We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Pari zvino tiri kutarisana nechiratidzo chechiporofita cha1863. Tanga tichinyatsotarisa Kadheshi yemuBhaibheri sechiratidzo chekupandukira kwaIsraeri wekare “zororo,” kwakakonzera rufu rwavo mukati menguva yakaguma paKadheshi; nokudaro zvichiratidza kurambwa kwe“nzira dzekare” dzaJeremia muna 1863 apo “nguva nomwe” dzaRevhitiko 26 dzakarambwa.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

Pakutsvaka chiedza chine chokuita neKadheshi na1863, tanga tichiratidza miedzo gumi yakasvika kuKadheshi. Takaona miedzo mitatu yokutanga somuedzo wemana. Matanho iwayo matatu anogona kumiririrwa sezvishamiso kana semiedzo, uye zororo reSabata, riri rokutanga pamiedzo gumi, rinowirirana nomuedzo wegumi, unonyatsozivikanwa naPauro muna VaHebheru se“zororo.” Miedzo gumi iyi ine zororo realfa uye zororo reomega.

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Hazvina basa kuti mudzidzi wechiporofita angada kutsanangura sei “zororo” rakarambwa navaHebheru paKadheshi—nokuti muchiporofita “zororo” rimwe nerimwe, (mutsara pamusoro pomutsara), riri kureva “zororo nokuzorodza” kunova mvura yokupedzisira. Kadheshi chiratidzo chikuru chokurambwa kweshoko remvura yokupedzisira uyewo kurambwa kwechiitiko chemvura yokupedzisira, nokuti kuiswa chisimbiso kunoitwa pamusoro pezana namakumi mana nezvina zvuru paKadheshi ndiko kusimbiswa muzvokwadi zvose “mupfungwa nomumweya.”

“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

“Kungofanana bedzi nekukurumidza apo vanhu vaMwari vanoiswa chisimbiso pahuma dzavo—hachingavi chisimbiso kana chiratidzo chipi zvacho chinooneka, asi kusimbiswa muchokwadi, zvose pakunzwisisa napamweya, zvokuti havagoni kuzununguswa—kungofanana bedzi nekukurumidza apo vanhu vaMwari vaiswa chisimbiso uye vagadzirirwa kuzununguswa, kuchasvika. Zvirokwazvo, kwakatotanga kare; kutonga kwaMwari zvino kwava pamusoro penyika, kuti kutipe yambiro, kuti tizive zviri kuuya.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

Kuzika “mu chochedzo” “nga kutwisisa” ku yimela ku amukela ndlela ya mutsetse ehenhla ka mutsetse tanihi yona ntsena ndlela leyi kwetsimisiweke eka ku dyondza Rito ra Xikwembu. Ndlela leyi yo koma yi tiyisisiwile tanihi yona ndlela leyi lulameke hi August wa 1840, loko “vunyingi byi khorwisiwe hi ku lulama ka milawu ya ku hlamusela vuprofeta leyi amukeriweke hi Miller ni vanghana vakwe, naswona ku nyikiwe ntshikelelo lowukulu wo hlamarisa eka mfambiso wa ku vuya ka Hosi.” “Ntshikelelo lowukulu wo hlamarisa” wu yimela ku vonakaliswa ka matimba ya Moya lowo Kwetsima loyi a rhumeke rungula ra ntsumi yo sungula emisaveni hinkwayo hi 1840.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Avo vakapinda mubasa raimirira “kusundwa kunoshamisa” vakapiwa simba ro kuita iro basa chairo nesimba roMweya Mutsvene. Mweya Mutsvene akaratidza simba rake chete pakati paavo vakanga vagamuchira nzira tsvene. Mweya Mutsvene akaratidza simba rake chete mukati maavo vakanga vagamuchira nzira tsvene.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Kuzika mu kuri mu by’ubwenge ni ukwemera uburyo bwo “umurongo ku murongo,” kandi uko “kwemera” ubwo buryo bwo “umurongo ku murongo” kugereranywa ku w’i Lawodikiya no gukingurira urugi rw’umutima kugira ngo Intumwa ijyanwa i Lawodikiya yinjire, mu Muntu wa Mwuka Wera. Ukwemera ubwo buryo bwera buzana imbaraga za Mwuka Wera mu bitekerezo by’abari kuzika mu kuri mu by’ubwenge. Ukwemera ubwo buryo kubyara ubuzima bwo mu mwuka bugereranywa nk’uguhuza Ubumana n’ubumuntu. Ishyirwa mu bikorwa ry’uburyo bwa Bibiliya bwo “umurongo ku murongo,” iyo buvanze no kwizera, bugereranywa no kuzika mu kuri mu by’ubwenge, kandi ukuri (ubutumwa) kubyazwa n’ubwo buryo ntigushobora gutandukanywa na Yesu, ari we Jambo. Kwemera ubutumwa bw’Ijambo rye ni ukwemera Mwuka Wera mu bitekerezo byawe. Bityo rero, kuzika mu kuri mu by’ubwenge kubyara ubunararibonye bwo mu mwuka bwakira ikimenyetso cy’icyemezo cy’Imana.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Kadeshi ndiyo iliyokuwa jaribu la mwisho kwa Israeli wa kale. Makundi mawili ya wanywaji wa divai katika kitabu cha Yoeli yametengwa na kutofautishwa kutoka kwa kila mmoja kwa msingi wa kuukataa au kuukubali ujumbe wa mvua ya masika ya mwisho, ambao Yoeli autambulisha kuwa ni “divai mpya,” kinyume na divai iliyochachushwa inayokunywewa na kundi lile lingine. “Divai mpya” ya Yoeli ndiyo “raha” ya Paulo katika Waebrania sura ya tatu na ya nne. Tena, hiyo ndiyo ile ambayo “walevi wa Efraimu” wa Isaya wanakataa “kusikia”—“aliowaambia, ‘Hii ndiyo raha ambayo kwa hiyo mwaweza kumstarehesha aliyechoka; na huku ndiko kuburudika’: lakini hawakutaka kusikia. Basi neno la Bwana likawa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka kinyume nyuma, na kuvunjika, na kunaswa, na kukamatwa.”

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Taziva kuti kupanduka kwaAroni kwechifananidzo chemhuru yendarama kunomirira “miedzo miviri” yemiedzo gumi inogumira paKadheshi. Kupatsanurwa kwemuedzo iwoyo kuita miedzo miviri kunowirirana nenguva yokuedzwa kwemvura yokupedzisira, inomiririrwa ne“muedzo womufananidzo wechikara,” uriwo muedzo unosarudza magumo avanhu vaMwari. Zvakazarurwa 13 inoratidza “kupanduka,” nokuti nhamba “gumi nenhatu” inomirira kupanduka.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Chitsauko chinotanga nechikara chegungwa chapapa, chiratidzo chikuru kwazvo chokupandukira panyika, sezvo Danieri achichizivisa sesimba rinotaura mashoko makuru richirwa noWokumusoro-soro. Kupandukira ikoko kunoteverwa nokupandukira kwechikara chenyika, United States, iyo inozomanikidza nyika yose kutevera muenzaniso wayo wokupandukira. Muenzaniso wokupandukira kwechitatu muchitsauko unowanikwa mukwokutanga kwekupandukira kutatu uku, kunomiririrwa sechikara chegungwa, chiratidzo cheVatican. Mundima yegumi neimwe United States inotaura seshato uye nokudaro inoumba mufananidzo kuchikara—mufananidzo weVatican. Kubva pandima yegumi nembiri zvichienda mberi, United States inomanikidza nyika kuti iite saizvozvo. Kupandukira kwaAroni kune mativi maviri, kuchimiririra kupandukira kweUnited States uyezve kupandukira kwenyika yose apo mufananidzo weVatican wenyika yose unosimbikidzwa.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Kupanduka kwa Aroni kunatambulisha vipindi vyote viwili, vikionyeshwa kama ibada ya sanamu wakati Musa hakuwepo, ikifuatiwa na ibada ya sanamu wakati Musa alikuwapo. Musa alikuwa akipokea Sheria, na kwa hiyo anaiwakilisha Sheria ya Mungu kama sehemu ya kutenganisha katika kupanduka huko. Jaribio linalowakilishwa na sanamu ya dhahabu ya Aroni ya ndama-mnyama ni jaribio la mwaka 1863.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Ndiwo muyeso womthetho weSonto, omela umgca wokwahlula phakathi kobomi nokufa. Ngumgca wokwahlula phakathi kweLizwe leSithembiso okanye ukufa entlango, umgca wokwahlula phakathi kophawu lwerhamncwa okanye itywina likaThixo, umgca wokwahlula phakathi kwesiphelo sikaShebhena umLaodike okanye sikaEliyakim umFiladelfiya. Iimvavanyo ezintathu zokuqala, ezimelwe yimana, zifanekisela impikiswano yeSabatha okanye yeCawa, njengoko kunjalo nakuvavanyo lweshumi. Umgca wokwahlula kwimvukelo ka-Aron yethole legolide, emela kokubini uvavanyo lwesihlanu nolwesithandathu—kwaye ungumthetho weSonto.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Uvavanyo lwesine ngamanzi aseMasa, okusho “ukuvivinya,” naseMeribha, okusho “ibhanela likaJehova,” lutholakala kuEksodusi 17:1–7, lapho lukhonjwa khona ngokuqondile njengokuthi “ukuvivinya iNkosi”.

And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

Sangano rose rose revanakomana vaIsraeri rwakafamba kubva murenje reSini, vachitevera nzendo dzavo, sezvavakanga varayirwa naJehovha, vakadzika matende paRefidhimu; asi pakanga pasina mvura yokunwa yavanhu. Naizvozvo vanhu vakakakavadzana naMozisi, vakati, “Tipei mvura kuti tinwe.” Mozisi akati kwavari, “Munokakavadzanireiko neni? Munoidzidzireiko Jehovha?” Vanhu vakanzwa nyota ipapo nokuda kwemvura; vanhu vakagunun’una pamusoro paMozisi, vakati, “Makatibudisireiko muIjipiti, kuti mutiuraye nenyota isu navana vedu nezvipfuwo zvedu?”

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

Musa akachema kwa Bwana, akisema, Nitawatendea nini watu hawa? Wako karibu kunipiga kwa mawe.

And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

Jehovah akati kuna Mozisi, “Pfuura pamberi pavanhu, utore vamwe vevakuru vaIsiraeri uende navo; uye tsvimbo yako yawakarova nayo rwizi, uitore muruoko rwako, uende. Tarira, ini ndichamira pamberi pako ipapo padombo riri paHorebhi; iwe urove dombo, uye mvura ichabuda mariri, kuti vanhu vanwe.” Mozisi akaita saizvozvo pamberi pevakuru vaIsiraeri.

And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

هغه د هغه ځای نوم «مسه» او «مریبه» کېښود، ځکه چې د اسرائیلو د اولادونو له لانجې او شخړې، او ځکه چې هغوی څښتن وازمایه او ویې ویل: «ایا څښتن زموږ په منځ کې دی، که نه؟» خروج 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

Kuyedzwa kunomiririrwa ne“Massah,” nechiratidzo chinomiririrwa ne“Meribah,” iAlpha yechiporofita inosangana neOmega yayo yechiporofita apo Mozisi anorova Dombo iroro rimwe chete kechipiri. Izvi zvinoreva kuti chechina pamiedzo gumi yokutsamwisa chinomiririrwa paKadheshi, nokuti Kadheshi yechipiri ndiyo nzvimbo iyo Mozisi anorova Dombo mukupanduka. Izvi zvinoratidza kuti Kadheshi, sechiratidzo, chinosanganisira kuedzwa kwemvura kunobereka chiratidzo.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Chiyeso cha madzi chimene chibala chizindikiro ndi chiyeso cha uthenga wa mvula ya m’tsogolo. Mu 1863 ndi pamene chizindikirocho chinkayenera kukwezedwa, koma tsoka ilo; 1863 unali Kadesi woyamba wokha, ndipo Kadesi wachiwiri uli pa lamulo la Lamlungu limene likubwera posachedwa. Masa ndi Meriba zikuimira chiyeso chomaliza cha anthu okwana zana limodzi makumi anayi ndi anayi sauzande asanakwezedwe monga chizindikiro pa lamulo la Lamlungu. Sinali ulamuliro wa Roma, kapena ulamuliro wa Ayuda umene unakonza imfa ya Khristu. Ulamuliro umenewo unavomerezedwa mu uphungu wa Kumwamba kale kwambiri m’mbuyomo, mitanda isanachitike. Mose anagwiritsa ntchito ndodo yake, ndodo yodzozedwa ndi Mulungu Mwiniwake, kugunda Thanthwelo— koma kamodzi kokha. Thanthwelo, molingana ndi chivumbulutso chouziridwa, likuimiridwa ndi mauthenga a 1840 mpaka 1844, amene ndi choonadi chakale cha maziko chimene chikuimira njira ya olungama. M’kuyesedwa koimiridwa ndi Masa, madzi opulumutsa ndi madzi amene amatuluka mu Thanthwe la njira zakale. Madzi amenewo amayesa ndi kubala magulu awiri; limodzi la chizindikiro cha chilombo ndi lina la chisindikizo cha Mulungu, monga momwe chisindikizo cha Mulungu chilili pa iwo amene akwezedwa monga chizindikiro, monga momwe zikuimiridwa ndi Meriba.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Thempeli yakapedzwa chisati chasvika chirevo chechitatu chaAtashasita, zvichisimbisa kuti thempeli yeMillerite yakavakwa naKristu mumakore makumi mana nematanhatu kubva muna 1798 kusvikira muna 1844, yakapedzwa ngirozi yechitatu isati yasvika, inomiririrwa nokusvika kwechirevo chechitatu. Zana nemakumi mana nezvina ezviuru vanoiswa chisimbiso nguva pfupi mutemo weSvondo usati wauya, panguva yavanozosimudzwa sechibayiro chemureza chezvibereko zvokutanga zvePentekosti, sezvazvaiva mumazuva ekare. Massa naMeribha zvinoratidza muedzo wemvura unomiririrwa neshoko reKuchema kwaPakati pousiku munhoroondo yengirozi yokutanga neyechitatu.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Umsebenzi wokuhlanganisa ubuNkulunkulu nobuntu ubuye umelelwe njengokuhlanganiswa kwamathempeli amabili. Ubuye futhi umelelwe njengomshado lapho indoda nowesifazane, noma ithempeli lesifazane nethempeli lesilisa, behlanganiswa babe yinyama yinye. UKristu wamisa ithempeli lamaMillerite ngenhloso yokubaholela ethempelini laKhe laseZulwini, lapho babeyothola khona “ukuphumula,” okumelelwe emlandweni ka-1844 ngeSabatha losuku lwesikhombisa.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Kana kunzwisisa uku kweMasa neMeribha, sechiedzo chechina, kuchishandiswa pakati pechiedzo chokutanga chinomiririrawo miedzo mitatu, uye icho chinozoteverwa nemutemo weSvondo wemiedzo yechishanu neyechitanhatu—ipapo unogona kuona, asi chete kana uchida kuona, kuti chiedzo chemana chine zvikamu zvitatu ndicho chiedzo chokutanga, chichiteverwa nechiedzo chinotangira chiedzo chechitatu chine zvikamu zviviri chemhuru yendarama yaAroni. Masa neMeribha zvinomiririrwa pamwe chete, nokuti muushumiri hwengirozi yechipiri chete ndimo munowanikwa “kuwedzerwa” kwechiporofita. Miedzo mitatu yokutanga yemana ndiyo shoko rengirozi yokutanga. Chiedzo cheMasa neMeribha ndicho shoko rengirozi yechipiri, uye kupanduka kwaAroni ndiko shoko rengirozi yechitatu.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Jaribio la tano ni jaribio la ndama wa dhahabu wa Haruni, ambalo huanza kwa udhihirisho wa ibada ya sanamu, wakati waasi walipodhani kwamba uasi wao wa wazi ulikuwa umefichwa mbele za Mungu.

And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

Na watu walipoona kwamba Musa amekawia kushuka kutoka mlimani, watu wakakusanyika kwa Haruni, wakamwambia, Simama, tufanyie miungu itakayotuongoza; kwa maana huyu Musa, mtu aliyetutoa kutoka nchi ya Misri, hatujui yaliyompata. Naye Haruni akawaambia, Vuneni pete za dhahabu zilizo masikioni mwa wake zenu, na wana wenu, na binti zenu, mkazilete kwangu. Watu wote wakazivua pete za dhahabu zilizokuwa masikioni mwao, wakazileta kwa Haruni. Naye akazipokea mikononi mwao, akazitengeneza kwa chombo cha kuchorea, baada ya kuifanya kuwa ndama wa kusubu; nao wakasema, Hii ndiyo miungu yako, ee Israeli, iliyokutoa kutoka nchi ya Misri. Haruni alipoona hayo, akajenga madhabahu mbele yake; naye Haruni akatangaza, akasema, Kesho kutakuwa na sikukuu kwa Bwana.

And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

ព្រឹកថ្ងៃបន្ទាប់ ពួកគេបានក្រោកឡើងតាំងពីព្រលឹម ហើយថ្វាយតង្វាយដុតបូជា និងនាំយកតង្វាយមេត្រីភាពមកថ្វាយ; រួចប្រជាជនអង្គុយចុះបរិភោគ និងផឹក ហើយក្រោកឡើងលេងសប្បាយ។ និក្ខមនំ ៣២:១–៦។

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Uvavanyo lwesithandathu luyinxenye yesibili yokuvukela kwethole legolide, lapho uMose ebuya ekwamukeleni iMiyalo eliShumi. UMose uyabuza, “Ngubani oseceleni kweNkosi na?” iningi lahlala lingathathi hlangothi noma lahlangana nabakhonza izithombe, libonakalisa ngokusobala yona leyo mvukela efanayo phambi komlamuleli.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Muyezgo wechishanu newechitanhatu zvinonyatsoratidza semifananidzo uye zvinoenderana nemutemo weSvondo. Eriya paGomo reKarimeri anobvunza mubvunzo wakafanana newakabvunzwa naMosesi. Sarudzai nhasi wamuchashumira, zvinonongedzera kumuyezgo wemutemo weSvondo. Chiratidzo chemufananidzo wechikara chinonongedzera kumutemo weSvondo. Kupatsanurwa kwavaRevhi munyaya yaAroni uye kupatsanurwa kwedzinza gumi nembiri munyaya yemhuru mbiri dzendarama dzaJerobhoamu, zvinoratidza kupatsanurwa kwevakachenjera nevakapusa panguva yemutemo weSvondo. VaRaodhikia ndivo mhandara dzakapusa, sezvinopupurirwa naSista White, uye naizvozvo kupatsanurwa kwemhandara panguva yemutemo weSvondo ndiko kupatsanurwa kwevaRaodhikia nevaFiraderifia. Muyezgo wechishanu newechitanhatu, izvo zviri muyezgo mumwe une mativi maviri, zvinoenderana nemutemo weSvondo, izvo zvinoreva kuti zvinoenderana na1863, neKadheshi.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Zvitsauko makumi matatu nezviviri nezvitatu makumi matatu nezvitatu zvaEksodho zvinozadzikiswa pazuva rimwe chetero, maawa mashoma chete akaparadzana, uye zuva iro rinomiririra 1863 neKadheshi. Muchitsauko makumi matatu nezvitatu Mosesi anokumbira kuona kubwinya kwaMwari. Naizvozvo, tinoona Mosesi mumiedzo yechishanu neyechitanhatu achishandurwa kuva zana namakumi mana nezvina zvamazana. Mosesi uyo mumwe cheteyo ariwo paKadheshi achirova Dombo kechipiri, nokudaro achimiririra boka rinopwanywa neDombo ravakaramba kuwira pamusoro paro. Dombo iro ishoko, uye naizvozvo kune zviratidzo zviviri zvaMosesi paKadheshi, chimwe chichiratidza kubwinya kwaMwari uye chimwe chichiramba Dombo.

“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

“Ngava vanomira savarindi vaMwari pamadziro eZioni vave varume vanogona kuona njodzi dzisati dzasvika kuvanhu,—varume vanogona kusiyanisa pakati pechokwadi nekukanganisa, kururama nekusarurama.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Yambiro yasvika: Hapana chinofanira kubvumidzwa kupinda chingavhiringidza hwaro hwerutendo hwatave kuvakira pamusoro parwo kubvira pashoko rakauya muna 1842, 1843, na1844. Ndakanga ndiri mushoko iri, uye kubva ipapo kusvikira zvino ndave ndakamira pamberi penyika, ndakatendeka kuchiedza icho Mwari akatipa. Hatirongi kubvisa tsoka dzedu pachikuva icho padzakaiswa patakanga tichitsvaka Ishe zuva nezuva nomunyengetero wakasimba, tichitsvaka chiedza. Munofunga kuti ndingarega chiedza icho Mwari akandipa here? Chinofanira kuva seDombo reMazera. Chave chichinditungamirira kubvira panguva yachakapihwa.” Review and Herald, April 14, 1903.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

Chimwe chezviratidzo zva‘Moses paKadheshi’ kurova Dombo netsvimbo, chiratidzo chesimba. Kekutanga kwaiva simba raMwari, uye kechipiri kwaiva simba romunhu. Boka rinomiririrwa naMoses paKadheshi yechipiri rinomiririrwa sevakadhakwa vaEfuremu, vanoshandisa simba ravo redzidziso youMwari (tsvimbo) kurwisa shoko remvura yokupedzisira, rinova shoko renzira dzekare dza1840 kusvika 1844.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Mashoko ose akapiwa kubva muna 1840–1844 anofanira kuitwa ane simba zvino, nokuti kune vanhu vazhinji vakarasikirwa negwara ravo. Mashoko aya anofanira kuenda kumakereke ose.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristu wakati, “Ane mufaro meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navarume vakarurama vakashuva kuona zvinhu zvamunoona, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa, asi havana kuzvinzwa” [Mateo 13:16, 17]. Akakomborerwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ujumbe umetolewa. Wala kusiwe na kuchelewa kuurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimizwa; kazi ya kufunga lazima ifanyike. Kazi kubwa itafanywa kwa muda mfupi. Hivi karibuni ujumbe utatolewa kwa uteuzi wa Mungu ambao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, juzuu ya 21, 437.

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Chiyeso cha kutanga cha mana miedzo mitatu. Chokupedzisira pamiedzo gumi ndicho chiyeso chengirozi yechitatu. Zvose zviri zviviri, chokutanga nechokupedzisira, zvinomirira “zororo” sechiratidzo chechiyeso. Chiyeso chokutanga miedzo mitatu, zvichimirira ngirozi yokutanga inoteverwa nengirozi yechipiri; asi chiyeso chechina, apo kuiswa chisimbiso nokusimudzirwa sechiratidzo, chinomiririrwa neMassa neMeribha. Ngirozi yechitatu, inomiririrwa nemiedzo yechishanu neyechitanhatu, ndiyo chiyeso chechitatu, chakatevera chiyeso chechipiri cheMassa neMeribha, nechiyeso chokutanga chamana.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

Kukangadza paTabhera kunorondedzerwa muna Numeri 11:1–3 ndiko kuedzwa kwechinomwe. Ndima dzinotanga muedzo womoto wokutenda unomiririrwa ne“Tabhera,” zvinoreva kuti ‘nzvimbo yokupisa,’ dzinotungamirirwa nendima dzinoratidza kufamba kwavanhu vaMwari nomurenje. Kusashivirira kunoratidzwa muchitsauko chegumi kunopesaniswa nezviuru zana namakumi mana nezvina zvinotevera Gwayana kwose kwarinoenda. Ava ndivo vane kutsungirira kwavatsvene, asi Israeri yekare yaiva ichiratidza kusashivirira muchitsauko chegumi kunotungamirira padambudziko ravo romoto muchitsauko chegumi nechimwe.

And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

Na vakabula mai na ulu-ni-vanua i Jiova me vaka e tolu na siga ni nodra ilakolako; ia na kato ni veiyalayalati i Jiova sa liu vei ira ena ilakolako ni tolu na siga, me vakasaqarai kina e dua na vanua me nodra vakacegu. Ia na o Jiova sa tiko e deladra ena siga, ni ra sa lako tani mai na keba. Ia sa yaco, ni sa toso na kato, sa kaya o Mosese, Jiova, mo ni tucake, me ra sa veiseyaki na nomuni meca; ka me ra dro mai matamuni ko ira era cati kemuni. Ia ni sa vakacegu, sa kaya ko koya, Jiova, ni lesu mai ki na vica vata na udolu e Isireli. Tiko Voli 10:33–36.

The next verse introduces the rebellion of Taberah.

Esesɛw a ɛdi hɔ no de Tabera atuatew no ba mu.

And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

Uye vanhu pavakanyunyuta, zvakafadza Jehovha here? Kwete; zvakashatirisa Jehovha; Jehovha akazvinzwa, kutsamwa kwake kukamuka; moto waJehovha ukabatidza pakati pavo, ukaparadza vakanga vari kumucheto kwemusasa. Vanhu vakachema kuna Mozisi; uye Mozisi paakanyengetera kuna Jehovha, moto ukadzimwa. Akatumidza zita renzvimbo iyo kuti Tabhera; nokuti moto waJehovha wakanga wabatidza pakati pavo. Numeri 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Ukuvutsela lokwalandzela kubonakaliswa kwemlilo, kwaba kufisa kudla kwenyama, futsi loku kusivivinyo sesiphohlongo. Loku kutfolakala kuNumeri 11:4–34. Kukhonona eTabhera kumelela simo semvelo lephakeme lesonakele, kuswela kubeketela, kantsi kuvukela kwenkanuko yekufuna emabhodweni enyama aseGibhithe kumelela imvelo lephansi. Umlilo umele kuhlanjululwa ngemlilo kweSithunywa seSivumelwane kuMalakhi sahluko sesitsatfu, ngoba ngekwesiprofetho iTabhera isho indzawo yekusha, futsi lendzawo yekusha eVini laNkulunkulu lesiprofetho itfolakala kuMalakhi sitsatfu lapho umlilo uveza khona luhlobo lolungabeketeli lolumiselwe kuhlutjulwa kanye neluhlobo lolubeketelako loluhlantwa lube ngumnikelo lophakanyiswako.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Avo vanomiririrwa naMosesi mumuedzo une mativi maviri wehunhu hwepamusoro nehwepasi hweTabhera ndivo zviuru zana namakumi mana nezvina vakadzikama muchokwadi zvose noungwaru uye nomweya. Ungwaru hunozivisa hunhu hwepamusoro, uye nomweya hunomiririra kubatanidzwa koUmwari nouvanhu. Umwari hunogona chete kubatanidzwa nouvanhu kana hunhu hwepasi hwarovererwa pamuchinjikwa uye hwafa. Kudzikama muchokwadi noungwaru nomweya kunomiririra chiitiko chokuiswa chisimbiso. Moto yeTabhera inomiririra kuparadzaniswa kwokupedzisira kwegorosi namasawi mubasa raKristu rokumutsa temberi yezviuru zana namakumi mana nezvina.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

Chiyeso chachisanu ndi chisanu ndi chinayi ndi kuwukira kwa Miriamu ndi Aroni komwe kukupezeka pa Numeri 12. Kukwiyitsa kumeneku kunali kosiyana pang’ono ndi kukwiyitsa kwa Kora, Datani ndi Abiramu, kapena kwa Minneapolis, mu 1888. Nkhaniyo sinali kungokana uthenga wa Mulungu kokha, koma inalinso kukana kusankha kwa Mulungu pa utsogoleri.

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

ການຕັດສິນໂທດຕໍ່ຜູ້ນໍາທີ່ປະຕິເສດບໍ່ພຽງແຕ່ຂ່າວສານ ແຕ່ຍັງປະຕິເສດຜູ້ຖືຂ່າວນັ້ນດ້ວຍ ເກີດຂຶ້ນກ່ອນການທົດສອບຄັ້ງທີສິບ. ພາວະຜູ້ນໍາແດງອອກຕົນເປັນຜູ້ຫລົງຈາກຄວາມເຊື່ອຢ່າງເຕັມຮູບແບບ ກ່ອນໜ້າກົດໝາຍວັນອາທິດເພີຍເລັກນ້ອຍ ຊຶ່ງເປັນການທົດສອບຄັ້ງທີສິບ. ກົດໝາຍວັນອາທິດສອດຄ້ອງກັບໄມ້ກາງແຂນ, ແລະໃນລະຫວ່າງທາງໄປສູ່ໄມ້ກາງແຂນ ຊຶ່ງກໍຄືກົດໝາຍວັນອາທິດນັ້ນ, ບັນດາຜູ້ນໍາໄດ້ເລືອກບາຣາບາສ, ພຣະຄຣິດປອມ, ເພາະ “bar” ໝາຍເຖິງ ‘ບຸດຂອງ’ ແລະ “abba” ໝາຍເຖິງ ‘ພໍ່.’ ເມື່ອເຂົ້າໃກ້ໄມ້ກາງແຂນ (ກົດໝາຍວັນອາທິດ) ຫຼື ກາເດັດ, ບັນດາຜູ້ນໍາໄດ້ສະແດງການຫລົງຈາກຄວາມເຊື່ອຢ່າງສົມບູນແບບ ໂດຍການເລືອກພຣະຄຣິດປອມ ແລະຍັງໄດ້ປະກາດຕໍ່ເຈົ້າໜ້າທີ່ຝ່າຍບ້ານເມືອງໂດຍກົງອີກວ່າ ພວກເຂົາບໍ່ມີກະສັດອົງໃດນອກຈາກຊີຊາ.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

Isivivinyo sesikhombisa, sesishiyagalombili, nesesishiyagalolunye siveza inqubo yokubekwa uphawu, kodwa umfanekiso ungowezintombi eziyiziwula. Isivivinyo seshumi kulezo zivivinyo kwakuwukuvukela kokuqala kwaseKadeshi, okufanekisa u-1863. Kusukela ku-1846 amaHebheru alethwa eSinayi ukuze amukele uMthetho. Amatafula amabili eMiyalo Eyishumi ayisifanekiselo sobudlelwane besivumelwano sikaNkulunkulu no-Israyeli wasendulo ongokoqobo, kanti amatafula amabili kaHabakuki ayisifanekiselo sobudlelwane besivumelwano sika-Israyeli wesimanje ongowomoya. Itafula lesibili labekwa obala ngo-1850, futhi njengoba nje u-Israyeli wasendulo wathembisa ukugcina uMthetho, kwathi ngo-1856 kwalethwa isivivinyo sokugcina, njengoba kufanekiswa yizinhloli ezavakashela iZwe Lesithembiso. Umbono weningi owafinyelelwa phakathi neminyaka eyisikhombisa kusukela ku-1856 kuze kube ku-1863 wawungukuthi ihlane laseLawodisiya liyindawo ababefisa ukufela kuyo.

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

Nguva ya 1844 kusvika 1863 inomiririrwa nenguva inotanga nerubhabhatidzo paGungwa Dzvuku, iyo yakaguma nerumwe rubhabhatidzo paRwizi Joridhani, panzvimbo imwe cheteyo apo Jesu aizova Kristu, paakazobhabhatidzwa naJohani. Rubhabhatidzo paGungwa Dzvuku rwakaratidza ukama hwesungano neIsraeri yekare. Ukama ihwohwo hwakatanga newanano iyo panguva imwe chete yakatanga muitiro wekuyedzwa une nhanho gumi. Vakazobva vaunzwa kuSinai vakapikira kuchengeta murau Wake, asi havana kuzviita, vakazokundikana pamuyedzo wegumi newokupedzisira pakumukira kwekutanga kweKadheshi. Pashure pemakore makumi mana, uye pakumukira kwechipiri kukuru paKadheshi, vakapinda muNyika Yakapikirwa nokubhabhatidzwa muRwizi Joridhani.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Zviratidzo zvose zverubhabhatidzo zvakabatanidzwa pamwe chete nesungano. Nhoroondo yeomega neKadheshi yechipiri zvinowirirana nenhoroondo yeKadheshi yokutanga, iyo alpha. Kumukira kwaMosesi kweomega kwakanga kwakakura zvikuru kupfuura kumukira kwerudzi rwose mukumukira kwealpha paKadheshi. Omega inogara iri huru kupfuura. Kumukira uku kuviri pamwe chete kunomiririra kumukira kwevakadzidza nevasina kudzidza vaIsaya, vanoramba kupinda muzororo reshoko remvura yokupedzisira.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Mabatizo matatu (Bahari Yekundu, Mto Yordani na Mto Yordani), wa kwanza ni wa Musa na wa mwisho ni wa Kristo; hivyo basi Musa ndiye alfa na Kristo omega. Herufi iliyo kati ya herufi ya kwanza na ya ishirini na mbili za alfabeti ya Kiebrania, yaani herufi ya kumi na tatu, inapounganishwa na kufuata herufi ya kwanza, ambayo baadaye huunganishwa na herufi ya mwisho na ya ishirini na mbili, huunda neno la Kiebrania “ukweli.” Ubatizo wa katikati ulikuwa wa Mto Yordani na Kadesh. Ubatizo wa kwanza katika Bahari Yekundu ulifuatiwa na ubatizo katika Yordani. Lakini ubatizo wa kwanza katika Yordani uliahirishwa kwa miaka arobaini hadi ziara ya pili huko Kadesh na ubatizo halisi wa Yordani. Ubatizo wa tatu, uliowakilisha wakati wa kujiliwa kwa Wayahudi, ulikuwa umefika Kristo alipoanza kazi Yake ya kuthibitisha agano kwa juma moja katika utimilifu wa Danieli 9:27, nao ulikuwa ni saa ya hukumu kwa Israeli ya kale.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Ubhabhatidzo hwekutanga paGungwa Dzvuku ishoko romutumwa wokutanga, uye kushanya kuviri kuKadheshi kunomirira “kuwedzerwa kaviri”, nokuti pakushanya kokutanga kuKadheshi neRwizi Jorodhani ndipo panomiririrwa kupanduka kwavanhu vesungano yaMwari, uye paKadheshi yechipiri ndipo panoratidzwa kupanduka kwavatungamiri. Kadheshi nokushanya kuviri uku zvinomirira kuwedzerwa kaviri kweshoko romutumwa wechipiri apo mapoka maviri anoratidzwa, uye mapoka ose ari maviri anomiririrwa navagari pamwe chete navatungamiri. Ubhabhatidzo hwaKristu ishoko romutumwa wechitatu apo gorosi namasawi zvinopatsanurwa sezvakaitwa Israeri yekare kubva kumwenga wechiKristu uyo Kristu akaroora panguva yokutongwa kweIsraeri yekare.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Nthaŵi ya 1844 kufika 1863 ni nyanja Yofiira kufika pa kupanduka koyamba pa Kadeshi. 1844 ndi kuwoloka kwa Nyanja Yofiira; 1846 ndi mana, chizindikiro cha mayeso a Sabata amene a White anapambana mu 1846 pamene anakwatirana. Mu 1849 Ambuye anatambasulanso dzanja lake kachiwiri kuti asonkhanitse anthu Ake. Iye anawasonkhanitsa m’nthaŵi ya uthenga wa mngelo woyamba pamene gome loyamba la Habakuku linafika m’mbiri, ndipo gome lachiwiri linakonzedwa ndi cholinga chomwecho.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Tafula ya omega ya mwaka 1850 ilikusudiwa kukusanya na kupima, kwa maana ndivyo ilivyofanywa na tafula ya alpha ya mwaka 1843. Malaika wa kwanza alikuwa na tafula, na malaika wa tatu naye alikuwa na tafula, kwa maana wa kwanza ni alpha na wa tatu ni omega. “Tafula mbili” ni alama za njia za malaika wa kwanza na wa tatu—si wa pili. Kipindi cha kinabii cha “tafula” huanza kwa tafula yenye kosa na kuishia kwa tafula isiyo na kosa. Historia iliyo kati ya tafula hizo mbili ni historia ya malaika wa pili, ambapo chati huwekwa kando hadi mwaka 1850.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

1843 වර්ෂය 1844 අප්‍රේල් 19 දිනෙන් අවසන් වූ පසු, 1843 සටහන අත්හැර දමන ලදී; මන්ද එය එවිට වැරදි ලෙස 1843 වර්ෂය පුරෝකථනය කර තිබූ බැවිනි. 1844 අප්‍රේල් 19 දින සිට 1850 දක්වා හබක්කුක්ගේ පුවරුවක් නොතිබුණි. දෙවන දූතයාගේ ඉතිහාසයේ සටහනක් නොතිබුණි—බාබිලෝනිය වැටුණාය. ආල්ෆාව පුවරුවකි, ඕමේගාවද පුවරුවකි, මැද තිබෙන්නේ බාබිලෝනියේ වැටීමය; එය පුවරුවක් නොතිබූ කාලපරිච්ඡේදය සමඟ සම්බන්ධ කැරලිකාරත්වයේ සංකේතයකි. හබක්කුක්ගේ පුවරු වල ඓතිහාසික කාලපරිච්ඡේදය සත්‍යයේ අත්සන දරයි.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

1850 yakafananidzirwa neSinai nokupiwa kweMurayiro. Chiitiko ichocho chaiyeukwa nePentekosti, apo zvingwa zviviri zvekuzunguzirwa zvakasimudzirwa. Maitiro okusimudza zvingwa zvekuzunguzirwa anomiririrwa nokudhindwa nokusimudzirwa kwetafura muna Chivabvu cha1842, pamwe nenhoroondo ya1849 apo chati yechipiri yakagadzirirwa, uye 1850 apo yakanga yava kuwanikwa. Nguva iyi inomiririrwa mumutsara waKristu semazuva makumi mashanu kubva pakumuka kwake kusvikira paPentekosti, nguva yakakamurwa kuva mazuva makumi mana achiteverwa negumi.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

Muna 1849 Kristu akanga achitambanudza ruoko rwake kechipiri, uye muna 1850 hwendefa rechipiri raHabhakuki rakanga rava kuwanikwa, uye nzira yokuedzwa yaitungamirira kuKadheshi ikaenderera mberi. Muna 1856 muyedzo wokupedzisira pamiyedzo gumi yeIsraeri yekare wakasvika apo chiedza chitsva pamusoro pechizaruro chechiporofita chaMiller chavaive vakavakirwa pachiri chakabudiswa mupepanhau rebato. Kwemazuva ezviporofita zviuru zviviri nemazana mashanu namakumi maviri, kubva muna 1856 kusvikira muna 1863, vasori vakapinda kundotsvakurudza nyika. Muna 1863 vakasarudza mutungamiri mutsva kuti avadzosere kuEgipita.

We will continue these truths in the next article.

Tutaendeleza kweli hizi katika makala inayofuata.

“In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

“Mune chimono chandakapiwa ndiri kuBordoville, Vermont, musi wa10 Zvita, 1871, ndakaratidzwa kuti nzvimbo yakamira murume wangu yave yakaoma kwazvo. Kuremerwa kwekufunganya nebasa kwave pamusoro pake. Hama dzake mubasa roufundisi hadzina kuva nemitoro iyi yokutakura, uye hadzina kukoshesa mabasa ake. Kumanikidzwa uku kusingaperi pamusoro pake kwakamunetsa mupfungwa nomumuviri. Ndakaratidzwa kuti ukama hwake navanhu vaMwari hwaifanana, pane zvimwe zvinhu, nouya hwaMosesi naIsiraeri. Kwaiva nevagununʼuni pamusoro paMosesi pavaiva mumamiriro ezvinhu akaoma, uye kwakavapowo vagununʼuni pamusoro pake.” Testimonies, vhoriyamu 3, 85.