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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirteen

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Nombor Tiga Belas

Number Thirteen

លេខដប់បី

Author

Jeff Pippenger

Published

December 18, 2025

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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.

Sekarang kita sedang membahas simbol nubuat tahun 1863. Kita telah memusatkan perhatian pada Kadesh alkitabiah sebagai lambang pemberontakan Israel kuno terhadap “perhentian” yang mendatangkan kematian mereka sepanjang suatu periode yang memuncak di Kadesh, dengan demikian menggambarkan penolakan terhadap “jalan-jalan lama” Yeremia pada tahun 1863 ketika “tujuh masa” dari Imamat dua puluh enam ditolak.

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

Dalam menelusuri terang yang berkaitan dengan Kadesh dan tahun 1863, kita telah mengidentifikasi sepuluh ujian yang mencapai Kadesh. Kita telah mengenali tiga ujian yang pertama sebagai ujian manna. Ketiga langkah itu dapat digambarkan sebagai mukjizat atau ujian, dan perhentian Sabat, sebagai ujian yang pertama dari sepuluh ujian itu, bersesuaian dengan ujian yang kesepuluh, yang diidentifikasi dengan begitu jelas oleh Paulus dalam kitab Ibrani sebagai “perhentian.” Kesepuluh ujian itu memiliki suatu perhentian alfa dan suatu perhentian omega.

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

អ្វីដែលសិស្សនៃព្យាករណ៍ណាម្នាក់ចង់កំណត់ន័យ “ការសម្រាក” ដែលពួកហេព្រើរបានបដិសេធនៅកាដែសយ៉ាងណាក៏ដោយ មិនមែនជារឿងសំខាន់ទេ—ពីព្រោះតាមន័យព្យាករណ៍ “ការសម្រាក” គ្រប់យ៉ាង (បន្ទាត់លើបន្ទាត់) សុទ្ធតែសំដៅទៅលើ “ការសម្រាក និងការស្រស់ស្រាយឡើងវិញ” ដែលជាភ្លៀងចុងក្រោយ។ កាដែសគឺជានិមិត្តសញ្ញាដ៏សំខាន់បំផុតមួយនៃការបដិសេធសារភ្លៀងចុងក្រោយ ហើយក៏ជាការបដិសេធបទពិសោធន៍នៃភ្លៀងចុងក្រោយផងដែរ ពីព្រោះការបោះត្រាដែលបានសម្រេចលើមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់នៅកាដែស គឺជាការតាំងចិត្តឱ្យរឹងមាំនៅក្នុងសេចក្តីពិត ទាំង “ផ្នែកបញ្ញា និងផ្នែកវិញ្ញាណ”។

> “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.

> “Ngokushesha nje lapho abantu bakaNkulunkulu sebebekwe uphawu emabunzini abo—akusilo noma yiluphi uphawu noma uphawu olubonakalayo ngamehlo, kodwa kuwukuzinza eqinisweni, kokubili ngokwengqondo nangokomoya, ukuze bangeke basuswe—ngokushesha nje lapho abantu bakaNkulunkulu sebebekwe uphawu futhi sebelungiselelwe ukuzamazama, kuyofika. Ngempela, sekuqalile kakade; izahlulelo zikaNkulunkulu sezivele phezu kwezwe, ukusinika isixwayiso, 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.

Go iketlang “mo boammaaruring” “ka tlhaloganyo” go emela go amogela mokgwa wa mola godimo ga mola e le one fela mokgwa o o itshepisitsweng mo thutong ya Lefoko la Modimo. Mokgwa ono o o pitlaganeng o ne wa tlhomamisiwa e le mokgwa o o siameng ka Phatwe 1840, fa “bontsi bo ne jwa tlhatswiwa pelo ka boammaaruri jwa melaometheo ya thanolo ya porofeto e e neng ya amogelwa ke Miller le badirimmogo nae, mme motsamao wa go tla ga Morena wa newa tlhotlheletso e e gakgamatsang.” “Tlhotlheletso e e gakgamatsang” e emela ponatshego ya maatla a Mowa o o Boitshepo a a neng a romela molaetsa wa moengele wa ntlha go dikologa lefatshe ka 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.

Mereka yang mengambil bahagian dalam pekerjaan yang melambangkan “dorongan yang ajaib” telah diperlengkapi untuk melakukan pekerjaan itu oleh kuasa Roh Kudus. Roh Kudus hanya menyatakan kuasa-Nya di antara mereka yang telah menerima metodologi yang suci itu. Roh Kudus hanya menyatakan kuasa-Nya dalam diri mereka yang telah menerima metodologi yang suci itu.

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.

Kûikûm tê umdam pê lê tûngdik hîa a ngîmdâmna thûkchhing zînga line upon line methodology, a ‘thûkchhînna’ line upon line methodology chu Laodicea mi pakhat hnênah chuan thinlung kawngka hawn a, Laodicea hnena Tirhkoh chu Thlarau Thianghlim mihringah a lo lûtna anga entîr a ni. He hriatthianghlim methodology thianghlim pawmna hian Thlarau Thianghlim thiltihtheihna chu thûkchhing zînga kûikûm tê umdamte rilruah a hruai lût a. Chû methodology pawmna chuan Pathian nihna leh mihring nihna inzawmna anga entîr spirituality a siam a. Bible-a line upon line methodology hman dân chu rinna nêna chawimâwiha hman chuan thûkchhing zînga kûikûm tê umdamna anga entîr a ni; tin, chû methodology-in a siam thutak (thuchah) chu Thu nihna Isuaah hian then hran theih a ni lo. A Thu thuchah pawm chu Thlarau Thianghlim i rilruah pawm tihna a ni. Chutiang chuan, thûkchhing zînga kûikûm tê umdamna hian Pathian pawmna seal a dawn theihna spiritual thil tawn a siam a ni.

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

Kadesh ialah ujian terakhir bagi Israel purba. Dua golongan peminum anggur dalam kitab Joel dipisahkan dan dibezakan antara satu sama lain berdasarkan penolakan atau penerimaan mereka terhadap pekabaran hujan akhir yang dikenal pasti oleh Joel sebagai “anggur baharu,” berbeza dengan anggur yang telah diperam yang sedang diminum oleh golongan yang satu lagi. “Anggur baharu” Joel itu ialah “perhentian” Paulus dalam Ibrani tiga dan empat. Itulah juga yang enggan “didengar” oleh “orang-orang mabuk Efraim” dalam kitab Yesaya—mereka yang kepadanya Dia berfirman, “‘Inilah perhentian yang dengannya kamu dapat memberikan perhentian kepada yang letih; dan inilah kelegaan’: namun mereka tidak mahu mendengar. Tetapi firman Tuhan bagi mereka ialah ajaran demi ajaran, ajaran demi ajaran; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, dan jatuh ke belakang, dan diremukkan, dan terjerat, dan tertawan.”

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.

ہم نے یہ شناخت کیا ہے کہ ہارون کے سونے کے بچھڑے کی بغاوت اُن دس آزمائشوں میں سے ‘دو’ کی نمائندگی کرتی ہے جو قادش پر اختتام پذیر ہوتی ہیں۔ اُس آزمائش کی دو آزمائشوں میں تقسیم، پچھلی بارش کے امتحانی دور کے مطابق ہے، جس کی نمائندگی “حیوان کی شبیہ کے امتحان” سے ہوتی ہے، اور یہی وہ امتحان ہے جو خدا کے لوگوں کی تقدیر کا تعین کرتا ہے۔ مکاشفہ تیرہ ‘بغاوت’ کی نشان دہی کرتا ہے، کیونکہ عدد ‘تیرہ’ بغاوت کی نمائندگی کرتا ہے۔

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 hiyo inaanza kwa mnyama wa baharini wa upapa, ishara kuu ya uasi juu ya dunia, kama vile Danieli anavyoutambulisha kuwa ni ule uwezo usemao maneno makuu dhidi ya Aliye Juu. Uasi huo unafuatwa na uasi wa mnyama wa nchi, yaani Marekani, ambaye kisha huilazimisha dunia yote kufuata mfano wao wa uasi. Mfano wa uasi wa tatu katika sura hiyo hupatikana katika wa kwanza wa hizo uasi tatu, unaowakilishwa kama mnyama wa baharini, ishara ya Vatikani. Katika aya ya kumi na moja Marekani hunena kama joka, na hivyo huifanya sanamu ya yule mnyama—sanamu ya Vatikani. Kuanzia aya ya kumi na mbili na kuendelea, Marekani huilazimisha dunia kufanya vivyo hivyo. Uasi wa Haruni una pande mbili, ukiwakilisha uasi wa Marekani na kisha uasi wa dunia yote wakati sanamu ya ulimwengu ya Vatikani inapotekelezwa.

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.

Pemberontakan Harun menandai kedua-dua tempoh itu, yang dilambangkan sebagai penyembahan berhala ketika Musa tidak ada, diikuti oleh penyembahan berhala ketika Musa ada. Musa sedang menerima Hukum Taurat, dan oleh itu melambangkan Hukum Allah sebagai titik pemisah dalam pemberontakan itu. Ujian yang dilambangkan oleh patung emas Harun berupa anak lembu-binatang ialah ujian tahun 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.

ਇਹ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੀ ਪਰਖ ਹੈ, ਜੋ ਜੀਵਨ ਅਤੇ ਮੌਤ ਵਿਚਕਾਰ ਇੱਕ ਵੰਡ-ਰੇਖਾ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ। ਇਹ ਵਾਅਦੇ ਦੇ ਦੇਸ਼ ਜਾਂ ਜੰਗਲ ਵਿੱਚ ਮੌਤ ਵਿਚਕਾਰ ਦੀ ਵੰਡ-ਰੇਖਾ ਹੈ, ਪਸ਼ੂ ਦੀ ਮੋਹਰ ਜਾਂ ਪਰਮੇਸ਼ੁਰ ਦੀ ਮੋਹਰ ਵਿਚਕਾਰ ਦੀ ਵੰਡ-ਰੇਖਾ ਹੈ, ਲਾਓਦੀਕੀਆਈ ਸ਼ੇਬਨਾ ਦੀ ਕਿਸਮਤ ਜਾਂ ਫ਼ਿਲਾਦੇਲਫ਼ੀਆਈ ਇਲਿਆਕੀਮ ਦੀ ਕਿਸਮਤ ਵਿਚਕਾਰ ਦੀ ਵੰਡ-ਰੇਖਾ ਹੈ। ਪਹਿਲੀਆਂ ਤਿੰਨ ਪਰਖਾਂ, ਜਿਨ੍ਹਾਂ ਨੂੰ ਮੰਨਾ ਦੁਆਰਾ ਦਰਸਾਇਆ ਗਿਆ ਹੈ, ਸਬਤ ਜਾਂ ਐਤਵਾਰ ਦੇ ਵਿਵਾਦ ਦਾ ਪ੍ਰਤੀਕ ਹਨ, ਅਤੇ ਦਸਵੀਂ ਪਰਖ ਵੀ ਐਸੇ ਹੀ ਹੈ। ਹਾਰੂਨ ਦੇ ਸੋਨੇ ਦੇ ਬੱਛੜੇ ਵਾਲੇ ਵਿਦ੍ਰੋਹ ਵਿੱਚ ਦਰਸਾਈ ਗਈ ਵੰਡ-ਰੇਖਾ, ਜੋ ਪੰਜਵੀਂ ਅਤੇ ਛੇਵੀਂ ਦੋਹਾਂ ਪਰਖਾਂ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦੀ ਹੈ—ਉਹੀ ਐਤਵਾਰ ਦਾ ਕਾਨੂੰਨ ਹੈ।

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

Ujian yang keempat ialah air di Massah, yang bererti ‘pengujian’, dan ‘Meribah’ yang bererti “panji-panji Yehuwa”, dan hal ini terdapat dalam Keluaran 17:1–7, di mana hal itu secara langsung dikenal pasti sebagai “menguji Tuhan”.

> 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?

> విమోచింపబడిన ఇశ్రాయేలు సంతాన సమస్త సమాజము యెహోవా ఆజ్ఞప్రకారము తమ తమ ప్రయాణములను కొనసాగించుచు సిన్ అరణ్యమునుండి బయలుదేరి రెఫీదీములో దిగిరి; అక్కడ ప్రజలు త్రాగుటకు నీరు లేకుండెను. అందుచేత ప్రజలు మోషేతో తగవులాడి, “మేము త్రాగునట్లు మాకు నీళ్లు ఇమ్ము” అని చెప్పిరి. అప్పుడు మోషే వారితో, “మీరు నాతో ఎందుకు తగవులాడుచున్నారు? యెహోవాను ఎందుకు శోధించుచున్నారు?” అని చెప్పెను. అక్కడ ప్రజలు నీళ్లకొరకు దప్పికతో ఉండిరి; ప్రజలు మోషేపై సణుగుచు, “మమ్మును, మా పిల్లలను, మా పశువులను దప్పికచేత చంపుటకే నీవు మమ్మును ఐగుప్తులోనుండి తీసికొని వచ్చితివా?” అని చెప్పిరి.

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

> Musa berteriak kepada TUHAN, katanya, “Apakah yang harus kulakukan terhadap bangsa ini? Mereka hampir saja melempari aku dengan batu.”

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

> Hlagawé, Jhěnghàb bû Mòsêh, “Sâi khwáaw m̄áa náh khon mù, lɛ́ ao pûu thâw khɔ̌ɔng Yít-sarā-ên pai kap jâo dûai; sǔan khatháw khɔ̌ɔng jâo, thîi jâo chai fâat mâe-nám nan, jông thʉ̌ʉ wai nai mʉʉ khɔ̌ɔng jâo lɛ́ pai thə̀ət. Dûukòon, rao cha yʉʉn yùu tôn nâa jâo thîi nan bon sîlaa nai Hōrêp; lɛ́ jâo cha fâat sîlaa nan, lɛ́ náam cha lai ɔ̀ɔk maa càak man, phʉ̂a hâi prachā-chon dʉ̀ʉm dâi.” Lɛ́ Mòsêh kɔ̂ɔ tham chên nan nai sǎai-taa khɔ̌ɔng pûu thâw khɔ̌ɔng Yít-sarā-ên.

> 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.

> Dan baginda menamakan tempat itu Massah dan Meribah, kerana perbantahan bani Israel, dan kerana mereka mencobai Tuhan dengan berkata, “Adakah Tuhan di tengah-tengah kita, atau tidak?” Keluaran 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.

Uji yang dilambangkan oleh “Massah,” dan panji yang dilambangkan oleh “Meribah” merupakan alfa kenabian yang bertemu dengan omeganya yang kenabian ketika Musa memukul Batu Karang yang sama untuk kedua kalinya. Ini berarti bahwa yang keempat dari sepuluh pembangkangan itu dilambangkan di Kadesh, karena Kadesh yang kedua adalah tempat Musa memukul Batu Karang itu dalam pemberontakan. Hal ini menunjukkan bahwa Kadesh, sebagai suatu lambang, mencakup ujian air yang menghasilkan suatu panji.

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

Ujian air yang menghasilkan panji itu ialah ujian pekabaran hujan akhir. Tahun 1863 ialah saat panji itu sepatutnya telah diangkat, tetapi sayang; 1863 hanyalah Kadesh yang pertama, dan Kadesh yang kedua ialah pada undang-undang hari Ahad yang akan segera datang. Massah dan Meribah melambangkan ujian terakhir bagi seratus empat puluh empat ribu itu tepat sebelum mereka diangkat sebagai suatu panji pada waktu undang-undang hari Ahad. Bukan kuasa Rom, ataupun kuasa orang Yahudi, yang mengatur kematian Kristus. Kuasa itu telah ditetapkan dalam musyawarah Syurga berzaman-zaman lamanya sebelum salib. Musa menggunakan tongkatnya, tongkat yang diurapi oleh Allah sendiri, untuk memukul Gunung Batu itu— tetapi hanya satu kali. Gunung Batu itu menurut ilham dilambangkan oleh pekabaran-pekabaran dari 1840 hingga 1844, iaitu kebenaran-kebenaran dasar lama yang melambangkan jalan orang benar. Dalam ujian yang dilambangkan oleh Massah, air yang menyelamatkan ialah air yang keluar dari Gunung Batu jalan-jalan lama itu. Air itu menguji dan menghasilkan dua golongan; satu bagi tanda binatang itu dan yang satu lagi bagi meterai Allah, sebagaimana dilambangkan oleh meterai Allah pada mereka yang diangkat sebagai suatu panji, sebagaimana dilambangkan oleh Meribah.

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.

Tempele e ne ya fetwa pele ga taolo ya boraro ya ga Artaxerxes, go tlhoma gore tempele ya Bamillerite e Keresete a e emisitseng mo dingwageng di le 46 go tloga ka 1798 go ya go 1844, e ne e feditswe pele ga moengele wa boraro, yo o emetsweng ke go goroga ga taolo ya boraro. Ba ba dikete di le lekgolo le masome a manè le bonè ba a kanngwa pele fela ga molao wa Tshipi, fa ba tloga ba tsholediwa jaaka sefoka sa sesupo sa maungo a ntlha a Pentekosete, jaaka mo metlheng ya bogologolo. Massa le Meriba di supa teko ya metsi e e emetsweng ke molaetsa wa Sello sa Bosigogare mo hisitoring ya baengele ba ntlha le ba boraro.

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.

Mosebetsi oa ho kopanya Bomolimo le botho o boetse o emeloa e le ho kopanngoa ha litempele tse peli. Hape o emeloa e le lenyalo, moo monna le mosali, kapa tempele ea botšehali le tempele ea bonna, ba kopanngoang ’me ba fetoha nama e le ’ngoe. Kreste o ile a haha tempele ea ba-Millerite ka morero oa ho ba isa tempeleng ea Hae ea Leholimo, moo ba neng ba tla fumana “phomolo,” e emeloang historing ea 1844 ke Sabatha ea letsatsi la bosupa.

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.

Apabila pemahaman tentang Massa dan Meriba ini, sebagai ujian yang keempat, diterapkan di antara suatu ujian pembukaan yang juga melambangkan tiga ujian, dan yang kemudian diikuti oleh undang-undang Ahad bagi ujian kelima dan keenam—maka engkau dapat melihat, tetapi hanya jika engkau rela melihat, bahawa ujian manna yang tiga rangkap itu ialah ujian yang pertama, diikuti oleh suatu ujian yang mendahului ujian ketiga yang dua rangkap, iaitu anak lembu emas Harun. Massa dan Meriba dilambangkan bersama, kerana hanya dalam perkhabaran malaikat yang kedua terdapat suatu “penggandaan” nubuat. Tiga ujian pertama berkenaan manna ialah perkhabaran malaikat yang pertama. Ujian Massa dan Meriba ialah perkhabaran malaikat yang kedua dan pemberontakan Harun ialah perkhabaran malaikat yang ketiga.

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

Ujian yang kelima ialah ujian anak lembu emas Harun, yang bermula dengan suatu penzahiran penyembahan berhala ketika para pemberontak menyangka bahawa pemberontakan telanjang mereka tersembunyi daripada Allah.

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

> Asi nga i miaramila fa i Moses i tuai na hem kam daun long maunten, olketa manmeri i kam bung wantaim long Aaron, olketa i tokim hem, “Kam, wokim olketa god bilong mifala, bai olketa i go pas long mifala; long wanem, dispela Moses ya, man husat i bin bringim mifala i kam antap long graun bilong Isip, mifala i no save wanem samting i kamap long hem.” Na Aaron i tokim olketa, “Rausim olketa gol ia bilong yau, olketa i stap long yau bilong olketa meri bilong yufala, bilong olketa pikinini man bilong yufala, na bilong olketa pikinini meri bilong yufala, na bringim i kam long mi.” Orait, olgeta manmeri i rausim olketa gol bilong yau, olketa i stap long yau bilong olketa, na olketa i bringim i kam long Aaron. Na hem i kisim long han bilong olketa, na hem i wokim long wanpela tul bilong katkat, bihain long hem i bin mekim i kamap wanpela pikinini bulmakau bilong kapa; na olketa i tok, “Dispela i stap olketa god bilong yu, O Israel, olketa husat i bin bringim yu i kam antap long graun bilong Isip.” Na taim Aaron i lukim dispela, hem i wokim wanpela alta long ai bilong en; na Aaron i mekim wanpela toksave, i tok, “Tumora bai i gat wanpela bikpela kaikai bilong Bikpela.”

> 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.

> Lalu mereka bangun pagi-pagi keesokan harinya, mempersembahkan korban bakaran dan membawa korban keselamatan; kemudian bangsa itu duduk untuk makan dan minum, lalu bangkit untuk bersukaria. Keluaran 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.

Percubaan yang keenam ialah bahagian kedua pemberontakan anak lembu emas, ketika Musa kembali setelah menerima Sepuluh Hukum. Musa bertanya, “Siapakah yang memihak kepada Tuhan?” majoriti tetap pasif atau berpihak kepada para penyembah berhala, lalu menzahirkan pemberontakan yang sama secara terbuka di hadapan pengantara itu.

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.

ਉਹ ਪੰਜਵੀਂ ਅਤੇ ਛੇਵੀਂ ਪਰਖ ਸਪੱਸ਼ਟ ਤੌਰ ’ਤੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦਾ ਪ੍ਰਤੀਕ ਹਨ ਅਤੇ ਉਸ ਨਾਲ ਮੇਲ ਖਾਂਦੀਆਂ ਹਨ। ਕਰਮਲ ਪਹਾੜ ਉੱਤੇ ਇਲਿਆਹ ਉਹੀ ਜਿਹਾ ਪ੍ਰਸ਼ਨ ਪੁੱਛਦਾ ਹੈ ਜਿਹਾ ਮੂਸਾ ਨੇ ਪੁੱਛਿਆ ਸੀ। “ਅੱਜ ਹੀ ਚੁਣੋ ਕਿ ਤੁਸੀਂ ਕਿਸ ਦੀ ਸੇਵਾ ਕਰੋਗੇ,” ਇਹ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੀ ਪਰਖ ਵੱਲ ਸੰਕੇਤ ਕਰਦਾ ਹੈ। ਜਾਨਵਰ ਦੀ ਮੂਰਤੀ ਦੀ ਪਰਖ ਦਾ ਪ੍ਰਤੀਕ-ਵਿਗਿਆਨ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਵੱਲ ਇਸ਼ਾਰਾ ਕਰਦਾ ਹੈ। ਹਾਰੂਨ ਦੀ ਕਹਾਣੀ ਵਿੱਚ ਲੇਵੀਆਂ ਦੀ ਵੰਡ ਅਤੇ ਯਰੋਬਆਮ ਦੇ ਦੋ ਸੋਨੇ ਦੇ ਬੱਛਿਆਂ ਦੀ ਕਹਾਣੀ ਵਿੱਚ ਬਾਰ੍ਹਾਂ ਗੋਤਾਂ ਦੀ ਵੰਡ, ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ’ਤੇ ਸਿਆਣਿਆਂ ਅਤੇ ਮੂਰਖਾਂ ਦੀ ਵੰਡ ਦੀ ਪਛਾਣ ਕਰਦੀ ਹੈ। ਸਿਸਟਰ ਵ੍ਹਾਈਟ ਦੀ ਗਵਾਹੀ ਅਨੁਸਾਰ ਲਾਓਦੀਕੀਆਈ ਮੂਰਖ ਕੁਆਰੀਆਂ ਹਨ, ਅਤੇ ਇਸ ਲਈ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ’ਤੇ ਕੁਆਰੀਆਂ ਦੀ ਵੰਡ ਲਾਓਦੀਕੀਆਈਆਂ ਅਤੇ ਫਿਲਾਦੇਲਫੀਆਂ ਦੀ ਵੰਡ ਹੈ। ਪੰਜਵੀਂ ਅਤੇ ਛੇਵੀਂ ਪਰਖ, ਜੋ ਇੱਕ ਦੋਹਰੀ ਪਰਖ ਹਨ, ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਨਾਲ ਮੇਲ ਖਾਂਦੀਆਂ ਹਨ, ਜਿਸ ਦਾ ਅਰਥ ਹੈ ਕਿ ਉਹ 1863 ਅਤੇ ਕਾਦੇਸ਼ ਨਾਲ ਵੀ ਮੇਲ ਖਾਂਦੀਆਂ ਹਨ।

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.

ၤဒ်အပုဒ် ၃၂ နှင့် ၃၃ သည် အတူတကွ အကောင်အထည်ဖော်ပြည့်စုံလာကြပြီး၊ အချိန်အားဖြင့် နာရီအနည်းငယ်သာ ခြားထားသကဲ့သို့ တစ်နေ့တည်း၌ ဖြစ်ပေါ်လာသည်။ ထိုနေ့သည် ၁၈၆၃ နှင့် Kadesh ကို သင်္ကေတပြုသည်။ အခန်း ၃၃ ၌ မောရှေသည် ဘုရားသခင်၏ ဘုန်းတော်ကို မြင်ရစေခြင်းငှာ တောင်းဆိုသည်။ ထို့ကြောင့် ပဉ္စမနှင့် ဆဋ္ဌမသော ဆန့်ကျင်လှုံ့ဆော်မှုများ၌ မောရှေသည် တစ်သိန်းလေးသောင်းလေးထောင်တို့အဖြစ် ပြောင်းလဲခံနေရသည်ကို ကျွန်ုပ်တို့ မြင်ရသည်။ ထိုမောရှေတစ်ယောက်တည်းပင် Kadesh ၌ ကျောက်တော်ကို ဒုတိယအကြိမ် ရိုက်ခတ်လျက်ရှိသဖြင့်၊ မိမိတို့ မိမိတို့ မကျရောက်လိုခဲ့သော ကျောက်တော်ကြောင့် ချေမွှေခံရသော အတန်းအစားတစ်ရပ်ကိုလည်း ကိုယ်စားပြုလေသည်။ ထိုကျောက်တော်သည် သတင်းစကားတစ်ရပ်ဖြစ်သည်။ ထို့ကြောင့် Kadesh ၌ မောရှေအတွက် သင်္ကေတ နှစ်မျိုးရှိပြီး၊ တစ်မျိုးသည် ဘုရားသခင်၏ ဘုန်းတော်ကို ဖော်ထုတ်ပြသကာ၊ အခြားတစ်မျိုးသည် ကျောက်တော်ကို ငြင်းပယ်သည်။

> “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.

> “Ba ba emeng e le balebedi ba Modimo mo dipoteng tsa Sione e nne banna ba ba kgonang go bona dikotsi pele ga batho,—banna ba ba kgonang go farologanya boammaaruri le phoso, tshiamo le go sa siama.”

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

> “Peringatan itu sudah datang: Jangan dibiarkan apa pun masuk yang akan mengganggu dasar iman yang di atasnya kita telah membangun sejak pekabaran itu datang pada tahun 1842, 1843, dan 1844. Aku turut berada dalam pekabaran ini, dan sejak saat itu aku telah berdiri di hadapan dunia, setia kepada terang yang telah Allah berikan kepada kita. Kita tidak bermaksud mengangkat kaki kita dari landasan tempat kaki itu telah ditempatkan ketika, dari hari ke hari, kita mencari Tuhan dengan doa yang sungguh-sungguh, sambil mencari terang. Apakah kamu mengira bahwa aku dapat melepaskan terang yang telah Allah berikan kepadaku? Terang itu harus menjadi seperti Gunung Batu Zaman. Terang itu telah menuntun aku sejak saat terang itu diberikan.” Review and Herald, 14 April 1903.

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

Salah satu simbol “Musa di Kadesh” ialah memukul Batu Karang dengan tongkat, suatu lambang otoritas. Pada kali yang pertama itu ialah otoritas Allah, dan pada kali yang kedua itu ialah otoritas manusia. Golongan yang diwakili oleh Musa pada Kadesh yang kedua dilambangkan sebagai orang-orang mabuk Efraim, yang menggunakan otoritas teologis mereka (tongkat) untuk menyerang pekabaran hujan akhir, yaitu pekabaran jalan-jalan lama dari tahun 1840 sampai 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.

> “Tan re hsâwkna zawng zawng chu 1840–1844 chhûnga pek a ni tawh kha tûna hian thiltih theihna leh hrilhfiahna nasa takin puan chhuah tûr a ni, mi tam takin an hriatna leh thlirna an bo ta a nih avângin. Chuan heng thuchahte hi kohhran zawng zawng hnênah thlen tûr a ni.”

> “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.

> “Kristus bersabda, ‘Berbahagialah matamu, karena matamu melihat; dan telingamu, karena telingamu mendengar. Karena sesungguhnya Aku berkata kepadamu: banyak nabi dan orang benar telah rindu melihat apa yang kamu lihat, tetapi tidak melihatnya; dan mendengar apa yang kamu dengar, tetapi tidak mendengarnya’ [Matius 13:16, 17]. Berbahagialah mata yang melihat perkara-perkara yang telah dilihat pada tahun 1843 dan 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.

> “Tumelo e filwe. Mme ga go a tshwanela go nna le tiego mo go boaboeletseng tumelo eno, gonne ditshupo tsa metlha di a diragadiwa; tiro ya bofelo e tshwanetse go dirwa. Tiro e kgolo e tla dirwa mo nakong e khutshwane. Go ise go ye kae go tla newa tumelo ka taolo ya Modimo e e tla golang ya nna mokgosi o mogolo. Foo Daniele o tla ema mo kabelong ya gagwe, go naya bosupi jwa gagwe.” Manuscript Releases, volume 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.

Ujian pertama manna ialah tiga ujian. Ujian terakhir daripada sepuluh ujian itu ialah ujian malaikat yang ketiga. Baik yang pertama mahupun yang terakhir sama-sama melambangkan “perhentian” sebagai suatu simbol ujian itu. Ujian pertama ialah tiga ujian, yang melambangkan malaikat yang pertama yang diikuti oleh malaikat yang kedua; tetapi ujian yang keempat, yang di dalamnya pemeteraian dan pengangkatan sebagai suatu panji dilambangkan, diwakili oleh Massa dan Meribah. Malaikat yang ketiga, yang diwakili oleh ujian yang kelima dan keenam, ialah ujian yang ketiga, yang mengikuti ujian yang kedua, iaitu Massa dan Meribah, serta ujian yang pertama, iaitu manna.

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

Ku kucaamiang di Taberah ti dikedö nyin Cɛŋre 11:1–3 ye kɔc piny ë piny deŋ adek ke raan cï gät. Akut kɔk ke yïnë cït tɔŋ ë “Taberah,” ye lööm ‘duɔr tïŋ’ e gät, acï tuaany ku gät kek akut ke jööŋ cï lëu ku bɛi jɔl Yath thïn kaam ë tim. Nyin jɔl cï bïk röt lueel ku nyin Cɛŋre 10 acï raan lëu ku bɛi kɛɛ̈r ku kɔc mia cïŋ 144,000, kɔc cï kɔc ke Mïïth lëk piny piny ba ye cï raan ë lueel. Kɔc kënë ye kɔc cï mïïrë ke joonŋ ke kɔc keek, ku yic Israel cï guɔp acï röt lueel ku nyin Cɛŋre 10, ciɛl bïk aa guɔp ku deŋ tïŋ ë nyin Cɛŋre 11.

> 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.

> Mereka pun berangkat dari gunung TUHAN, menempuh perjalanan tiga hari lamanya; dan tabut perjanjian TUHAN berjalan di depan mereka dalam perjalanan tiga hari itu, untuk mencari tempat perhentian bagi mereka. Dan awan TUHAN ada di atas mereka pada waktu siang, ketika mereka berangkat dari perkemahan. Maka terjadilah, apabila tabut itu berangkat, Musa berkata: “Bangkitlah, ya TUHAN, maka biarlah musuh-musuh-Mu tercerai-berai, dan biarlah orang-orang yang membenci Engkau lari dari hadapan-Mu.” Dan apabila tabut itu berhenti, ia berkata: “Kembalilah, ya TUHAN, kepada berlaksa-laksa orang Israel.” Bilangan 10:33–36.

The next verse introduces the rebellion of Taberah.

Ayat berikutnya memperkenalkan pemberontakan Taberah.

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

> Mas dni ngana e nyaa no, eyi no va Yehovah ka he, nu Yehovah yi no, nu mɔlɛ mli lɛ kɛ; nu moto le Yehovah lɛ kɔ no hewamɔmɔmɔ le amɛshi lɛ, nu e biɔ amɛ ni kɛ amɛshi lɛ nɔɔtsu he. Nu amɛshi lɛ tsu wɔle yeli Moses; nu eshi Moses yɛli gbele no he Yehovah, moto lɛ nyɛ. Nu e yo nɔ tsɛ ehi lɛ Tabera: hewɔnu moto le Yehovah lɛ kɔ amɛshi lɛ nɔɔ. Numberi 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.

Kgang e e latetšego go latela ponagatšo ya mollo e be e le kganyogo ya dijo tša nama, gomme ye ke teko ya seswai. Se se hwetšwa go Numeri 11:4–34. Go ngongorega kua Taberah go emela tlhago ya godimo ye e senyegilego, go hloka kgotlelelo, gomme borabele bja kganyogo ya dipitsa tša nama tša Egipita bo emela tlhago ya fase. Mollo o emela tlhwekišo ka mollo ya Moromiwa wa Kgwerano go Maleaki kgaolo ya boraro, gobane ka boporofeta Taberah e ra lefelo la go fiša, gomme lefelo la go fiša ka Lentšung la boporofeta la Modimo le hwetšwa go Maleaki 3 moo mollo o tšweletšago sehlopha se se hlokago kgotlelelo seo se beetšwego go hlwekišwa, le sehlopha se se nago le kgotlelelo seo se hlwekišwago bjalo ka sebego seo se išiwago godimo.

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.

Mereka yang dilambangkan oleh Musa dalam ujian dua rangkap terhadap tabiat Taberah yang lebih tinggi dan yang lebih rendah ialah seratus empat puluh empat ribu orang yang telah diteguhkan di dalam kebenaran, baik secara intelektual mahupun juga secara rohani. Akal budi mengenal pasti tabiat yang lebih tinggi, dan secara rohani melambangkan perpaduan Keilahian dengan kemanusiaan. Keilahian hanya dapat dipadukan dengan kemanusiaan apabila tabiat yang lebih rendah disalibkan dan mati. Diteguhkan di dalam kebenaran secara intelektual dan rohani melambangkan pengalaman dimeteraikan. Api-api Taberah melambangkan pemisahan terakhir antara gandum dengan lalang dalam pekerjaan Kristus membangkitkan bait suci seratus empat puluh empat ribu itu.

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.

Tesha ya borobongwe ke botsuolodi jwa ga Miriame le Arone jo bo fitlhelwang mo go Dipalo 12. Kgoreletšo e ne e sa farologane thata le kgoreletšo ya ga Kora, Datane le Abirame kgotsa ya Minneapolis, ka 1888. Kgang e ne e se fela go gana molaetsa wa Modimo, mme e ne e le go gana tlhopho ya Modimo ya boeteledipele.

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.

ការថ្កោលទោសដល់មេដឹកនាំដែលបដិសេធ មិនត្រឹមតែសារប៉ុណ្ណោះទេ ប៉ុន្តែទាំងអ្នកនាំសារផងដែរ នាំមុខការសាកល្បងទីដប់។ ភាពជាអ្នកបោះបង់ជំនឿរបស់ថ្នាក់ដឹកនាំត្រូវបានបង្ហាញឲ្យឃើញមុនច្បាប់ថ្ងៃអាទិត្យបន្តិច ដែលជាការសាកល្បងទីដប់។ ច្បាប់ថ្ងៃអាទិត្យស្របគ្នានឹងឈើឆ្កាង ហើយនៅលើផ្លូវទៅកាន់ឈើឆ្កាង ដែលជាច្បាប់ថ្ងៃអាទិត្យ នោះ ថ្នាក់ដឹកនាំបានជ្រើសរើសបារ៉ាបាស ជាព្រះគ្រីស្ទក្លែងក្លាយ ដ្បិត “bar” មានន័យថា ‘កូននៃ’ ហើយ “abba” មានន័យថា ‘ឪពុក’។ នៅពេលខិតជិតឈើឆ្កាង (ច្បាប់ថ្ងៃអាទិត្យ) ឬកាដែស ថ្នាក់ដឹកនាំបង្ហាញការបោះបង់ជំនឿពេញលេញ ដោយជ្រើសរើសព្រះគ្រីស្ទក្លែងក្លាយមួយ ហើយក៏ប្រកាសដោយផ្ទាល់ទៅអាជ្ញាធរស៊ីវិលផងដែរថា ពួកគេគ្មានស្ដេចណាទេ ក្រៅពីកេសារ។

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.

Ujian ketujuh, kelapan dan kesembilan itu mengenal pasti proses pemeteraian, tetapi ilustrasinya ialah tentang anak-anak dara yang bodoh. Ujian yang kesepuluh itu ialah pemberontakan pertama di Kadesh, yang melambangkan tahun 1863. Sejak 1846 orang Ibrani telah dibawa ke Sinai untuk menerima Hukum. Dua loh Sepuluh Perintah itu ialah lambang hubungan perjanjian Allah dengan Israel harfiah purba, dan dua loh Habakuk ialah lambang hubungan perjanjian Israel rohani moden. Loh yang kedua telah dikemukakan pada tahun 1850, dan sebagaimana Israel purba berikrar untuk memelihara Hukum itu, menjelang tahun 1856 suatu ujian terakhir telah dibawakan, sebagaimana dilambangkan oleh para pengintai yang melawat Tanah Perjanjian. Pendapat majoriti yang dicapai sepanjang tujuh tahun dari 1856 hingga 1863 ialah bahawa padang gurun Laodikia ialah tempat di mana mereka ingin mati.

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.

Chhiar kum 1844 leh 1863 hi Tuipui Sen-a baptisma an chan ṭan chuan a ṭang a, Jordan lui-a baptisma dang an chan khat hian a tawp a ni tih entîr a ni; chu hmun vekah chuan Isua chu Krista a lo nih hma khân, hnûah Johana-in a baptisma a chantîr a ni. Tuipui Sen-a baptisma chuan Israel hnam hlui nêna thuthlung-in a inzawmna a lantîr a. Chu inzawmna chu inneihna hmanga a ṭan a, chutih rual chuan fiahna hmawr sâwm nei kal zêlna a thawk chhuak bawk. Tichuan Sinai lamah hruai an ni a, Ama dân vawn tûrin an tiam a; nimahsela, an vawng lo va, Kadesh-a helna hmasa berah fiahna hnuaihnung leh hnuhnung ber, a sâwmna chu an tlawhchham ta a. Kum sawmli hnûah, Kadesh-a helna vawi hnihna, a nasa zâwk hnûah, Jordan lui-ah baptisma an chan hmangin Ram Tiam luhna an nei ta.

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.

Semua penanda jalan baptisan terikat bersama dengan perjanjian itu. Sejarah omega dan Kadesh yang kedua selaras dengan sejarah Kadesh yang pertama dan alfa. Pemberontakan omega Musa jauh lebih besar daripada pemberontakan seluruh bangsa dalam pemberontakan alfa di Kadesh. Omega selalu lebih besar. Kedua-dua pemberontakan itu bersama-sama melambangkan pemberontakan golongan terpelajar dan tidak terpelajar dalam Yesaya yang enggan masuk ke dalam perhentian pekhabaran hujan akhir.

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.

Batismo e meraro (Lewatle le Lehubidu, Noka ya Jorodane le Noka ya Jorodane), wa pele ke wa Moshe, mme wa ho qetela ke wa Kreste; ka hona Moshe ke alefa, mme Kreste ke omega. Tlhaku e pakeng tsa tlhaku ya pele le ya mashome a mabedi a metso e mmedi tsa alfabeta ya Seheberu, e leng tlhaku ya leshome le metso e meraro, ha e hoketswe, mme e latela tlhaku ya pele, eo hamorao e hoketswang le tlhaku ya ho qetela, e leng ya mashome a mabedi a metso e mmedi, e bopa lentswe la Seheberu le reng “nnete.” Kolobetso e bohareng e ne e le ya Noka ya Jorodane le Kadeshe. Kolobetso ya pele Lewatleng le Lehubidu e ile ya latelwa ke kolobetso ya Jorodane. Empa kolobetso ya pele Jorodaneng e ile ya chechiswa ka dilemo tse mashome a mane ho fihlela ketelong ya bobedi ya Kadeshe le kolobetso ya sebele ya Jorodane. Kolobetso ya boraro, e emelang nako ya ketelo bakeng sa Bajuda, e ne e se e fihlile ha Kreste a qala mosebetsi wa Hae wa ho tiisa selekane ka beke e le nngwe phethahatsong ya Daniele kgaolo ya robong le temana ya mashome a mabedi a metso e supileng, mme e ne e le hora ya kahlolo bakeng sa Iseraele wa boholo-holo.

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.

Baptisma ya ntlha kwa Lewatleng le Lehibidu ke molaetsa wa moengele wa ntlha, mme go etela Kadeshe gabedi go emela “go menagana gabedi”; gonne mo ketelong ya ntlha kwa Kadeshe le kwa Nokeng ya Jorotane ke kwa botsuolodi jwa batho ba kgolagano ya Modimo bo emelwang gone, mme mo Kadeshe wa bobedi botsuolodi jwa boeteledipele bo bonadiwa. Kadeshe le diketelo tse pedi tsotlhe di emela go menagana gabedi ga molaetsa wa moengele wa bobedi, kwa go bonadiwang ditlhopha tse pedi, mme ditlhopha tseo tsotlhe di emelwa ka baagi gape le ka boeteledipele. Kolobetso ya ga Keresete ke molaetsa wa moengele wa boraro fa korong le mefero di kgaoganngwa, jaaka Iseraele wa bogologolo a ne a kgaoganngwa mo monyading wa Bokeresete yo Keresete a neng a mo nyala ka nako ya katlholo ya Iseraele wa bogologolo.

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.

꯱ꯣꯏꯕꯝ 1844 ꯗꯒꯤ 1863 ꯐꯥꯎꯕꯒꯤ ꯃꯇꯝ ꯑꯁꯤ ꯔꯦꯗ ꯁꯤ ꯗꯒꯤ ꯀꯥꯗꯦꯁꯇꯥ ꯑꯍꯥꯟꯕ ꯑꯩꯔꯣꯜ ꯐꯥꯎꯕꯒꯤ ꯃꯇꯝꯅꯤ꯫ 1844 ꯑꯁꯤ ꯔꯦꯗ ꯁꯤ ꯇꯥꯡꯕꯅꯤ꯫ 1846 ꯑꯁꯤ ꯃꯥꯟꯅꯥꯅꯤ, ꯃꯁꯤ ꯁꯥꯕꯕꯥꯊ ꯑꯦꯛꯁꯥꯝꯒꯤ ꯃꯥꯔꯛ ꯑꯃꯅꯤ, ꯃꯗꯨ ꯋꯥꯏꯠꯁꯤꯡꯅ 1846ꯗ ꯃꯈꯣꯏ ꯂꯨꯍꯣꯡꯕ ꯃꯇꯝꯗ ꯄꯥꯁ ꯇꯧꯈꯤ꯫ 1849ꯗ ꯄ꯭ꯔꯚꯨꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝ ꯈꯣꯝꯖꯤꯟꯅꯕ ꯑꯃꯨꯛ ꯑꯅꯤꯁꯨꯕ ꯃꯍꯥꯛꯀꯤ ꯈꯨꯠ ꯏꯊꯛꯈꯤ꯫ ꯑꯍꯥꯟꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯗ ꯍꯕꯀꯨꯛꯀꯤ ꯇꯦꯕꯜꯁꯤꯡꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯗꯨ ꯏꯇꯤꯍꯥꯁꯇ ꯌꯧꯔꯛꯄ ꯃꯇꯝꯗ ꯃꯍꯥꯛꯅ ꯃꯈꯣꯏ ꯈꯣꯝꯖꯤꯟꯈꯤ, ꯑꯗꯨꯒ ꯑꯅꯤꯁꯨꯕ ꯇꯦꯕꯜ ꯑꯗꯨꯁꯨ ꯃꯁꯤꯒꯥ ꯆꯥꯟꯅꯕ ꯄꯥꯟꯗꯝꯒꯥ ꯁꯦꯝꯈꯤ꯫

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.

Ӧмега 1850 жылдың кестесі жинау және сынау үшін берілуге тиіс еді, өйткені дәл соны альфа 1843 жылдың кестесі де атқарды. Бірінші періштенің кестесі болды, үшінші періштенің де кестесі болды, өйткені біріншісі — альфа, ал үшіншісі — ӧмега. «Екі кесте» — екінші періштенікі емес, бірінші және үшінші періштелердің межелік белгілері. «Кестелердің» пайғамбарлық кезеңі қателігі бар кестеден басталып, еш қателігі жоқ кестемен аяқталады. Екі кестенің арасындағы тарих — 1850 жылға дейін кесте шетке қойылған екінші періштенің тарихы.

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.

After frenkie 1843 na sɛe wɔ 19 Ɔbɛnem 1844 no, wɔde mfonini a wɔyɛe wɔ 1843 no too nkyɛn, efisɛ saa bere no ɛkaa wɔ mfomso mu sɛ afe no yɛ 1843. Efi 19 Ɔbɛnem 1844 kosi 1850 no, Habakuk pon no nni hɔ. Wɔ ɔbɔfo a ɔto so mmienu no abakɔsɛm mu no, na mfonini biara nni hɔ na—Babilon hwee ase. Alpha no yɛ pon, omega no yɛ pon, na mfinimfini no yɛ Babilon asehwe; agyiraehyɛde bi a ɛkyerɛ atuatew, a ɛne bere a na pon biara nni hɔ no wɔ abusuabɔ. Habakuk apon no abakɔsɛm bere no kura nokware no nsaakyerɛnne.

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

1850 e ile ya swantšhwa ka Sinai le go fiwa ga Molao. Tiragalo yeo e ile ya gopolwa ka Pentekoste, ge dinkgwa tše pedi tša go phagamišwa di be di emišetšwa godimo. Tshepedišo ya go emišetša godimo dinkgwa tša go phagamišwa e emelwa ke go gatišwa le go tšwetšwa pele ga tafola ka Mei 1842, le histori ya 1849 ge tšhate ya bobedi e be e lokišwa, le 1850 ge e be e hwetšagala. Nako ye e emelwa mothalong wa Kriste bjalo ka matšatši a masome a mahlano go tloga tsogong ya gagwe go fihla Pentekoste, nako yeo e arogantšwego ka matšatši a masome a mane ao a latelwago ke a lesome.

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.

Pada tahun 1849 Kristus mengulurkan tangan-Nya untuk kedua kalinya, dan pada tahun 1850 loh kedua Habakuk telah tersedia dan proses ujian yang menuju Kadesh terus maju. Pada tahun 1856 tibalah yang terakhir dari sepuluh ujian Israel purba ketika terang baru mengenai wahyu nubuat dasar Miller diterbitkan dalam majalah berkala gerakan itu. Selama dua ribu lima ratus dua puluh hari nubuat, dari tahun 1856 hingga tahun 1863, para pengintai masuk untuk menyelidiki negeri itu. Pada tahun 1863 mereka memilih seorang pemimpin baru untuk membawa mereka kembali ke Mesir.

We will continue these truths in the next article.

Ми во следната статија ќе продолжиме со овие вистини.

> “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.

> “Dalam suatu penglihatan yang diberikan kepadaku di Bordoville, Vermont, pada 10 Disember 1871, aku ditunjukkan bahawa kedudukan suamiku adalah suatu kedudukan yang sangat sukar. Suatu tekanan tanggungjawab dan jerih lelah telah menimpanya. Saudara-saudaranya dalam pelayanan tidak memikul beban-beban ini, dan mereka tidak menghargai jerih payahnya. Tekanan yang berterusan ke atasnya telah membebankannya dari segi mental dan fizikal. Aku ditunjukkan bahawa hubungannya dengan umat Tuhan adalah serupa, dalam beberapa hal, dengan hubungan Musa terhadap Israel. Ada orang yang bersungut-sungut terhadap Musa ketika berada dalam keadaan yang tidak menguntungkan, dan ada juga yang bersungut-sungut terhadapnya.” Testimonies, jilid 3, 85.

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