Article

# Elijah - Number Six

Elijah - Number Six

Ten Tests

Liteko Tse Lesome

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Re ntse re bua ka sesupo sa Elia, mme jaanong re dirisa ditiragalo tsa Thaba ya Karamele le Thaba ya Sinai go bontsha tsheko e e tswelang pele ya lonaka lwa Boprotestanta le tlhabologo ya sepolotiki e e tswelang pele ya lonaka lwa Burephabolikani e e tsamaisanang le lonaka lwa Boprotestanta.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Article za umaliza zakhala zikusanthula za kupanduka kwa Numeri chaputala 13 ndi 14, komwe kumasonyeza kuyesedwa kwakhumi ndi komaliza kwa Israeli wakale atawoloka Nyanja Yofiira. Mbiri imeneyi imagwirizana ndi kayendedwe koyambira ka mbiri ya Amillerite, komanso ndi mbiri ya kayendedwe komaliza ka Mulungu. Ntchito ya angelo onse atatu a Chivumbulutso 14 imakwaniritsidwa ndi kayendedwe koyambira ndi kayendedwe komaliza.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Әшән нәңнәгзүңгү гурав дахь элчийн мэдээг тунхаглахад нэгддэг тэр тэнгэрэлч өөрийн алдраар бүх дэлхийг гэрэлтүүлэх ёстой. Энд дэлхий дахины хамрах хүрээтэй, урьд өмнө үзэгдээгүй хүч чадалтай ажлыг урьдчилан зөгнөн өгүүлжээ. 1840–44 оны дахин ирэлтийн хөдөлгөөн нь Бурханы хүчний сүр жавхлант илрэл байсан; эхний элчийн мэдээ дэлхийн бүх миссионерийн сууринд хүргэгдсэн бөгөөд зарим оронд арван зургаадугаар зууны Шинэчлэлээс хойш аль ч газар нутагт үзэгдээгүй тийм их шашны сонирхол сэрсэн; гэвч эдгээрийг гурав дахь элчийн сүүлчийн анхааруулгын дор өрнөх хүчирхэг хөдөлгөөн даван гарах юм.” Агуу Тэмцэл, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Antara sejarah pergerakan permulaan dan pergerakan pengakhiran, kita mendapati sejarah gereja Laodikia. Malaikat yang menerangi bumi dengan kemuliaannya dikenal pasti dengan jelas sebagai suatu pergerakan, bukan sebuah gereja.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Babylon, wa ṱangana na tshifhinga tsho sumbedzwaho kha vhuporofita uvhu, hu bulwa ha pfi: ‘Zwivhi zwawe zwo swika ṱaḓulu, nahone Mudzimu o humbula vhutshinyi hawe.’ Nzumbululo 18:5. O ḓadza muelo wa mulandu wawe, nahone u fheliswa hu khou ṱoḓou wela khae. Fhedzi Mudzimu u kha ḓi vha na vhathu vhawe ngei Babele; nahone musi u dalelwa nga khaṱhulo Dzawe hu sa athu swika, avha vha fulufhedzeaho vha fanela u vhidzelwa nnḓa, uri vha si vhe na mukovhe kha zwivhi zwawe nahone ‘vha si ṱanganedze kha maṱhamu awe.’ Nga zwenezwo hu tevhela u tshimbila ho imiwaho nga muruṅwa a no tsa a tshi bva ṱaḓulu, a tshi vhonetshela ḽifhasi nga vhugala hawe nahone a tshi vhidzelela nṱha nga ipfi ḽa maanḓa, a tshi ḓivhadza zwivhi zwa Babele. Zwi tshi elana na mulaedza wawe hu pfala luṱingo: ‘Bvani khae, vhathu Vhanga.’ Hezwi zwibuli, zwi tshi ṱangana na mulaedza wa muruṅwa wa vhuraru, zwi ita tsivhudzo ya u fhedzisela ine ya tea uṋewa vha dzulaho kha ḽifhasi.” The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Para nabi semuanya sependapat satu dengan yang lain, dan mereka semuanya mengenal pasti “hari-hari terakhir” dengan lebih khusus daripada mereka mengenal pasti hari-hari ketika nubuat-nubuat itu disampaikan. Sebagai contoh bagi fenomena ini, malaikat dalam Wahyu pasal lapan belas telah dan sedang ditipologikan oleh malaikat dalam Wahyu pasal sepuluh. Kedua-duanya menerangi bumi dengan kemuliaannya apabila ia turun. Sister White mengenal pasti malaikat pertama dalam buku Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Jesu o ile a roma lengeloi le matla hore le theohe ’me le lemose baahi ba lefatše hore ba itokisetse ho hlaha ha Hae la bobeli. Ha lengeloi le tloha boteng ba Jesu leholimong, leseli le khanyang haholo le tletseng khanya le ile la le etella pele. Ke ile ka bolelloa hore thomo ea lona e ne e le ho bonesetsa lefatše ka khanya ea lona le ho lemosa motho ka bohale bo tlang ba Molimo.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Malaika yula wa Ufunuo kumi na nane alishuka mnamo tarehe 11 Septemba 2001. Alikuwa ametabiriwa kwa mfano na malaika aliyeshuka mnamo tarehe 11 Agosti 1840. Katika Isaya sura ya sita, Isaya anaonyeshwa hekalu lililo mbinguni na utukufu wa Mungu. Katika aya ya tatu ya sura ya sita inaelezwa kwamba dunia yote imejaa utukufu wa Mungu. Hilo hutukia wakati malaika wa Ufunuo kumi na nane anaposhuka.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Lan sawah saw kaṭhen dang zâwk dangte aṭang dang ka lo chhuak a ni a; a hnenah thiltihtheihna ropui tak a awm a, a ropuina avangin lei hi a êng ta. Thupuan 18:1.

Verse three of Isaiah six identifies the same history.

Temana ya boraro ya Jesaya tshela e supa histori e e tshwanang.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Baikla ongshikkama saksaako aganmitinggipin, indine aganaha, Rongtalgipa, rongtalgipa, rongtalgipa ong∙a sa·gre jatni Jihova; pilak a∙gilsak An∙tangni rasongchi gapatgipa ong∙a. Isaiah 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Sister White o tsamaelana pono ya Esaya ya sehalalelo le motsamao wa Tshenolo kgaolo ya lesome le boferabobedi.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> “Ⲛⲓⲥⲉⲣⲁⲫⲓⲙ ⲉⲧϧⲉⲛ ⲡⲓⲙ̀ⲑⲣⲟⲛⲟⲥ ϣⲁⲣⲟⲩⲙⲉϩ ⲉ̀ⲣⲟⲟⲩ ⲛ̀ⲧⲉⲛⲟϣⲧ ⲛ̀ⲥⲉⲃⲁⲥ ⲉⲧⲟⲩⲁⲁⲃ ϧⲉⲛ ⲡϫⲓⲛⲛⲁⲩ ⲉ̀ⲡⲱⲟⲩ ⲛ̀ⲧⲉ Ⲫϯ, ϩⲱⲥⲧⲉ ⲛ̀ⲥⲉⲛⲁⲩ ⲁⲛ ϩⲁⲩⲥⲧⲓⲛ ⲉ̀ⲣⲱⲟⲩ ϧⲉⲛ ⲟⲩϯⲙⲁϯ ⲛ̀ⲥⲱⲟⲩⲛ, ⲓⲉ ϧⲉⲛ ⲟⲩϣ̀ⲫⲏⲣ ⲉ̀ⲣⲱⲟⲩ, ⲓⲉ ⲉ̀ⲣⲟⲩⲱⲛ ϧⲁ ⲟⲩⲱⲛ. Ⲧⲟⲩⲥ̀ⲙⲟⲩ ⲛⲉⲙ ⲡⲱⲟⲩ ⲫⲱⲟⲩ ⲛ̀ⲧⲉ Ⲡϭⲟⲓⲥ ⲛ̀ⲧⲉ ⲛⲓϫⲟⲙ, ⲫⲏ ⲉⲧϭⲓⲥⲓ ⲟϩⲓ ⲟⲩⲟϩ ⲉ̀ⲥⲧⲟⲥ, ⲫⲏ ⲉⲧⲉ ⲡⲱⲟⲩ ⲛ̀ⲧⲉ ⲡⲉϥϩⲉⲙⲥⲓ ⲙⲁϩ ⲡⲓⲉⲣⲫⲉⲓ. Ⲉⲩⲛⲁⲩ ⲉ̀ⲡⲓⲙⲏⲛⲓ, ϫⲉ ⲡⲕⲁϩ ⲧⲏⲣϥ ⲛⲁⲙⲟϩ ϧⲉⲛ ⲡⲉϥⲱⲟⲩ, ⲡⲓϩⲱⲥ ⲛ̀ⲣⲁϣⲓ ⲛ̀ⲧⲉ ⲡⲓⲥ̀ⲙⲟⲩ ⲉϥⲉⲣⲁⲛⲁϩⲙⲉϥ ⲓⲥϫⲉⲛ ⲟⲩⲁ ⲉ̀ⲟⲩⲁ ϧⲉⲛ ⲟⲩϫⲱ ⲉⲥⲗⲟⲗ, ‘Ⲟⲩⲁⲁⲃ, ⲟⲩⲁⲁⲃ, ⲟⲩⲁⲁⲃ, ⲡⲉ Ⲡϭⲟⲓⲥ ⲛ̀ⲧⲉ ⲛⲓϫⲟⲙ.’ Ⲥⲉⲣⲁⲛⲁϩⲧⲟⲩ ⲉ̀ⲙⲁⲧⲓ ⲉ̀ⲡϯⲱⲟⲩ ⲙ̀Ⲫϯ; ⲟⲩⲟϩ ϧⲉⲛ ⲡⲉϥⲙ̀ⲑⲟ, ϧⲁ ⲡⲉϥⲥⲙⲓ ⲛ̀ϯⲑⲙⲁϯ, ⲥⲉⲟⲩⲱϣ ⲁⲛ ⲉ̀ⲗⲁⲁⲩ ⲙⲁⲗⲗⲟⲛ. Ϧⲉⲛ ⲡϥⲁⲓ ⲙ̀ⲡⲉϥϩⲓⲕⲱⲛ, ⲛⲉⲙ ϧⲉⲛ ⲡϫⲓⲣⲓ ⲙ̀ⲡⲉϥϣⲉⲙϣⲓ, ⲛⲉⲙ ϧⲉⲛ ⲡϫⲓⲛⲟⲩⲱϣⲧ ⲙ̀ⲙⲟϥ, ⲁ ⲧⲟⲩϭⲓⲥⲓ ⲛ̀ⲟⲩⲱϣ ϯⲉⲃⲓⲟ ⲡⲉⲥϫⲱⲕ ⲉ̀ⲃⲟⲗ.”

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Penglihatan yang diberikan kepada Yesaya menggambarkan keadaan umat Allah pada hari-hari terakhir.” Review and Herald, 22 Desember 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Yohane mu Chivumbulutso chapitala teni komanso mu chapitala eyitini, ndiponso Yesaya mu chapitala six, kuphatikizapo ndemanga za Mlongo White, amaika zifanizo zonsezi za dziko lapansi kuunikidwa ndi ulemerero wa Mulungu pa nthawi yomweyo m’mbiri. Dziko lonse lapansi linaona zochitika zimene zinachitika pa September 11, 2001. Mbiri yopitirira patsogolo ya gulu la a Millerite imene inatha mu 1863, inali chithunzi cha mbiri ya nthawi imene mngelo wamphamvu wa Chivumbulutso eyitini amatsika pamodzi ndi mbiri yolumikizana ndi mngelo amene anatsika mu Chivumbulutso chapitala teni. Maziko oyambilira amenewa atakhazikitsidwa, tibwerera ku njira yoyesera yoimiridwa mu Numeri chapitala fourteen. Mose atapembedzera opanduka amene anafuna kubwerera ku Igupto ndi kuponya miyala Yoswa ndi Kalebe, Mulungu amavomereza kupembedzera kwa Mose.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Na Modimo a re: Ke itshwaretse go ya ka lefoko la gago; mme jaaka ke tshela ruri, lefatshe lotlhe le tla tladiwa ke kgalalelo ya Morena. Ka gonne banna botlhe bao ba boneng kgalalelo ya me le dikgakgamatso tsa me, tse ke di dirileng kwa Egepeto le kwa nageng ya sekaka, mme jaanong ba ntekile ga lesome, e bile ba sa reetsa lentswe la me; ruri ga ba kitla ba bona lefatshe le ke le ikanetseng borraabone, le gone ga go na ope wa bone ba ba nkgopisitseng yo o tla le bonang. Mme motlhanka wa me Kalebe, ka gonne o ne a na le mowa o mongwe mo go ene, mme a ntatela ka botlalo, ene ke tla mo isa mo lefatsheng le a neng a ile kwa go lone; mme losika lwa gagwe lo tla le rua. Dipalo 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Puas ke chu kawi mi hi Numbers bung 14 ah hian Israel hnam hlui tan fiahna hnuhnung ber a ni a, an hlawhtlin loh avangin kum sawmli chhunga thlalêra an thihna chu a tihnghet ta a ni. He chanchin hi Revelation bung 18 nên a inzawm nghet hle a, chuta Pathianin, “Pathian ka nung tak zet angin” “lei zawng zawng hi Lalpa ropuinain a khat ang” tiin a puang a ni. He thu hi Pathianin he chanchin ziaknaah hian chak takin a dah a, chutiang chuan Numbers bung 13 leh 14-a entirna chanchin khân Revelation bung 18-a vântirhkoh thiltih ropui tak lam chu a kawhhmuh lawk tih a tarlang a ni. Revelation bung 18 chu Pathian mi bangawmte tawpna a nih avangin, Pathian mi bangawmte bulṭhutna pawh kan ngaihtuah mêk Numbers bu-a thu hian a entir bawk a ni.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

ស្តីនៅថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ នៅពេលពាក្យទំនាយអំពីឥស្លាមនៃវេទនាទីពីរត្រូវបានសម្រេច នោះប្រជាជនសម្ពន្ធមេត្រីដែលធ្លាប់ត្រូវបានជ្រើសរើសពីមុន ត្រូវបានសាកល្បងដោយសាររបស់អេលីយ៉ាដែលទើបតែត្រូវបានបញ្ជាក់ថាត្រឹមត្រូវ។

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Ka la 11 Loetse, 2001, phethahatsong ea boprofeta ba Boislamo ba bomalimabe ba boraro, sechaba sa selekane se kileng sa khethoa se ile sa tšoaea qalo ea kahlolo ea ba phelang e le molaetsa oa Elia o neng o sa tsoa pakoa hore o nepahetse.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Миллеритүүдийн түүхэн дэх Елиагийн мэдээ нь эш үзүүллэгийн цаг хугацааны хүрээнд тавигдсан байв. 2001 оны 9 дүгээр сарын 11-ний Елиагийн мэдээ нь түүх давтагдах хүрээнд тавигдсан байв. 2001 оны 9 дүгээр сарын 11 нь 1840 оны 8 дугаар сарын 11-ний түүхийг давтсан юм. Учир нь энэ хоёр өдөр хоёулаа Исламын тухай нэгэн эш үзүүллэг биелснийг илэрхийлдэг бөгөөд хоёулаа тэрхүү тэнгэрэлч бууж ирснийг тэмдэглэдэг; тэр тэнгэрэлчийн тухай Систер Уайт “Есүс Христээс өөр хэн ч бус нэгэн” гэж хэлсэн байдаг. Систер Уайт Илчлэлт арван наймын тэнгэрэлчийн тухай, Илчлэлт аравын тэнгэрэлчийн талаар хэлдэг шиг, “Есүс Христээс өөр хэн ч бус нэгэн” гэж хэзээ ч шууд хэлдэггүй боловч Илчлэлт арван наймын тэнгэрэлч дэлхийг “өөрийн” алдраар гэрэлтүүлдэг бөгөөд дэлхийг гэрэлтүүлдэг нь Есүс Христийн алдар мөн гэдгийг Судрууд тодорхой харуулдаг.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Alet e phutso e e tlisitseng teko ya Baporotesetanta kwa tshimologong e ne e le motsamao wa Bamillerite jaaka o emetswe ke Elija. Alet e phutso e e tlisang teko ya Seventh-day Adventism kwa bokhutlong ke motsamao wa Elija jaaka o emetswe ke ba ba dikete di le lekgolo le masome a mane le bonê. Sesupo sa Elija se na le bokao jo bo fetang bo le bongwe, mme le fa a emela Miller le motsamao wa Bamillerite, gape o emela ba ba dikete di le lekgolo le masome a mane le bonê.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “Musa di atas gunung pemuliaan itu ialah seorang saksi kepada kemenangan Kristus atas dosa dan maut. Dia melambangkan mereka yang akan keluar dari kubur pada kebangkitan orang benar. Elia, yang telah diangkat ke syurga tanpa mengalami maut, melambangkan mereka yang akan hidup di bumi pada kedatangan Kristus yang kedua, dan yang akan ‘diubah, dalam sekelip mata, dalam kerdipan mata, pada bunyi sangkakala yang terakhir;’ apabila ‘yang fana ini harus mengenakan keabadian,’ dan ‘yang dapat binasa ini harus mengenakan ketidakbinasaan.’ 1 Korintus 15:51-53. Yesus diselubungi dengan cahaya syurga, sebagaimana Dia akan kelihatan apabila Dia datang ‘kali yang kedua, bukan kerana menanggung dosa, tetapi untuk menyelamatkan mereka yang menantikan Dia.’ Kerana Dia akan datang ‘dalam kemuliaan Bapa-Nya bersama malaikat-malaikat yang kudus.’ Ibrani 9:28; Markus 8:38. Janji Juruselamat kepada para murid kini telah digenapi. Di atas gunung itu kerajaan kemuliaan yang akan datang telah diperlihatkan dalam bentuk miniatur,—Kristus Sang Raja, Musa sebagai wakil orang-orang kudus yang dibangkitkan, dan Elia bagi mereka yang diangkat.” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Batho ba selekane ba ba fetwang ke bontsi jwa ba le lesome go bapisiwa le ba le babedi. Ba le bantsi ba biditswe, mme ba le mmalwa ba tlhophilwe. Go palelwa ga teko ya bolesome go ne go ikaegile ka gore pego e e bosula, kgotsa pego e e molemo ya Lefatshe le le Solofeditsweng e ne ya ganediwa kgotsa ya amogelwa. Jalo, hisitori e e tshwantshitsweng fano e supa gore phenyo kgotsa go fenngwa mo hisitoring ya diteko tse di tswelang pele go ikaegile ka tlhopho ya mekgwa e le mebedi e e ranolang tshedimosetso e e tshwanang.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

អង្កេតការទាំងដប់ពីរនាក់សុទ្ធតែបានឃើញដែនដីសន្យា ប៉ុន្តែមានការសន្និដ្ឋានពីរខុសគ្នា ត្រូវបានទាញចេញអំពីអ្វីដែលដែនដីសន្យាតំណាងឱ្យ។ របាយការណ៍មួយត្រូវបានជំរុញដោយការភ័យខ្លាចរបស់មនុស្ស របាយការណ៍មួយទៀតដោយសេចក្តីជំនឿ។ មួយបានបង្ហាញពីបំណងប្រាថ្នាចង់បដិសេធការដឹកនាំរបស់ព្រះ ហើយត្រឡប់ទៅកាន់ភាពជាទាសករនៅអេហ្ស៊ីបវិញ ខណៈដែលរបាយការណ៍មួយទៀតបានបង្ហាញពីបំណងប្រាថ្នាចង់ទុកចិត្តលើការដឹកនាំរបស់ព្រះ ហើយឈានទៅមុខចូលទៅក្នុងដែនដីសន្យា។

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Phakathi kwenhlangano yama-Millerite, iningi lalo nalo lakhetha ukubuyela ebugqilini baseBabiloni nokuba ngamadodakazi ayo, futhi lokhu kwaba ukubonakaliswa kwesinqumo sabo sokwenqaba umlayezo wesiprofetho wengelosi yokuqala. Ama-Millerite athembekileyo akhetha ukulandela umlayezo wesiprofetho wengelosi yokuqala, ngisho nangemva kokwehluleka okwakubonakala ekudumazekeni kokuqala entwasahlobo ka-1844. Umlando weNumeri ubeka phambi kwethu “imibiko” emibili ehlukene yezinhloli eziyishumi nambili, emelela ukuhlaziywa okubili okuhlukene komlayezo ofanayo wesiprofetho. Ngo-1863, ubu-Adventism baseLawodike abuzange bamukele umlayezo wesiprofetho; benqaba umlayezo wesiprofetho owawusumisiwe ngaphambili. Ngo-1863, ubu-Adventism baseLawodike babuyela futhi bamukela indlela yokusebenza yeBhayibheli eyayimelene noWilliam Miller kuyo yonke inkonzo yakhe. Labo abenqaba umlayezo wesiprofetho futhi befisa ukubuyela ebugqilini bafanekiswa ngabavukeli beNumeri 14, abagcina befele ehlane.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Nomoro ten, sa pag-isipan bilang isang simbolo, tulad ng lahat ng simbolo ay may higit sa isang kahulugan. Ang simbolikong kahulugan nito ay dapat maunawaan ayon sa konteksto ng talata kung saan ito matatagpuan. Ang “ten” bilang isang simbolo ay maaaring kumatawan sa pag-uusig. Maaari rin itong kumatawan sa isang pagsubok. Maaari rin nitong katawanin ang sampung-bahaging pagkakaisa ng mga hari ng Europa, ng mga tribo sa hilaga ng Israel, at ng United Nations. Sa iglesya ng Smyrna, ang bayan ng Diyos ay magdaranas ng kapighatian sa loob ng sampung araw.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Janganlah engkau takut akan perkara-perkara yang akan engkau deritai itu: sesungguhnya, Iblis akan melemparkan beberapa orang dari antaramu ke dalam penjara, supaya kamu dicobai; dan kamu akan mengalami kesengsaraan selama sepuluh hari: hendaklah engkau setia sampai mati, dan Aku akan mengaruniakan kepadamu mahkota kehidupan. Wahyu 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Sejarawan menunjuk kepada penganiayaan yang dilakukan oleh Diocletian dalam sejarah Smirna, kerana itu merupakan penganiayaan yang paling berat dalam sejarah Smirna, dan ia berlangsung selama sepuluh tahun. Sejarawan lain mengenal pasti sepuluh penganiayaan yang berbeza dalam sejarah Smirna. Bagaimanapun juga, semuanya dilaksanakan oleh Roma Imperial, yang dalam Daniel tujuh dilambangkan oleh sepuluh tanduk. Sepuluh raja itu ialah para raja, yang ditaipkan oleh Ahab yang melakukan percabulan dengan kepausan, dan mereka merupakan alat penganiayaan yang digunakan oleh kepausan untuk melaksanakan pembantaian pada zaman Kegelapan. “Sepuluh” melambangkan kuasa negara yang melaksanakan penganiayaan bagi pihak Izebel. Dalam Daniel fasal satu, “sepuluh” melambangkan suatu tempoh ujian.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Uji hambamu ini, kumohon, selama sepuluh hari; biarlah mereka memberi kami sayur-sayuran untuk dimakan dan air untuk diminum. Kemudian biarlah wajah kami diperhatikan di hadapanmu, dan wajah anak-anak yang makan dari santapan raja; dan sebagaimana engkau lihat, perlakukanlah hamba-hambamu. Maka ia menyetujui mereka dalam perkara ini, dan menguji mereka selama sepuluh hari. Dan pada akhir sepuluh hari wajah mereka tampak lebih elok dan lebih gemuk badannya daripada semua anak-anak yang makan dari santapan raja. Daniel 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Dalam Bilangan empat belas, Israel purba telah membangkitkan murka Allah sepuluh kali, yang melambangkan sepuluh ujian sepanjang suatu jangka waktu.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Tetapi, sesungguhnya demi Aku yang hidup, seluruh bumi akan dipenuhi dengan kemuliaan Tuhan. Sebab semua orang yang telah melihat kemuliaan-Ku dan mukjizat-mukjizat-Ku, yang telah Kulakukan di Mesir dan di padang gurun, namun telah mencobai Aku sekarang ini sepuluh kali dan tidak mendengarkan suara-Ku. Bilangan 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Wɔsɛ sɛ wohwehwɛ intanɛt so de pɛ nteaseɛ a ɛfa sɛ atuateɛ pɔtee biara gyina hɔ ma atuateɛ nkron anaa sɔhwɛ ahodwiriw no fi Ɛpo Kɔkɔɔ no mu agyenkwa no so kɔsi sɔhwɛ a ɛtɔ so du no a, wobɛhunu nsakrae kakra bi wɔ deɛ wɔbu sɛ tete Israel mfomsoɔ no mu deɛ ɛsɛ sɛ wɔhyɛ no nsow sɛ ɛyɛ saa sɔhwɛ du no mu baako no ho. Me de, meka sɛ Ɛpo Kɔkɔɔ no mu agyenkwa a wɔada no adi pɔtee sɛ ɛne October 22, 1844 hyia no, ne sɔhwɛ du no mfiaseɛ, na enti ɛhɔ na ɛsɛ sɛ wɔfiri aseɛ kan sɔhwɛ a ɛsɔre fii 1844 kɔsi 1863 no. Ná sɔhwɛ a ɛkɔɔ so nkakrankakra bi wɔ hɔ dedaw a ɛhyɛɛ aseɛ wɔ 1798 berɛ a wɔyii Daniel nwoma no ano no, na saa nhyehyɛeɛ no kataa abɔfoɔ a ɔdi kan ne deɛ ɔtɔ so mmienu no nkrasɛm no abakɔsɛm so, na ɛbaa awieeɛ wɔ berɛ a ɔbɔfoɔ a ɔtɔ so mmiɛnsa no duruiɛ October 22, 1844 no.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “Di Minneapolis Allah telah mengaruniakan kepada umat-Nya permata-permata kebenaran yang berharga dalam tatanan yang baharu. Terang dari syurga ini telah ditolak oleh sebahagian orang dengan segala kedegilan yang sama seperti yang ditunjukkan oleh orang Yahudi dalam penolakan mereka terhadap Kristus, dan banyaklah pembicaraan tentang berpegang pada tanda-tanda batas yang lama. Namun ada bukti bahawa mereka tidak mengetahui apakah tanda-tanda batas yang lama itu. Ada bukti dan ada penalaran daripada firman yang memuji dirinya sendiri kepada hati nurani; tetapi fikiran manusia telah terpaku, termeterai terhadap masuknya terang, kerana mereka telah memutuskan bahawa itu adalah kesesatan yang berbahaya yang menyingkirkan ‘tanda-tanda batas yang lama’, padahal itu sama sekali tidak menggeser satu pasak pun daripada tanda-tanda batas yang lama, melainkan merekalah yang telah memutarbelitkan pengertian tentang apa yang membentuk tanda-tanda batas yang lama itu.”

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “དུས་ཚོད་1844 ལས་འདས་པ་ནི་བྱུང་བ་ཆེན་པོ་རྣམས་ཀྱི་དུས་ཤིག་ཡིན་ཏེ། ནམ་མཁའ་ལ་གནས་པའི་གནས་མཆོག་དག་སྦྱང་བ་བྱུང་བཞིན་པ་ང་ཚོའི་ཧ་ལས་པའི་མིག་ལ་ཕྱེ་སྟེ་སྟོན་པ་དང་། ས་གཞིའི་ཐོག་གི་དཀོན་མཆོག་གི་མི་ཚོར་འབྲེལ་བ་གལ་ཆེན་པོ་ཡོད་པ་དེ་དང་མཉམ་དུ། [ད་དུང་] ཕོ་ཉ་དང་པོ་དང་གཉིས་པའི་འཕྲིན་དང་། གསུམ་པའི་འཕྲིན་ཡང་ཡོད་དེ། དེའི་དར་ཆ་ལ་ ‘དཀོན་མཆོག་གི་བཀའ་རྒྱ་རྣམས་དང་ ཡེ་ཤུའི་དད་པ།’ ཞེས་བྲིས་ཡོད། འཕྲིན་འདིའི་འོག་གི་མཚོན་རྟགས་གཅིག་ནི། དཀོན་མཆོག་གི་མཉམ་གནས་ཡིན་ཏེ། ཁོང་གི་བདེན་པ་ལ་དགའ་བའི་མི་ཚོས་ནམ་མཁར་དེ་མཐོང་བ་དང་། དེའི་ནང་དུ་དཀོན་མཆོག་གི་བཅའ་ཁྲིམས་འཛིན་པའི་གན་མཛོད་ཡོད་པ་ཡིན། བཀའ་རྒྱ་བཞི་པའི་ངལ་གསོའི་ཉིན་གྱི་འོད་ཀྱིས། དཀོན་མཆོག་གི་བཅའ་ཁྲིམས་ལས་འགལ་མཁན་རྣམས་ཀྱི་ལམ་དུ་རང་གི་ཟེར་མདངས་དྲག་པོ་འཕྲོས། ངན་པ་རྣམས་མི་འཆི་བའི་རྟག་པ་མེད་པ་ནི་རྙིང་པའི་མཚམས་རྟགས་ཤིག་ཡིན། ངས་དྲན་པའི་ནང་དུ། རྙིང་པའི་མཚམས་རྟགས་ཞེས་པའི་ཁོངས་སུ་འཇུག་རུང་བ་དེ་ལས་མང་བ་ཅི་ཡང་མི་དྲན། རྙིང་པའི་མཚམས་རྟགས་རྣམས་བསྒྱུར་བར་སྐད་འདོན་འདི་ཐམས་ཅད་ནི་ཡིད་ལ་བཟོས་པ་ཙམ་ཡིན།” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Pa la 22 October 1844, malaika wa boraro o ne a fihla a tšoere molaetsa letsohong la hae.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Bakamoo modiro wa ga Jesu o tswalwa mo lefelong le le boitshepo, mme A tsena mo Sehalalelong sa dihalalelo tsotlhe, mme A ema fa pele ga letlole le le nang le molao wa Modimo, A roma moengele yo mongwe yo o nonofileng ka molaetsa wa boraro kwa lefatsheng. Lokwalo lwa matlalo lo ne lwa bewa mo seatleng sa moengele, mme erile a fologela mo lefatsheng ka thata le kgalalelo, a itsise tlhagiso e e boitshegang, e e nang le tshosetso e e boitshegang thata e e kileng ya tlisiwa mo bathong.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Pada 22 Oktober 1844, seorang malaikat turun dengan sebuah gulungan di tangannya yang harus dimakan oleh umat Allah. Doktrin-doktrin “patokan-patokan” yang kemudian dikenali itu harus either dimakan dan diterima atau ditolak dan tidak dimakan. Ketika malaikat ketiga datang dengan gulungan itu di tangannya, pekabaran di dalam gulungan tersebut melambangkan enam kebenaran yang menguji. Keenam ujian itu diidentifikasi sebagai “berlalunya waktu,” yang melambangkan nubuatan dua ribu tiga ratus tahun; penghakiman, yang dilambangkan sebagai “penyucian bait suci”; pekabaran tiga malaikat; “hukum Allah”; “Sabat”; dan keadaan orang mati, yang dilambangkan sebagai “ketidakbinasaan jiwa.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Kebenaran-kebenaran yang enam itu tentu saling berkaitan, namun masing-masing secara tersendiri diidentifikasi sebagai tanda-tanda patokan. Mungkin ada yang tidak ingin memasukkan berlalunya waktu ke dalam daftar ini, tetapi jelas banyak orang menolak kebenaran bahwa 22 Oktober 1844 adalah suatu penggenapan nubuatan yang sejati. Mereka gagal dalam ujian itu, yang tentu saja menghalangi mereka untuk bergumul dengan ujian-ujian yang menyusul. Proses pengujian Allah telah berulang kali ditegakkan sebagai suatu proses yang progresif, yang menuntut kemenangan atas ujian yang mula-mula diberikan kepadamu, sebelum engkau dapat dilibatkan dalam ujian berikutnya.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “సబ్బాతు విషయమునుగూర్చిన వెలుగును మేము ప్రకటించడం ఆరంభించినప్పుడు, ప్రకటన 14:9–12లోని మూడవ దూత సందేశమునుగూర్చి మాకు స్పష్టంగా నిర్వచించబడిన అవగాహన ఏదియు లేకుండెను. ప్రజల సమక్షమునకు మేము వచ్చినప్పుడు మా సాక్ష్యములోని భారమేమనగా, గొప్ప రెండవ ఆగమన ఉద్యమము దేవునివలన కలిగినదని, మొదటి మరియు రెండవ సందేశములు వెళ్లిపోయినవని, మూడవది ఇవ్వబడవలసియున్నదని. ఆ మూడవ సందేశము ఈ మాటలతో ముగియుచున్నదని మేము చూచితిమి: ‘ఇక్కడ పరిశుద్ధుల సహనము కలదు; దేవుని ఆజ్ఞలను గైకొనుచు, యేసు విశ్వాసమును కలిగియున్నవారు ఇక్కడున్నరు.’ మరియు ఈ ప్రవచన వాక్యములు ఒక సబ్బాతు సంస్కరణను సూచించుచున్నవని, మేము ఇప్పుడు చూచునట్లే అప్పుడును అంతే స్పష్టముగా చూచితిమి; అయితే, ఆ సందేశములో పేర్కొనబడిన మృగారాధన ఏమిటో, మృగముని ప్రతిమయు ముద్రయు ఏమిటో గూర్చి, మాకు ఏ విధమైన నిర్వచిత స్థితియు లేకుండెను.

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Modimo ka Mowa wa Gagwe o o Boitshepo o ne a letla gore lesedi le phatsimele batlhanka ba Gagwe, mme kgang eno ya simolola go bulega mo megopolong ya bone ka bonya. Go ne go tlhokega go ithuta thata le kelotlhoko e e tletseng matshwenyego gore ba e hukutse, kgokagano ka kgokagano. Ka kelotlhoko, matshwenyego, le tiro e e sa kgaotseng, tiro e tsamaile pele go fitlha boammaaruri jo bogolo jwa molaetsa wa rona, e leng sengwe se se phepa, se se golagantsweng sentle, se se feletseng, bo ne jwa newa lefatshe.”

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Ngi ke ka bua ka ga kitso ya me le Mogolwane Bates. Ke mo fitlhetse e le monna wa mmatota wa Bokeresete, yo o nang le maitsholo a mantle e bile a le pelonomi. O ne a ntshwara ka bonolo jo bogolo jaaka e kete ke ngwana wa gagwe. Lekgetlo la ntlha fa a nkutlwa ke bua, o ne a bontsha kgatlhego e e boteng. E rile ke sena go bua, a ema mme a re: ‘Ke Thomase yo o belaelang. Ga ke dumele mo diponatshegelong. Mme fa nka dumela gore bosupi jo kgaitsadi a bo boletse bosigong jono ruri e ne e le lentswe la Modimo mo go rona, nka bo ke le monna yo o itumetseng go feta botlhe ba ba tshelang. Pelo ya me e amegile thata. Ke dumela gore yo o buang o a ikanyega, mme ga ke kgone go tlhalosa kaga go bontshiwa ga gagwe dilo tse dikgolo tse di gakgamatsang tse a di re boleletseng.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Bulan diẹ sesudah pernikahan saya, saya menghadiri, bersama suami saya, suatu Konferensi di Topsham, Maine, di mana Penatua Bates hadir. Pada waktu itu ia belum sepenuhnya percaya bahwa penglihatan-penglihatan saya berasal dari Allah. Pertemuan itu merupakan suatu masa yang sangat menarik. Roh Allah hinggap atas saya; saya dibawa masuk ke dalam suatu penglihatan tentang kemuliaan Allah, dan untuk pertama kalinya saya mendapat pandangan tentang planet-planet lain. Setelah saya keluar dari penglihatan itu, saya menceritakan apa yang telah saya lihat. Lalu Penatua B. bertanya apakah saya pernah mempelajari astronomi. Saya mengatakan kepadanya bahwa saya tidak ingat pernah melihat sebuah buku astronomi. Katanya: ‘Ini berasal dari Tuhan.’ Belum pernah sebelumnya saya melihat dia sedemikian lepas dan bersukacita. Wajahnya bercahaya dengan terang surga, dan ia menasihati jemaat dengan kuasa.” Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Ka hlĩr e, kine baroh ki jingtynjuh doctrinal ki ïadei lang para ma ki, hynrei ki long ruh ki jingtynjuh kiba lah ban pynkhlad noh marwei, bad la plie pynpaw ïa ki ha ka rukom ba nang ïaid shaphrang sha ki shakri jong U Blei. Don bun ki balang kiba sumar ïa ka Sabbaton jong ka sngi kaba hynniew, hynrei kiba kyntait ïa ka khubor jong ki lai angel. Ki kyntait ïa ka jingshisha ba ka jingbishar ka la sdang ha ka 22 tarik u Risaw, 1844, hynrei ki dang sumar ïa ka Sabbaton. Kine ki jingtynjuh doctrinal ki ïadei lang, hynrei ki mihdur kum hynriew tylli ki jingtynjuh kiba kyrpang.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Joale ka moo ho sa tsoa bontšoa ke Joseph Bates, molaoli oa sekepe ea neng a tseba thuto ea linaleli ka botlalo, o ile a amohela Moea oa Boprofeta, oo a neng a o lahlile pele. Ka Tšitoe 1844, Ellen White o ile a amohela pono ea hae ea pele, ’me teko ea bosupa ea fihla mokhatlong.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “Baibolo e tshwanetse go nna mogakolodi wa gago. E ithute le ditestimonie tse Modimo a di neileng; gonne le ka motlha ga di ganetsane le Lefoko la gagwe. Fa Ditestimonie di sa bue go ya ka lefoko la Modimo, di gane. Keresete le Beliale ga ba ka ke ba kopanngwa.” Selected Messages, buka 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Nako kake feela morago ga kgakanego e kgolo, Kgaitsadi White o ne a amogela setlhogo sengwe se se neng sa supa gore Keresete o ne a tswa mo lefelong le le boitshepo a ya mo Lefelong le le Boitshepo go Gaisa tsotlhe ka October 22, 1844. O ne a akantsha kgatiso eo go “motshe mongwe le mongwe.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Ndzi pfumela leswaku Vuhlawulelo lebyi faneleke ku basisiwa emakumu ka masiku ya 2300, i Tempele ra Yerusalema Leriswa, leri Kriste a nga mutirheli wa rona. Hosi yi ndzi kombisile hi xivono, ku tlula lembe rin’we leri hundzeke, leswaku Makwavo Crosier a a ri ni ku vonakala ka ntiyiso malunghana ni ku basisiwa ka Vuhlawulelo, ni swin’wana; naswona leswaku a ku ri ku rhandza ka yona, leswaku Makwavo C. a tsala hi ku helela mavonelo lawa a hi nyikeke wona eka Day-Star, Extra, February 7, 1846. Ndzi titwa ndzi nyikiwe matimba hi ku helela hi Hosi, ku bumabumela Extra yoleyo eka mukwetsimi un’wana ni un’wana.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Sokudvuma kwakhe kwakungokwenchazelo kaCrosier mayelana lokungena kukaKristu eNdaweni Engcwele Kakhulu, kodwa isihloko leso sasilazo izimfundiso ezimbalwa ezaziyiphutha, okugoqela lemfundiso yobuProthestani obuhlamukileyo yokuthi “insuku zonke” encwadini kaDanyeli imele inkonzo kaKristu. Ngakho-ke wabhala ukucacisa okwathi kwaqala kwanyatheliswa ngo-1850, kwase kuthi kamuva kwafakwa encwadini ethi Early Writings. Lapho wabeka obala ukuthi “labo abamemezela ukukhala kwehora lokwahlulelwa babenombono oqondileyo nge-‘nsuku zonke’.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Udøaŋ ruonaŋe mba ɣiɛl ë ‘daily’ (Daniel 8:12), ku ba piɔu ë ‘sacrifice’ ee tɔ̈k ke jiɛŋ cï gam ku pinydu, ku acï keek looi ë bï tɔ̈k ee nyuɔth ku acï Nhialic ciɛl näk ënë kɔc kä cï luɔi kɛ̈ü luɔi thok ba guɛ̈l aduŋ. Tɛ̈në bï kɔc aa kuɔny rot, kuen cïn 1844, kɔc nästan kedhiee aa kuɔny rot ë näk cï yeec të ‘daily’; ku ë luɛl cï bɛ̈n thïn cïn 1844, näk dɛ̈t aa yök, ku mör ku luɛl aa ke jäl.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Saf di “yang sehari-hari” dalam kitab Daniel telah menjadi lambang kembalinya Adventisme kepada metodologi Protestan yang murtad pada awal abad kedua puluh, dan dewasa ini pemahaman Millerit yang benar tentang “yang sehari-hari” telah ditolak oleh para teolog Adventisme. Ia telah ditolak, sekalipun Sister White dengan jelas mengenal pasti bahawa kaum Millerit adalah benar dalam mengenal pasti “yang sehari-hari” sebagai kuasa syaitan berupa paganisme. Mereka menolak kebenaran tentang “yang sehari-hari” bukan sahaja dengan bertentangan dengan pengesahan ilhamnya bahawa pemahaman kaum Millerit itu benar, tetapi juga dengan secara langsung bercanggah dengan pernyataannya yang tegas bahawa doktrin palsu yang mengajarkan bahawa “yang sehari-hari” melambangkan pelayanan Kristus dalam tempat suci telah disampaikan oleh “malaikat-malaikat yang telah diusir dari syurga!”

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Bonang go ne go le Mokaulengwe Daniells, yo monagano wa gagwe mmaba a neng a dira mo go one; mme monagano wa gago le monagano wa Mogolwane Prescott di ne di dirisiwa ke baengele ba ba neng ba lelekilwe kwa legodimong.” Manuscript Releases, bolumo 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Ho gana ga gagwe mo go tseneletseng ga se Adventism e jaanong e dirisang e le sengwe sa “dijana tsa dinaane” tsa yone go ne go le bogale thata, ka ntlha ya gore Daniells le Prescott ba ne ba tsaya sesupo sa maatla a ga Satane (boheitane) mme ba neela sesupo seo go tirelo ya ga Keresete ya sehalalelo sa Gagwe. Seno se dira diteko tsa thuto di nne robedi.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Ujian kesembilan dalam sejarah yang membawa kepada tahun 1863 ialah penghasilan jadual kedua Habakuk pada tahun 1850. Carta perintis 1843 telah dihasilkan pada tahun 1842, dan hanya disebut sebagai carta 1843 kerana ia meramalkan kedatangan Kristus pada tahun 1843. Perintah untuk menghasilkan jadual kedua Habakuk telah diberikan kepada Sister White pada tahun 1850. Penghasilan dua jadual Habakuk menghubungkan sejarah malaikat pertama dan kedua dengan sejarah malaikat ketiga. Dalam biografi kehidupannya dan pekerjaannya yang ditulis oleh cucunya, beliau memberikan gambaran keseluruhan tentang peristiwa-peristiwa yang membawa kepada penghasilan carta 1850. Beliau berbuat demikian dengan memilih ulasan-ulasan Sister White yang berkaitan dan menambahkan komentarnya dalam gambaran keseluruhan itu.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Padi waktu kitak pulai ngagai rumah Menua Nichols, Tuhan meri aku siti pengiring lalu nunjuk ngagai aku ti pemendar nya mesti dipadah enggau terang datas mija, lalu nya deka ngasuh mayuh orang mutuska diri ngagai pemendar ulih berita melikat ti ketiga, enggau dua iti ti keterubah digaga terang datas mija.—Surat 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Dalam penglihatan ini ia juga diperlihatkan hal yang akan memberi James White keberanian untuk terus menerbitkan:”

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Saya juga melihat bahawa penerbitan lembaran itu sama perlunya seperti para utusan pergi, kerana para utusan memerlukan suatu lembaran untuk dibawa bersama mereka, yang mengandungi kebenaran masa kini untuk diletakkan ke dalam tangan mereka yang mendengar, dan dengan demikian kebenaran itu tidak akan pudar dari fikiran. Dan bahawa lembaran itu akan pergi ke tempat yang tidak dapat dikunjungi oleh para utusan.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Kerja pada carta baharu itu dimulakan serta-merta, dan peluang diberikan untuk memberitahu saudara-saudara mengenainya dalam keluaran Present Truth yang diterbitkan oleh James pada bulan berikutnya:”

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Carta. Sebuah carta kronologi tentang penglihatan-penglihatan Daniel dan Yohanes, yang disusun untuk menerangkan kebenaran masa kini dengan jelas, kini sedang dicetak secara litografi di bawah pengawasan Saudara Otis Nichols, dari Dorchester, Massachusetts. Mereka yang mengajarkan kebenaran masa kini akan sangat dibantu olehnya. Pemberitahuan lanjut tentang carta itu akan diberikan kemudian.—Present Truth, November, 1850.

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> “Menjelang akhir bulan Januari 1851, carta itu telah siap dan diiklankan pada harga $2. James White sangat berpuas hati dengannya dan menawarkannya secara percuma kepada ‘mereka yang telah dipanggil Allah untuk menyampaikan perkhabaran malaikat yang ketiga’ (Review and Herald, Januari, 1851). Beberapa sumbangan yang murah hati telah membantu menampung kos penerbitan.” Arthur White, Ellen G. White: The Early Years, jilid 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Mabapi le chate ea 1843, Khaitseli White o tlalehile hore e ne e laetsoe ke Molimo.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Gospod mi je pokazao da je tablica iz 1843. bila vođena njegovom rukom i da se nijedan njezin dio ne smije mijenjati; da su brojke bile onakve kakve ih je on htio. Da je njegova ruka bila nad njima i prikrila pogrešku u nekim od brojki, tako da je nitko nije mogao vidjeti dok njegova ruka nije bila uklonjena.” Review and Herald, 1. studenoga 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Ka rekotong ya lesedi le le amanago le taelo ya go tšweletša tšhate ye nngwe ka 1850, o file netefatšo e swanago ya bomodimo ya tšhate ya 1850 bjalo ka ge go ile gwa newa mabapi le tšhate ya 1843, mola gape a laetša gore ditšhate tše dingwe tše di bego di tšweletšwa ka nako yeo di be di sa amogelege go Morena. Taelo ya go tšweletša tšhate ye mpsha e ile ya kopanywa le taelo ya go gatiša kgatišo ye mpsha.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Ndzi vone leswaku ntirho wa ku endla tichati a wu hoxile hi ku helela. Wu sungule hi Makwerhu Rhodes kutani wu landzeleriwa hi Makwerhu Case. Timali ti tirhisiwile eku endleni ka tichati ni eku vumbekeni ka swifaniso leswi nga ni vukanganyisi lebyi nyenyetsaka ku yimela tintsumi na Yesu la vangamaka. Swilo swo tano ndzi vone leswaku a swi nga tsakisi Xikwembu. Ndzi vone leswaku Xikwembu a xi ri eku kandziyisweni ka chati hi Makwerhu Nichols. Ndzi vone leswaku a ku ri ni vuprofeta bya chati leyi eBibeleni, naswona loko chati leyi yi endleriwe vanhu va Xikwembu, loko yi ringanele un’we yi ringanela na un’wana, naswona loko un’we a a lava chati leyintshwa leyi pendiweke hi xikalo lexikulu, hinkwavo va yi lava hi ndlela leyi fanaka.”

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> “Ndzi vonile leswaku a ku ri moya wa ku nga rhuli, wa ku nga ntshamiseki, wa ku nga eneriseki, ni wa ku pfumala ku nkhensa eka Makwerhu Case lowu a wu navela chati yin’wana. Ndzi vonile leswaku tichati leti pentiweke a ti ri ni vuyelo byo biha ehenhla ka vandlha. Swi vange leswaku moya wo olova, wa mavurivuri, wa ku hlekula wu va kona entsombanweni.”

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> Ndzi vone leswaku tichati leti Xikwembu xi ti leriseke ti khumbile miehleketo hi ndlela yo tsakisa, hambi ku nga ri na nhlamuselo. Eka nkombiso wa tintsumi etichatini ku ni nchumu wo vangama, wo saseka, ni wa le tilweni. Miehleketo yi kongomisiwa eka Xikwembu ni le tilweni hi ndlela leyi yi nga vonakiki ngopfu. Kambe tichati tin’wana leti ti endleriweke kona ti nyenyetsa miehleketo, naswona ti endla leswaku miehleketo yi tshama ngopfu emisaveni ku tlula le tilweni. Swifaniso leswi yimelaka tintsumi swi fana ngopfu ni madimona ku tlula swivumbiwa swa le tilweni. Ndzi vone leswaku tichati ti teke masiku ni mavhiki swi tshama emiehleketweni ya Makwerhu Case, loko a a fanele ku va a lava vutlhari bya le tilweni eka Xikwembu, naswona a a fanele ku va a kula emikhorweni ya Moya ni le ku tiveni ka ntiyiso.

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “A ni ka se ewɔna wɔ nyadɔm si wɔ mmoa a wɔasɛe no wɔ chart‑woe mu no, na wɔde no adi dwuma de akyerɛ nokware no pefee wɔ anuanom anim wɔ tracts ne nneɛma a wɔtintim mu a, anka ɛbɛyɛɛ papa kɛse na agye akra. A ni nso ka se chart‑yɛ adwuma no atrɛw te sɛ atiridii.” Manuscript Releases, nɔma 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

I mahayag a nagsao nga “An Dios atua ha pag-imprinta han [1850] nga chart nga ginhimo ni Brother Nichols,” ngan nga may-ada “usa nga tagna [Habakkuk dos] mahitungod hini nga chart dida ha Biblia.” Iya liwat ginkilala nga “an mga chart” [plural; 1843 ngan 1850] nga “iginmando han Dios nakatandog hin pabor ha hunahuna, bisan waray pa kasaysayri.” An Habakkuk dos nagsugo ha mga Millerita nga himoon nga matin-aw an bisyon dida ha mga lamesa, (ha plural), basi an mabasa han duha nga chart makadalagan ngadto ngan ngadi dida ha Pulong han Dios. An mga langitnon nga chart waray magkinahanglan hin dugang nga mga kasaysayran, sugad han nahitabo ha peke nga chart ni Uriah Smith han 1863.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Mlungu anandiyankha, nati, Lemba masomphenya, ndi kuwafotokoza bwino pa mapale, kuti wowerenga azitha kuthamanga. Habakkuk 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Ujian yang kesepuluh merupakan fokus artikel ini. Berdasarkan sepuluh ujian yang dirujuk oleh Musa dalam Bilangan pasal empat belas, para sarjana Ibrani dan ahli-ahli teologi lainnya mengemukakan pelbagai andaian tentang peristiwa-peristiwa dalam sejarah dari pembebasan di Laut Merah hingga pemberontakan kesepuluh pengintip yang mungkin diwakilinya. Pemberontakan-pemberontakan dalam sejarah itu menyediakan beberapa variasi untuk dipilih, namun yang pasti, ujian yang kesepuluh itu menandai permulaan empat puluh tahun kematian secara susut-ganti di padang gurun sehingga semua pemberontak yang telah mencapai umur pertanggungjawaban menjadi mati.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Ka tsela e tšoanang, ba bang ba ka ’na ba ipelaetsa ka khetho ea ka ea liteko tsena tse leshome tsa thuto, hobane ho ka ba le mefuta e meng e bonahalang e le molemo ho feta seo ke se behang mona. Leha ho le joalo, teko ea leshome le ea ho qetela e hlakile joalokaha bofetoheli ba lihloela tse leshome bo ne bo hlakile. E ne e le ho hana “linako tse supileng” tsa Levitike mashome a mabeli a metso e tšeletseng. Ho na le bopaki bo ’maloa ba boporofeta bo tšehetsang boitsebahatso bona.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Ka seng se latelago re tla thoma go hlaola dipaki tšeo tša boporofeta tšeo di tiišago go lemoga gore mehla e šupago ya Lefitiko masomepedi-tshela ke go palelwa ga lesome le ga mafelelo ga Boadvente bja Laodikia.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Ndziyisekelo ya Xikwembu loko yi kombisa leswaku leswi ku nga ntiyiso, ntiyiso wolowo wu fanele ku yima hilaha ku nga heriki tanihi ntiyiso. A ku fanelanga ku amukeriwa miehleketo ya le ndzhaku leyi lwisanaka ni ku vonakala loku Xikwembu xi nyikeleke. Vanhu va ta pfuka va ri ni tinhlamuselo ta Matsalwa leti eka vona ti nga ntiyiso, kambe leti nga riki ntiyiso. Ntiyiso wa nkarhi lowu, Xikwembu xi wu nyikile hina tanihi masungulo ya ripfumelo ra hina. Yena Hi yexe u hi dyondzisile leswi ku nga ntiyiso. Un’wana u ta pfuka, kutani na un’wana, a ri ni ku vonakala lokuntshwa loku kanetanaka ni ku vonakala loku Xikwembu xi ku nyikeke ehansi ka vumbhoni bya Moya wa xona lowo Kwetsima.

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Carik gi nak kedup i masih idup ke udah nengah pengelaban ti diperulih dalam penubuh pengamat tu. Allah, enggau pengasih Iya, udah ngelantangka pengidup sida ngambika sida ngulang sereta ngulang nyau ka pengujung pengidup sida, pengelaban ti udah dilampaui sida, baka John Rasul nganti ba pengujung pengidup iya empu. Lalu sida ti ngibar panji ke udah tumbang dalam pemati, deka bejaku nengah cetak baru asil tulisan sida. Aku diasuh ngasuhka ti baka nya meh suara sida deka didinga. Sida deka meri pengaku sida pasal nama ti ngaga pengamat ungkup timpuh tu.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Rieṅa ma kaŋsanna ia ki ktien jong kito kiba wanrah ïa ka khubor kaba ïaleh pyrshah ïa ki bynta kyrpang jong ka jingngeit jong ngi. Ki lum lang ïa ka bun bah jong ki Jingthoh Bakhuid, bad ki pynlang kynshew ïa ka kum ka sakhi sawdong jong ki jinghikai kiba ki la kam hi. Ïa kane la leh bun sien eh bad man la ka por ha kine ki sanphew snem kiba la leit noh. Bad katba ki Jingthoh ki long ka Ktien U Blei, bad dei ban burom ïa ki, hynrei ka jingpyndonkam ïa ki, lada kata ka jingpyndonkam ka pynkynriah noh wat tang ïa uwei u rishot na ka nongrim ba U Blei u la kyrshan ha kine ki sanphew snem, ka long ka jingbakla kaba khraw. Uta uba leh ïa kum kata ka jingpyndonkam um tip ïa kata ka jingpyni kaba phylla jong U Mynsiem Bakhuid kaba la ai bor bad jingkhlaiñ ïa ki khubor kiba mynshwa kiba la wan sha ki briew U Blei.” Selected Messages, book 1, 161.

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