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.

Kwa sasa tunashughulikia ishara ya kinabii ya mwaka 1863. Tumekuwa tukielekeza mawazo yetu kwa Kadeshi ya kibiblia kama ishara ya uasi wa Israeli ya kale dhidi ya "pumziko", uasi uliosababisha mauti yao katika kipindi kilichotamatia Kadeshi, hivyo kuonyesha kukataliwa kwa "njia za kale" za Yeremia mnamo 1863 wakati "mara saba" za Walawi ishirini na sita zilipokataliwa.

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.

Katika kufuatilia nuru iliyo husishwa na Kadeshi na 1863, tumekuwa tukitambua majaribio kumi yaliyofika hadi Kadeshi. Tumetambua kwamba majaribio matatu ya kwanza ni jaribio la mana. Hatua hizo tatu zinaweza kuwakilishwa kama miujiza au majaribio, na pumziko la Sabato, likiwa la kwanza kati ya yale majaribio kumi, linalingana na jaribio la kumi, ambalo Paulo amelibainisha kwa uwazi katika Waebrania kama ‘pumziko’. Majaribio hayo kumi yana pumziko la alfa na pumziko la 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.”

Haijalishi mwanafunzi wa unabii anataka kufafanua vipi "mapumziko" ambayo Waebrania waliyakataa huko Kadeshi—kwa mtazamo wa kinabii, kila "mapumziko" (mstari juu ya mstari) yanarejelea "mapumziko na uburudisho" ambayo ni mvua ya masika. Kadeshi ni ishara kuu ya kukataliwa kwa ujumbe wa mvua ya masika na pia uzoefu wa mvua ya masika, kwa maana kutiwa muhuri kunakotekelezwa juu ya wale mia arobaini na nne elfu huko Kadeshi ni kuthibitishwa katika kweli, "kiakili na kiroho."

“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.

Mara tu watu wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao - si muhuri wala alama yoyote inayoonekana, bali ni kuthibitishwa katika ukweli, kiakili na kiroho, kiasi kwamba hawawezi kutikiswa - mara tu watu wa Mungu watakapotiwa muhuri na kuandaliwa kwa mtikisiko, huo utakuja. Hakika, tayari umeanza; hukumu za Mungu sasa ziko juu ya nchi, kutupa onyo, ili tujue kinachokuja. Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 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.

Kujikita "katika kweli" "kiakili" kunawakilisha kukubali mbinu ya "mstari juu ya mstari" kama njia ya pekee kabisa iliyotakaswa katika kujifunza Neno la Mungu. Njia hii nyembamba ilithibitishwa kuwa sahihi mnamo Agosti 1840, wakati "makundi makubwa ya watu yalishawishika kuhusu usahihi wa kanuni za tafsiri ya kinabii zilizokubaliwa na Miller na wenzake, na harakati ya Adventi ikapewa msukumo wa ajabu." "Msukumo wa ajabu" huo unawakilisha udhihirisho wa nguvu za Roho Mtakatifu uliotuma ujumbe wa malaika wa kwanza kote duniani mnamo 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.

Wale waliokuwa wakishiriki katika kazi iliyowakilisha “msukumo wa ajabu” waliwezeshwa kufanya kazi hiyo hiyo kwa nguvu za Roho Mtakatifu. Roho Mtakatifu alidhihirisha nguvu zake tu miongoni mwa wale waliokuwa wamekubali mbinu takatifu. Roho Mtakatifu alidhihirisha nguvu zake tu ndani ya wale waliokuwa wamekubali mbinu takatifu.

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.

Kujikita katika ukweli kiakili ni kukubali mbinu ya “mstari juu ya mstari,” na “kukubali” mbinu ya mstari juu ya mstari huwakilishwa kwa Mlaodikia kama kufunguliwa kwa mlango wa moyo kwa ajili ya kuingia kwa Mjumbe kwa Laodikia, ambaye ni Roho Mtakatifu. Kukubali mbinu hiyo takatifu huleta nguvu za Roho Mtakatifu katika akili za wale wanaojikita katika ukweli kiakili. Kukubali mbinu hiyo huzalisha hali ya kiroho inayowakilishwa kama muungano wa Uungu na ubinadamu. Utekelezaji wa mbinu ya kibiblia ya “mstari juu ya mstari,” unapoambatana na imani, huwakilishwa kama kujikita katika ukweli kiakili, na ukweli (ujumbe) unaozalishwa na mbinu hiyo hauwezi kutenganishwa na Yesu, ambaye ndiye Neno. Kuupokea ujumbe wa Neno lake ni kupokea Roho Mtakatifu katika akili yako. Hivyo, kujikita katika ukweli kiakili kunazaa uzoefu wa kiroho unaopokea muhuri wa kibali cha Mungu.

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 ilikuwa jaribio la mwisho kwa Israeli ya kale. Makundi mawili ya wanywaji wa divai katika kitabu cha Yoeli yanatenganishwa na kutofautishwa kulingana na kukataa au kukubali ujumbe wa mvua ya mwisho, ambao Yoeli autambua kama “divai mpya,” kinyume na divai iliyochachushwa inayonywewa na kundi lile lingine. “Divai mpya” ya Yoeli ndiyo “raha” ya Paulo, katika Waebrania sura ya tatu na ya nne. Ni vile vile ambacho “walevi wa Efraimu” wa Isaya wanakataa “kusikia”—ambao aliwaambia, “Hii ndiyo raha ambayo kwayo mwaweza kuwapa pumziko waliochoka; na hili ndilo tulizo”; lakini hawakutaka kusikia. Bali neno la Bwana kwao lilikuwa, “amri juu ya amri, amri juu ya amri; kanuni juu ya kanuni, kanuni juu ya kanuni; hapa kidogo, pale kidogo”; ili waende, wakaanguka chali, na kuvunjika, na kunaswa, na kutekwa.

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.

Tumebaini kwamba uasi wa ndama wa dhahabu wa Haruni unawakilisha 'miwili' kati ya majaribu kumi yanayohitimishwa huko Kadesh. Mgawanyo wa jaribio hilo katika majaribio mawili unalingana na kipindi cha kujaribiwa cha mvua ya mwisho kinachowakilishwa na "jaribio la sanamu ya mnyama," ambacho ndicho jaribio linaloamua hatima ya watu wa Mungu. Ufunuo kumi na tatu unatambulisha 'uasi' kwa kuwa nambari 'kumi na tatu' inawakilisha uasi.

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.

Sura inaanza na mnyama wa bahari wa kipapa, ishara kuu ya uasi duniani, kama vile Danieli anavyoutambua mnyama huyo kuwa ni nguvu inayosema maneno makuu dhidi ya Aliye Juu Sana. Uasi huo unafuatwa na uasi wa mnyama wa nchi kavu, yaani Marekani, ambayo kisha inalazimisha dunia nzima ifuate mfano wake wa uasi. Kiolezo cha uasi wa tatu katika sura hii kinapatikana katika uasi wa kwanza kati ya maasi matatu, uliowakilishwa kama mnyama wa bahari, ishara ya Vatikani. Katika aya ya kumi na moja, Marekani inanena kama joka na hivyo kutengeneza sanamu ya yule mnyama, sanamu ya Vatikani. Kuanzia aya ya kumi na mbili na kuendelea, Marekani inailazimisha dunia kufanya vivyo hivyo. Uasi wa Haruni ni wa namna mbili, ukiwakilisha uasi wa Marekani kisha uasi wa dunia nzima wakati sanamu ya Vatikani ya ulimwengu mzima inapolazimishwa.

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.

Uasi wa Aroni unabainisha vipindi vyote viwili, vinavyoonyeshwa kama ibada ya sanamu wakati Musa hakuwepo, kisha kufuatiwa na ibada ya sanamu wakati Musa alipokuwapo. Musa alikuwa akipokea Sheria, na hivyo anawakilisha Sheria ya Mungu kama sehemu ya mgawanyiko katika uasi huo. Mtihani uliowakilishwa na sanamu ya dhahabu ya ndama-mnyama ya Aroni ni mtihani wa 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.

Hilo ni jaribio la sheria ya Jumapili, linalowakilisha mstari unaotenganisha kati ya uzima na mauti. Ni mstari unaotenganisha kati ya kuingia Nchi ya Ahadi na kifo jangwani, mstari unaotenganisha kati ya alama ya mnyama na muhuri wa Mungu, mstari unaotenganisha kati ya hatima ya Shebna wa Laodikia na Eliakimu wa Filadelfia. Majaribio matatu ya kwanza, yanayowakilishwa na mana, yanaashiria mzozo wa Sabato au Jumapili, kama ilivyo pia kwa jaribio la kumi. Mstari wa utengano katika uasi wa ndama wa dhahabu wa Haruni unawakilisha jaribio la tano na la sita, nao ndio sheria ya Jumapili.

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”.

Jaribio la nne ni maji huko Masa, ‘Masa’ likimaanisha ‘kujaribu’ na ‘Meriba’ likimaanisha “bendera ya Yehova”, na limo katika Kutoka 17:1-7, ambako linatambulishwa moja kwa moja kama ‘kumjaribu Bwana’.

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?

Na kusanyiko lote la wana wa Israeli likasafiri kutoka jangwa la Sini, baada ya safari zao, kulingana na amri ya Bwana, wakapiga kambi Refidimu; wala hapakuwa na maji ya watu kunywa. Kwa hiyo watu wakagombana na Musa, wakasema, Tupe maji tuyanywe. Musa akawaambia, Mbona mnagombana nami? Kwa nini mnamjaribu Bwana? Watu wakaona kiu huko kwa kukosa maji; watu wakamnung'unikia Musa, wakasema, Kwa nini umetutoa Misri, ili utuue sisi na watoto wetu na mifugo yetu kwa kiu?

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

Musa akamlilia Bwana, akisema, Nifanye nini kwa 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.

Na Bwana akamwambia Musa, Pita mbele ya watu, ukachukue pamoja nawe baadhi ya wazee wa Israeli; na ile fimbo ambayo uliipigia mto uichukue mkononi mwako, uende. Tazama, nitasimama mbele yako huko juu ya lile jabali katika Horebu; nawe utalipiga hilo jabali, na maji yatatoka humo, ili watu wanywe. Na Musa akafanya hivyo mbele ya macho ya wazee wa Israeli.

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.

Akapaita mahali pale Massah na Meribah, kwa sababu ya malalamiko ya wana wa Israeli, na kwa sababu walimjaribu Bwana, wakisema, Je, Bwana yuko miongoni mwetu, au la? Kutoka 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.

Majaribu yanayowakilishwa na “Massah,” na ishara inayowakilishwa na “Meribah” ni alfa ya kinabii inayokutana na omega yake ya kinabii wakati Musa anapoupiga mwamba yuleyule kwa mara ya pili. Hii inamaanisha kwamba tendo la nne kati ya yale kumi ya uchokozi linawakilishwa huko Kadesh, kwa kuwa Kadesh ya pili ndiko ambako Musa anaupiga mwamba kwa uasi. Hili linaonyesha kwamba Kadesh, kama kielelezo, inajumuisha jaribio la maji linalozalisha ishara.

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.

Jaribio la maji linaloleta kuinuliwa kwa bendera ndilo jaribio la ujumbe wa mvua ya mwisho. Mwaka 1863 ndipo bendera ilipaswa kuinuliwa, lakini, cha kusikitisha; 1863 ilikuwa tu Kadeshi ya kwanza, na Kadeshi ya pili iko katika sheria ya Jumapili inayokuja hivi karibuni. Masa na Meriba zinawakilisha jaribio la mwisho kwa wale mia moja arobaini na nne elfu, kabla tu ya kuinuliwa kama bendera wakati wa sheria ya Jumapili. Si mamlaka ya Roma, wala mamlaka ya Wayahudi, iliyopanga kifo cha Kristo. Mamlaka hiyo iliidhinishwa katika baraza la Mbinguni enzi nyingi kabla ya msalaba. Musa alitumia fimbo yake, ile fimbo iliyopakwa mafuta na Mungu Mwenyewe, kumpiga Mwamba—lakini mara moja tu. Mwamba huo, kwa uvuvio, unawakilishwa na ujumbe wa 1840 hadi 1844, ambao ni kweli za kale za msingi zinazowakilisha njia ya wenye haki. Katika jaribio linalowakilishwa na Masa, maji yanayookoa ni maji yanayotoka katika Mwamba wa njia za kale. Maji hayo hujaribu na kutoa makundi mawili; moja kwa alama ya mnyama na jingine kwa muhuri wa Mungu, kama inavyoonyeshwa na muhuri wa Mungu juu ya wale wanaoinuliwa kama bendera, kama inavyowakilishwa na 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.

Hekalu lilimalizika kabla ya amri ya tatu ya Artashasta, ikithibitisha kwamba hekalu la Wamillerite ambalo Kristo aliliinua kwa miaka 46 kuanzia 1798 hadi 1844, lilikamilika kabla ya malaika wa tatu, anayewakilishwa na kuwasili kwa amri ya tatu. Elfu mia moja arobaini na nne wanatiwa muhuri muda mfupi kabla ya sheria ya Jumapili, ambapo kisha wanainuliwa kama ishara ya sadaka ya malimbuko ya Pentekoste, kama ilivyokuwa siku za kale. Masa na Meriba vinatambulisha jaribio la maji linalowakilishwa na ujumbe wa Kilio cha Usiku wa Manane katika historia ya malaika wa kwanza na wa tatu.

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.

Kazi ya kuunganisha Uungu na ubinadamu pia imewakilishwa kama kuunganisha mahekalu mawili. Pia imewakilishwa kama ndoa, ambapo mwanamume na mwanamke, au hekalu la kike na hekalu la kiume, huunganishwa na kuwa mwili mmoja. Kristo alilisimamisha hekalu la Wamileraiti kwa kusudi la kuwaongoza kuingia katika Hekalu lake la Mbinguni, ambako wangepata “pumziko,” linalowakilishwa katika historia ya 1844 na Sabato ya siku ya saba.

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.

Ufahamu huu wa Masa na Meriba, kama jaribio la nne, unapotumika kati ya jaribio la ufunguzi ambalo pia linawakilisha majaribu matatu, na ambalo kisha hufuatiwa na sheria ya Jumapili ya majaribu ya tano na ya sita—basi unaweza kuona, lakini tu ikiwa uko tayari kuona, kwamba jaribio la mana la mara tatu ndilo jaribio la kwanza, likifuatiwa na jaribio linalotangulia jaribio la tatu la mara mbili la ndama wa dhahabu wa Aroni. Masa na Meriba yanawakilishwa pamoja, kwa kuwa ni katika ujumbe wa malaika wa pili tu ndiko “maradufu” ya kinabii yanakopatikana. Majaribu matatu ya kwanza ya mana ndiyo ujumbe wa malaika wa kwanza. Jaribio la Masa na Meriba ndilo ujumbe wa malaika wa pili, na uasi wa Aroni ndio ujumbe wa malaika wa tatu.

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.

Mtihani wa tano ni mtihani wa ndama wa dhahabu wa Haruni unaoanza na dhihirisho la kuabudu sanamu, wakati waasi walipodhani kwamba uasi wao wa waziwazi ulikuwa umefichika 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 wakajikusanya kwa Aroni, wakamwambia, Haya, tufanyie miungu itakayokwenda mbele yetu; maana huyu Musa, yule mtu aliyetutoa katika nchi ya Misri, hatujui kilichompata. Naye Aroni akawaambia, Ng’oeni vipuli vya dhahabu vilivyo masikioni mwa wake zenu, wana wenu na binti zenu, mniletee. Ndipo watu wote wakaondoa vipuli vya dhahabu vilivyokuwa masikioni mwao, wakavileta kwa Aroni. Naye akavipokea kutoka mikononi mwao, akafanya sanamu ya ndama wa dhahabu iliyomiminwa, kisha akaikamilisha kwa kifaa cha kuchonga; nao wakasema, Miungu hii, Ee Israeli, ndiyo iliyokutoa katika nchi ya Misri. Aroni alipoona hayo, akajenga madhabahu mbele yake; kisha Aroni akatangaza, akasema, Kesho ni 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.

Kesho yake wakaamka asubuhi na mapema, wakatoa sadaka za kuteketezwa, wakaleta sadaka za amani; na watu wakaketi kula na kunywa, wakainuka kucheza. Kutoka 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.

Jaribio la sita ni sehemu ya pili ya uasi wa ndama wa dhahabu, wakati Musa anaporudi baada ya kupokea Amri Kumi. Musa anauliza, "Ni nani aliye upande wa Bwana?" Wengi walikaa kimya au wakaungana na waabudu sanamu, wakidhihirisha uasi huo huo waziwazi mbele ya mpatanishi.

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.

Majaribio ya tano na ya sita kwa uwazi huwakilisha na kuendana na sheria ya Jumapili. Eliya kwenye Mlima Karmeli anauliza swali sawasawa na alilouliza Musa. Chagueni leo mtakayemtumikia, kunaelekeza kwenye jaribio la sheria ya Jumapili. Ishara za jaribio la picha ya mnyama zinaelekeza kwenye sheria ya Jumapili. Mgawanyiko wa Walawi katika simulizi la Aroni na mgawanyiko wa makabila kumi na mawili katika simulizi la ndama wawili wa dhahabu wa Yeroboamu, vinabainisha mgawanyiko wa wenye hekima na wapumbavu wakati wa sheria ya Jumapili. Walaodikia ni wanawali wapumbavu, kama ilivyoshuhudiwa na Dada White, na kwa hiyo mgawanyiko wa wanawali wakati wa sheria ya Jumapili ni mgawanyiko wa Walaodikia na Wafiladelfia. Majaribio ya tano na ya sita, ambayo ni jaribio moja lenye vipengele viwili, yanaendana na sheria ya Jumapili, jambo linalomaanisha kuwa yanaendana na mwaka 1863, na Kadeshi.

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.

Sura ya thelathini na mbili na ya thelathini na tatu za Kutoka hutimia siku hiyohiyo, zikitenganishwa na saa chache tu, na siku hiyo inaashiria 1863 na Kadeshi. Katika sura ya thelathini na tatu Musa anaomba kuona utukufu wa Mungu. Kwa hiyo, tunamwona Musa katika uchokozi wa tano na wa sita akibadilishwa kuwa elfu mia arobaini na nne. Musa huyo huyo pia yuko Kadeshi akigonga Mwamba mara ya pili, hivyo akiwakilisha kundi lililokataa kuuangukia Mwamba, linalopondwa na Mwamba huo. Mwamba huo ni ujumbe, na kwa hiyo kuna ishara mbili za Musa huko Kadeshi, moja ikidhihirisha utukufu wa Mungu na nyingine ikiukataa Mwamba.

“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.

Wale wanaosimama kama walinzi wa Mungu kwenye kuta za Sayuni wawe watu wanaoweza kuona hatari zilizo mbele ya watu, watu wanaoweza kutofautisha kati ya kweli na upotovu, haki na udhalimu.

“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.

Onyo limekuja: Hakuna chochote kitakachoruhusiwa kuingia ambacho kitavuruga msingi wa imani ambao juu yake tumekuwa tukijenga tangu ujumbe ulipokuja mwaka 1842, 1843, na 1844. Nilikuwa katika ujumbe huu, na tangu hapo nimeendelea kusimama mbele ya ulimwengu, mwaminifu kwa nuru ambayo Mungu ametupa. Hatuna kusudio la kuondoa miguu yetu kutoka kwenye jukwaa ambalo miguu yetu iliwekwa siku baada ya siku tulipomtafuta Bwana kwa maombi ya bidii, tukitafuta nuru. Je, unadhani kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Nuru hiyo imekuwa ikiniongoza tangu ilipotolewa. Review and Herald, Aprili 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.

Moja ya ishara za 'Musa huko Kadeshi' ni kupiga Mwamba kwa fimbo, ishara ya mamlaka. Mara ya kwanza ilikuwa mamlaka ya Mungu, na mara ya pili ilikuwa mamlaka ya mwanadamu. Darasa linalowakilishwa na Musa katika Kadeshi ya pili linaonyeshwa kama walevi wa Efraimu, ambao hutumia mamlaka yao ya kiteolojia (fimbo) kushambulia ujumbe wa mvua ya masika, ambao ni ujumbe wa njia za kale za 1840 hadi 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.

Jumbe zote zilizotolewa kuanzia mwaka 1840 hadi 1844 zitiwe msisitizo sasa, kwa kuwa kuna watu wengi ambao wamepoteza mwelekeo. Jumbe hizo zifikishwe katika makanisa yote.

“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.

"Kristo alisema, 'Heri macho yenu, kwa kuwa yanaona; na masikio yenu, kwa kuwa yanasikia. Kwa maana, amin, nawaambia, ya kwamba manabii wengi na watu wenye haki walitamani kuyaona mambo mnayoyaona, wala hawakuyaona; na kuyasikia mambo mnayosikia, wala hawakuyasikia' [Mathayo 13:16, 17]. Heri macho yaliyoona mambo yaliyoonekana katika miaka ya 1843 na 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.

"Ujumbe ulitolewa. Wala hapapaswi kuchelewa kurudia ujumbe huo, kwa kuwa ishara za nyakati zinatimia; kazi ya kufunga lazima ikamilishwe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe hivi karibuni utatolewa kwa mpango wa Mungu ambao utaongezeka na kuwa kilio kikuu. Kisha Danieli atasimama katika fungu lake, 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.

Jaribio la kwanza la mana ni majaribio matatu. La mwisho kati ya majaribio kumi ni jaribio la malaika wa tatu. Vyote viwili, la kwanza na la mwisho, vinawakilisha "pumziko" kama ishara ya jaribio. Jaribio la kwanza ni majaribio matatu, yanayomwakilisha malaika wa kwanza ambaye hufuatiwa na malaika wa pili, lakini jaribio la nne, ambapo kuna kutiwa muhuri na kuinuliwa kama bendera, linawakilishwa na Masa na Meriba. Malaika wa tatu, anayewakilishwa na majaribio ya tano na ya sita, ndiye jaribio la tatu, ambalo lilifuata jaribio la pili la Masa na Meriba, na jaribio la kwanza la mana.

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.

Uchokozi uliotokea Taberah ulioelezwa katika Hesabu 11:1-3 ni jaribio la saba. Mistari inayoanzisha jaribu la moto la imani linalowakilishwa na “Taberah,” linalomaanisha ‘mahali pa kuungua,’ inatanguliwa na mistari inayotambulisha safari ya watu wa Mungu kupitia jangwani. Kutovumilia kulikodhihirishwa katika sura ya kumi kunapinganishwa na wale mia na arobaini na nne elfu wanaomfuata Mwana-Kondoo kokote aendako. Hawa ndio wenye uvumilivu wa watakatifu, lakini Israeli ya kale ilikuwa ikidhihirisha kutovumilia katika sura ya kumi, jambo linalopelekea jaribio lao la moto katika sura ya kumi na moja.

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.

Nao wakaondoka kutoka katika mlima wa Bwana, safari ya siku tatu; na sanduku la agano la Bwana likawatangulia katika hiyo safari ya siku tatu, ili kuwatafutia mahali pa kupumzika. Na wingu la Bwana lilikuwa juu yao mchana, walipotoka kambini. Ikawa, sanduku lilipoondoka, Musa akasema, Inuka, Ee Bwana, na adui zako watawanyike; na wakuchukiao wakimbie mbele zako. Na lilipopumzika, akasema, Rudi, Ee Bwana, kwa maelfu mengi ya Israeli. Hesabu 10:33-36.

The next verse introduces the rebellion of Taberah.

Aya inayofuata inatambulisha uasi wa Tabera.

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.

Watu walipolalamika, jambo hilo likamchukiza Bwana; Bwana akasikia, hasira zake zikawaka; moto wa Bwana ukawaka katikati yao, ukawateketeza waliokuwa katika sehemu za mwisho za kambi. Watu wakamlilia Musa; na Musa alipomwomba Bwana, moto ukazimika. Akapaita mahali pale Tabera, kwa sababu moto wa Bwana uliwaka kati yao. Hesabu 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.

Uchochezi uliofuata udhihirisho wa moto ulikuwa tamaa ya chakula cha nyama, nao ni jaribu la nane. Hili lipo katika Hesabu 11:4-34. Malalamiko huko Tabera yanawakilisha asili ya juu iliyoharibika na ukosefu wa subira, na uasi wa tamaa ya vyungu vya nyama vya Misri unawakilisha asili ya chini. Moto unawakilisha utakaso kwa moto wa Mjumbe wa Agano katika Malaki sura ya tatu, kwa kuwa kwa kinabii Tabera humaanisha mahali pa kuteketezwa, na mahali pa kuteketezwa katika Neno la kinabii la Mungu pako katika Malaki sura ya tatu, ambako moto huzalisha kundi lisilo na subira lililokusudiwa kusafishwa na kundi lenye subira ambalo hutakaswa kama sadaka inayoinuliwa.

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.

Wale wanaowakilishwa na Musa katika jaribio lenye vipengele viwili la asili ya juu na ya chini ya Taberah ni wale laki moja na elfu arobaini na nne ambao wameimarishwa katika ukweli kiakili na pia kiroho. Akili hutambua asili ya juu, na huwakilisha kwa namna ya kiroho muungano wa Uungu na ubinadamu. Uungu unaweza tu kuunganishwa na ubinadamu wakati asili ya chini imesulubiwa na imekufa. Kuwa umeimarishwa katika ukweli kiakili na kiroho kunaashiria uzoefu wa kutiwa muhuri. Moto wa Taberah huwakilisha utenganisho wa mwisho wa ngano na magugu katika kazi ya Kristo ya kulisimamisha hekalu la wale laki moja na elfu arobaini na nne.

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.

Jaribio la tisa ni uasi wa Miriamu na Aroni unaopatikana katika Hesabu 12. Uchokozi huo haukuwa tofauti na ule wa Kora, Dathani na Abiramu, au ule wa Minneapolis mwaka 1888. Suala halikuwa tu kukataa ujumbe wa Mungu, bali kukataa chaguo la Mungu la uongozi.

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.

Kulaaniwa kwa viongozi wanaokataa si tu ujumbe, bali pia mjumbe, hutangulia jaribio la kumi. Uongozi hujitokeza kama waritadi kabla tu ya sheria ya Jumapili, ambayo ndilo jaribio la kumi. Sheria ya Jumapili inaambatana na msalaba, na njiani kuelekea msalabani, yaani sheria ya Jumapili, uongozi ulimchagua Baraba, Kristo wa uongo, kwa kuwa ‘bar’ humaanisha ‘mwana wa’ na ‘abba’ humaanisha ‘baba.’ Tunapokaribia msalaba (sheria ya Jumapili) au Kadesh, uongozi huonyesha uasi kamili kwa kuchagua Kristo bandia na pia kutamka moja kwa moja kwa mamlaka za kiraia kwamba hawana mfalme ila Kaisari.

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.

Jaribio la saba, la nane na la tisa yanabainisha mchakato wa kutiwa muhuri, lakini mfano ni wa wanawali wapumbavu. La kumi kati ya majaribio hayo lilikuwa uasi wa kwanza wa Kadeshi, likiwa kielelezo cha mwaka 1863. Kuanzia 1846 Waebrania waliletwa kwenye Mlima Sinai kupokea Sheria. Vibao viwili vya Amri Kumi ni ishara ya uhusiano wa agano la Mungu na Israeli ya kale ya kimwili, na vibao viwili vya Habakuki ni ishara ya uhusiano wa agano la Israeli ya kisasa ya kiroho. Kibao cha pili kiliwekwa wazi mwaka 1850, na kama vile Israeli ya kale iliahidi kuishika Sheria, ifikapo 1856 jaribio la mwisho lililetwa, kama inavyoakisiwa na wapelelezi waliotembelea Nchi ya Ahadi. Maoni ya walio wengi yaliyofikiwa katika miaka saba kuanzia 1856 hadi 1863 yalikuwa kwamba jangwa la Laodikia ndiko walikotaka kufia.

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.

Kipindi cha 1844 hadi 1863 kinaakisiwa na kipindi kinachoanza kwa ubatizo katika Bahari ya Shamu na kuishia kwa ubatizo mwingine katika Mto Yordani, katika mahali pale pale ambapo Yesu angekuwa Kristo alipobatizwa baadaye na Yohana. Ubatizo katika Bahari ya Shamu ulitambulisha uhusiano wa agano na Israeli ya kale. Uhusiano huo ulianza kwa ndoa ambayo wakati huohuo ilianzisha mfululizo wa majaribio kumi. Kisha wakaletwa Sinai na wakaahidi kushika sheria Yake, lakini hawakufanya hivyo, na kisha wakashindwa jaribio la kumi na la mwisho katika uasi wa kwanza wa Kadeshi. Baada ya miaka arobaini, na baada ya uasi wa pili uliokuwa mkubwa zaidi huko Kadeshi, waliingia katika Nchi ya Ahadi kwa kubatizwa katika Mto Yordani.

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.

Alama zote za njia za ubatizo zimefungamanishwa na agano. Historia ya omega na Kadeshi ya pili zinaendana na historia ya Kadeshi ya kwanza, ile ya alfa. Uasi wa omega wa Musa ulikuwa mkubwa zaidi kuliko uasi wa taifa zima katika uasi wa alfa wa Kadeshi. Omega siku zote ni kuu zaidi. Maasi hayo mawili pamoja yanawakilisha uasi wa wasomi na wasio na elimu wa Isaya wanaokataa kuingia katika raha ya ujumbe wa mvua ya mwisho.

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 ya Shamu, Mto Yordani na Mto Yordani), la kwanza la Musa na la mwisho la Kristo; hivyo Musa ni Alfa na Kristo ni Omega. Herufi iliyo kati ya herufi ya kwanza na ya ishirini na mbili za alfabeti ya Kiebrania, ya kumi na tatu, ikiambatanishwa na kufuata herufi ya kwanza ambayo kisha inaambatanishwa na herufi ya mwisho, ya ishirini na mbili, huunda neno la Kiebrania “ukweli.” Ubatizo wa kati ulikuwa Mto Yordani na Kadeshi. Ubatizo wa kwanza katika Bahari ya Shamu ulifuatiwa na ubatizo katika Yordani. Lakini ubatizo wa kwanza katika Yordani uliahirishwa kwa miaka arobaini mpaka ziara ya pili huko Kadeshi na ubatizo halisi wa Yordani. Ubatizo wa tatu, uliowakilisha wakati wa kujiliwa kwa Wayahudi, ulikuwa umefika wakati Kristo alipoanza kazi Yake ya kuthibitisha agano kwa muda wa juma moja katika utimilifu wa Danieli sura ya tisa aya ya ishirini na saba, nao ulikuwa 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.

Ubatizo wa kwanza katika Bahari ya Shamu ni ujumbe wa malaika wa kwanza, na ziara mbili za Kadeshi zinawakilisha "kuwiri", kwa kuwa katika ziara ya kwanza ya Kadeshi na kwenye Mto Yordani ndipo uasi wa watu wa agano la Mungu unawakilishwa, na katika Kadeshi ya pili uasi wa uongozi unadhihirishwa. Kadeshi na ziara hizo mbili zinawakilisha kuwiri kwa ujumbe wa malaika wa pili ambamo makundi mawili yanadhihirishwa, na makundi yote mawili yanawakilishwa na wananchi pamoja na uongozi. Ubatizo wa Kristo ni ujumbe wa malaika wa tatu wakati ngano na magugu vinapotenganishwa, kama Israeli ya kale ilivyotenganishwa na bibi-arusi wa Kikristo ambaye Kristo alimuoa katika saa ya hukumu ya Israeli ya kale.

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.

Kipindi cha 1844 hadi 1863 ni kuanzia Bahari Nyekundu hadi uasi wa kwanza huko Kadeshi. Mwaka 1844 ni uvukaji wa Bahari Nyekundu, mwaka 1846 ni mana, ishara ya jaribio la Sabato ambalo wanandoa White walilifaulu mwaka 1846 walipooana. Mwaka 1849 Bwana alinyoosha mkono wake mara ya pili ili kukusanya watu wake. Alikuwa amewakusanya wakati wa ujumbe wa malaika wa kwanza, wakati jedwali la kwanza la Habakuki lilipowasili katika historia, na jedwali la pili lilibuniwa kwa kusudi hilo hilo.

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.

Chati ya omega ya 1850 ililenga kukusanya na kujaribu, kwa kuwa hicho ndicho chati ya alfa ya 1843 ilifanya. Malaika wa kwanza alikuwa na chati, na malaika wa tatu pia alikuwa na chati, kwa maana wa kwanza ni alfa na wa tatu ni omega. "Chati mbili" ni alama za njia za malaika wa kwanza na wa tatu—si wa pili. Kipindi cha kinabii cha "chati" kinaanza na chati iliyo na kosa na kinamalizika na chati isiyo na kosa. Historia kati ya chati hizo mbili ni historia ya malaika wa pili, ambapo chati iliwekwa kando hadi 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.

Baada ya mwaka 1843 kuisha tarehe 19 Aprili 1844, chati ya 1843 iliwekwa kando kwa sababu wakati huo ilikuwa imetabiri kimakosa mwaka 1843. Kuanzia tarehe 19 Aprili 1844 hadi 1850 hakukuwa na meza ya Habakuki. Katika historia ya malaika wa pili, hapakuwa na chati na—Babeli ilianguka. Alfa ni meza, omega ni meza, na katikati ni anguko la Babeli; ishara ya uasi inayohusishwa na kipindi ambacho hakukuwa na meza. Kipindi cha kihistoria cha meza za Habakuki kinabeba saini ya ukweli.

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.

Mwaka 1850 uliwakilishwa kwa mfano na Sinai na utoaji wa Sheria. Tukio hilo lilikumbukwa kwa Pentekoste, wakati mikate miwili ya kutikiswa ilipoinuliwa. Mchakato wa kuinua mikate hiyo ya kutikiswa unaonyeshwa na uchapishaji na utangazaji wa chati mnamo Mei 1842, na historia ya 1849 wakati chati ya pili iliandaliwa na 1850 ilipokuwa inapatikana. Kipindi hiki kinawakilishwa katika mstari wa Kristo kama siku hamsini tangu kufufuka kwake hadi Pentekoste, kipindi kilichogawanywa katika siku arobaini zikifuatiwa na kumi.

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.

Mnamo mwaka 1849 Kristo alinyoosha mkono wake mara ya pili, na mwaka 1850 kibao cha pili cha Habakuki kilipatikana, na mchakato wa kujaribiwa kuelekea Kadeshi ukaendelea. Mwaka 1856 jaribio la mwisho kati ya majaribio kumi ya Waisraeli wa kale liliwasili, wakati nuru mpya kuhusu ufunuo wa kinabii wa msingi wa Miller ilipochapishwa katika jarida la harakati hiyo. Kwa siku 2,520 za kinabii, kuanzia 1856 hadi 1863, wapelelezi waliingia kuipeleleza nchi. Mwaka 1863 walichagua kiongozi mpya wa kuwarudisha Misri.

We will continue these truths in the next article.

Tutaendelea na mambo haya ya kweli katika makala ijayo.

“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.

"Katika maono niliyopewa huko Bordoville, Vermont, Desemba 10, 1871, nilionyeshwa kwamba nafasi ya mume wangu imekuwa ngumu sana. Mzigo wa mahangaiko na kazi umekuwa juu yake. Ndugu zake katika huduma hawajakuwa na mizigo hii ya kubeba, wala hawajathamini kazi zake. Shinikizo la kudumu juu yake limemchosha kiakili na kimwili. Nilionyeshwa kwamba uhusiano wake na watu wa Mungu, kwa mambo fulani, ulifanana na ule wa Musa kwa Israeli. Kulikuwa na wanaonung’unika dhidi ya Musa, walipokuwa katika hali ngumu, na kumekuwa na wanaonung’unika dhidi yake." Ushuhuda, juzuu ya 3, 85.