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

Incwadi kaYoweli neBandla labaSeventh-day Adventist laseLawodikea - Inani leshumi elinesithathu

Number Thirteen

Inani Leshumi Elinesithathu

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.

Ngoku sijongene nomfuziselo wesiprofeto ka-1863. Besigxininisa ingqalelo yethu kwiKadeshi yeBhayibhile njengomfuziselo wokuvukela kukaSirayeli wamandulo “ekuphumleni” okwazisa ukufa kwabo kwisithuba sexesha esafikelela incopho eKadeshi, ngaloo ndlela kubonakaliswa ukwaliwa “kweendlela zakudala” zikaYeremiya ngo-1863 xa “izihlandlo ezisixhenxe” zikaLevitikus amashumi amabini anesithandathu zaliwa.

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.

Ekufuneni ukukhanya okunxulumene neKadeshe no-1863, besisahlula saqaphela iimvavanyo ezilishumi ezafikelela eKadeshe. Siqaphele iimvavanyo ezintathu zokuqala njengovavanyo lwemana. La manyathelo mathathu angamelwa njengemimangaliso okanye iimvavanyo, yaye ukuphumla kweSabatha, ekubeni kuluvavanyo lokuqala kwezo zilishumi, kuyahambelana novavanyo lweshumi, olo uPawulos aluchaza ngokucace gca kumaHebhere ngokuthi “kuphumla.” Iimvavanyo ezilishumi ziqulethe ukuphumla kwe-alpha nokuphumla kwe-omega.

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

Akunamsebenzi nokuba umfundi wesiprofeto unqwenela ukuchaza njani “ukuphumla” awakwala amaHebhere eKadesh—kuba ngokwesiprofeto konke “ukuphumla,” (umyalelo phezu komyalelo) kubhekisa “ekuphumleni nasekuhlaziyekeni” okuyimvula yasemva. IKadesh luphawu oluphambili lokukhatywa kwesigidimi semvula yasemva kwakunye namava emvula yasemva ngokwawo, kuba ukutywinwa okwenziwa kwabali ikhulu elinamashumi amane anesine amawaka eKadesh kukuzinziswa enyanisweni kokubini “ngokwengqondo nangokomoya.”

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

> “Kwathi nje abantu bakaThixo batywinwa emabunzini abo—akukho tywina okanye phawu olunokubonwa, koko kukuzinziswa enyanisweni, ngokwengqondo nangokomoya, ukuze bangabi nakushukunyiswa—kwathi nje abantu bakaThixo batywinwa baza balungiselelwa ukushukunyiswa, kuya kufika. Inene, sele kuqalile kakade; izigwebo zikaThixo ngoku ziphezu komhlaba, ukusilumkisa, ukuze sazi oko kuza kuza.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

Ukuzinza “enyanisweni” “ngokwengqondo” kumela ukwamkelwa kwendlela yomgca phezu komgca njengendlela enye kuphela engcwalisiweyo ekufundweni kweLizwi likaThixo. Le ndlela imxinwa yaqinisekiswa njengendlela echanekileyo ngoAgasti ka-1840, xa “izihlwele zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyayamkelwe nguMiller nabalingane bakhe, yaza intshukumo yokulindela ukuza kweNkosi yanikwa isikhuthazo esimangalisayo.” “Isikhuthazo esimangalisayo” simela ukubonakaliswa kwamandla oMoya oyiNgcwele awathumela isigidimi sengwele yokuqala kuwo wonke umhlaba ngo-1840.

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

Abo bathabatha inxaxheba emsebenzini obonakalisa “umdlandla omangalisayo” banikwa amandla okwenza kwa loo msebenzi ngamandla oMoya oyiNgcwele. UMoya oyiNgcwele wabonakalisa amandla Akhe kuphela phakathi kwabo babeyamkele indlela engcwele yokusebenza. UMoya oyiNgcwele wabonakalisa amandla Akhe kuphela ngaphakathi kwabo babeyamkele indlela engcwele yokusebenza.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Ukuzinza enyanisweni ngokwasengqondweni kukwamkelwa kwendlela ethi umgca phezu komgca, yaye “ukwamkelwa” kwaloo ndlela yomgca phezu komgca kumelwa kumLaodikeya njengokuvulwa komnyango wentliziyo ukuze kungene uMthunywa oza kuLaodikeya engumntu kaMoya oyiNgcwele. Ukwamkelwa kwale ndlela engcwele kuzisa amandla kaMoya oyiNgcwele engqondweni yabo bazinzayo enyanisweni ngokwasengqondweni. Ukwamkelwa kwaloo ndlela kuvelisa ubungcwele bobomi obumelwa njengokudityaniswa kobuThixo nobuntu. Ukusetyenziswa kwendlela yeBhayibhile ethi umgca phezu komgca, xa ixutywe nokholo, kumelwa njengokuzinza enyanisweni ngokwasengqondweni, yaye inyaniso (isigidimi) eveliswa yile ndlela ayinakwahlulwa kuYesu, oliliLizwi. Ukwamkela isigidimi seLizwi laKhe kukwamkela uMoya oyiNgcwele engqondweni yakho. Ngoko ke, ukuzinza enyanisweni ngokwasengqondweni kuvelisa amava omoya afumana itywina lokwamkelwa nguThixo.

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.”

IKadeshe yayiluvavanyo lokugqibela lukaSirayeli wamandulo. Iindidi ezimbini zabanxili bewayini encwadini kaYoweli zahlulwa zaza zohlukaniswa omnye komnye ngokusekelwe ekwala okanye ekwamkelweni komyalezo wemvula yasemva, lowo uYoweli awuchaza ngokuthi “iwayini entsha,” ngokwahlukileyo kwiwayini evundisiweyo eyayisetyenziswa lelinye udidi. “Iwayini entsha” kaYoweli “kukuphumla” kukaPawulos, kumaHebhere isahluko sesithathu nesesine. KukwaYona into “abanxili bakaEfrayim” bakaIsaya abangavumiyo “ukuyiva”—“awathi kubo, ‘Koku kukuphumla eninokuthi ngako nibaphumlise abadiniweyo; naku ukuhlaziyeka’: kodwa abazanga bavume ukuva. Ke ilizwi likaYehova laba kubo umthetho phezu komthetho, umthetho phezu komthetho; umgca phezu komgca, umgca phezu komgca; apha kancinane, naphaya kancinane; ukuze bahambe, bawe ngomhlana, baqhekeke, babanjiswe, bathinjwe.”

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.

Sichonge ukuba uvukelo lwethole legolide luka-Aron lumela ‘ezimbini’ kwezo zilingo zilishumi ezigqityezelwa eKadeshe. Ukwahlulwa kweso silingo sibe zizilingo ezibini kuyavumelana nexesha lokuvavanywa lemvula yamva, elimelelwa “luvavanyo lomfanekiso werhamncwa,” olu luvavanyo olumisela ikamva labantu bakaThixo. IsiTyhilelo seshumi elinesithathu sichaza ‘uvukelo,’ kuba inani ‘lishumi elinesithathu’ limela uvukelo.

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

Isahluko siqalisa ngerhamncwa lolwandle lobupopu, olona phawu luphambili lokuvukela emhlabeni, njengoko uDaniyeli eluchaza njengamandla athetha amazwi amakhulu ngokuchasa Osenyangweni. Oko kuvukela kulandelwa kukuvukela kwerhamncwa lomhlaba, i-United States, ethi ke inyanzelise ihlabathi liphela ukuba lilandele umzekelo wayo wokuvukela. Umfuziselo wokuvukela kwesithathu kwesi sahluko ufumaneka kowokuqala kwezo zintathu zokuvukela, omelwe njengerhamncwa lolwandle, umqondiso weVatican. Kwindinyana yeshumi elinanye i-United States ithetha njengenamba, ize ngaloo ndlela yenze umfanekiselo werhamncwa—umfanekiselo weVatican. Ukusukela kwindinyana yeshumi elinesibini ukuya phambili i-United States inyanzelisa ihlabathi ukuba lenze okufanayo. Ukuvukela kuka-Aron kuphindwe kabini, kumela ukuvukela kwe-United States, kwandule ke ukuvukela kwehlabathi liphela xa kunyanzeliswa umfanekiselo wehlabathi weVatican.

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.

Uvukelo luka-Aron luchaza omabini la maxesha, emelwe njengonqulo-zithixo xa uMoses wayengekho, lulandelwe lukunqula izithixo xa uMoses wayekho. UMoses wayefumene uMthetho, yaye ngoko umele uMthetho kaThixo njengendawo yokwahlula kolo vukelo. Uvavanyo olumelwe ngumfanekiso wegolide ka-Aron wethole-irhamncwa luluvavanyo lowe-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.

Luvavanyo lomthetho weCawa, olumela umgca wokwahlula phakathi kobomi nokufa. Lungumgca wokwahlula phakathi kweLizwe leSithembiso okanye ukufa entlango, umgca wokwahlula phakathi kophawu lwerhamncwa okanye itywina likaThixo, umgca wokwahlula phakathi kwesiphelo sikaShebhena umLaodike okanye sikaEliyakim umFiladelfiya. Izilingo ezintathu zokuqala, ezimelwe yimana, zifuzisela impikiswano ngeSabatha okanye ngeCawa, kwananjalo novavanyo lweshumi. Umgca wokwahlula ekwavukeleni kwethole legolide lika-Aron, olumela zombini uvavanyo lwesihlanu nolwesithandathu—kwaye ngumthetho weCawa.

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”.

Uvavanyo lwesine ngamanzi aseMasa, elithetha “ukuvavanywa,” naseMeribha, elithetha “umqondiso kaYehova,” yaye lufumaneka kuEksodus 17:1–7, apho luchazwa ngokungqalileyo ngokuthi “kukuvavanya iNkosi”.

> And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

> Laza lonke ibandla loonyana bakaSirayeli lwasuka entlango yaseSin, luhamba ngezigaba zalo, ngokomyalelo kaYehova, lwaza lwamisa eRefidim; kodwa kwakungekho manzi okuba abantu basele. Ngenxa yoko abantu baxabana noMoses, bathi, Sinike amanzi okusela. UMoses wathi kubo, Yini na ukuba nixabane nam? Yini na ukuba nimlinge uYehova? Ke kaloku abantu banxanwa khona amanzi; baza abantu bakrokrela uMoses, besithi, Yini na le usinyuse ngayo eYiputa, ukuze usibulale thina nabantwana bethu nemfuyo yethu ngonxano?

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

> UMoses ke wakhala kuYehova, esithi, Ndiya kwenza ntoni na ngaba bantu? sele bekufuphi ukuba bandixulube ngamatye.

> 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.

> Wathi uYehova kuMoses, Hamba phambi kwabantu, uhambe nabanye bamalunga amakhulu akwaSirayeli; nentonga yakho, owabetha ngayo umlambo, uyithabathe esandleni sakho, uhambe. Yabona, ndiya kuma phambi kwakho apho phezu kwelitye eHorebhe; woliqabela elo litye, kuphume amanzi kulo, ukuze abantu basele. Wenza ke uMoses ngoko phambi kwamehlo amakhulu akwaSirayeli.

> 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.

> Wayithiya igama laloo ndawo ngokuba yiMasa neMeribha, ngenxa yokukrokra kwabantwana bakwaSirayeli, nangenxa yokuba bamlinga uYehova, besithi, UYehova uphakathi kwethu na, kusini na? Eksodus 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.

Uvavanyo olumelwe ngu-“Massah,” nophawu olumelwe ngu-“Meribah” luyi-alpha yesiprofeto edibana ne-omega yayo yesiprofeto xa uMoses ebetha kwaeLityeni elinye okwesibini. Oku kuthetha ukuba eyesine kwezilishumi zokucaphukisa imelwe eKadeshe, kuba iKadeshe yesibini yindawo apho uMoses abetha iLitye ekuvukeleni. Oku kuchaza ukuba iKadeshe, njengophawu, iquka uvavanyo lwamanzi oluvelisa uphawu.

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

Uvavanyo lwamanzi oluvelisa umqondiso luvavanyo lomyalezo wemvula yamva. U-1863 yayiyindawo apho umqondiso kwakufanele ukuba waphakanyiswa khona, kodwa yeha; u-1863 yayinguKadeshe wokuqala kuphela, yaye uKadeshe wesibini usemthethweni weCawa oza kufika kungekudala. IMasa neMeribha zimela uvavanyo lokugqibela lwamawaka alikhulu anamashumi amane anesine kanye ngaphambi kokuba baphakanyiswe njengomqondiso emthethweni weCawa. Yayingengogunya laseRoma, okanye igunya lamaYuda, elalilungiselela ukufa kukaKristu. Obo gunya bagunyaziswa kwicebo laseZulwini kudala phambi komnqamlezo. UMoses wasebenzisa intonga yakhe, intonga eyathanjiswa nguThixo ngokwaKhe, ukubetha iLiwa—kodwa kanye kuphela. Elo Liwa ngokokuphefumlelwa limelwe yimiyalezo ka-1840 ukuya ku-1844, eyinyaniso ezindala ezisisiseko ezimela umendo wamalungisa. Kuvavanyo olufanekiswe yiMasa amanzi asindisayo ngamanzi aphuma eLiweni leendlela zakudala. Lawo manzi ayavavanya aze avelise iindidi ezimbini; esinye sesophawu lwerhamncwa, esinye sesitywina sikaThixo, njengoko kumelwe sisitywina sikaThixo phezu kwabo baphakanyiswe njengomqondiso, njengoko kumelwe yiMeribha.

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.

Itempile yagqitywa ngaphambi kommiselo wesithathu ka-Artashashta, nto leyo emisa ukuba itempile yamaMillerite uKristu awayiphakamisa kwiminyaka engama-46 ukususela ku-1798 ukuya ku-1844, yagqitywa ngaphambi kwengelosi yesithathu, emelwe kukufika kommiselo wesithathu. Amawaka alikhulu elinamashumi amane anesine atywinwa kanye ngaphambi komthetho weCawa, apho ke aphakanyiswa njengomqondiso, engumnikelo weziqhamo zokuqala zePentekoste, njengakwimihla yakudala. IMassa neMeribha zichaza uvavanyo lwamanzi olumelwe sisigidimi soKhalelo lwasezinzulwini zobusuku kwimbali yeengelosi yokuqala neyesithathu.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Umsebenzi wokudibanisa ubuThixo nobuntu ukwabonakaliswa njengokudityaniswa kweetempile ezimbini. Ukwabonakaliswa njengomtshato apho indoda nomfazi, okanye itempile eyimazi netempile eyindoda, badityaniswa baze babe nyama-nye. UKristu wamisa itempile yamaMillerite ngenjongo yokubakhokelela etempileni yaKhe yaseZulwini apho babeya kufumana “ukuphumla,” okwakumelwe kwimbali ka-1844 yiSabatha yosuku lwesixhenxe.

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.

Xa le ngqiqo yeMassa neMeribha, njengovavanyo lwesine, isetyenziswa phakathi kovavanyo lokuqala olukwamele novavanyo oluthathu, nolulandelwa ngumthetho weCawa njengovavanyo lwesihlanu nolwesithandathu—ngoko unako ukubona, kodwa kuphela ukuba uzimisele ukubona, ukuba uvavanyo oluphindwe kathathu lwemana luluvavanyo lokuqala, lulandelwa luvavanyo olwandulela uvavanyo lwesithathu oluphindwe kabini lwethole legolide lika-Aron. IMassa neMeribha zimelwe kunye, kuba kukwisigidimi sengelosi yesibini kuphela apho kufumaneka khona “ukuphindwa” okungokwesiprofeto. Iimvavanyo ezintathu zokuqala zemana zisisigidimi sengweIosi yokuqala. Uvavanyo lweMassa neMeribha lisisigidimi sengweIosi yesibini, yaye imvukelo ka-Aron isisigidimi sengweIosi yesithathu.

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

Uvavanyo lwesihlanu luvavanyo lwethole legolide lika-Aron, oluqala ngokubonakaliswa konqulo-zithixo, xa abavukeli babecinga ukuba uvukelo lwabo oluhamba ze lufihlakele kuThixo.

> 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.

> Xa ke abantu babona ukuba uMoses uyalityazisa ukuhla entabeni, abantu bazihlanganisela kuAron, baza bathi kuye, Suka, senzele oothixo abaya kuhamba phambi kwethu; kuba lo Moses, indoda eyasinyusayo ezweni laseYiputa, asazi ukuba kwenzeke ntoni na kuye. Wathi uAron kubo, Qhawulani amacici egolide asezindlebeni zabafazi benu, naboonyana benu, neentombi zenu, niwazise kum. Bonke abantu baqhawula amacici egolide abesezindlebeni zabo, bawazisa kuAron. Wawamkela ezandleni zabo, wawenza ngesixhobo sokukrola, akuba enzile ithole elityhidiweyo; baza bathi, Aba ngoothixo bakho, Sirayeli, abakunyusileyo ezweni laseYiputa. Uthe ke uAron akukubona oko, wakha isibingelelo phambi kwalo; wenza isaziso uAron, wathi, Ngomso ngumthendeleko kuYehova.

> 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.

> Baza bavuka kusasa ngengomso, baza banikela ngemibingelelo etshiswayo, beza nemibingelelo yoxolo; abantu bahlala phantsi ukuze badle baze basele, baza bavuka ukuze badlale. Eksodus 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.

Uvavanyo lwesithandathu yinxalenye yesibini yemvukelo yethole legolide, xa uMoses ebuya ekwamkeleni iMithetho eliShumi. UMoses uyabuza athi, “Ngubani okuluhlangothi lweNkosi?” inkoliso yahlala ingathathi cala okanye yazimanya nabanquli-zithixo, ibonakalisa kwa loo mvukelo ngokuselubala phambi kobukho bomlamli.

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.

Uvavanyo lwesihlanu nolwesithandathu ngokucacileyo lumele ngokomfuziselo kwaye luhambelana nomthetho weCawa. U-Eliya eNtabeni yeKarmele ubuza umbuzo ofanayo nalowo wabuzwa nguMoses. Khethani namhlanje eniya kukhonza bani, kubhekisa kuvavanyo lomthetho weCawa. Umfuziselo womfanekiso werhamncwa ubhekisa kumthetho weCawa. Ukwahlulwa kwabaLevi kwibali lika-Aron nokwahlulwa kwezizwe ezilishumi elinesibini kwibali lamathole amabini egolide kaYerobhowam, kuchonga ukwahlulwa kwezilumko neziyatha ngexesha lomthetho weCawa. AmaLaodike ngabazintywenka abaziziyatha, njengoko kungqinwa nguSister White, yaye ngenxa yoko ukwahlulwa kweentombi ngexesha lomthetho weCawa kukwahlulwa kwamaLaodike namaFiladelfiya. Uvavanyo lwesihlanu nolwesithandathu, oluyinto enye enezahlulo ezibini, luhambelana nomthetho weCawa, okuthetha ukuba luhambelana no-1863, neKadeshe.

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

Izahluko zamashumi amathathu anesibini namashumi amathathu anesithathu zeEksodus zizaliseka kanye kwangolo suku lunye, zihlukaniswe ziiyure nje ezimbalwa, yaye olo suku lufuzisela u-1863 neKadeshe. Kwisahluko samashumi amathathu anesithathu uMoses ucela ukubona uzuko lukaThixo. Ngoko ke, simbona uMoses kwizicaphukiso zesihlanu nezesithandathu eguqulwa abe likhulu elinamashumi amane anesine amawaka. Kwangalo Moses ukwaseKadeshe ebetha iLitye okwesibini, ngaloo ndlela emele udidi olutyunyuzwa liLitye abangavumanga ukuwela phezu kwalo. Elo Litye lisisigidimi, yaye ke ngoko kukho imiqondiso emibini kaMoses eKadeshe, omnye ebonakalalisa uzuko lukaThixo, omnye ke elala iLitye.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Mababe ngamadoda abo bema njengabalindi bakaThixo ezindongeni zaseZiyon, amadoda akwaziyo ukubona iingozi phambi kwabantu,—amadoda akwaziyo ukwahlula phakathi kwenyaniso nempazamo, ubulungisa nokungalungi.

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

> “Isilumkiso sifikile: Makungavunyelwa nto ukuba ingene eya kuphazamisa isiseko sokholo ebesakha phezu kwaso ukususela ekubeni umyalezo wafika ngo-1842, 1843, nango-1844. Ndandikulo lo myalezo, yaye ukususela ngoko bendimi phambi kwehlabathi, ndithembekile ekukhanyeni uThixo asinike kona. Asizimiselanga ukususa iinyawo zethu eqongeni ezabekwa kulo njengoko imihla ngemihla sasifuna iNkosi ngomthandazo onyanisekileyo, sifuna ukukhanya. Nicinga ukuba ndingakuncama ukukhanya uThixo andinike kona? Kumele kube njengeLiwa lamaPhakade. Bekundikhokela ukususela oko ndakunikwa.” Review and Herald, Epreli 14, 1903.

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

Omnye wemiqondiso ethi “uMoses eKadeshe” ubetha iLiwa ngentonga, umqondiso wegunya. Ngexesha lokuqala kwakuligunya likaThixo, yaye ngexesha lesibini kwakuligunya lomntu. Udidi olumelwe nguMoses eKadeshe yesibini lumelwe njengamanxila akwaEfrayim, asebenzisa igunya lawo lezakwalizwi (intonga) ukuhlasela isigidimi semvula yamva, esisigidimi seendlela zakudala zika-1840 ukuya ku-1844.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Yonke imiyalezo eyanikelwa ukusuka kowe-1840 ukuya kowe-1844 imele yenziwe inamandla ngoku, kuba baninzi abantu abalahlekelwe kukuma kwabo. Imiyalezo imele ukuya kuwo onke amabandla.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “UKristu wathi, ‘Asikelelekile amehlo enu, ngokuba ayabona; neendlebe zenu, ngokuba ziyeva. Kuba inene ndithi kuni, baninzi abaprofeti namadoda amalungisa abanqwenelayo ukuzibona ezo zinto nizibonayo, banga zibona; nokuva ezo zinto nizivayo, banga ziva’ [Mateyu 13:16, 17]. Asikelelekile amehlo awabona izinto ezabonwayo ngowe-1843 nangowe-1844.

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

> “Isigidimi sanikelwa. Kwaye akufanele kubekho kulibaziseka ekuphindaphindeni isigidimi, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokuvala umele wenziwe. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa isigidimi ngokumiselwa kukaThixo esiya kukhula sibe sisikhalo esikhulu. Ke ngoko uDaniyeli uya kuma esabelweni sakhe, ukuze anikele ubungqina bakhe.” Manuscript Releases, umqulu 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.

Uvavanyo lokuqala lwemana luvavanyo oluthathu. Olokugqibela kuvavanyo ezilishumi luvavanyo lwengelosi yesithathu. Kokubini okokuqala nokokugqibela kumela “ukuphumla” njengophawu lovavanyo. Uvavanyo lokuqala luvavanyo oluthathu, olumela ingelosi yokuqala elandelwa yingelosi yesibini; kodwa uvavanyo lwesine, apho ukutywinwa nokuphakanyiswa njengomqondiso, lumelwa yiMassa neMeribha. Ingelosi yesithathu, emelwa luvavanyo lwesihlanu nolwesithandathu, luvavanyo lwesithathu, olwalandela uvavanyo lwesibini lweMassa neMeribha, novavanyo lokuqala lwemana.

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.

Ukucaphukisa kwaseTabhera okuchazwe kwiNumeri 11:1–3 kunguvavanyo lwesixhenxe. Iivesi ezazisa olu vavanyo lomlilo lokholo olumelwe yi“Tabhera,” elithetha ukuthi ‘indawo yokutsha,’ zandulelwa ziivesi ezichonga ukuhamba kwabantu bakaThixo entlango. Ukunganyamezeli okubonakaliswe kwisahluko seshumi kuthelekiswa nelo lekhulu elinamashumi amane anesine amawaka alandela iMvana naphi na apho IsiHamba khona. Aba ngabo banonyamezelo lwabangcwele, kodwa amaSirayeli amandulo ayebonakalisa ukunganyamezeli kwisahluko seshumi okukhokelela kubunzima bawo bomlilo kwisahluko seshumi elinanye.

> 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.

> Banduluka entabeni kaYehova, bahamba umgama weentsuku ezintathu; ityeya yomnqophiso kaYehova yahamba phambi kwabo kuloo mgama weentsuku ezintathu, ibafunela indawo yokuphumla. Kanti ilifu likaYehova laliphezu kwabo emini, ekuphumeni kwabo enkampini. Kwathi, xa ityeya ihamba phambili, uMoses wathi, Vuka, Yehova, zisasazwe iintshaba zakho; mababaleke phambi kwakho abo bakuthiyileyo. Kanti xa iphumla, wathi, Buya, Yehova, uye kumawaka amaninzi akwaSirayeli. Numeri 10:33–36.

The next verse introduces the rebellion of Taberah.

Ivesi elandelayo yazisa ngemvukelo yaseTabhera.

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

> Kwathi ke kaloku, xa abantu bakhalazayo, oko akwakholisi uYehova; uYehova wakukuva oko; kwaza kwavutha umsindo wakhe; umlilo kaYehova watsha phakathi kwabo, wabagqiba abo babekwimida yokugqibela yenkampu. Abantu bakhala kuMoses; wathi ke uMoses akuthandaza kuYehova, wacinywa umlilo. Wayithiya loo ndawo igama elinguTabhera, ngokuba umlilo kaYehova watsha phakathi kwabo. Numeri 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Ukucaphukisa okwalandela ukubonakaliswa komlilo, kwakukulanga ukutya kwenyama, yaye oku kuluvavanyo lwesibhozo. Oku kufumaneka kuNumeri 11:4–34. Ukukhalaza eTabhera kumela indalo ephezulu eyonakeleyo, ukunqongophala komonde, yaye imvukelo yenkanuko yezibhodwe zenyama zaseYiputa imela indalo esezantsi. Umlilo umela ukuhlanjululwa ngomlilo koMthunywa woMnqophiso kuMalaki isahluko sesithathu, kuba ngokwesiprofeto iTabhera lithetha indawo yokutsha, yaye indawo yokutsha eLizwini likaThixo lesiprofeto ifumaneka kuMalaki isahluko sesithathu apho umlilo uvelisa udidi olungenamonde olumiselwe ukuhlanjululwa, kwano didi olunomonde oluhlanjululwa njengomnikelo onyuswayo.

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.

Abo bamelwe nguMoses kuvavanyo oluphindiweyo lwendalo ephakamileyo nesezantsi kaTabhera ngabantu abalikhulu elinamashumi amane anesine amawaka, abazinzileyo enyanisweni kokubini ngokwengqondo nangokomoya. Ingqondo ichaza indalo ephakamileyo, yaye ngokomoya imela ukudityaniswa kobuThixo nobuntu. UbuThixo bunokudityaniswa nobuntu kuphela xa indalo esezantsi ibethelelwe emnqamlezweni yaza yafa. Ukuzinziswa enyanisweni ngokwengqondo nangokomoya kumela amava okutywinwa. Imililo kaTabhera imele ukwahlulwa kokugqibela kwengqolowa nomdiza emsebenzini kaKristu wokuphakamisa itempile yabantu abalikhulu elinamashumi amane anesine amawaka.

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.

Uvavanyo lwesithoba luvukelo lukaMiriyam noAron olufumaneka kwiNumeri 12. Ukucaphukisa kwakungafani kakhulu nokucaphukisa kukaKora, noDatan, noAbhiram, okanye okwaMinneapolis, ngowe-1888. Umba wawungekuko nje kuphela ukwala umyalezo kaThixo, kodwa nokwala ukhetho lukaThixo lobunkokeli.

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.

Ukugwetywa kweenkokeli ezingayamkeliyo kungekuphela nje isigidimi, kodwa nomthunywa ngokunjalo, kwandulela uvavanyo lweshumi. Ubunkokeli buzibonakalisa njengabawexuki kanye phambi komthetho weCawa, oluvavanyo lweshumi. Umthetho weCawa uhambelana nomnqamlezo, yaye endleleni eya emnqamlezweni, ongumthetho weCawa, ubunkokeli bakhetha uBharabhas, uKristu wobuxoki, kuba “bar” lithetha ‘unyana ka-’ yaye “abba” lithetha ‘uyise.’ Njengoko kusondelwa emnqamlezweni (kumthetho weCawa) okanye eKadeshe, ubunkokeli bubonakalisa uwexuko olupheleleyo ngokukhetha uKristu womgunyathi, yaye bukwachaza ngokuthe ngqo kubaphathi bombuso ukuba abanakumkani ngaphandle kukaKesare.

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.

Uvavanyo lwesixhenxe, lwesibhozo nolwethoba luchaza inkqubo yokutywinwa, kodwa umzekeliso ngoweentombi ezizizidenge. Uvavanyo lweshumi kuloo mivavanyo yayikukuvukela kokuqala kwaseKadeshe, okufanekisela u-1863. Ukususela ku-1846 amaHebhere aziswa eSinayi ukuze amkele uMthetho. Amacwecwe amabini eMithetho eliShumi angumqondiso wobudlelane bomnqophiso kaThixo noSirayeli wamandulo ongokoqobo, yaye amacwecwe amabini kaHabakuki angumqondiso wobudlelane bomnqophiso bukaSirayeli wale mihla wokomoya. Icwecwe lesibini labekwa phambili ngo-1850, yaye kanye njengokuba uSirayeli wamandulo wathembisa ukugcina uMthetho, ngo-1856 kwaziswa uvavanyo lokugqibela, njengoko kwakufanekisiwe ziintlola ezityelela iLizwe leDinga. Uluvo lwesininzi olwafikelelwayo kwiminyaka esixhenxe ukusukela ku-1856 kude kuse ku-1863 lwalusithi intlango yaseLawodike yayiyeyona ndawo babenqwenela ukufa kuyo.

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.

Ixesha elisusela kowe-1844 ukuya kowe-1863 limelwe ngokomfuziselo lixa eliqala ngobhaptizo kuLwandle oluBomvu, elaphela ngolunye ubhaptizo kuMlambo iYordan, kanye kuloo ndawo inye apho uYesu wayeza kuba nguKristu, xa kamva wayebhaptizwa nguYohane. Ubhaptizo kuLwandle oluBomvu lwachaza ulwalamano lomnqophiso noSirayeli wamandulo. Olo lwalamano lwaqala ngomtshato owathi ngaxeshanye waqalisa inkqubo yovavanyo enamanyathelo alishumi. Emva koko baziswa eSinayi baza bathembisa ukugcina umthetho waKhe, kodwa abawugcinanga, baza basilela kuvavanyo lweshumi nolokugqibela kwimvukelo yokuqala yaseKadeshe. Emva kweminyaka emashumi mane, nangemva kwemvukelo yesibini nenkulu yaseKadeshe, bangena eLizwe leDinga ngokubhaptizelwa kuMlambo iYordan.

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

Zonke iimpawu eziphawulayo zobhaptizo zibotshelelwe ndawonye nomnqophiso. Imbali ye-omega neKadeshi yesibini ihambelana nembali yeKadeshi yokuqala ne-alpha. Uvukelo lukaMoses lwe-omega lwalulukhulu ngakumbi kunovukelo lwesizwe siphela kuvukelo lwe-alpha lwaseKadeshi. I-omega ihlala inkulu ngakumbi. Zombini ezi mvukelo kunye zimele uvukelo lwabafundileyo nabangafundanga bakaIsaya abala ukungena ekuphumleni komyalezo wemvula yamva.

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.

Iibhaptizo ezintathu (uLwandle oluBomvu, uMlambo iYordan, noMlambo iYordan), eyokuqala kaMoses neyokugqibela kaKristu; ngoko ke uMoses ngu-alpha yaye uKristu ngu-omega. Unobumba ophakathi konobumba wokuqala nowamashumi amabini anesibini bealfabhethi yesiHebhere, unobumba weshumi elinesithathu, xa uqhagamshelwe ulandela unobumba wokuqala, othi ke uqhagamshelwe konobumba wokugqibela nowamashumi amabini anesibini, wenza igama lesiHebhere elithi “inyaniso.” Ibhaptizo eliphakathi lalingeloMlambo iYordan neKadeshi. Ibhaptizo lokuqala eLwandle oluBomvu, lalandelwa libhaptizo laseYordan. Kodwa ibhaptizo lokuqala eYordan lamiswa iminyaka engamashumi amane kwada kwafika utyelelo lwesibini eKadeshi kunye nebhaptizo lokwenene laseYordan. Ibhaptizo lesithathu, elalimele ixesha lokundwendwelwa kwamaYuda, lalifikile xa uKristu waqalisa umsebenzi waKhe wokuqinisa umnqophiso iveki enye ekuzalisekiseni uDaniyeli isahluko sesithoba nevesi yamashumi amabini anesixhenxe, yaye yayiliyure yomgwebo kuSirayeli wamandulo.

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.

Ubhaptizo lokuqala eLwandle oluBomvu ngumyalezo wengelosi yokuqala, yaye ukundwendwelwa kabini kweKadeshi kubonisa “ukuphindaphindwa”, kuba ekundwendweleni kokuqala kweKadeshi noMlambo iYordan kulapho imvukelo yabantu bomnqophiso kaThixo imelwe khona, yaye eKadeshi yesibini kubonakaliswa imvukelo yobunkokeli. IKadeshi kunye neendwendwelo ezimbini zayo zimele ukuphindaphindwa komyalezo wengelosi yesibini apho kubonakaliswa iindidi ezimbini, yaye zombini ezo ndidi zimelwa ngabemi kwanabobunkokeli. Ubhaptizo lukaKristu ngumyalezo wengelosi yesithathu xa ingqolowa nokhula lwahlulwa, njengokuba uSirayeli wamandulo wahlulwa kumtshakazi wamaKristu awawatshata uKristu ngexesha lomgwebo kaSirayeli wamandulo.

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.

Ixesha elisusela kowe-1844 ukuya kowe-1863 lulwandle oluBomvu ukuya kuvukelo lokuqala eKadeshe. U-1844 kukuwelwa koLwandle oluBomvu, u-1846 yimana, umqondiso wovavanyo lweSabatha awadlulayo abakwaWhite ngowe-1846 xa babetshata. Ngowe-1849 iNkosi yolula isandla saYo okwesibini ukuba ihlanganise abantu baYo. Yayibahlanganisile ngexesha lomyalezo wengelosi yokuqala xa itafile yokuqala kaHabakuki yafika embalini, yaye itafile yesibini yayenzelwe injongo efanayo.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Itheyibhile ye-omega ka-1850 yayimele ukuqokelela nokuvavanya, kuba koko kanye yile nto yayiyenziwa yitheyibhile ye-alpha ka-1843. Ingelosi yokuqala yayinetheyibhile, kwaye nengelosi yesithathu nayo yayinetheyibhile, kuba eyokuqala yi-alpha yaye eyesithathu yi-omega. “Iitheyibhile ezimbini” ziziphawuli zendlela zengelos’ yokuqala neyesithathu—hayi eyesibini. Ixesha lesiprofeto lezi “theyibhile” liqala ngetheyibhile enesiphoso lize liphele ngetheyibhile engenasiphoso. Imbali ephakathi kwezi theyibhile zimbini yimbali yengelosi yesibini, apho ishathi ibekelwa bucala de kube ngowe-1850.

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

Emva kokuba unyaka ka-1843 waphela ngoAprili 19, 1844, itshathi ka-1843 yabekelwa bucala kuba ngelo xesha yayixele kwangaphambili unyaka ka-1843 ngempazamo. Ukusuka ngoAprili 19, 1844 kude kube ngu-1850, akukho tafile kaHabakuki. Kwimbali yengelosi yesibini, kwakungekho tshathi yaye—iBhabheli yawa. I-alpha yitafile, i-omega yitafile, yaye phakathi kukho ukuwa kweBhabheli; uphawu lwemvukelo olunxulunyaniswa nexesha ekwakungekho tafile ngalo. Ixesha lembali leetafile zikaHabakuki lithwala umsayino wenyaniso.

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

Unyaka we-1850 wawumelwe kwangaphambili yiSinayi nokunikelwa koMthetho. Eso siganeko sasikhunjulwa ngePentekoste, xa kwaphakanyiswa izonka ezibini zokunyikimisa. Inkqubo yokuphakamisa izonka zokunyikimisa imelwe kukushicilelwa nokukhuthazwa kwetafile ngoMeyi ka-1842, nembali ka-1849 xa itshathi yesibini yalungiselelwa, noka-1850 xa yafumanekayo. Eli xesha limelwe kumgca kaKristu njengeentsuku ezingamashumi amahlanu ukusuka ekuvukeni kwaKhe kuse ePentekosteni, ixesha elahlulwe laba ziintsuku ezingamashumi amane ezalandelwa zilishumi.

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.

Ngowe-1849 uKristu wayesolulela isandla sakhe okwesibini, yaye ngowe-1850 itafile yesibini kaHabakuki yayisele ifumaneka, yaza inkqubo yokuvavanywa ekhokelela eKadeshe yaqhubela phambili. Ngowe-1856 kwafika olokugqibela kuvavanyo ezilishumi zakwaSirayeli wamandulo, xa kwakupapashwa ukukhanya okutsha ngesiseko sesityhilelo sesiprofeto sikaMiller kwiphephancwadi lentshukumo. Kangangeentsuku ezingamawaka amabini anamakhulu amahlanu anamashumi amabini zesiprofeto, ukususela ngowe-1856 kuse kowe-1863, iintlola zangena zaya kuhlola ilizwe. Ngowe-1863 bakhetha inkokeli entsha yokubabuyisela eYiputa.

We will continue these truths in the next article.

Siya kuqhubekeka nezi nyaniso kwinqaku elilandelayo.

> “In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Embonweni endanikwayo eBordoville, eVermont, ngoDisemba 10, 1871, ndaboniswa ukuba indawo endikuyo umyeni wam ibinzima kakhulu. Uxinzelelo lokukhathalela nomsebenzi beluphezu kwakhe. Abazalwana bakhe enkonzweni abakhange bathwale le mithwalo, yaye abawuxabisanga umsebenzi wakhe. Uxinzelelo olungapheliyo oluphezu kwakhe lumtyhafisile engqondweni nasemzimbeni. Ndaboniswa ukuba ubudlelane bakhe kubantu bakaThixo babufana, kwezinye iinkalo, nobukaMoses kuSirayeli. Kwakukho abakrokri nxamnye noMoses xa kwakukho iimeko ezinzima, yaye kuye kwakho nabakrokri nxamnye naye.” Testimonies, umqulu 3, 85.

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