ သက်သေခံချက်ကို ကယ်တင်ခြင်း၏ ရေ၌ စတင်၍ ကယ်တင်ခြင်း၏ ရေ၌ပင် အဆုံးသတ်ကာ၊ ထိုရေတစ်ရပ်စီသည် ကိုးကွယ်သူ အုပ်စုနှစ်မျိုးကို ထင်ရှားစေသည်။

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.

Umo wa 40 wa kwanza wa Musa unawakilisha ujumbe wa malaika wa kwanza, na miaka 40 ya pili ni malaika wa pili, wa tatu akiwa wa tatu. Malaika hawa watatu wana sifa zao za pekee za kinabii, kama vile kwamba jumbe zote tatu zinawakilishwa ndani ya 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.

Daniel a ne boifa Modimo mo kgaolong ya ntlha mme a gana go ja dijo tsa Babilone, mme Modimo a mo galaletsa mo tekong ya bobedi ya dijo le pono e e neng ya latela, e e neng ya felela ka katlholo le teko ya boraro e e dirilweng ke Nebukatenesare ka boene. Daniele kgaolo ya ntlha ke moengele wa ntlha wa Tshenolo kgaolo ya lesome le bone yo o itsisitseng a re “boifang Modimo,” “mo neeng kgalalelo” jaaka Daniele a ne a dira mo tekong ya bobedi ya dijo le pono, gonne “ura ya katlholo” ya ga Nebukatenesare e gorogile.

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.

Nghidii nnganji gi Moses hiishe nngé naxòom nngé inyimix nngé ji ndok ndok nga ndzii àxwìin wè. Yiimi ìn'yaagi nngé Pharaoh shina wàxwìi mo asho shi nngé nyam, Moses hì mbàà nngé nzhìi nnganji mbu, ì hyi nngé nzhìi nngé miishi. Yiimi ìn'yaagi nngé Pharaoh ga sheshe yiimi nngé ò hì wùù wu. Nzhìi hì mbàà ji mbu nngé nnganji gi nnèmbu nàxòom; yiimi ò shwa nngé Misiri hì shi nngé ò nàxwìi Misiri.

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.

အနှစ်လေးဆယ် ဒုတိယကာလ၌၊ ဗျာဒိတ်ကျမ်း ၁၄ မှ ဗာဗုလုန်၏ ပျက်စီးခြင်းကို ကြေညာသော ဒုတိယကောင်းကင်တမန်သည် အီဂျစ်ပြည်၏ ပျက်စီးခြင်းအားဖြင့် ပုံဆောင်ပြသခြင်းခံခဲ့ရသည်။ ထိုပျက်စီးခြင်းတွင်၊ အနှစ်လေးဆယ်၏ အဆုံး၌၊ ၁၈၄၄ ခုနှစ်၏ သန်းခေါင်ယံ ကြွေးကြော်သံအတွင်း ဒုတိယကောင်းကင်တမန်၏ သတင်းစကားအဆုံး၌ ဖြစ်ခဲ့သကဲ့သို့ပင်၊ ဘုရားသခင်၏ တန်ခိုးတော်ကို အလွန်ကြီးမားစွာ ထင်ရှားပြသခြင်းတစ်ရပ် ရှိခဲ့သည်။

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.

Va ṱahe ha miṅwaha ya furaru i thoma nga u ḓivhadzwa ha khaṱhulo ya lufu kha tshivhidzo tshoṱhe nga maanḓa, nahone i fhela nga khaṱhulo ya lufu kha murangaphanḓa wa tshenetsho tshivhidzo.

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

Udade White u lemoga gore modiro wa rona ke go kopanya melaetsa ya baengele ba bararo.

“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.

“Tuhan hampir menghukum dunia karena kefasikannya. Ia hampir menghukum badan-badan keagamaan karena penolakan mereka terhadap terang dan kebenaran yang telah diberikan kepada mereka. Pekabaran besar, yang menggabungkan pekabaran malaikat pertama, kedua, dan ketiga, harus diberikan kepada dunia. Inilah yang harus menjadi beban pekerjaan kita.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

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

Fourtieth taona voalohany an’i Mosesy dia maneho ny anjely voalohany ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo, ary ny vanim-potoana faharoa efapolo taona dia ny anjely faharoa, ary ny vanim-potoana fahatelo efapolo taona dia ny anjely fahatelo. Ny “hafatra lehibentsika” dia ny hanambatra ny “hafatry ny anjely voalohany sy faharoa ary fahatelo,” izay mametraka ireo tandindon’i Mosesy telo rehetra ao amin’ny 1863, ary noho izany dia Mosesy telo amin’ny fotoanan’ny lalàna Alahady.

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.

१८४४ देखि १८६३ सम्मको अवधिमा कादेशतर्फ डोर्‍याउने दुवै चालीस-वर्षीय अवधिका दुई साक्षीहरू समावेश छन्। प्रेरणाले पहिलो र दोस्रो बिना तेस्रो अस्तित्वमा रहन सक्दैन भनी चिन्हित गर्दछ; यसकारण मोशाको जीवनका पहिलो चालीस वर्षहरूले पनि १८४४ देखि १८६३ सम्मलाई प्रतिनिधित्व गर्नुपर्छ। १८६३ मा मोशाले मिश्रेलीलाई मारिरहेका छन्; यहीसँगै मोशाले आफ्नो अधिकारको लट्ठीले चट्टानलाई हानेका छन्, र सुनको बाछोको विद्रोहको इतिहासमा मोशाले परमेश्वरको महिमा देख्न चाहेका समय पनि यही हो। १८६३ र आइतबारको व्यवस्थामा तीन मोशाहरू छन्, र तिनीहरू सबै चालीस वर्षका छन्।

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.

Tsebi tše tharo tša Moshe e nngwe le e nngwe e akaretša phološo ka meetse; Moshe ka serotong o nyalelana le Moshe go kgabola Lewatle le Lehwibidu, e lego seo se nyalelanago le Moshe gabedi nokeng ya Jorodane: Noka ya Nile, Lewatle le Lehwibidu, le gabedi nokeng ya Jorodane. Meetse a phološo a emetšwe go e nngwe le e nngwe ya ditshebi tše tharo, gobane tšohle di nyalelana le nako yeo ka yona meetse a phološo a tšhollwago nakong ya pula ya moragorago.

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.

Pada akhir tempoh ketiga empat puluh tahun, Musa memukul Gunung Batu itu dengan tongkatnya. Pada akhir tempoh kedua empat puluh tahun, tongkatnya membelah Laut Merah. Pada akhir tempoh pertama empat puluh tahun, dia menolak tongkat kekuasaan Mesir, lalu memilih untuk menderita bersama bangsanya.

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.

ꞌAkadaw yit kuꞌny cuäiɛl awɛ̈t, raan Miṣr acï thou; ku ꞌakäda yit riɛl awɛ̈t, amiith, mäth ciɛ̈lke ye Miṣr, ku ruac alɔŋ ciɛ̈lke, acï thou. Ku ꞌakäda yit diɛl awɛ̈t, pinydhëëth ye Israel, Aaron, ku Moses, keŋ acï thou. Këkë e nhialic keek athɛɛr ënhom, ye “rɛ̈c thok rɛ̈c” bï kɔcök 1844 aci 1863—aköl ye malek diɛl, yen e kɔcök 9/11 aci cïthɔ̈ŋ Yecu, ku yit Pentekɔth, ka piu ye luɛl kä bï guɔp acï yiic.

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

Moses hadir pada kedua-dua pemberontakan di Kadesh, dan kedua-dua pemberontakan di Kadesh itu merupakan batu penutup dalam tempoh masing-masing. Kedua-duanya melambangkan tahun 1863, yang juga merupakan batu penutup bagi tempoh malaikat ketiga, bermula dengan alfa pada tahun 1844 hingga kepada batu penutup pada tahun 1863. Apabila mempertimbangkan terang ajaib daripada batu yang bermula sebagai dasar dan berakhir sebagai batu penutup, maka diakui bahawa secara nubuatan batu penutup itu sentiasa lebih besar. Beberapa titis pada permulaan musim Pentakosta, yang membawa kepada pencurahan penuh pada batu penutup pada hari Pentakosta, menggambarkan kebenaran ini.

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.

ꠍꠦꠙ্টেম্বার ১১-ত ছিটায়ন শুরু অইছিল, আর ইটা রবিবারের আইনর সময় পূর্ণ উজাড় ঢালার লগে শেষ অয়। এই সত্য দ্বিতীয় আর ওমেগা কাদেশত মূসার পাপরে প্রথম আলফা কাদেশ বিদ্রোহর বিদ্রোহতকৈও বড় পাপ হিসাবে চিনাই দেয়। আলফা বিদ্রোহে একখান সম্পূর্ণ জাতির মৃত্যু অইছিল, আর ওমেগা বিদ্রোহে এক জন মানুর মৃত্যু অইল (মূসা), কিন্তু ঐ এক জন মানুর পাপ পুরো জাতির সমষ্টিগত পাপতকৈও বড় অইল। যেই মানুষ পাপ করে, হেই মরে; আর ওই স্তরত মূসার পাপ আর অন্য যে-কুনু ইস্রায়েলির পাপর মাজত কুনু পার্থক্য নাই। কিন্তু ভাববাণীমূলক অর্থত, মূসার দ্বারা খ্রিষ্টরে দ্বিতীয়বার আঘাত করা আরো বড় অইল, কারণ ইটাই আছিল ওই চল্লিশ বছরের সময়কালের শিরোমণি সমাপ্তি।

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.

পাপু রোন্‌নি্ন্‌গিপা মোজেস্‌নি বিদ্রোহ, সেকেন্ড ওমেগা কাদেশ্‌ও, যিহোশূয় আর কালেব্‌নি বার্তাকো রিজেক্ট কাবাগিপা ইস্রায়েল্‌নি দেদাঙনোক্কো বিদ্রোহদগি আরো হেন্না অচৌবা পাপ ওইখি। মোজেস্‌ প্রফেটিক্কী ওইনা 1863দা লেপ্লি, মদুদা মহাক মহাক্কী বিদ্রোহগী মরম্না থাল্লবা রামহান্দা সি। মোজেস্‌ 1863দা অমুক লেপ্লি, মদুদা অদোম্বা কনভেন্যান্ট লোকশিং মহাক্কোয়গী বিদ্রোহগী মরম্না থাল্লবা রামহান্দা সি, অদুবু মোজেস্‌না মসি বিদ্রোহদা শরুক ইয়াখিদে। 1863না সানডে ল'গা চান্নরি, অদুগা অদুম ওইনা অ্যারন্‌নি গোল্ডেন ক্যাল্ফকী বিদ্রোহসু চান্নরি। মসি ইতিহাসসিদি, মহাক কাদেশ্‌, 1863, অমসুং সানডে ল'গা চান্নবা, মোজেস্‌না ঈশ্বরগী মহিমা য়েংনবা প্রার্থনা তৌরি।

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.

Kadesy dia maneho ny taona 1863, ary eo amin’ireo Kadesy roa tonta i Mosesy; koa araka ny vavolombelona ara-Baiboly roa, izay samy vato fehizoro, dia aorintsika fa ny fe-potoana fahatelo misy efapolo taona, izay tsy mifarana ao Kadesy, dia maneho ny taona 1863 koa. Ao no anombohan’i “Mosesy tsy nohamasinina” an’i Kristy fanindroany amin’ny hazo fijaliana, satria laviny ny Vatolampy. Tamin’ny 1863, ary tamin’ny fanomezana ny Lalàna tao Sinay, i “Mosesy nohamasinina” dia mitady ny toetran’Andriamanitra. Tamin’ny 1863, Mosesy dia maneho virijina hendry ary koa virijina adala.

“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.

“Orang Farisi dan pemungut cukai mewakili dua golongan besar yang menjadi pembahagian bagi mereka yang datang untuk menyembah Tuhan. Dua wakil pertama bagi kedua-dua golongan itu terdapat pada dua anak pertama yang dilahirkan ke dalam dunia.” 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.

На Кадес и во 1863 година, Мојсеј претставува „две големи класи на кои се делат оние што“ „Му се поклонуваат на Бога“. Мојсеј е пример за сто четириесет и четирите илјади, како што е и Петар.

“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.

“Untuk setiap golongan yang dilambangkan oleh orang Farisi dan pemungut cukai itu, terdapat suatu pelajaran dalam riwayat rasul Petrus. Pada masa awal kemuridannya, Petrus menganggap dirinya kuat. Seperti orang Farisi itu, dalam penilaiannya sendiri ia ‘tidak seperti orang-orang lain.’ Ketika Kristus, pada malam menjelang pengkhianatan terhadap-Nya, memperingatkan murid-murid-Nya terlebih dahulu, ‘Kamu semua akan tersandung karena Aku pada malam ini,’ Petrus dengan yakin menyatakan, ‘Sekalipun semua akan tersandung, namun aku tidak.’ Markus 14:27, 29. Petrus tidak mengetahui bahayanya sendiri. Kepercayaan pada diri sendiri telah menyesatkannya. Ia mengira dirinya sanggup bertahan terhadap pencobaan; tetapi dalam beberapa jam yang singkat ujian itu datang, dan dengan kutuk dan sumpah ia menyangkal Tuhannya.” Membaca Ulang Perumpamaan Kristus, 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.

Pada hukum Ahad, yaitu 1863, Petrus melambangkan dua golongan: mereka yang menerima tanda binatang itu atau mereka yang menerima meterai Allah. Ketika Yesus mengubah nama Simon menjadi Petrus, hal itu melambangkan seratus empat puluh empat ribu. Pemahaman itu juga dilambangkan dengan mengalikan nama Petrus menggunakan angka berdasarkan kedudukan huruf dalam abjad Inggris. Jika kita menggunakan teknik yang sama pada 1863, kita memperoleh 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.

Tse pedi tša diswantšho tše tharo tša Moshe tšeo di nyalelanago le 1863, di tiiša gore le nako ya boraro e swanetše go nyalelana le yona. Methaladi e mebedi ya Kadeshe e šupa kanegelo ya dikgarebe tše bohlale le tše dišilo, gomme nako ya boraro e šupa maiteko a go šomiša maitapišo a motho go phetha modiro wa bomodimo. Go bota maatla a motho bjalo ka ge Moshe a ile a dira ka Moegepeta go emela go bota bolaodi bja motho godimo ga bolaodi bjo bo beilwego ka tlhophokgetho.

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.

ᱥᱤᱥᱴᱟᱨ ᱦᱩᱭᱟᱭᱤᱴ ᱟᱭᱟᱜ ᱢᱤᱫ ᱮᱢ ᱠᱟᱛᱟᱭᱟ, “ᱤᱥᱚᱨ ᱨᱮᱱ ᱯᱨᱚᱡᱟ ᱥᱟᱶ ᱩᱱᱠᱩ ᱥᱟᱶ ᱩᱱᱤᱭᱟᱜ ᱥᱚᱢᱯᱚᱨᱠᱚ, ᱠᱤᱪᱷᱩ ᱫᱤᱥᱚᱢ ᱨᱮ, ᱤᱥᱨᱟᱭᱮᱞ ᱥᱟᱶ ᱢᱳᱥᱮᱥ ᱟᱜ ᱥᱚᱢᱯᱚᱨᱠᱚ ᱞᱮᱠᱟ ᱛᱟᱦᱮᱱᱟᱠᱟᱱᱟ।” 1863 ᱥᱟᱞ ᱨᱮ, ᱢᱳᱥᱮᱥ ᱠᱚ ᱡᱮᱢᱥ ᱦᱩᱭᱟᱭᱤᱴ ᱫᱟᱨᱟᱭ ᱩᱫᱩᱜ ᱞᱮᱱᱟ। 1863 ᱥᱟᱞ ᱨᱮ, ᱡᱮᱢᱥ ᱦᱩᱭᱟᱭᱤᱴ ᱢᱤᱫ ᱢᱤᱥᱨᱤᱭᱚ ᱠᱚ ᱜᱚᱡ ᱮᱫᱟᱭ, ᱠᱷᱨᱤᱥᱴ ᱫᱚᱥᱟᱨ ᱫᱷᱟᱣ ᱦᱟᱱᱟᱭ ᱮᱫᱟᱭ, ᱟᱨ “ᱥᱚᱢᱛᱤ” ᱨᱮᱭᱟᱜ ᱥᱮᱫᱟᱭ, ᱚᱠᱟ ᱡᱚᱥᱩᱭᱟ ᱟᱨ ᱠᱟᱞᱮᱵ ᱫᱟᱨᱟᱭ ᱥᱟᱢᱱᱮ ᱟᱠᱟᱱᱟ, ᱚᱱᱟ ᱵᱟᱱᱩᱜ ᱠᱚᱣᱟᱠᱚ ᱞᱟᱜᱤᱫ ᱯᱨᱟᱨᱛᱷᱚᱱᱟ ᱮᱫᱟᱭ। ᱢᱳᱥᱮᱥ ᱫᱚ ᱵᱟᱝ ᱵᱩᱫᱽ ᱠᱩᱲᱤ ᱠᱟᱱᱟ, ᱡᱚᱠᱷᱚᱱ ᱩᱱᱤ ᱨᱚᱠ ᱫᱚᱥᱟᱨ ᱫᱷᱟᱣ ᱦᱟᱱᱟᱭ ᱞᱮᱱᱟ, ᱟᱨ ᱢᱤᱫ ᱥᱮᱱᱫᱨᱟ ᱠᱩᱲᱤ ᱦᱚᱸ ᱠᱟᱱᱟ, ᱡᱚᱠᱷᱚᱱ ᱩᱱᱤ ᱤᱥᱨᱟᱭᱮᱞ ᱨᱮᱱ ᱵᱤᱨᱩᱫᱽ ᱠᱚᱣᱟᱠᱚ ᱞᱟᱜᱤᱫ ᱢᱟᱡᱷᱤ ᱨᱮ ᱫᱟᱦᱟᱲ ᱮᱱᱟ।

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.

Re tla tswala setlhogo seno ka temana e e mo go Dipalo kgaolo ya bolesome le bone, kwa Moshe a leng ka 1863, fa a newa pono ya kgalalelo ya Modimo mo hisitoring e e tshwanang e e emelwang ke botsuolodi jwa namane ya gouta.

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.

Dalam petikan itu Tuhan bertanya, “berapa lama lagi” Dia harus berurusan dengan para pemberontak Israel, yang merupakan pertanyaan yang sama yang diajukan Yesaya kepada Tuhan dalam pasal enam. Perhatikan bahwa kitab Bilangan menempatkan sejarah ini dalam periode ketika bumi diterangi dengan kemuliaan Allah, sebagaimana para malaikat juga menandainya dalam ayat tiga dari Yesaya enam. 9/11 adalah batu dasar dari sejarah 1844 hingga 1863 dan undang-undang hari Minggu adalah batu penutupnya. Latar dalam Bilangan itu tidak kurang daripada suatu ilustrasi dari nyanyian atau perumpamaan tentang kebun anggur, ketika Israel purba sedang dilewati tatkala Tuhan masuk ke dalam perjanjian dengan Yosua.

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.

Mati kabeh pasamuwan padha ngangkat swarané lan padha sesambat; lan bangsa iku padha nangis ing wengi kuwi. Lan kabèh bani Israèl padha nggrundel marang Musa lan marang Harun; lan sakabèhé pasamuwan mau padha kandha marang wong loro mau, “Muga-muga awaké dhéwé wis padha mati ana ing tanah Mesir! Utawa muga-muga awaké dhéwé wis padha mati ana ing ara-ara samun iki! Lan yagéné Pangéran ngirid awaké dhéwé menyang tanah iki, supaya padha gugur déning pedhang, nganti bojo-bojo lan anak-anak awaké dhéwé dadi jarahan? Apa ora luwih becik yèn awaké dhéwé bali menyang Mesir?” Banjur padha kandha siji marang sijiné, “Ayo padha ngangkat sawijining pimpinan, banjur padha bali menyang Mesir.”

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,

Maka Musa dan Harun sujud dengan muka mereka ke tanah di hadapan seluruh jemaah umat Israel. Dan Yosua bin Nun, serta Kaleb bin Yefune, yang termasuk antara mereka yang telah mengintai negeri itu, mengoyakkan pakaian mereka; lalu mereka berkata kepada seluruh jemaah umat Israel, demikian:

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.

Naha, ka maku paltlawhnaa kan chelh kual ta kha, a ṭha takzet, a ṭha nasa takzet a ni. Lalpa chuan kan chungah a lawm a nih chuan, ani chuan chu ramah chuan min hruai luh ang a, min pe ang; chu ram chu hmilk leh khawihnin a luang a ni. Mahse, Lalpa laka hel suh u, chu ram mite chu hlauh hek suh u; anmahni chu kan tan chaw a ni si a: an himna chu an laka lak bo ta a, Lalpa chu kan hnenah a awm; anmahni chu hlau suh u.

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?

Tetapi seluruh jemaah itu berkata supaya mereka direjam dengan batu. Maka kemuliaan TUHAN menampakkan diri di dalam Khemah Pertemuan di hadapan semua bani Israel. Lalu TUHAN berfirman kepada Musa, “Berapa lama lagi bangsa ini akan menghina Aku? Dan berapa lama lagi mereka tidak akan percaya kepada-Ku, meskipun segala tanda yang telah Kuperlihatkan di tengah-tengah mereka?”

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

Mba βa fa paŋa wɔn ne nsunsuansoɔ yareɛ no, na mayɛ wɔn adedifoɔ a wɔnyɛ hwee bio; na mede wo ayɛ ɔman kɛseɛ a ɛwɔ tumi sen wɔn.

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

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

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

اوس به زه له تا څخه زارۍ کوم چې د زما د مالک قدرت ستر شي، لکه څنګه چې تا ويلي دي، او ويلي دې دي: رب زغمناک او د ستر رحمت خاوند دی، ګناه او سرغړونه بښي، خو هيڅکله مجرم بې‌ګناه نه ګڼي، د پلرونو ګناه پر اولادونو باندې تر درېيم او څلورم نسل پورې راولي. نو زه له تا څخه زارۍ کوم، د خپل ستر رحمت له مخې د دې قوم ګناه وبخښه، لکه څنګه چې دې دا قوم له مصر څخه تر اوسه پورې بښلی دی.

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.

LORD i ti hrilh ka thu sa ka tawngin ka lo ngaihdam tawh: Mahse, ka nung ang takzetin, lei zawng zawng hi LORD ropuina-in a khat ang.

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.

Sababtoo ah nimankaas oo dhan oo arkay ammaantayda iyo mucjisooyinkaygii aan ku sameeyey Masar iyo cidlada, haddana imminka tobankan jeer i tijaabiyey oo aan codkayga dhegaysan, hubaal iyagu ma ay arki doonaan dalkii aan ugu dhaartay awowayaashood, oo kuwii iga cadhaysiiyey midkoodna ma arki doono. Laakiinse addoonkayga Kaaleeb, maxaa yeelay ruux kale baa la jiray isaga, oo si buuxda ayuu ii raacay, isaga waxaan gelin doonaa dalkii uu tegay; farcankiisuna way dhaxli doonaan. (Haddaba reer Camaaleq iyo reer Kancaan waxay degganaayeen dooxada.) Berrito jeesta, oo cidlada ugu baxa jidka Badda Cas.

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.

Lalu TUHAN berfirman kepada Musa dan kepada Harun, demikian: Berapa lamakah lagi Aku harus menanggung jemaah yang jahat ini, yang bersungut-sungut terhadap Aku? Aku telah mendengar sungut-sungut bani Israel, yang mereka sungut-sunggutkan terhadap Aku. Katakanlah kepada mereka: Demi Aku yang hidup, demikianlah firman TUHAN, sesungguhnya seperti yang telah kamu katakan di hadapan-Ku, demikianlah akan Kulakukan kepadamu: Mayatmu akan rebah di padang gurun ini; dan semua orang di antaramu yang telah dicatat menurut jumlahmu seluruhnya, dari yang berumur dua puluh tahun ke atas, yang telah bersungut-sungut terhadap Aku, sungguh, kamu tidak akan masuk ke negeri yang tentangnya Aku telah bersumpah untuk mendudukkan kamu di sana, kecuali Kaleb bin Yefune dan Yosua bin Nun. Tetapi anak-anakmu, yang kamu katakan akan menjadi mangsa, merekalah yang akan Kubawa masuk, dan mereka akan mengenal negeri yang telah kamu hina itu. Tetapi mengenai kamu, mayatmu akan rebah di padang gurun ini. Dan anak-anakmu akan mengembara di padang gurun empat puluh tahun lamanya, dan menanggung percabulanmu, sampai mayatmu habis lenyap di padang gurun. Menurut bilangan hari ketika kamu mengintai negeri itu, yaitu empat puluh hari, satu hari dihitung satu tahun, kamu akan menanggung kesalahanmu empat puluh tahun lamanya, dan kamu akan mengetahui pembatalan janji-Ku.

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.

Ndzi, HOSI, ndzi vurile leswaku, kunene ndzi ta swi endla eka nhlengeletano hinkwayo leyi yo biha, leyi hlengeletaneke yi lwisana na mina: entshaveni leyi va ta herisiwa, kutani kwalaho va ta fa. Kutani vavanuna lava Muxe a va rhumeke ku ya lavisisa tiko, lava vuyeke va endla leswaku nhlengeletano hinkwayo yi gungula ehenhla ka yena hi ku tisa xiviko xo biha malunghana ni tiko, ina, vavanuna volavo lava tiseleke xiviko xexo xo biha malunghana ni tiko, va file hi ntungu emahlweni ka HOSI.

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.

Tetapi Yosua bin Nun dan Kaleb bin Yefune, yang termasuk antara orang-orang yang pergi mengintai negeri itu, tetap hidup. Bilangan 14:1–38.

We will continue these thoughts in the next article.

Kita akan meneruskan pemikiran-pemikiran ini dalam rencana yang berikutnya.