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.

Urang ayeuna keur nyanghareupan lambang nubuat taun 1863. Perhatian urang geus dipuseurkeun kana Kades dina Kitab Suci minangka lambang tina pambarontakan Israil kuna ngalawan “pangreureuhan” anu nyababkeun pupusna maranéhna salila hiji mangsa nu ngahontal puncakna di Kades, ku kituna ngagambarkeun panolakan kana “jalan-jalan heubeul” milik Yeremia dina taun 1863 nalika “tujuh kali” dina Imamat dua puluh genep ditolak.

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.

Dina ngudag cahaya anu patali jeung Kades jeung 1863, urang geus ngaidentipikasi sapuluh ujian anu nepi ka Kades. Urang geus ngaidentipikasi tilu ujian anu kahiji minangka ujian manna. Tilu léngkah éta bisa digambarkeun minangka mujijat atawa ujian, jeung perhentian Sabat minangka anu kahiji tina sapuluh ujian téh saluyu jeung ujian anu kasapuluh, anu ku Paulus dina Ibrani ditepikeun kalawan écés pisan minangka “perhentian.” Sapuluh ujian éta miboga perhentian alfa jeung perhentian omega.

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

Teu aya pentingna kumaha saurang nu nalungtik nubuat hayang ngartikeun “peristirahatan” anu ditolak ku urang Ibrani di Kadesh—sabab sacara profétis unggal “peristirahatan,” (baris demi baris) nujul kana “peristirahatan jeung panyegeran” anu mangrupa hujan panungtung. Kadesh téh hiji lambang anu utama tina panolakan kana warta hujan panungtung, sarta ogé kana pangalaman hujan panungtung, sabab panyegelan anu dilaksanakeun ka saratus opat puluh opat rébu di Kadesh téh mangrupa katetepan dina bebeneran boh “sacara intelektual boh sacara rohani.”

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

“Sagancang-gancang umat Allah disegel dina tarangna—éta lain segel atawa tanda naon waé anu katingali, tapi tetepna dina bebeneran, boh sacara intelektual boh sacara rohani, nepi ka maranéhna teu bisa digoyahkeun—sagancang-gancang umat Allah geus disegel sarta disiapkeun pikeun pangguncangan, éta bakal datang. Saéstuna, éta geus dimimitian; panghukuman Allah ayeuna keur nimpah ka ieu nagri, pikeun méré peringatan ka urang, sangkan urang nyaho naon anu bakal datang.” 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.

Mantap dina “kaleresan” sacara “intelektual” ngagambarkeun panarimaan kana metodologi garis demi garis minangka hiji-hijina pendekatan anu disucikeun dina nalungtik Firman Allah. Pendekatan anu heureut ieu dipastikeun minangka pendekatan anu bener dina bulan Agustus 1840, nalika “jalma réa jadi yakin kana benerna prinsip-prinsip panapsiran nubuat anu diadopsi ku Miller jeung rerencanganana, sarta hiji dorongan anu endah dipasihkeun ka gerakan advent.” “Dorongan anu endah” éta ngagambarkeun manifestasi kakawasaan Roh Suci anu ngutus pekabaran malaikat kahiji ngurilingan dunya dina taun 1840.

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

Jalma-jalma anu ilubiung dina pagawéan anu ngagambarkeun “dorongan anu ajaib” téh dipaparin kakawasaan pikeun ngalaksanakeun éta pagawéan ku kakawasaan Roh Suci. Roh Suci ngan nembongkeun kakawasaan-Na di antara jalma-jalma anu geus narima metodologi anu suci. Roh Suci ngan nembongkeun kakawasaan-Na dina jero jalma-jalma anu geus narima metodologi anu suci.

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.

Netepkeun diri dina bebeneran sacara intelektual nyaéta nampa metodologi garis demi garis, sarta “narima” metodologi garis demi garis éta dilambangkeun ka urang Laodikea minangka dibukana panto hate pikeun asupna Utusan ka Laodikea dina pribadi Roh Suci. Narima metodologi anu suci éta mawa kakawasaan Roh Suci asup kana pikiran jalma-jalma anu keur netepkeun diri dina bebeneran sacara intelektual. Narima metodologi éta ngahasilkeun hiji karohanian anu dilambangkeun minangka ngahijina Kaallahan jeung kamanusaan. Palaksanaan metodologi Alkitabiah, nyaéta garis demi garis, lamun dicampur jeung iman, dilambangkeun minangka netepkeun diri dina bebeneran sacara intelektual, sarta bebeneran (amanat) anu dihasilkeun ku metodologi éta moal bisa dipisahkeun ti Isa Almasih, anu nyaéta Sang Sabda. Narima amanat tina Sabda-Na nyaéta narima Roh Suci kana pikiran anjeun. Ku kituna, netepkeun diri dina bebeneran sacara intelektual ngahasilkeun pangalaman rohani anu narima meterai pangajen ti Allah.

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

Kadesh nyaéta ujian panungtungan pikeun Israél baheula. Dua golongan nu nginum anggur dina kitab Yoél dipisahkeun jeung dibédakeun hiji ti nu séjén dumasar kana panolakan atawa panarimaan kana amanat hujan panungtungan, anu ku Yoél diidentifikasi minangka “anggur anyar” sabalikna ti anggur hasil férméntasi anu keur diinum ku golongan séjén. “Anggur anyar” dina Yoél téh nyaéta “pangreureuhan” nurutkeun Paulus dina Ibrani tilu jeung opat. Éta ogé anu ditolak ku “jalma-jalma mabok ti Éfraim” dina Yesaya pikeun “didangu”—anu “ka saha Mantenna ngandika, ‘Ieu téh pangreureuhan anu ku maranéh bisa nyababkeun nu capé ngarasa reureuh; jeung ieu téh panyegeran’: tapi maranéhna henteu daék ngadangu. Tapi firman PANGERAN ka maranéhna jadi parentah kana parentah, parentah kana parentah; garis kana garis, garis kana garis; dieu saeutik, ditu saeutik; supaya maranéhna indit, tuluy murag ka tukang, diremuk, kajiret, jeung katéwak.”

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.

Kami parantos ngaidentifikasi yén pemberontakan anak sapi emas Harun ngagambarkeun ‘dua’ tina sapuluh ujian anu puncakna di Kadesh. Pamisahan ujian éta janten dua ujian saluyu jeung mangsa pangujian hujan ahir anu diwakilan ku “ujian gambar sato galak,” nyaéta ujian anu nangtukeun takdir umat Allah. Wahyu pasal tilu welas ngaidentifikasi ‘pemberontakan’ sabab angka ‘tilu welas’ ngagambarkeun pemberontakan.

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

Bab ieu dimimitian ku sato galak laut kapapaan, lambang utama panarajang kana Allah di bumi, sakumaha Daniel nangtukeun éta minangka kakawasaan anu ngucapkeun kecap-kecap anu agung ngalawan Anu Maha Luhur. Panarajang éta diteruskeun ku panarajang sato galak bumi, nyaéta Amérika Sarikat, anu saterusna maksa sakumna dunya nuturkeun conto panarajang maranéhna. Pola pikeun panarajang katilu dina ieu bab kapanggih dina panarajang kahiji tina tilu panarajang éta, anu digambarkeun minangka sato galak laut, lambang Vatikan. Dina ayat sabelas Amérika Sarikat nyarita saperti naga sahingga ngawangun hiji gambar pikeun sato galak—gambar Vatikan. Mimiti ti ayat dua welas saterusna, Amérika Sarikat maksa dunya supaya ngalakukeun hal anu sarua. Panarajang Harun téh dua rupa, ngawakilan panarajang Amérika Sarikat sarta saterusna panarajang sakumna dunya nalika gambar dunya tina Vatikan dipaksa pikeun ditegakkan.

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.

Pangbarontakan Harun nandaanan duanana mangsa, anu dilambangkeun ku nyembah brahala nalika Musa teu aya, tuluy ku nyembah brahala nalika Musa aya. Musa keur nampi Hukum Taurat, ku sabab éta anjeunna ngawakilan Hukum Allah minangka titik pamisah dina pangbarontakan éta. Ujian anu dilambangkeun ku arca emas anak-sapi sato galak buatan Harun nyaéta ujian taun 1863.

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

Éta téh ujian hukum poé Minggu, anu ngalambangkeun hiji garis pamisah antara hirup jeung pati. Éta téh garis pamisah antara Tanah Jangji atawa maot di padang gurun, garis pamisah antara tanda sato galak atawa meterai Allah, garis pamisah antara nasib Shebna urang Laodikia atawa Eliakim urang Filadelfia. Tilu ujian anu kahiji, anu dilambangkeun ku manna, ngalambangkeun pasualan Sabat atawa poé Minggu, kitu deui ujian anu kasapuluh. Garis pamisah dina pangbarontakan anak sapi emas Harun, anu ngawakilan boh ujian kalima boh kagenep—jeung éta téh hukum poé Minggu.

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

Ujian anu kaopat nyaéta cai di Massah, anu hartina ‘pangujian,’ jeung ‘Meribah,’ anu hartina “panji Jehovah,” sarta ieu kacatet dina Budalan 17:1–7, di mana éta sacara langsung dipikawanoh minangka “nguji PANGERAN”.

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?

Tuluy sakumna jamaah bani Israil indit ti gurun Sin, nurutkeun lalampahan maranéhna, luyu jeung parentah PANGERAN, tuluy maranéhna masang kémah di Rephidim; ari di dinya euweuh cai pikeun inumeun rahayat. Ku sabab kitu rahayat paséa jeung Musa, pokna, “Pasihan kami cai supaya kami bisa nginum.” Saur Musa ka maranéhna, “Ku naon maranéh paséa jeung kaula? Ku naon maranéh ngagoda PANGERAN?” Di dinya rahayat kacida halabhabna ku haus kana cai; sarta rahayat ngagerendeng ngalawan Musa, pokna, “Ku naon anjeun mawa kami kaluar ti Mesir, pikeun maéhan kami jeung anak-anak kami sarta ingon-ingon kami ku halabhab?”

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

Tuluy Musa sasambat ka PANGERAN, pokna, “Naon anu kudu ku sim kuring dipigawé ka ieu bangsa? Maranéhna geus ampir rék ngalempar sim kuring ku batu.”

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.

Sarta PANGERAN ngadawuh ka Musa, “Heula ka payuneun rahayat, sarta ajak sawatara kokolot Israil; jeung iteuk maneh, anu ku maneh dipaké neunggeul walungan, cekel dina leungeun maneh, tuluy angkat. Tingali, Kami bakal nangtung di payuneun maneh di dinya, dina batu karang di Horeb; tuluy maneh kudu neunggeul eta batu karang, sarta cai bakal kaluar ti dinya, supaya rahayat bisa nginum.” Jeung Musa ngalampahkeun kitu di hareupeun kokolot Israil.

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.

Mangka anjeunna nyebut ngaran éta tempat Massah jeung Meribah, ku sabab paséa urang Israil, jeung ku sabab maranéhna ngagoda ka PANGERAN, pokna, “Naha PANGERAN aya di antara urang, atawa henteu?” Budalan 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.

Pangnyobaan anu dilambangkeun ku “Massah,” jeung panji anu dilambangkeun ku “Meribah” téh mangrupa alfa profétis anu patepang jeung omega profétisna nalika Musa neunggeul Batu Karang anu sarua pikeun kadua kalina. Ieu hartina yén nu kaopat tina sapuluh panggoda téh dilambangkeun di Kades, sabab Kades anu kadua téh tempat Musa neunggeul Batu Karang dina pambangkangan. Ieu nétélakeun yén Kades, minangka hiji lambang, ngawengku ujian ngeunaan cai anu ngahasilkeun hiji panji.

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

Ujian cai anu ngahasilkeun panji téh nyaéta ujian kana pekabaran hujan ahir. Taun 1863 nyaéta tempat nalika panji sakuduna geus diangkat, tapi hanjakalna; 1863 téh ngan saukur Kades anu kahiji, jeung Kades anu kadua aya dina hukum Minggu anu bakal geura datang. Massa jeung Meriba ngagambarkeun ujian panungtungan pikeun saratus opat puluh opat rébu pas saméméh maranéhna diangkat jadi panji dina hukum Minggu. Lain kakawasaan Roma, atawa kakawasaan urang Yahudi anu ngatur pupusna Kristus. Kakawasaan éta geus diidinan dina musyawarah Sawarga mangabad-abad saméméh salib. Musa ngagunakeun iteukna, iteuk anu geus diurap ku Allah nyalira pikeun neunggeul Batu Karang— tapi ngan sakali. Batu Karang éta, nurutkeun ilham, digambarkeun ku pekabaran-pakabaran ti 1840 nepi ka 1844, nyaéta bebeneran-bebeneran dasar baheula anu ngagambarkeun jalan jalma-jalma bener. Dina ujian anu dilambangkeun ku Massa, cai anu nyalametkeun téh nyaéta cai anu kaluar tina Batu Karang tina jalan-jalan baheula. Cai éta nguji sarta ngahasilkeun dua golongan; hiji pikeun tanda sato galak jeung hiji deui pikeun segel Allah, sakumaha dilambangkeun ku segel Allah kana jalma-jalma anu diangkat jadi panji, sakumaha dilambangkeun ku 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.

Bait Allah geus réngsé saméméh parentah katilu ti Artaxerxes, anu netepkeun yén bait Millerite anu diadegkeun ku Kristus salila 46 taun ti 1798 nepi ka 1844, geus réngsé saméméh malaikat katilu, anu dilambangkeun ku datangna parentah katilu. Saratus opat puluh opat rébu diségél pas saméméh hukum Minggu, tuluy maranéhna diangkat jadi panji-panji kurban buahan pangheulana Pentakosta, saperti dina jaman baheula. Massa jeung Meribah nandaan ujian cai anu dilambangkeun ku amanat Tangis Tengah Peuting dina sajarah malaikat kahiji jeung katilu.

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.

Padamel ngahijikeun Kaallahan jeung kamanusaan ogé digambarkeun minangka ngahijikeun dua Bait Allah. Éta ogé digambarkeun minangka perkawinan, nalika saurang lalaki jeung saurang awéwé, atawa hiji bait awéwé jeung hiji bait lalaki dihijikeun sarta jadi saawak. Kristus ngadegkeun bait Millerite pikeun maksud ngaping maranéhna kana Bait-Na di Sawarga, tempat maranéhna bakal manggihan “istirahat,” anu digambarkeun dina sajarah taun 1844 ku Sabat poe katujuh.

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

Nalika pangarti ieu ngeunaan Massa jeung Meribah, minangka ujian kaopat, diterapkeun di antara hiji ujian pambuka anu ogé ngawakilan tilu ujian, sarta anu satuluyna dituturkeun ku hukum Minggu tina ujian kalima jeung kagenep—mangka anjeun tiasa ningali, tapi ngan saukur lamun anjeun daék ningali, yén ujian manna anu tilu rangkep téh nyaéta ujian kahiji, dituturkeun ku hiji ujian anu miheulaan ujian katilu anu dua rangkep, nyaéta anak sapi emasna Harun. Massa jeung Meribah digambarkeun babarengan, sabab ngan dina amanat malaikat kadua ayana “pangduaan” nubuat kapanggih. Tilu ujian manna anu kahiji téh nyaéta amanat malaikat kahiji. Ujian Massa jeung Meribah téh nyaéta amanat malaikat kadua, sarta pemberontakan Harun téh nyaéta amanat malaikat katilu.

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.

Ujian kalima nyaéta ujian anak sapi emasna Harun anu dimimitian ku hiji prakna nyembah brahala nalika para pemberontak nyangka yén pemberontakan maranéhna anu taranjang téh nyumput ti Allah.

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

Nalika eta bangsa ningali yen Musa lila turun ti gunung, bangsa éta ngariung ka Harun, tuluy maranehna nyarios ka anjeunna, “Geura, jieunkeun pikeun kami allah-allah anu baris mingpin kami; sabab ari Musa ieu, jalma anu geus mawa kami kaluar ti tanah Mesir, kami henteu nyaho naon anu geus kajadian ka anjeunna.” Jeung Harun nyarios ka maranehna, “Copotkeun anting-anting emas anu aya dina ceuli pamajikan-pamajikan maraneh, anak lalaki maraneh, jeung anak awéwé maraneh, tuluy bawa ka kuring.” Tuluy sakumna bangsa éta nyopot anting-anting emas anu aya dina ceulina, sarta dibawa ka Harun. Jeung anjeunna narima éta tina panangan maranehna, tuluy ngabentukna ku pakakas ukir, sanggeus anjeunna nyieun éta jadi anak sapi tuangan; sarta maranehna nyarios, “Ieu allah-allah maneh, eh Israil, anu geus mawa maneh kaluar ti tanah Mesir.” Nalika Harun ningali éta, anjeunna ngadegkeun altar di hareupeunana; tuluy Harun ngumumkeun, saur anjeunna, “Isukan aya hiji pésta pikeun PANGERAN.”

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.

Tuluy maranéhna hudang isuk-isuk kénéh dina poé isukna, tuluy ngahaturkeun kurban beuleuman, sarta mawa kurban karapihan; tuluy jalma-jalma calik pikeun dahar jeung nginum, sarta hudang pikeun ulin. Exodus 32:1–6.

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

Uji anu kagenep nyaéta bagian kadua tina pangbarontakan anak sapi emas, nalika Musa mulih sanggeus nampi Sapuluh Parentah. Musa naros, “Saha anu aya di pihak PANGERAN?” lolobana tetep pasip atawa ngagabung jeung para panyembah berhala, nembongkeun pangbarontakan anu sarua sacara kabuka dina payuneun panganteur.

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.

Uji kalima jeung kagenep écés mangrupa tipéu sarta sajajar jeung hukum Minggu. Elia di Gunung Karmel naroskeun patalékan anu sarupa jeung anu dipidangkeun ku Musa. Pilih dina poé ieu saha anu rék ku aranjeun diladénan, nunjuk kana uji hukum Minggu. Simbolisme tina uji gambar sato galak nunjuk kana hukum Minggu. Pamisahan urang Lewi dina carita Harun jeung pamisahan dua belas kaom dina carita dua anak sapi emasna Yerobeam, nandaan pamisahan anu wijaksana jeung anu bodo dina hukum Minggu. Urang Laodikia téh parawan-parawan anu bodo, sakumaha disaksian ku Sister White, ku kituna pamisahan para parawan dina hukum Minggu téh nya éta pamisahan antara urang Laodikia jeung urang Filadelfia. Uji kalima jeung kagenep, anu mangrupa hiji uji dua rupa, sajajar jeung hukum Minggu, anu hartina sajajar jeung 1863, jeung Kades.

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

Bab tilu puluh dua jeung tilu puluh tilu tina Exodus kalaksanakeun dina poé anu sarua pisan, ngan béda sababaraha jam, sarta poé éta ngalambangkeun taun 1863 jeung Kadesh. Dina bab tilu puluh tilu Musa nyuhunkeun supaya ningali kamulyaan Allah. Ku kituna, urang ningali Musa dina provokasi kalima jeung kagenep keur dirobah jadi saratus opat puluh opat rébu. Musa anu sarua éta ogé aya di Kadesh, neunggeul Batu pikeun kadua kalina, ku kituna ngawakilan hiji golongan anu diremuk ku Batu anu maranéhna nolak pikeun murag kana éta. Batu éta téh hiji pekabaran, ku sabab kitu aya dua lambang Musa di Kadesh, nu hiji nembongkeun kamulyaan Allah jeung nu hiji deui nampik Batu.

“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.

“Sing jadi pangjaga Allah dina témbok-témbok Sion, kudu jalma-jalma anu sanggup ningali bahaya saméméh nepi ka umat,—jalma-jalma anu sanggup ngabédakeun antara bebeneran jeung kasalahan, kaadilan jeung kajahatan.

“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.

“Peringatan geus datang: Ulah aya nanaon anu diidinan asup nu bakal ngaganggu dasar iman anu ku urang geus dipaké ngawangun ti saprak pesen éta datang dina taun 1842, 1843, jeung 1844. Kuring aya dina pesen ieu, jeung ti harita kénéh kuring geus nangtung di hareupeun dunya, satia kana caang anu geus dipaparinkeun ku Allah ka urang. Urang teu boga maksud ngageserkeun suku urang tina landasan tempat éta disimpen, nalika unggal poé urang neangan Gusti ku doa anu enya-enya, néangan caang. Naha aranjeun nyangka yén kuring bisa nyerahkeun caang anu geus dipaparinkeun ku Allah ka kuring? Éta kudu jadi saperti Batu Karang Jaman-Jaman. Éta geus nungtun kuring ti saprak éta dipaparinkeun.” Review and Herald, 14 April 1903.

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

Salah sahiji perlambang ngeunaan ‘Musa di Kades’ nyaéta neunggeul Batu ku iteuk, anu mangrupa lambang kakawasaan. Kahiji kalina éta téh kakawasaan Allah, jeung kadua kalina éta téh kakawasaan manusa. Golongan anu dilambangkeun ku Musa dina Kades nu kadua dilambangkeun salaku nu mabok ti Epraim, anu maké kakawasaan teologis maranéhna (iteuk) pikeun nyerang amanat hujan panungtungan, nyaéta amanat ngeunaan jalan-jalan baheula ti taun 1840 nepi ka 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.

“Sakabéh amanat anu dipasrahkeun ti taun 1840–1844 kudu dijadikeun kuat ayeuna, sabab loba jalma anu geus leungit pituduhna. Amanat-amanat éta kudu ditepikeun ka sakabéh jamaah.”

“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.

“Al Masih ngandika, ‘Bagja panon maranéh, sabab maranéh ningali; jeung ceuli maranéh, sabab maranéh ngadangu. Sabab saéstuna Kami nyarita ka maranéh, yén loba nabi jeung jalma-jalma bener geus hayang ningali hal-hal anu ku maranéh katingali, tapi maranéhna henteu ningalina; jeung ngadangu hal-hal anu ku maranéh kadéngé, tapi maranéhna henteu ngadanguna’ [Matthew 13:16, 17]. Bagja panon anu ningali kana perkara-perkara anu katempo dina taun 1843 jeung 1844.

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

“Eta pesen teh parantos dipaparinkeun. Jeung teu meunang aya panundaan dina ngulang deui eta pesen, sabab tanda-tanda jaman keur kalaksanakeun; pagawean panutup kudu direngsekeun. Hiji pagawean anu agung bakal direngsekeun dina waktu anu pondok. Hiji pesen moal lila deui bakal dipaparinkeun ku katangtuan Allah, anu bakal ngagede jadi sasauran tarik. Tuluy Daniel bakal nangtung dina bagianna, pikeun mere kasaksianana.” Manuscript Releases, jilid 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.

Uji kahiji ngeunaan manna téh tilu uji. Uji panungtung tina sapuluh uji nyaéta ujina malaikat katilu. Boh anu kahiji boh anu panungtung ngawakilan “istirahat” minangka lambang tina uji éta. Uji kahiji téh tilu uji, ngawakilan malaikat kahiji anu dituturkeun ku malaikat kadua, ari uji kaopat, tempat panyegelan jeung diangkatna minangka panji, diwakilan ku Massa jeung Meribah. Malaikat katilu, anu diwakilan ku uji kalima jeung kagenep, nyaéta uji katilu, anu nuturkeun uji kadua ngeunaan Massa jeung Meribah, sarta uji kahiji ngeunaan manna.

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

Provokasi di Taberah anu dipedar dina Bilangan 11:1–3 téh mangrupa ujian anu katujuh. Ayat-ayat anu ngawanohkeun cobaan iman anu ngagebrét ku seuneu, anu diwakilan ku “Taberah,” nu hartina ‘tempat kaduruk,’ dipiheulaan ku ayat-ayat anu nandaan gerak umat Allah ngalangkungan padang gurun. Kasabaran anu kurang anu katémbong dina pasal sapuluh dipapatkeun jeung saratus opat puluh opat rébu anu nuturkeun Anak Domba ka mana baé Anjeunna angkat. Maranéhna téh jalma-jalma anu ngabogaan kasabaran para wali, ari Israil baheula mah dina pasal sapuluh keur nembongkeun teu sabar anu ngarah kana panyiksa maranéhna ku seuneu dina pasal sabelas.

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.

Tuluy maranéhna miang ti gunung PANGERAN salila lalampahan tilu poé; jeung Peti Perjangjian PANGERAN leumpang di hareupeun maranéhna dina lalampahan tilu poé éta, pikeun neangan tempat panyangrekan pikeun maranéhna. Jeung mega PANGERAN aya di luhur maranéhna dina waktu beurang, nalika maranéhna indit kaluar ti pasanggrahan. Jeung kajadian, nalika Peti éta mitembeyan maju, Musa ngucap, Jung nangtung, nun PANGERAN, sarta mugi musuh-musuh Gusti paburencay; sarta mugi jalma-jalma anu ngabenci ka Gusti lumpat ngungsi ti payuneun Gusti. Jeung nalika éta eureun, anjeunna ngucap, Mulih deui, nun PANGERAN, ka rébuan rébu urang Israil. Bilangan 10:33–36.

The next verse introduces the rebellion of Taberah.

Ayat salajengna ngenalkeun pambarontakan Taberah.

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

Jeung nalika éta bangsa ngangluh, hal éta matak henteu kersa ka PANGERAN; sarta PANGERAN ngadangu éta; amarah-Na hurung; sarta seuneu ti PANGERAN ngaduruk di antara maranéhna, jeung ngahakan maranéhna anu aya di bagian pangluarna pasanggrahan. Sarta éta bangsa sasambat ka Musa; jeung nalika Musa ngadoa ka PANGERAN, seuneu éta pareum. Jeung anjeunna nyebut ngaran éta tempat Taberah: sabab seuneu ti PANGERAN ngaduruk di antara maranéhna. Bilangan 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.

Pancingan anu tumut kana panyingkabna seuneu téh nyaéta karinduan kana kadaharan daging, sarta ieu mangrupa panggodaan anu ka dalapan. Ieu kapanggih dina Bilangan 11:4–34. Pangingel dina Taberah ngagambarkeun kodrat luhur anu geus kacemar, kakurangan kasabaran, jeung pamberontakan hawa napsu kana panci-panci daging Mesir ngagambarkeun kodrat handap. Seuneu ngagambarkeun panyucian ku seuneu ku Utusan Perjangjian dina Maleakhi pasal tilu, sabab sacara nubuatan Taberah hartina tempat kaduruk, sarta tempat kaduruk dina Firman nubuat Allah aya dina Maleakhi tilu, tempat seuneu ngahasilkeun hiji golongan anu teu sabar anu dipastikeun bakal dibersihkeun, sarta hiji golongan anu sabar anu disucikeun minangka kurban anu diangkat ka luhur.

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.

Jalma-jalma anu dilambangkeun ku Musa dina ujian dua rupa tina tabiat Taberah, nyaéta tabiatna anu leuwih luhur jeung anu leuwih handap, nyaéta saratus opat puluh opat rebu anu geus netep dina bebeneran boh sacara intelektual boh sacara rohani. Intelek ngaidentipikasi tabiat anu leuwih luhur, sarta sacara rohani ngalambangkeun paduanana Kadean jeung kamanusaan. Kadean ngan bisa dipadukeun jeung kamanusaan lamun tabiat anu leuwih handap geus disalibkeun jeung paéh. Netep dina bebeneran sacara intelektual jeung rohani ngalambangkeun pangalaman dimeteraian. Seuneu-seuneu Taberah ngalambangkeun pamisahan ahir antara gandum jeung jukut dina padamelan Kristus ngadegkeun Bait Allahna saratus opat puluh opat rebu.

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.

Ujian kasalapan nyaéta pambarontakan Miryam jeung Harun anu kapanggih dina Bilangan 12. Pangingetna teu béda jauh jeung pangingetna Korah, Datan, jeung Abiram, atawa Minneapolis, dina taun 1888. Pasualanna lain ngan saukur panolakan kana amanat Allah, tapi ogé panolakan kana pilihan Allah ngeunaan kapamingpinan.

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.

Panghukuman ka para pamingpin anu nolak lain ngan ukur kana pesenna, tapi ogé kana nu mawa pesen éta, miheulaan ujian nu kasapuluh. Kapamingpinan nembongkeun dirina minangka jalma-jalma murtad pas saméméh undang-undang Minggu, anu mangrupakeun ujian nu kasapuluh. Undang-undang Minggu sajajar jeung salib, sarta dina jalan nuju ka salib, nyaéta undang-undang Minggu, kapamingpinan milih Barabbas, hiji Kristus palsu, sabab “bar” hartina ‘putra ti’ jeung “abba” hartina ‘bapa.’ Nalika ngadeukeutan ka salib (undang-undang Minggu) atawa Kadesh, kapamingpinan nembongkeun kamurtadan nu sampurna ku milih Kristus palsu sarta ogé ngedalkeun langsung ka panguasa sipil yén maranéhna teu boga raja iwal ti Kaisar.

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

Uji nu katujuh, kadalapan, jeung kasalapan téh nangtukeun prosés panyegelan, tapi gambaranana nyaéta ngeunaan para parawan bodo. Uji nu kasapuluh tina éta rupa-rupa uji téh nyaéta pemberontakan kahiji di Kadesh, anu ngalambangkeun taun 1863. Ti 1846 urang Ibrani dibawa ka Sinai pikeun narima Hukum. Dua loh tina Sapuluh Parentah téh mangrupakeun lambang hubungan perjangjian Allah jeung Israil baheula anu harfiah, sarta dua loh Habakkuk téh mangrupakeun lambang hubungan perjangjian Israil rohani modéren. Loh anu kadua ditepikeun dina taun 1850, sarta sakumaha Israil baheula ngucap jangji pikeun ngajaga Hukum, ku taun 1856 hiji uji panungtungan dibawa, sakumaha dilambangkeun ku para mata-mata anu ngadatangan Tanah Perjangjian. Pamadegan mayoritas anu kahontal salila tujuh taun ti 1856 nepi ka 1863 nyaéta yén gurun Laodikea téh tempat anu ku maranéhna dipikahayang pikeun paéh.

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.

Mangsa ti taun 1844 nepi ka 1863 dicirian ku mangsa anu dimimitian ku baptisan di Laut Beureum anu réngsé ku baptisan séjén di Walungan Yordan, di tempat anu sarua pisan jeung tempat Yesus baris jadi Kristus, nalika engké Anjeunna dibaptis ku Yohanes. Baptisan di Laut Beureum nandaan hiji hubungan perjangjian jeung Israil baheula. Hubungan éta dimimitian ku hiji perkawinan anu sakaligus ngamimitian hiji prosés pangudag-udag sapuluh léngkah. Tuluy maranéhna dibawa ka Sinai sarta ngajangjikeun bakal ngajaga hukum-Na, tapi maranéhna henteu ngalaksanakeunana, tuluy gagal dina pangudag-udag anu kasapuluh jeung anu pamungkas dina pamarontakan kahiji di Kades. Sanggeus opat puluh taun, sarta sanggeus pamarontakan anu kadua jeung anu leuwih gedé di Kades, maranéhna asup ka Tanah Jangji ku dibaptis ka jero Walungan Yordan.

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

Sakabéh tanda-tanda patok baptisan kabeungkeut ngahiji jeung perjangjian. Sajarah omega jeung Kadesy anu kadua sajajar jeung sajarah Kadesy anu kahiji dina alpha. Pangberontakan omega Musa jauh leuwih gedé batan pangberontakan hiji bangsa sagemblengna dina pangberontakan alpha di Kadesy. Omega salawasna leuwih gedé. Dua pangberontakan éta babarengan ngagambarkeun pangberontakan jalma-jalma diajar jeung anu teu diajar dina nubuat Yesaya, anu nolak asup kana pangreureuhan tina pekabaran hujan ahir.

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.

Tilu baptisan (Laut Beureum, Walungan Yordan, jeung Walungan Yordan), anu kahiji ti Musa jeung anu panungtung ti Kristus; ku kituna Musa téh alfa jeung Kristus omega. Hurup anu aya di antara hurup kahiji jeung hurup ka dua puluh dua dina alfabét Ibrani, nyaéta hurup ka tilu welas, nalika dihijikeun sarta nuturkeun hurup kahiji, anu satuluyna dihijikeun kana hurup panungtung, nyaéta hurup ka dua puluh dua, ngabentuk kecap Ibrani “bebeneran.” Baptisan anu di tengah nyaéta Walungan Yordan jeung Kades. Baptisan kahiji di Laut Beureum dituturkeun ku baptisan di Yordan. Tapi baptisan kahiji di Yordan ditunda salila opat puluh taun nepi ka kadatangan anu kadua ka Kades jeung baptisan Yordan anu sajatina. Baptisan anu katilu, anu ngagambarkeun waktu panglongokan pikeun urang Yahudi, geus sumping nalika Kristus ngamimitian padamelan-Na pikeun netepkeun perjangjian salila saminggu, minangka kacumponan Daniel salapan jeung ayat dua puluh tujuh, sarta éta mangrupa jam pangadilan pikeun Israil baheula.

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

Baptisan kahiji di Laut Beureum téh nyaéta pekabaran malaikat kahiji, sarta dua kadatangan ka Kades ngagambarkeun hiji “panggandaan”, sabab dina kadatangan kahiji ka Kades jeung Walungan Yordan dinya diwakilan pabalatakna umat perjangjian Allah, sedengkeun dina Kades anu kadua pabalatakna para pamingpin dinyatakeun. Kades jeung dua kadatangan éta ngagambarkeun panggandaan pekabaran malaikat kadua, tempat dua golongan dinyatakeun, sarta duanana golongan diwakilan ku rahayat ogé ku kapamingpinan. Baptisan Kristus nyaéta pekabaran malaikat katilu nalika gandum jeung jukut jahat dipisahkeun, saperti Israil baheula dipisahkeun ti panganten awéwé Kristen anu dinikahan ku Kristus dina jam pangadilan Israil baheula.

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

Mangsa taun 1844 nepi ka 1863 nya éta Laut Beureum nepi ka pambarontakan kahiji di Kades. Taun 1844 nya éta pameuntasan Laut Beureum, taun 1846 nya éta manna, lambang tina ujian Sabat anu ku kulawarga White dipalampah kalayan hasil dina taun 1846 nalika maranéhna nikah. Dina taun 1849 Gusti ngulinkeun panangan-Na pikeun kadua kalina guna ngumpulkeun umat-Na. Mantenna parantos ngumpulkeun maranéhna salila pesen malaikat kahiji nalika nu kahiji tina papan-papan Habakuk sumping kana sajarah, sarta papan anu kadua dirancang pikeun tujuan anu sarua.

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.

Tabél oméga 1850 dimaksudkeun pikeun ngumpulkeun jeung nguji, sabab éta pisan anu dipigawé ku tabél alfa 1843. Malaikat kahiji miboga hiji tabél, sarta malaikat katilu ogé miboga hiji tabél, sabab anu kahiji téh alfa jeung anu katilu téh oméga. “Dua tabél” téh mangrupa tanda-tanda jalan milik malaikat kahiji jeung katilu—lain milik anu kadua. Mangsa nubuat tina “tabél-tabél” dimimitian ku hiji tabél anu ngandung kasalahan sarta ditungtungan ku hiji tabél anu tanpa kasalahan. Sajarah di antara dua tabél éta téh sajarah malaikat kadua, nalika bagan éta disisihkeun nepi ka taun 1850.

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

Sanggeus taun 1843 lekasan dina 19 April 1844, bagan 1843 dipiceun, sabab dina waktu éta kaliru ngaramal taun 1843. Ti 19 April 1844 nepi ka 1850 teu aya méja Habakuk. Dina sajarah malaikat kadua, teu aya bagan jeung—Babul rubuh. Alfa téh hiji méja, omega téh hiji méja, jeung bagian tengahna nyaéta rubuhna Babul; hiji lambang pamberontakan anu pakait jeung mangsa nalika teu aya méja. Mangsa sajarah méja-méja Habakuk ngandung tandatangan bebeneran.

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 dipitrakeun ku Sinai jeung dipasrahkeunana Hukum. Kajadian éta dipiéling ku Pentakosta, nalika dua roti ayun diangkat ka luhur. Prosés ngangkat roti ayun éta dipagambarkeun ku nyitak jeung ngamajukeun tabel dina bulan Méi 1842, sarta ku sajarah taun 1849 nalika bagan kadua disusun jeung taun 1850 nalika éta geus sayaga. Mangsa éta dipagambarkeun dina garis Kristus minangka lima puluh poé ti kabangkitan-Na nepi ka Pentakosta, hiji mangsa anu kabagi jadi opat puluh poé dituturkeun ku sapuluh poé.

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.

Taun 1849 Kristus ngalegaan leungeun-Na pikeun kadua kalina, sarta dina taun 1850 papan kadua Habakuk parantos sayaga, jeung prosés pangajaran anu nungtun ka Kades maju terus. Dina taun 1856 ujian panungtung tina sapuluh ujian Israil baheula sumping nalika cahaya anyar ngeunaan wahyu nubuat dasar Miller diterbitkeun dina majalah gerakan éta. Salila dua rébu lima ratus dua puluh poé nubuat, ti taun 1856 nepi ka taun 1863, para mata-mata asup pikeun nalungtik tanah éta. Dina taun 1863 maranéhna milih pamimpin anyar pikeun mawa maranéhna balik ka Mesir.

We will continue these truths in the next article.

Urang baris neruskeun bebeneran ieu dina artikel salajengna.

“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.

Dina hiji panempoan anu dipasihkeun ka sim kuring di Bordoville, Vermont, tanggal 10 Désémber 1871, sim kuring dipintonkeun yén kalungguhan salaki sim kuring téh kacida héséna. Aya tekanan ku pangregep jeung pagawean anu nanggung kana anjeunna. Dulur-dulurna dina palayanan henteu ngalaman beban-beban ieu pikeun dipikul, sarta maranéhna henteu ngahargaan pagawean anjeunna sakumaha mestina. Tekanan anu terus-terusan kana anjeunna geus ngabeuratkeun anjeunna boh dina pikiran boh dina jasmani. Sim kuring dipintonkeun yén hubungan anjeunna jeung umat Allah téh, dina sawatara hal, sarupa jeung hubungan Musa ka Israil. Aya jalma-jalma anu nganggerendeng ngalawan Musa nalika dina kaayaan anu nyorangan jeung sesah, sarta aya ogé anu nganggerendeng ngalawan anjeunna.” Testimonies, jilid 3, 85.