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.
Njengamanje sibhekene nophawu lwesiprofetho lwango-1863. Besigxilise ukunaka kwethu eKadeshi yaseBhayibhelini njengophawu lokuvukela kuka-Israyeli wasendulo “ekuphumuleni” okwaletha ukufa kwabo phakathi nesikhathi esafinyelela esiphethweni eKadeshi, ngaleyo ndlela kuboniswa ukwenqatshwa “kwezindlela zakudala” zikaJeremiya ngo-1863 lapho “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha zenqatshwa.
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.
Ekuphishekeleni ukukhanya okuhambisana neKadeshi no-1863, besilokhu sihlonza izivivinyo eziyishumi ezafinyelela eKadeshi. Sizihlonze izivivinyo ezintathu zokuqala njengokuvivinywa kwemana. Lezo zinyathelo ezintathu zingamelwa njengezimangaliso noma njengezivivinyo, futhi ukuphumula kweSabatha, okuyisivivinyo sokuqala kweziyishumi, kuhambisana nesivivinyo seshumi, esihlonzwa ngokucace kakhulu nguPawulu kwabaseHebheru ngokuthi “ukuphumula.” Izivivinyo eziyishumi zinokuphumula kwe-alpha nokuphumula kwe-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.”
Akunandaba ukuthi umfundi wesiprofetho ufisa ukuyichaza kanjani “leyo nkululeko” amaHeberu ayeyala eKadeshi—ngokuba ngokwesiprofetho yonke “inkululeko,” (umugqa phezu komugqa) ibhekisela “ekuphumuleni nasekuvuseleleni” okuyimvula yangasemuva. IKadeshi iwuphawu oluyinhloko lokwenqatshwa kombiko wemvula yangasemuva kanye nokwenzeka kwemvula yangasemuva uqobo, ngokuba ukubekwa uphawu okufeziwe phezu kwabaliikhulu namashumi amane nane eKadeshi kuwukuzinza eqinisweni kokubili “ngokwengqondo nangokomoya.”
“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.
“Masinyane nje lapho abantu bakaNkulunkulu sebebekiwe uphawu emabunzini abo—akusiwo noma yiluphi uphawu noma isibonakaliso esingabonakala, kodwa kuwukuzinza eqinisweni, kokubili ngokwengqondo nangokomoya, ukuze banganyakaziswa—masinyane nje lapho abantu bakaNkulunkulu sebebekiwe uphawu futhi sebelungiselelwe ukuzanyazanyiswa, kuyofika. Ngempela, sekusele kuqalile kakade; izahlulelo zikaNkulunkulu seziphezu kwezwe manje, ukusixwayisa, ukuze sazi okuzayo.” The Seventh-day Adventist Bible Commentary, umqulu 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.
Ukuzinza “eqinisweni” “ngokwengqondo” kumela ukwamukela indlela “yomugqa phezu komugqa” njengendlela eyodwa kuphela engcwelisiwe ekutadisheni iZwi likaNkulunkulu. Le ndlela emincane yaqinisekiswa njengendlela efanele ngo-Agasti ka-1840, lapho “izixuku eziningi zaqiniseka ngokulunga kwezimiso zokuhunyushwa kwesiprofetho ezamukelwa nguMiller nabangane bakhe, futhi umfutho omangalisayo wanikezwa inhlangano ye-advent.” Lowo “mfutho omangalisayo” umelela ukubonakaliswa kwamandla oMoya oNgcwele owathumela umyalezo wengelosi yokuqala emhlabeni wonke ngo-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.
Labo ababamba iqhaza emsebenzini owawumele “umfutho omangalisayo” banikwa amandla okwenza wona lowo msebenzi ngamandla kaMoya oNgcwele. UMoya oNgcwele wabonakalisa amandla Akhe kuphela phakathi kwalabo ababemukele indlela engcwele yokusebenza. UMoya oNgcwele wabonakalisa amandla Akhe kuphela ngaphakathi kwalabo ababemukele indlela engcwele yokusebenza.
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.
Ukuzinza eqinisweni ngokwengqondo kungukwamukela indlela yokusebenza yomugqa phezu komugqa, futhi “ukwamukela” indlela yokusebenza yomugqa phezu komugqa kumelwe kumLaodike ngokuvulwa komnyango wenhliziyo ukuze kungene isiThunywa esiya eLaodike esimweni soMoya oNgcwele. Ukwamukela leyo ndlela engcwele yokusebenza kuletha amandla oMoya oNgcwele engqondweni yalabo abazinza eqinisweni ngokwengqondo. Ukwamukela leyo ndlela yokusebenza kuveza umoya wokukhonza omelelwa njengokuhlangana kobuNkulunkulu nobuntu. Ukusetshenziswa kwendlela yeBhayibheli yomugqa phezu komugqa, lapho kuhlanganiswe nokukholwa, kumelwe njengokuzinza eqinisweni ngokwengqondo, futhi iqiniso (umyalezo) elivezwa yileyo ndlela yokusebenza alinakuhlukaniswa noJesu, oyiziwi. Ukwamukela umyalezo weZwi laKhe kungukwamukela uMoya oNgcwele engqondweni yakho. Ngakho-ke, ukuzinza eqinisweni ngokwengqondo kuveza ulwazi lomoya olwamukela uphawu lokuvunywa lukaNkulunkulu.
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.”
IKadeshi yayiyisivivinyo sokugcina sika-Israyeli wasendulo. Izigaba ezimbili zabaphuzi bewayini encwadini kaJoweli zihlukaniswa futhi zivezwane ngokwenqaba noma ngokwamukela isigijimi semvula yokugcina uJoweli ayichaza ngokuthi “iwayini elisha,” ngokuphambene newayini elibilisiwe elalidliwa esinye isigaba. “Iwayini elisha” likaJoweli liyikho “ukuphumula” kukaPawulu, kumaHebheru isahluko sesithathu nesesine. Futhi kuyikho lokho “izidakwa zakwa-Efrayimi” zika-Isaya ezenqaba “ukukuzwa”—“abatshela kubo wathi, ‘Yilokhu ukuphumula eningaphumuza ngakho okhatheleyo; yilokhu-ke ukuqabuleka’: nokho abazange bavume ukuzwa. Kodwa izwi leNkosi laba kubo umyalo phezu komyalo, umyalo phezu komyalo; umugqa phezu komugqa, umugqa phezu komugqa; lapha kancane, laphaya kancane; ukuze bahambe, bawele emuva, baphihlizwe, babanjwe ogibeni, bathathwe.”
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.
Sesibonile ukuthi ukuvukela kuka-Aroni kwethole legolide kumele “izivivinyo ezimbili” kweziyishumi eziphetha eKadeshi. Ukwahlukaniswa kwaleso sivivinyo sibe yizivivinyo ezimbili kuyavumelana nesikhathi sokuvivinywa semvula yakamuva esimelwe “ngesivivinyo somfanekiso wesilo,” okuyiso sivivinyo esinquma isiphetho sabantu bakaNkulunkulu. IsAmbulo seshumi nantathu sikhomba “ukuvukela,” ngokuba inani “lishumi nantathu” limele ukuvukela.
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.
Isahluko siqala ngesilo sasolwandle sobupapa, uphawu oluphambili lokuhlubuka emhlabeni, njengoba uDaniyeli esikhomba njengamandla akhuluma amazwi amakhulu amelene noPhezukonke. Lokho kuhlubuka kulandelwa ukuhlubuka kwesilo somhlaba, i-United States, esibe sesiphoqelela umhlaba wonke ukuba ulandele isibonelo sabo sokuhlubuka. Iphethini yokuhlubuka kwesithathu esahlukweni itholakala kokokuqala kwalokho kuhlubuka okuthathu, okumelelwa njengesilo sasolwandle, uphawu lweVatican. Evesini leshumi nanye i-United States ikhuluma njengodrako, ngaleyo ndlela yakha umfanekiso wesilo—umfanekiso weVatican. Kusukela evesini leshumi nambili kuya phambili i-United States iphoqelela umhlaba ukuba wenze okufanayo. Ukuhlubuka kuka-Aroni kuyingxubevange yezinhlangothi ezimbili, kumelela ukuhlubuka kwe-United States bese kuba ukuhlubuka komhlaba wonke lapho umfanekiso womhlaba wonke weVatican usuphoqelelwe.
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.
Ukuhlubuka kuka-Aroni kukhomba zombili izikhathi, ezimelelwa njengokukhonza izithombe ngesikhathi uMose engekho, kulandelwe ukukhonza izithombe ngesikhathi uMose ekhona. UMose wayesamukela uMthetho, ngakho-ke umelela uMthetho kaNkulunkulu njengendawo ehlukanisayo ekuhlubukeni. Isivivinyo esimelwe yisithombe segolide sika-Aroni sesilo-esiyithole siyisivivinyo sango-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.
Kungumthetho weSonto wokuvivinya, omele umugqa ohlukanisa phakathi kokuphila nokufa. Ungumugqa ohlukanisa phakathi kweZwe Lesithembiso noma ukufa ehlane, umugqa ohlukanisa phakathi kophawu lwesilo noma uphawu lukaNkulunkulu, umugqa ohlukanisa phakathi kwesiphetho sikaShebna waseLawodikeya noma sika-Eliyakimi waseFiladelfiya. Izivivinyo ezintathu zokuqala, ezimelwe yimana, zifanekisela impikiswano yeSabatha noma yeSonto, njengoba kwenza nesivivinyo seshumi. Umugqa ohlukanisayo ekuvukeleni kuka-Aroni kwethole legolide omele kokubili isivivinyo sesihlanu nesesithupha—futhi ungumthetho weSonto.
The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.
Isivivinyo sesine singamanzi aseMasa, okusho “ukuvivinya”, naseMeriba, okusho “uphawu lukaJehova”, futhi sitholakala ku-Eksodusi 17:1–7, lapho kukhonjiswa khona ngokusobala njengokuthi “ukuvivinya iNkosi”.
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
Lonke ibandla labantwana bakwa-Israyeli lasuka ehlane laseSini, ngokwezigaba zohambo lwabo, ngokomyalo kaJehova, lamisa eRefidimi; kodwa kwakungekho manzi okuba abantu baphuze. Ngakho abantu baxabana noMose, bathi: Siphe amanzi ukuba siphuze. UMose wathi kubo: Ningani nina nixabana nami na? Ningani nilinga uJehova na? Abantu base bomela khona amanzi; abantu bakhonona ngoMose, bathi: Kungani usikhiphile eGibhithe, ukuba usibulale thina nabantwana bethu nezinkomo zethu ngokoma na?
And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.
UMose wayesekhala kuJehova, ethi: “Ngizakwenzenjani ngalesi sizwe? Sekuseduze ukuba bangikhande ngamatshe.”
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.
INkosi yase ithi kuMose: Hamba phambi kwabantu, uhambe kanye nawe nabadala bakwa-Israyeli; nentonga yakho owashaya ngayo umfula, uyithathe ngesandla sakho, uhambe. Bheka, mina ngiyakuma phambi kwakho lapho edwaleni eHorebe; wena-ke uyakulishaya idwala, kuphume amanzi kulo, ukuze abantu baphuze. UMose wenza kanjalo phambi kwamehlo abadala bakwa-Israyeli.
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.
Wayiqamba igama laleyo ndawo ngokuthi iMasa neMeriba, ngenxa yokuphikisana kwabantwana bakwa-Israyeli, nangenxa yokuthi balinga uJehova, bethi, “UJehova uphakathi kwethu, noma qha?” Eksodusi 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.
Ukuvivinywa okumelwe ngu-“Massah,” nophawu olumelwe ngu-“Meribah” kuyialfa yesiprofetho ehlangana ne-omega yayo yesiprofetho lapho uMose eshaya leloDwala elifanayo okwesibili. Lokhu kusho ukuthi okwesine kwezishumi zokucunula kumelwe eKadeshi, ngoba iKadeshi yesibili yilapho uMose eshaya khona iDwala ngokuvukela. Lokhu kuveza ukuthi iKadeshi, njengophawu, ihlanganisa ukuvivinywa kwamanzi okuveza uphawu.
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.
Ukuhlolwa kwamanzi okuveza isibonakaliso kuyisivivinyo somlayezo wemvula yamuva. U-1863 kwakuyilapho isibonakaliso kwakufanele siphakanyiswe khona, kodwa maye; u-1863 wayenguKadeshi wokuqala kuphela, kanti uKadeshi wesibili useseduze emthethweni weSonto ozayo masinyane. IMasa neMeriba zimelela isivivinyo sokugcina sabayizinkulungwane eziyikhulu namashumi amane nane ngaphambi nje kokuba baphakanyiswe babe yisibonakaliso emthethweni weSonto. Kwakungeyona igunya laseRoma, noma igunya lamaJuda, elahlela ukufa kukaKristu. Lelo gunya lagunyazwa emkhandlwini waseZulwini ezikhathini eziningi ngaphambi kwesiphambano. UMose wasebenzisa induku yakhe, induku egcotshwe nguNkulunkulu uqobo lwaKhe, ukushaya iDwala— kodwa kanye kuphela. Lelo Dwala ngokokuphefumulelwa limelelwa yimilayezo ka-1840 kuya ku-1844, okuyiqiniso lasendulo eliyizisekelo elimelela indlela yabalungileyo. Esivivinyweni esimelelwa yiMasa, amanzi asindisayo, angamanzi aphuma eDwaleni lezindlela zasendulo. Lawo manzi avivinya futhi akhiqize izigaba ezimbili; esinye esophawu lwesilo, kanti esinye esophawu lukaNkulunkulu, njengoba kumelelwa uphawu lukaNkulunkulu phezu kwalabo abaphakanyiswa babe yisibonakaliso, njengoba kumelelwa yiMeriba.
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.
Ithempele lase liqediwe ngaphambi kwesimemezelo sesithathu sika-Artaxerxes, okusungula ukuthi ithempeli lamaMillerite uKristu alimisayo eminyakeni engamashumi amane nesithupha kusukela ku-1798 kuze kube ngu-1844, lase liqediwe ngaphambi kwengelosi yesithathu, emelwe ukufika kwesimemezelo sesithathu. Abayizinkulungwane eziyikhulu namashumi amane nane bayabekwa uphawu ngaphambi nje komthetho weSonto, lapho-ke bephakanyiswa khona njengomnikelo wesibonakaliso wezithelo zokuqala zePentekoste, njengasezinsukwini zakudala. IMasa neMeriba ziveza uvivinyo lwamanzi olumelwe yisigijimi Sokukhala Kwaphakathi Kwamabili emlandweni wengelosi yokuqala nowesithathu.
The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.
Umsebenzi wokuhlanganisa ubuNkulunkulu nobuntu ubuye ufanekiswe njengokuhlanganiswa kwamathempeli amabili. Ubuye futhi ufanekiswe njengomshado lapho owesilisa nowesifazane, noma ithempeli lesifazane nethempeli lesilisa, behlanganiswa babe nyama nye. UKristu wamisa ithempeli lamaMillerite ngenhloso yokubaholela ethempelini laKhe laseZulwini lapho babeyothola khona “ukuphumula,” okufanekiswe emlandweni ka-1844 ngeSabatha losuku lwesikhombisa.
When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.
Lapho lokhu kuqonda ngoMasa noMeriba, njengovivinyo lwesine, kusetshenziswa phakathi kovivinyo lokuvula oluphinde lumelele izivivinyo ezintathu, bese lulandelwa ngumthetho weSonto wezivivinyo zesihlanu nesesithupha—khona-ke ungabona, kodwa kuphela uma uzimisele ukubona, ukuthi uvivinyo lwezikhathi ezintathu lwemana luyisivivinyo sokuqala, olulandelwa uvivinyo olwandulela uvivinyo lwesithathu olunezingxenye ezimbili lwethole legolide lika-Aroni. UMasa noMeriba bamelwe ndawonye, ngokuba kusemyalezweni wengelosi yesibili kuphela lapho kutholakala khona “ukuphindwa” okungokwesiprofetho. Izivivinyo ezintathu zokuqala zemana ziyimyalezo wengelosi yokuqala. Uvivinyo lukaMasa noMeriba luyimyalezo wengelosi yesibili, futhi ukuhlubuka kuka-Aroni kuyimyalezo wengelosi yesithathu.
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.
Isivivinyo sesihlanu yisivivinyo sethole legolide lika-Aroni, esiqala ngokubonakaliswa kokukhonza izithombe, lapho abavukeli becabanga ukuthi ukuhlubuka kwabo obala kwakufihlekile kuNkulunkulu.
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.
Kwathi abantu bebona ukuthi uMose uyephuza ukwehla entabeni, abantu babuthana ku-Aroni, bathi kuye: Sukuma, usenzele onkulunkulu abayakuhamba phambi kwethu; ngokuba lo Mose, umuntu owasikhuphula ezweni laseGibithe, asazi ukuthi kwenzekeni ngaye. U-Aroni wathi kubo: Khumulani amacici egolide asezindlebeni zabafazi benu, nezamadodana enu, nezamadodakazi enu, niwalethe kimi. Bonke abantu bakhumula amacici egolide ayesezindlebeni zabo, bawaletha ku-Aroni. Wawamukela ezandleni zabo, wakubumba ngesikere sokubaza, esekwenze ithole elibunjiweyo; base bethi: Laba bangonkulunkulu bakho, Israyeli, abakukhuphula ezweni laseGibithe. U-Aroni kwathi ekubona lokho, wakha i-altare phambi kwalo; u-Aroni wamemeza, wathi: Kusasa kuyakuba ngumkhosi kuJehova.
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.
Base bevuka ekuseni ngakusasa, benikela ngeminikelo yokushiswa, baletha neminikelo yokuthula; abantu bahlala phansi ukuba badle baphuze, base besukuma bayokuzijabulisa. Eksodusi 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.
Isivivinyo sesithupha siyingxenye yesibili yokuvukela kwethole legolide, lapho uMose ebuya ekwamukeleni iMiyalo Eyishumi. UMose uyabuza, “Ngubani ongakolukaJehova na?” iningi lahlala lingenzi lutho noma lazihlanganisa nabakhonza izithombe, libonakalisa ngokusobala lokho kuvukela okufanayo ebukhoneni bomlamuleli.
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.
Izivivinyo zesihlanu nezesithupha ngokusobala ziyisifaniso futhi ziyavumelana nomthetho weSonto. U-Eliya eNtabeni iKarmeli ubuza umbuzo ofanayo nalowo owabuzwa nguMose. Khethani namuhla eniyakumkhonza, kukhomba esivivinyweni somthetho weSonto. Isifanekiso somfanekiso wesilo sivivinyo sikhomba emthethweni weSonto. Ukuhlukaniswa kwabaLevi endabeni ka-Aroni kanye nokwahlukaniswa kwezizwe eziyishumi nambili endabeni yamathole amabili egolide kaJerobowamu, kukhomba ukuhlukaniswa kwabahlakaniphileyo nabayiziwula emthethweni weSonto. AbaseLawodikeya bayizintombi eziyiziwula, njengoba kufakazelwa nguDadewethu White, ngakho-ke ukuhlukaniswa kwezintombi emthethweni weSonto kungukwahlukaniswa kwabaseLawodikeya nabaseFiladelfiya. Izivivinyo zesihlanu nezesithupha, okuyisivivinyo esisodwa esinezingxenye ezimbili, ziyavumelana nomthetho weSonto, okusho ukuthi ziyavumelana no-1863, kanye neKadeshi.
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.
Izahluko zamashumi amathathu nambili namashumi amathathu nantathu zika-Eksodusi zigcwaliseka ngalolo suku olufanayo impela, kuhlukaniswe amahora ambalwa nje kuphela, futhi lolo suku lufanekisa u-1863 neKadeshi. Esahlukweni samashumi amathathu nantathu uMose ucela ukubona inkazimulo kaNkulunkulu. Ngakho-ke, simbona uMose ezivivinyweni zesihlanu nesesithupha eguqulwa abe yizinkulungwane eziyikhulu namashumi amane nane. Lowo Mose ofanayo useKadeshi futhi eshaya iDwala ngokwesibili, ngaleyo ndlela emele isigaba esichotshozwa yiDwala abasenqaba ukuwela phezu kwalo. Lelo Dwala lingumyalezo, ngakho-ke kukhona izimpawu ezimbili zikaMose eKadeshi, esinye sibonakalisa inkazimulo kaNkulunkulu kanti esinye senqaba iDwala.
“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.
“Mababe ngabantu labo abema njengabalindi bakaNkulunkulu ezindongeni zaseSiyoni, abantu abakwazi ukubona izingozi zisengakafiki kubantu,—abantu abakwazi ukuhlukanisa phakathi kweqiniso nephutha, ukulunga nokungalungi.
“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.
“Isixwayiso sesifikile: Akufanele kuvunyelwe kungene lutho oluyophazamisa isisekelo sokukholwa esiye sakha phezu kwaso selokhu umlayezo wafika ngo-1842, 1843, nango-1844. Ngangingaphakathi kulo mlayezo, futhi kusukela ngaleso sikhathi bengilokhu ngimi phambi komhlaba, ngithembekile ekukhanyeni uNkulunkulu asinike khona. Asihlosile ukususa izinyawo zethu epulatifomini ezabekwa kuyo njengoba usuku nosuku sasifuna iNkosi ngomkhuleko oqotho, sifuna ukukhanya. Nicabanga ukuthi ngingakuyeka ukukhanya uNkulunkulu anginike kona na? Kufanele kube njengeDwala Laphakade. Bekulokhu kungihola selokhu nganikezwa khona.” Review and Herald, April 14, 1903.
One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.
Olunye lwezifanekiso zika “Mose eKadeshi” lushaya iDwala ngenduku, uphawu lwegunya. Ngokokuqala kwakuyigunya likaNkulunkulu, kanti ngokwesibili kwakuyigunya lomuntu. Isigaba esimelwe nguMose eKadeshi lesibili simelwe njengezidakwa zakwa-Efrayimi, ezisebenzisa igunya lazo lezezimfundiso zenkolo (induku) ukuhlasela umlayezo wemvula yokugcina, okuwumlayezo wezindlela zakudala zango-1840 kuya ku-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.
“Yonke imiyalezo eyanikezwa kusukela ngo-1840 kuya ku-1844 kumelwe yenziwe ibe namandla manje, ngoba kukhona abantu abaningi abalahlekelwe ukuqondisa kwabo. Imiyalezo kufanele iye kuwo wonke amabandla.
“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.
“UKristu wathi, ‘Abusisiwe amehlo enu, ngokuba ayabona; nezindlebe zenu, ngokuba ziyezwa. Ngokuba ngiqinisile ngithi kini, Abaprofethi abaningi nabantu abalungileyo bafisa ukubona lezo zinto enizibonayo, kodwa abazibonanga; nokuzwa lezo zinto enizizwayo, kodwa abazizwanga’ [Mathewu 13:16, 17]. Abusisiwe amehlo abona izinto ezabonwa ngowe-1843 nangowe-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.
“Isigijimi sanikezwa. Futhi akufanele kube khona ukubambezeleka ekuphindaphindeni isigijimi, ngoba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuvala kufanele wenziwe. Umsebenzi omkhulu uyokwenziwa esikhathini esifushane. Ngokushesha kuyakunikezwa isigijimi ngokumiswa nguNkulunkulu esiyokhula sibe ukukhala okukhulu. Khona-ke uDaniyeli uyakuma esabelweni sakhe, ukuze anike ubufakazi bakhe.” Manuscript Releases, ivolumu 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.
Isivivinyo sokuqala semana siyizivivinyo ezintathu. Esokugcina ezivivinyweni eziyishumi siyisivivinyo sengelosi yesithathu. Kokubili esokuqala nesokugcina kumelela “ukuphumula” njengophawu lwesivivinyo. Isivivinyo sokuqala siyizivivinyo ezintathu, simela ingelosi yokuqala elandelwa ingelosi yesibili, kodwa isivivinyo sesine, lapho ukubekwa uphawu nokuphakanyiselwa phezulu njengophawu lwesizwe, simelelwa yiMassa neMeribha. Ingelosi yesithathu, emelelwa yisivivinyo sesihlanu nesesithupha, iyisivivinyo sesithathu, esalandela isivivinyo sesibili seMassa neMeribha, nesivivinyo sokuqala semana.
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.
Ukucunulwa kwaseThabhera okuvezwe kuNumeri 11:1–3 kuyisivivinyo sesikhombisa. Amavesi angenisa uvivinyo oluvuthayo lokukholwa olufanekiselwa “yiThabhera,” okusho ukuthi ‘indawo yokusha,’ andulelwa amavesi akhomba ukuhamba kwabantu bakaNkulunkulu ehlane. Ukungabekezeli okuvezwe esahlukweni seshumi kuqhathaniswa nalabo abayizinkulungwane eziyikhulu namashumi amane nane abalandela iWundlu nomaphi lapho Liya khona. Laba yilabo abanokubekezela kwabangcwele, kodwa u-Israyeli wasendulo wayebonakalisa ukungabekezeli esahlukweni seshumi okuholela osizini lwakhe oluvuthayo esahlukweni seshumi nanye.
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.
Basuka entabeni kaJehova uhambo lwezinsuku ezintathu; umphongolo wesivumelwano sikaJehova wahamba phambi kwabo kulolo hambo lwezinsuku ezintathu, ukubafunela indawo yokuphumula. Ifu likaJehova laliphezu kwabo emini, lapho bephuma ekamu. Kwathi lapho umphongolo uqala ukuhamba, uMose wathi: Vuka, Jehova, izitha zakho zihlakazeke; nalabo abakuzondayo mababaleke phambi kwakho. Kwathi lapho usuphumula, wathi: Buya, Jehova, ezinkulungwaneni eziningi zakwa-Israyeli. Numeri 10:33–36.
The next verse introduces the rebellion of Taberah.
Ivesi elandelayo yethula ukuhlubuka kwaseTabhera.
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.
Kwathi lapho abantu bekhononda, kwaba kubi emehlweni eNkosi; iNkosi yakuzwa; intukuthelo yayo yavutha; umlilo weNkosi wavutha phakathi kwabo, waqeda labo ababengasemikhawulweni yekamu. Abantu base bekhala kuMose; kwathi lapho uMose ethandaza eNkosini, umlilo wacishwa. Wayiqamba igama laleyo ndawo ngokuthi iTabhera, ngoba umlilo weNkosi wawuvuthe phakathi kwabo. Numeri 11:1–3.
The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.
Ukucasuka okwalandela ukubonakaliswa komlilo, kwaba ukulangazelela ukudla kwenyama, futhi lokhu kuwukuvivinywa kwesishiyagalombili. Lokhu kutholakala kuNumeri 11:4–34. Ukukhononda eTabhera kumelela imvelo ephakeme eyonakele, ukuntula ukubekezela, kanti ukuvukela kokukhanuka amabhodwe enyama aseGibhithe kumelela imvelo ephansi. Umlilo umelela ukuhlanzwa ngomlilo kweSithunywa SeSivumelwano kuMalaki isahluko sesithathu, ngokuba ngokwesiprofetho iTabhera lisho indawo yokushisa, futhi leyo ndawo yokushisa eZwini likaNkulunkulu lesiprofetho itholakala kuMalaki wesithathu, lapho umlilo uveza isigaba esingabekezeli esimiselwe ukuhlanzwa, kanye nesigaba esibekezelayo esihlanzwa njengomnikelo ophakanyiswayo.
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.
Labo abamelwe nguMose esivivinyweni esiphindwe kabili semvelo ephakeme nephansi yaseTabhera bangabazinkulungwane eziyikhulu namashumi amane nane asebegxilile eqinisweni kokubili ngokwengqondo nangokomoya. Ingqondo ikhomba imvelo ephakeme futhi ngokomoya imelela ukuhlanganiswa kobuNkulunkulu nobuntu. UbuNkulunkulu bungahlanganiswa nobuntu kuphela lapho imvelo ephansi isibethelwe esiphambanweni futhi ifile. Ukugxila eqinisweni ngokwengqondo nangokomoya kumelela ulwazi lokubekwa uphawu. Imililo yaseTabhera imelela ukwahlukaniswa kokugcina kukakolweni namakhula emsebenzini kaKristu wokuvusa ithempeli lezinkulungwane eziyikhulu namashumi amane nane.
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.
Isivivinyo sesishiyagalolunye siwukuvukela kukaMiriyamu no-Aroni okutholakala kuNumeri 12. Lokho kucasula kwakungafani kangako nokucasula kukaKora, uDathani no-Abiramu noma okwaseMinneapolis, ngo-1888. Indaba yayingesikho nje kuphela ukwenqatshwa komlayezo kaNkulunkulu, kodwa yayiwukwenqatshwa kokukhetha kukaNkulunkulu ubuholi.
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.
Ukulahlwa kwabaholi abangagcini ngokwenqaba umlayezo kuphela, kodwa futhi nenxusa, kwandulela uvivinyo lweshumi. Ubuholi buzibonakalisa njengabahlubuki ngaphambi nje komthetho weSonto, okuwuvivinyo lweshumi. Umthetho weSonto uhambisana nesiphambano, futhi endleleni eya esiphambanweni, okuwumthetho weSonto, ubuholi bakhetha uBaraba, uKristu wamanga, ngokuba “bar” lisho ukuthi ‘indodana ka-’ kanti “abba” lisho ‘ubaba.’ Lapho kusondelwa esiphambanweni (umthetho weSonto) noma eKadeshi, ubuholi bukhombisa ukuhlubuka okuphelele ngokukhetha uKristu womgunyathi futhi buphinde buveze ngokuqondile emagunyeni ombuso ukuthi abanankosi, ngaphandle kukaKhesari.
The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.
Isivivinyo sesikhombisa, sesishiyagalombili nesesishiyagalolunye sikhomba inqubo yokubekwa uphawu, kodwa umfanekiso ungowezintombi eziyiziwula. Isivivinyo seshumi kulezo zivivinyo kwakuwukuhlubuka kokuqala kwaseKadeshi, okufanekisela u-1863. Kusukela ku-1846 amaHeberu alethwa eSinayi ukuze amukele uMthetho. Amatafula amabili eMiyalo eyiShumi ayisibonakaliso sobudlelwano besivumelwano sikaNkulunkulu no-Israyeli wasendulo ongokoqobo, futhi amatafula amabili kaHabakuki ayisibonakaliso sobudlelwano besivumelwano buka-Israyeli wanamuhla ongokomoya. Itafula lesibili labekwa obala ngo-1850, futhi njengoba nje u-Israyeli wasendulo wathembisa ukugcina uMthetho, kwathi ngo-1856 kwalethwa isivivinyo sokugcina, njengoba kufanekiselwa yizinhloli ezavakashela iZwe Lesithembiso. Umbono weningi owafinyelelwa phakathi neminyaka eyisikhombisa kusukela ku-1856 kuze kube ngu-1863 kwakungukuthi ihlane laseLawodikeya yilapho babefisa ukufela khona.
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.
Isikhathi sika-1844 kuya ku-1863 sifanekiselwa yileso sikhathi esiqala ngobhapathizo eLwandle oluBomvu, esaphela ngolunye ubhapathizo eMfuleni iJordani, endaweni efanayo lapho uJesu ayeyoba nguKristu khona, lapho kamuva ebhapathizwa nguJohane. Ubhapathizo eLwandle oluBomvu lwabonakalisa ubudlelwano besivumelwano no-Israyeli wasendulo. Lobu budlelwano baqala ngomshado owavusa ngesikhathi esifanayo inqubo yokuvivinywa enezinyathelo eziyishumi. Base belethwa eSinayi futhi bathembisa ukugcina umthetho waKhe, kodwa abazange benze kanjalo, base behluleka ovivinyweni lweshumi nolokugcina ekuvukeleni kokuqala kwaseKadeshi. Emva kweminyaka engamashumi amane, nangemva kokuvukela kwesibili nokukhulu kakhulu eKadeshi, bangena eZweni Lesithembiso ngokubhapathizelwa eMfuleni iJordani.
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.
Zonke izimpawu zobhapathizo ziboshelwe ndawonye nesivumelwano. Umlando we-omega noweKadeshi wesibili uhambisana nomlando weKadeshi yokuqala ne-alpha. Ukuvukela kukaMose kwe-omega kwakukhulu kakhulu kunokuvukela kwesizwe sonke ekuvukeleni kwe-alpha kwaseKadeshi. I-omega ihlale inkulu kakhulu. Kokubili lokhu kuvukela ndawonye kumelela ukuvukela kwabafundileyo nabangafundile baka-Isaya abenqaba ukungena ekuphumuleni komlayezo wemvula yakamuva.
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.
Imibhapathizo emithathu (uLwandle Olubomvu, uMfula iJordani, noMfula iJordani), eyokuqala ekaMose neyokugcina ekaKristu; ngalokho-ke uMose ungu-alfa noKristu ungu-omega. Uhlamvu oluphakathi kohlamvu lokuqala nolwamashumi amabili nambili lwezinhlamvu zesiHebheru, okuwuhlamvu lweshumi nantathu, lapho lunanyathiselwa futhi lulandela uhlamvu lokuqala, lona-ke lube selunanyathiselwa ohlamvini lokugcina, olungolwamashumi amabili nambili, kwakha igama lesiHebheru elithi “iqiniso.” Imibhapathizo ephakathi kwakunguMfula iJordani neKadeshi. Imibhapathizo yokuqala eLwandle Olubomvu yalandelwa yimbhapathizo eJordani. Kodwa imbhapathizo yokuqala eJordani yahlehliselwa emuva iminyaka engamashumi amane kwaze kwaba ukuvakashelwa kwesibili eKadeshi kanye nembhapathizo yangempela yaseJordani. Imbhapathizo yesithathu, emele isikhathi sokuhanjelwa kwamaJuda, yayisifikile njengoba uKristu eqala umsebenzi waKhe wokuqinisa isivumelwano isonto elilodwa, ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalolunye nevesi lamashumi amabili nesikhombisa; futhi kwakuyihora lokwahlulela ku-Israyeli wasendulo.
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.
Ubhapathizo bokuqala eLwandle oluBomvu buyisigijimi sengelosi yokuqala, futhi ukuvakashelwa okubili eKadeshi kumele “ukuphindwa kabili”, ngokuba ekuvakasheleni kokuqala eKadeshi nasemfuleni iJordani kulapho kuvamelelwa khona ukuhlubuka kwabantu bakaNkulunkulu besivumelwano, kanti eKadeshi lesibili kubonakaliswa ukuhlubuka kobuholi. IKadeshi nokuvakashelwa okubili kumele ukuphindwa kabili kwesigijimi sengelosi yesibili lapho kubonakaliswa khona izigaba ezimbili, futhi zombili lezi zigaba zimelelwa ngabantu bezwe kanye nobuholi. Ubhapathizo lukaKristu luyisigijimi sengelosi yesithathu lapho ukolweni nokhula kwehlukaniswa, njengoba u-Israyeli wasendulo wahlukaniswa nomlobokazi wobuKristu uKristu amshada ehoreni lokwahlulelwa kuka-Israyeli wasendulo.
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.
Inkathi ka-1844 kuya ku-1863 iyiLwandle Olubomvu kuze kube ukuhlubuka kokuqala eKadeshi. U-1844 uwukuwela iLwandle Olubomvu, u-1846 uyimana, uphawu lokuvivinywa kweSabatha amaWhite akuphumelela ngo-1846 ngesikhathi beshada. Ngo-1849 iNkosi yelula isandla saYo okwesibili ukuze iqoqe abantu baYo. Yayibaqoqile ngesikhathi somlayezo wengelosi yokuqala lapho kufika itafula lokuqala likaHabakuki emlandweni, futhi itafula lesibili lalihloselwe injongo efanayo.
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.
Itafula le-omega lika-1850 lalizohlanganisa futhi livivinye, ngokuba yilokho kanye itafula le-alpha lika-1843 elakwenza. Ingelosi yokuqala yayinethebhula, nengelosi yesithathu nayo yayinethebhula, ngokuba eyokuqala iyi-alpha kanti eyesithathu iyi-omega. “Amatafula amabili” ayizimpawu zendlela zengelosi yokuqala neyesithathu—hhayi eyesibili. Isikhathi sesiprofetho “samatafula” siqala ngetafula elinephutha siphethe ngetafula elingenaphutha. Umlando ophakathi kwala matafula womabili ungumlando wengelosi yesibili, lapho ishadi labekwa eceleni kwaze kwaba ngu-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.
Ngemva kokuba unyaka ka-1843 usuphelile ngo-Ephreli 19, 1844, ishadi lika-1843 labekwa eceleni, ngokuba ngaleso sikhathi lase libike ngokungeyikho unyaka ka-1843. Kusukela ngo-Ephreli 19, 1844 kuze kube ngu-1850 akukho tafula likaHabakuki. Emlandweni wengelosi yesibili, kwakungekho shadi futhi—iBabiloni lawela. I-alpha itafula, i-omega itafula, kanti phakathi kukhona ukuwa kweBabiloni; uphawu lokuvukela oluhlotshaniswa nesikhathi lapho kwakungekho tafula. Inkathi yomlando yamatafula kaHabakuki iphethe uphawu lweqiniso.
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.
Unyaka ka-1850 wawumelwe ngokomfanekiso yiSinayi kanye nokunikezwa koMthetho. Leso sehlakalo sakhunjulwa ngePhentekoste, lapho kwaphakanyiswa khona izinkwa ezimbili zomnikelo wokuzunguzwa. Inqubo yokuphakanyiswa kwezinkwa zomnikelo wokuzunguzwa imelwe ukunyatheliswa nokukhuthazwa kwethebula ngoMeyi ka-1842, kanye nomlando ka-1849 lapho kwalungiswa khona ishadi lesibili, no-1850 lapho lase litholakala khona. Lesi sikhathi simelwe emgqeni kaKristu njengezinsuku ezingamashumi amahlanu kusukela ekuvukeni Kwakhe kuze kube yiPhentekoste, isikhathi esahlukaniswa saba yizinsuku ezingamashumi amane ezalandelwa eziyishumi.
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.
Ngo-1849 uKristu wayeselula isandla sakhe okwesibili, futhi ngo-1850 itafula lesibili likaHabakuki lase litholakala, kwathi inqubo yokuvivinywa eholela eKadeshi yaqhubekela phambili. Ngo-1856 kwafika okokugcina kwezivivinyo eziyishumi zika-Israyeli wasendulo ngesikhathi kushicilelwa ekunyathelisweni kwenhlangano ukukhanya okusha ngesambulo esiyisisekelo sesiprofetho sikaMiller. Ezinsukwini zesiprofetho eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, kusukela ngo-1856 kuze kube ngu-1863, izinhloli zangena ukuyihlola lelo zwe. Ngo-1863 bakhetha umholi omusha ukuba ababuyisele eGibhithe.
We will continue these truths in the next article.
Sizoqhubekisa la maqiniso esihlokweni esilandelayo.
“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.
“Embonweni engayinikezwa eBordoville, eVermont, ngoDisemba 10, 1871, ngakhonjiswa ukuthi isimo somyeni wami besinzima kakhulu. Ingcindezi yokunakekela nomsebenzi ibiphezu kwakhe. Abafowabo enkonzweni abazange bathwale le mithwalo, futhi abazange bayazise imisebenzi yakhe. Ingcindezi engapheli ebiphezu kwakhe imkhathazile engqondweni nasemzimbeni. Ngakhonjiswa ukuthi ubudlelwane bakhe nabantu bakaNkulunkulu babufana, ngezindlela ezithile, nobukaMose ku-Israyeli. Kwakukhona abakhalazayo ngoMose, lapho kunezimo ezinzima, futhi kube khona abakhalazayo ngaye.” Testimonies, umqulu 3, 85.