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

Incwadi kaJoweli neBandla labaSeventh-day Adventist laseLawodikea - Inombolo Yeshumi Nane

Number Fourteen

Inombolo Yeshumi Nane

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Umlando “wemisebenzi kaNkulunkulu emangalisayo,” ubuye umelelwe ngombuzo wesiprofetho othi “kuze kube nini.” Umlando omelelwe yilezo zimbili, kanye nezinye izimpawu eziningi, umele isikhathi sokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Kuleso sikhathi kukhona impikiswano mayelana nomlayezo weqiniso wemvula yakamuva kanye neminye eminingi imilayezo yamanga yemvula yakamuva. Kukhona umyalezo owodwa kuphela weqiniso wemvula yakamuva. Uhlaka lwendaba lomlando ongcwele lapho uNkulunkulu enza imisebenzi yaKhe emangalisayo lubekwa ngaphakathi komongo wencwadi kaJoweli lapho “iwayini elisha” linqunyelwa isigaba esisodwa kuyilapho lithululelwa phezu kwesinye isigaba.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Kunezinto ezimbalwa eziphikisanayo encwadini kaJoweli okufanele ziqashelwe. Umsuka wegama elithi “umfanekiso” usho “ukubeka eceleni” futhi ngokwemvelo uhlanganisa ukuphikisana kwezigaba ezimbili. Sike sathinta ezinye zalezi ‘zinto eziphikisanayo’ encwadini kaJoweli ngaphambili, sikhomba ukuthi umqhele wokuzidla ogqokwa izidakwa ezibusa iJerusalema uqhathaniswa nalabo abagqoka umqhele wenkazimulo. Asikakabelani okwamanje ngendlela uphawu lwenjabulo oluyisona esiphambene, kodwa futhi oluwumlingani, wokuba namahloni, kodwa kunjalo, futhi sihlose ukukukhombisa lokho. Indaba ka-alfa no-omega nayo itholakala encwadini kaJoweli, futhi lowo mgomo wokuthi owokuqala ufanekisela owokugcina uqinisekiswa futhi yizintshumayelo ezimbili zikaPetru encwadini yeZenzo.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Izenzo isahluko sesibili zenzeka ngePhentekoste ngo-9 ekuseni (ihora lesithathu), kanti isahluko sesithathu siyihora lesishiyagalolunye (ngo-3 ntambama), isikhathi somhlatshelo wakusihlwa. Ku-Izenzo isahluko sesibili umlayezo uPetru awumemezelayo usegumbini eliphezulu lendlu yangasese, kodwa intshumayelo yakhe esahlukweni sesithathu inikezwa ethempelini. Kuhlanganiswa ukubizelwa ekuphendukeni kuyo yomibili imihlangano. Umlayezo ofanayo, izindawo ezimbili zomhlaba ezimelela uphawu lokuphindeka kabili ngaphakathi komlayezo wePhentekoste ohlukaniswe phakathi kwegceke nethempeli. KuSambulo ishumi nanye uJohane utshelwa ukuba alinganise ithempeli, kodwa ayeke igceke, ngoba lanikezwa abeZizwe.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Ngase nginikezwa umhlanga onjengenduku; ingelosi yema, yathi: Sukuma, ulinganise ithempeli likaNkulunkulu, ne-altare, kanye nabo abakhonza kulo. Kodwa igceke elingaphandle kwethempeli ulishiye ngaphandle, ungalilinganisi; ngokuba linikelwe kwabeZizwe; futhi umuzi ongcwele bayakuwunyathela ngezinyawo izinyanga ezingamashumi amane nambili. IsAmbulo 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Ngakho-ke, ukuphindaphindwa kwezintshumayelo ezimbili nokwahlukaniswa kwendawo yalezo zintshumayelo ezimbili kukhomba izethameli ezimbili zemvula yokugcina encwadini kaJoweli. Esinye isethameli singabezizwe abangaphandle kwethempeli, kanti esinye singamaJuda angaphakathi ethempelini. Ekwahlulelweni kwabaphilayo, indlu kaNkulunkulu yahlulelwa kuqala, futhi kusukela ku-9/11 kuze kube ngumthetho weSonto, ithempeli liyahlulelwa; futhi kusukela emthethweni weSonto kuze kube sekupheleni komusa wesintu, abezizwe bayahlulelwa. Lokho kwahlulelwa kwenzeka phakathi nemvula yokugcina uPetru ayikhomba njengemiswe encwadini kaJoweli. Lokho igceke (abezizwe) nethempeli (ibandla likaNkulunkulu) ekwahlukanisweni okwakumele kuZenzo izahluko ezimbili nezintathu, kuyiso futhi isahlukaniso kuJoweli semvula yokuqala nemvula yokugcina. Imvula yokuqala yafika ngo-9/11 futhi ithululwa ngesikhathi ithempeli likaNkulunkulu lahlulelwa. Lapho leyo nqubo isiphelile, imvula yokugcina ithululelwa abezizwe abasegcekeni.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Ngakho-ke thokozani, nina bantwana baseSiyoni, nijabule eNkosini uNkulunkulu wenu; ngokuba uninike imvula yokuqala ngesilinganiso, futhi uyoniniselela imvula, imvula yokuqala nemvula yokugcina ngenyanga yokuqala. Joweli 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Akusiyo inhloso yami okwamanje ukukhomba umehluko ongokwesiprofetho phakathi kwentokozo nokuba namahloni, kodwa leli vesi lazisa abantu bakaNkulunkulu ukuba “bathokoze” ngenxa yomlayezo wemvula yokugcina. Umlayezo wemvula yokugcina uveza intokozo engokwesiprofetho kubantu bakaNkulunkulu. Lokho sekushiwo, isihloko semvula yokuqala noma yasekuqaleni, elandelwa yimvula yokugcina, singumfanekiso wetshe lokukhubekisa elalilahliwe, kodwa kamuva lamangalisa. Uphawu lwetshe legumbi elagcina seliba yitshe eliyinhloko lesicoco yilokho okumangalisayo emehlweni kaNkulunkulu nawabantu baKhe.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Itshe elimangalisayo limelela u-Alfa no-Omega wesiprofetho. Umgomo ka-Alfa no-Omega ngokokusebenza kwesiprofetho ubonakaliswa ngu-Alfa no-Omega ngokuphindaphindiwe eZwini laKhe, futhi Yena unguLizwi. Ngenxa yalesi sizathu, lokho okwambulwe ngalo mgomo kwambulwe kithi nakubantwana bethu kuze kube phakade. Unyaka ka-1863 uyitshe eliyinhloko lesiprofetho seBhayibheli, futhi uyitshe eliyinhloko lesikhathi sengwezi yesithathu kusukela ku-1844 kuze kube ngu-1863. U-1844 wawuyitshe lesisekelo, u-1863 uyitshe eliyinhloko laleso sikhathi sesiprofetho. U-1844 kuya ku-1863 uyisikhathi sesiprofetho esimisiwe, esimisiwe ngokufanayo no-538 kuya ku-1798. Iqiniso lokuthi isintu asazi okuthile uNkulunkulu akumisile, alenzi leyo nto ingamisiwe!

We ended the previous article with the following passage.

Sigcine isihloko esandulele ngendima elandelayo.

> “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.

> “Ngaboniswa ukuthi ubudlelwane bakhe nabantu bakaNkulunkulu babufana, ngezinye izindlela, nobukaMose ku-Israyeli. Kwakukhona abakhonondayo ngokumelene noMose, lapho izimo zibe zimbi, futhi kuye kwaba khona abakhonondayo ngokumelene naye.” Testimonies, volume 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Ngo-1863, uJames White wayemelela “ngandlela-thile” “uMose ku-Israyeli.”

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Inkathi ka-1844 kuya ku-1863 yayifanekiselwa enkathini kusukela ekukhululweni oLwandle oluBomvu kuze kufike iKadeshi lokuqala. IKadeshi lokuqala liyi-alpha kanti iKadeshi lesibili liyi-omega—linikeza izikhathi ezimbili zeminyaka engamashumi amane eziholela eKadeshi, futhi zombili zaphetha ngokuvukela.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

UMoya Wokuprofetha uhambisanisa ukuwela uLwandle oluBomvu nokudumazeka okukhulu kwango-1844. IBhayibheli lihambisanisa ukuwela uLwandle oluBomvu nesiphambano, futhi uDade White uyaqinisekisa ukuthi ukudumazeka kwabafundi esiphambanweni kwakufanekisela ukudumazeka okukhulu kwango-1844. Kwakuyintando yeNkosi ukuba bangene ngokuqondile eZweni Lesithembiso, futhi uphawu lwendawo lokungena eZweni Lesithembiso kwakuyiJeriko, okuyilapho, kuleli sonto lesibili likaDisemba, 2025, abavubukuli besanda kuvubukula iJeriko lasendulo—baze bathola, ngokudangala kwabo, ukuthi izindonga eziwile abazithola lapho zaziziwele zonke zibheke ngaphandle, hhayi ngaphakathi njengoba zihlala zenza ngesikhathi sokuvinjezelwa. Ekuvinjezelweni kwasendulo izindonga zazishaywa phansi ziphushwe ziwela ngasohlangothini olungaphakathi. Kwakungenjalo ngeJeriko.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Ngakho abantu bamemeza ngesikhathi abapristi bekhalisa amacilongo; kwathi lapho abantu bezwa umsindo wecilongo, abantu bamemeza ngokumemeza okukhulu, udonga lwawa lwaba yisicaba, kangangokuthi abantu bangena bakhuphukela emzini, yilowo nalowo waqonda phambi kwakhe, bawuthumba umuzi. UJoshuwa 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Abavubukuli bemivubukulo baphinde bathola izimbiza ezinokudla, okubonisa ukuthi ngesikhathi izindonga zibhidlika kwakungekhona ukuvinjezelwa okude, okwahuduleka isikhathi eside. Lokhu kwaphinde kwaphendula umbuzo phakathi kweqembu labavubukuli wokuthi kungani umbhalo weBhayibheli wokuwela kweJeriko uthi bangena “benyuka” eJeriko bedabula igquma noma umqanso, manje asebazi ukuthi kwakudaleke ngesikhathi izindonga ziwela ngaphandle.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Isithiyo sokuqala esamemezela ukungena eZweni Lesithembiso kwakuyiJeriko, umuzi wethonya nengcebo. IJeriko ingu-1863, futhi iJeriko iyisihloko sesiprofetho seBhayibheli, hhayi kuphela njengomfanekiso wesikhathi somthetho weSonto, kodwa futhi maqondana nokuwa kwayo nokuvuka kwayo. IJeriko nayo yayinesiqalekiso sayo esiqondile sesiprofetho esamenyezelwa phezu kwayo. UJoshuwa wamemezela isiqalekiso phezu komuntu owayezokwakha kabusha iJeriko, futhi ngokwenza kanjalo wakhomba ukuthi umuntu owakha kabusha iJeriko wayeyolahlekelwa amadodana akhe amancane kunawo wonke namadala kunawo wonke ekwakheni kabusha lowo muzi oqalekisiweyo. Enye indodana yayizolahleka ekubekweni kwesisekelo, kanti enye ekumisweni kwesango. Leso siprofetho sagcwaliseka, futhi umlando wokugcwaliseka kwaso ulotshiwe eBhayibhelini, okwenza iJeriko ibe uphawu lweBhayibheli olusemthethweni.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Ngaphakathi ekubhujisweni kwalo komlando, nasekuqalekisweni kwalo kwesiprofetho, kulandelwa ukugcwaliseka kwalokho kuprofetha emlandweni, sithola ofakazi abathathu bekhuluma ngoJeriko ngo-1863. Bonke lobu bufakazi obuthathu kufanele busetshenziswe ku-1863. Labo fakazi abathathu bema ndawonye njengoba noMose abathathu bema ngokwesiprofetho ekupheleni kwezikhathi zabo zeminyaka engamashumi amane ngokulandelana. Esinye salezo zikhathi zeminyaka engamashumi amane sihambisana ngokusobala nomlando wamaMillerite, kusungulwa ngalokho ukuthi zonke izethulo ezintathu zikaMose ekupheleni kwenkathi ngayinye yeminyaka engamashumi amane zihambisana nomlando ka-1863—umlando wengelosi yesithathu.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Ababili kulabo fakazi abathathu beminyaka engamashumi amane kaMose baphela eKadeshi; isiphetho sesithathu seminyaka engamashumi amane kwakunguMfula iJordani, kanti isiphetho sesesibili kwakunguLwandle Olubomvu. Isiphetho seminyaka engamashumi amane yokuqala kwakuwukubaleka kukaMose eGibhithe. Zontathu lezi zichaza ukuphuma ngokubaleka eGibhithe ekugcwalisekeni kwesiprofetho sika-Abrahama seminyaka engamakhulu amane namashumi amathathu sobugqila eGibhithe.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Izikhathi ezintathu zikaMose zeminyaka engamashumi amane, ukuphela kwazo (itshe lokugcina) okumele uhlobo lokukhululwa eGibhithe, kwakuyikugcwaliseka kwesiprofetho sika-Abrahama sokuthunjwa ebugqilini baseGibhithe nokukhululwa kukho. Njengomkhululi owayephefumulelwe ngaphambili wesithembiso sesivumelwano sika-Abrahama, uMose uqobo waqala ngokusindiswa emanzini, njengoba igama lakhe lisho. Emva kwalokho uMose wahola abantu bakaNkulunkulu badabula emanzini oLwandle oluBomvu, wase ebaholela futhi ogwini lokukhululwa, olumelelwa nguMfula iJordani. I-alpha yokuphila kukaMose kwakuyikusindiswa emanzini eNayile, kanti i-omega kwakuyinsindiso emelelwa ngamanzi oMfula iJordani. I-alpha yokuphila kukaMose yabonakaliswa ngesipiliyoni esachazwa yigama lakhe nangabazali bakhe, abangabazali abesaba uNkulunkulu ababesazi ukuthi usana lwalugwetshwe ukufa, njengoba naye wayeyoba njalo eminyakeni engamashumi amane kamuva emva kokubulala umGibhithe. Njengabazali abesaba uNkulunkulu ababazi ukuthi indodana yabo yayidinga ukusindiswa esigwebeni sokufa, bamlungisela umkhumbi, owadlula usuka ezweni lamaHeberu uya ezweni lamaGibhithe, njengoba nje noMose ekupheleni kweminyaka engamashumi amane washiya izwe lamaGibhithe waya ezweni lamaHeberu.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

UMose waphinda indaba kaNowa ekusindisweni kwakhe emanzini. Ukukhulunywa kokuqala ngqa ngoMose njeng “umkhululi” wesiprofetho sesivumelwano sika-Abrahama seminyaka engamakhulu amane namashumi amathathu kwakuyimpindwa yomlando lapho uNkulunkulu angena khona esivumelwaneni nesintu, ngaleyo ndlela ehlanganisa isiprofetho sesivumelwano sika-Abrahama sabantu abakhethiweyo kanye nesithembiso sesivumelwano kubo bonke abantu. Lokhu kukhomba ubhapathizo ekudlulisweni komntwana uMose endodakazini kaFaro, ngoba ukufa kwavunywa ngumsebenzi wabazali, ukungcwatshwa kufanekiswa umkhumbi phezu kwamanzi, kanti ukuvuka kwabafileyo kuyindodakazi kaFaro.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Impilo kaMose iqala ngokuba kuboniswe ngokwesifaniso ubhapathizo lomkhumbi kaNowa. Lokhu-ke kusho ukuthi kusukela ekuqaleni inombolo “8” ihlotshaniswa noMose, ngokuba impande yobudlelwane bakhe besivumelwano yaqala ngenombolo “8” esivumelwaneni sikaNowa, futhi umsebenzi wakhe wawungowokusungula umkhosi wokusoka ngosuku “lwesishiyagalombili.” Wase evivinywa, futhi wehluleka khona kulowo mkhosi uqobo. Impilo kaMose iqala ngobhapathizo, kwathi eminyakeni engamashumi amane kamuva kwaba khona ukufa (komGibhithe) okuphawula isikhathi lapho uMose ongumGibhithe efa khona futhi abe ngokuqinile indodana ka-Abrahama. Ukuqala nokuphela kweminyaka yokuqala engamashumi amane kaMose kumelwe ngubhapathizo. Olokuqala lwakhomba ukuguquka kusuka ekubeni ngumHeberu aye ekubeni ngumGibhithe, kanti olokugcina lwakhomba ukuguquka kusuka ekubeni ngumGibhithe aye ekubeni ngumHeberu. Eminyakeni engamashumi amane emva kwalokho, uMose uhola abantu bakaNkulunkulu ebadabulisa ebhapathizweni loLwandle oluBomvu, esendleleni eya ebhapathizweni eJordani, angazange afike kulo.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Abantu bakaNkulunkulu, ngaphansi kokuholwa nguJoshuwa, bangena eZweni Lesithembiso bengena bengenaye uMose, ngoba wafa ngaphambi nje kokufika kombhabhadiso waseJordani. UMose wathi, noPetru wakuphinda lokho, ukuthi iNkosi uNkulunkulu wakho iyakuvusela umprofethi onjengoMose. Umprofethi owayefanekiselwa nguMose kwakunguKristu, futhi Waqala umsebenzi waKhe khona kanye lapho uMose agcina khona. Waqala umsebenzi waKhe ekubhapathizweni kwaKhe, futhi lolo bhabhadiso lwaluyiyo kanye indawo uJoshuwa abhapathiza kuyo u-Israyeli wasendulo lapho bewela iJordani bengena eZweni Lesithembiso. AmaVangeli asazisa ukuthi uJohane wayebhapathiza eBethabara, okuyindawo yokuwela, futhi kusho ukuwela ngesikebhe.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

ULwandle Olubomvu luwuphawu lokuvukela kweGibhithe, luqinisa ukuthi ubufakazi bukaMose besiprofetho kulolu hlu buyiqiniso. Kusukela eMfuleni iNayile kuya oLwandle Olubomvu (olubizwa ngezinye izikhathi ngomfula), kuqhubeke kuze kufike eJordani. UMose, okusho ukuthi ‘osindiswe ephumile emanzini,’ uqala futhi aqede ubufakazi bakhe emanzini enkululeko, futhi ngakunye kwalawo manzi kubonakalisa izigaba ezimbili zabakhulekeli.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Iminyaka yokuqala engamashumi amane kaMose imelela umlayezo wengelosi yokuqala, kanti iminyaka yesibili engamashumi amane iyingelosi yesibili, eyesithathu ibe eyesithathu. Izingelosi ezintathu zinobunjalo bazo obukhethekile bobuprofethi, njengokuthi yonke imilayezo emithathu imelelwe emlayezweni wokuqala. Sibonisile lesi simo obala iminyaka eminingi ngokuhlanganyela nezahluko ezintathu zokuqala zencwadi kaDaniyeli.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

UDaniyeli wesaba uNkulunkulu esahlukweni sokuqala futhi wenqaba ukudla ukudla kwaseBhabhiloni, uNkulunkulu wamkhazimulisa esivivinyweni sesibili sokudla nesokubonwayo esalandela, okwaholela ekwahlulelweni nasekuhlolweni kwesithathu okwenziwa nguNebukhadinezari uqobo. Isahluko sokuqala sikaDaniyeli siyingelosi yokuqala yesAmbulo ishumi nane ememezela ukuthi “mesabeni uNkulunkulu,” “nimnike inkazimulo” njengoba uDaniyeli enza esivivinyweni sesibili sokudla nesokubonwayo, ngoba “ihora lokwahlulela” likaNebukhadinezari selifikile.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Iminyaka yokuqala engamashumi amane yokuphila kukaMose yaqala ngoba abazali bakhe babesaba uNkulunkulu. Lapho indodakazi kaFaro ibona umkhumbi emanzini, uMose wayesedlulile esivivinyweni sesibili, esiyisivivinyo sokubona. Khona-ke indodakazi kaFaro yanquma ukuthi wayengafanele ukufa. Ukwahlulela kwafika futhi ekupheleni kweminyaka yokuqala engamashumi amane, lapho ebulala umGibhithe kwadingeka ukuba abaleke eGibhithe.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Eminyakeni engamashumi amane yesibili, ingelosi yesibili yesAmbulo ishumi nane ememezela ukuwa kweBabiloni yafanekiswa ukuwa kweGibhithe. Kulokho kuwa, ekupheleni kweminyaka engamashumi amane, kwaba nokubonakaliswa okukhulu kwamandla kaNkulunkulu, njengalokhu kwakunjalo ekupheleni komlayezo wengelosi yesibili ngesikhathi soKhalelo Lwasebusuku luka-1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Iminyaka engamashumi amane yesithathu iqala ngokumenyezelwa kwesahlulelo sokufa phezu cishe kwalo lonke ibandla, futhi iphetha ngesahlulelo sokufa phezu komholi walelo bandla.

Sister White identifies that our work is to combine the three angels’ messages.

USister White uveza ukuthi umsebenzi wethu ukuhlanganisa imiyalezo yezingelosi ezintathu.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “INkosi isizokwehlisela umhlaba isijeziso ngenxa yobubi bawo. Isizokwehlisela izinhlangano zenkolo isijeziso ngenxa yokwenqaba kwazo ukukhanya neqiniso abazinikiweyo. Umyalezo omkhulu, ohlanganisa imiyalezo yengelosi yokuqala, eyesibili, neyesithathu, kufanele unikezwe umhlaba. Lokhu kufanele kube ngumthwalo womsebenzi wethu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Iminyaka yokuqala engamashumi amane kaMose imelela ingelosi yokuqala yesAmbulo ishumi nane, kanti isikhathi sakhe sesibili seminyaka engamashumi amane siyizingelosi yesibili, bese kuthi isikhathi sesithathu seminyaka engamashumi amane sibe yingelosi yesithathu. “Umyalezo” wethu “omkhulu” uwukuhlanganisa “imiyalezo yezingelosi yokuqala, yesibili, neyesithathu,” okubeka zonke izimpawu ezintathu zikaMose ngo-1863, ngakho-ke kube khona oMose abathathu emthethweni weSonto.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

1844 kuya ku-1863 kuhlanganisa ofakazi ababili bazo zombili izikhathi zeminyaka engamashumi amane ezaholela eKadeshi. Ugqozi lukhomba ukuthi owesithathu angeke abe khona ngaphandle kowokuqala nowesibili; iminyaka engamashumi amane yokuqala yokuphila kukaMose kumele nayo imele u-1844 kuya ku-1863. UMose ubulala umGibhithe ngo-1863, kanye noMose eshaya iDwala ngentonga yakhe yegunya, futhi nalapho uMose ecela ukubona inkazimulo kaNkulunkulu emlandweni wokuvukela kwethole legolide. Kukhona oMose abathathu ngo-1863 nasemthethweni weSonto, futhi bonke baneminyaka engamashumi amane ubudala.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Izikhathi ezintathu zikaMose ziqukethe ngayinye ukukhululwa ngamanzi; uMose esebhasikidini uhambisana noMose owela oLwandle oluBomvu, okuphinde kuhambisane noMose kabili eMfuleni iJordani: iNayile, uLwandle oluBomvu, kanye nokuphindwe kabili eJordani. Amanzi okukhululwa amelwe kuyo ngayinye yalezi zikhathi ezintathu, ngoba zonke zihambisana nesikhathi lapho amanzi okukhululwa ethululwa khona ngesikhathi semvula yangemuva.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Ekupheleni kwesikhathi sesithathu seminyaka engamashumi amane uMose washaya iDwala ngentonga yakhe. Ekupheleni kwesikhathi sesibili seminyaka engamashumi amane intonga yakhe yahlukanisa uLwandle oluBomvu. Ekupheleni kwesikhathi sokuqala seminyaka engamashumi amane, wenqaba intonga yegunya laseGibhithe, wakhetha ukuhlupheka kanye nabantu bakubo.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Ekupheleni kwesikhathi sokuqala kwafa umGibhithe, futhi ekupheleni kwesikhathi sesibili kwafa ezempi, amazibulo kanye nobuholi baseGibhithe. Ekupheleni kwesikhathi sesithathu isizwe sakwa-Israyeli, u-Aroni noMose base befile bonke. Lezi ziyizindaba zomlando ezintathu ezihambisanayo okuthi “umugqa phezu komugqa” ngayinye imele u-1844 kuya ku-1863—umlando wengelosi yesithathu, wona-ke omele u-9/11 kuze kube ngumthetho weSonto, kanye nenkathi yePentekoste lapho kuthululwa khona amanzi okukhululwa.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

UMose ukhona kuzo zombili izihlubuki zaseKadeshi, futhi izihlubuki zaseKadeshi zombili zingamatshe okugcina ezinkathini zazo ngokulandelana kwazo. Zombili zimelela u-1863, okuyilo futhi itshe lokugcina lenkathi yengelosi yesithathu, eqala nge-alpha ngo-1844 kuze kube itshe lokugcina lika-1863. Lapho kucatshangelwa ukukhanya okumangalisayo kwetshe eliqala njengesisekelo liphethe njengelitshe lokugcina, kuyabonakala ukuthi ngokwesiprofetho itshe lokugcina lihlala likhulu kakhulu. Amaconsi ambalwa ekuqaleni kwenkathi yePhentekoste, aholela ekuchithweni okuphelele etsheni lokugcina ngosuku lwePhentekoste, abonisa leli qiniso.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Ngo-9/11, ukufafazwa kwaqala, futhi kuphetha ekuthululweni okuphelele emthethweni weSonto. Leli qiniso libonakalisa isono sikaMose eKadeshi yesibili ne-omega njengesono esikhulu kakhulu kunokuvukela eKadeshi yokuqala, ukuvukela kwe-alpha. Ukuvukela kwe-alpha kwaveza ukufa kwesizwe sonke, kanti ukuvukela kwe-omega kwaveza ukufa komuntu oyedwa (uMose); kodwa isono salowo muntu oyedwa sasisikhulu kunesono esihlangene sesizwe sonke. Umuntu owonayo uyafa, futhi kulelo zinga akukho mehluko phakathi kwezono zikaMose noma zanoma yimuphi omunye wakwa-Israyeli; kodwa ngokwesiprofetho ukushaya kukaMose uKristu okwesibili kwakukhulu kakhulu, ngoba kwakuyitshe eliyinhloko laleso sikhathi seminyaka engamashumi amane.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Ukuhlubuka kukaMose eKadeshi yesibili ye-omega kwakuyisono esikhulu kakhulu kunokuhlubuka kwabantwana bakwa-Israyeli ngokwenqaba umlayezo kaJoshuwa noKalebi. UMose ngokwesiprofetho umi ku-1863, lapho afela khona ehlane ngenxa yokuhlubuka kwakhe. UMose futhi umi ku-1863, lapho abantu besivumelwano sangaphambili befela khona ehlane ngenxa yokuhlubuka kwabo, kodwa uMose akazange ahlanganyele kulokho kuhlubuka. U-1863 uhambisana nomthetho weSonto, njengoba nokuhlubuka kuka-Aroni kwethole legolide kuhambisana nawo. Kulowo mlando, ohambisana neKadeshi, no-1863, kanye nomthetho weSonto, uMose uyakhuleka ukuba abone inkazimulo kaNkulunkulu.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

IKadeshi imelela u-1863, futhi uMose usekuzo zombili izikhathi zaseKadeshi; ngakho-ke, phezu kofakazi ababili beBhayibheli, bobabili abangamatshe ekhanda, siyamisa ukuthi inkathi yesithathu yeminyaka engamashumi amane, engagcini eKadeshi, nayo imelela u-1863. Lapho “uMose ongangcweliswanga” ubethela uKristu kabusha, njengoba enqaba iDwala. Ngo-1863, nasekunikweni koMthetho eSinayi, “uMose ongcwelisiweyo” ufuna isimilo sikaNkulunkulu. Ngo-1863 uMose umelela intombi ehlakaniphileyo kanye nentombi eyisiwula.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> “UmFarisi nomthelisi bamele izigaba ezimbili ezinkulu labo abeza ukukhonza uNkulunkulu abahlukaniswa kuzo. Abameleli bazo bokuqala ababili batholakala ezinganeni ezimbili zokuqala ezazalelwa emhlabeni.” Christ’s Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

EKadeshi nango-1863, uMose umelela “amaqembu amabili amakhulu labo” “abakhonza uNkulunkulu bahlukaniswe kuwo”. UMose uyisibonelo sabayizinkulungwane eziyikhulu namashumi amane nane, njengalokhu noPetru enjalo.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Kulelo nalelo qembu elimelelwa umFarisi nomthelisi kukhona isifundo emlandweni womphostoli uPetru. Ekuqaleni kobufundi bakhe uPetru wayecabanga ukuthi unamandla. NjengomFarisi, ngokokuzibona kwakhe waye ‘ngengafani nabanye abantu.’ Ngenkathi uKristu, ngobusuku bangaphambi kokukhashelwa Kwakhe, exwayisa abafundi Bakhe kusengaphambili ethi, ‘Nonke niyakukhubeka ngami ngalobu busuku,’ uPetru wamemezela ngokuzethemba wathi, ‘Noma bonke bengakhubeka, mina angisoze.’ Marku 14:27, 29. UPetru wayengayazi ingozi yakhe siqu. Ukuzethemba kwakhe kwamdukisa. Wayecabanga ukuthi uyakwazi ukumelana nesilingo; kodwa emahoreni ambalwa nje isivivinyo safika, futhi ngokuthuka nangokufunga wayiphika iNkosi yakhe.” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Emthethweni langeSonto, okuwunyaka ka-1863, uPetru umelela izigaba ezimbili. Labo abamukela uphawu lwesilo noma labo abamukela uphawu lukaNkulunkulu. Ngenkathi uJesu eguqula igama likaSimoni walibiza ngokuthi uPetru, kwakufanekisela abayizinkulungwane eziyikhulu namashumi amane nane. Lokho kuqonda futhi kufanekiselwa ngokuphindaphinda igama likaPetru kusetshenziswa inani elithathwe endaweni yezinhlamvu kuhlamvu lwesiNgisi. Uma sisebenzisa leyo ndlela efanayo ku-1863, sithola u-144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Izimpawu ezimbili kwezintathu zikaMose ezihambisana no-1863 zisungula ukuthi nesikhathi sesithathu kufanele sihambisane ngokunjalo. Imigqa emibili yaseKadeshi iveza indaba yezintombi ezihlakaniphile neziyiziwula, kanti isikhathi sesithathu siveza umzamo wokusebenzisa amandla omuntu ukuze kufezwe umsebenzi wobuNkulunkulu. Ukwethemba amandla omuntu, njengoba kwenza uMose ngomGibhithe, kufanekisa ukwethenjwa kwegunya lomuntu ngaphezu kwegunya elimisiweyo.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

USister White uthi umyeni wakhe, “ubudlelwane bakhe nabantu bakaNkulunkulu babufana, ngezindlela ezithile, nobukaMose ku-Israyeli.” Ngo-1863, uMose wayemelwe nguJames White. Ngo-1863, uJames White ubulala umGibhithe, eshaya uKristu okwesibili futhi ekhulekela izihlubuki ezanqaba isigijimi “sokuphumula” esabekwa phambi kwazo nguJoshuwa noKalebi. UMose uyintombi eyisiwula kokubili ngesikhathi eshaya iDwala okwesibili, futhi uyintombi ehlakaniphileyo njengoba emelela izihlubuki zakwa-Israyeli.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Sizoyivala lesi sihloko ngendinyana eseNumeri 14 lapho uMose ekhona ku-1863, ngesikhathi enikwa umbono wenkazimulo kaNkulunkulu emlandweni ofanayo omelwe ukuvukela kwethole legolide.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Kulesi siqephu iNkosi iyabuza ukuthi “koze kube nini” iyobhekana nabavukeli bakwa-Israyeli, okuwumbuzo ofanayo no-Isaya awubuza iNkosi esahlukweni sesithupha. Qaphela ukuthi incwadi kaNumeri ibeka lo mlando esikhathini lapho umhlaba ukhanyiswa yinkazimulo kaNkulunkulu, njengoba nezingelosi zakuphawula evesini lesithathu lika-Isaya 6. U-9/11 wawuyitshe lesisekelo lomlando ka-1844 kuya ku-1863, futhi umthetho weSonto uyitshe lesiphetho. Isimo esikuNumeri asiyilutho olungaphansi komfanekiso wengoma noma umzekeliso wesivini, njengoba u-Israyeli wasendulo edluliswa eceleni ngesikhathi iNkosi ingena esivumelwaneni noJoshuwa.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Ibandla lonke lase liphakamisa izwi lalo, lakhala; abantu bakhala ngalobo busuku. Bonke abantwana bakwa-Israyeli bakhonona ngoMose nango-Aroni; ibandla lonke lathi kubo: Sengathi sasifile ezweni laseGibhithe! noma sengathi sasifile kuleli hlane! Pho kungani uJehova esilethe kuleli zwe, ukuba siwe ngenkemba, ukuze omkethu nabantwana bethu babe yimpango? Bekungeke kube ngcono yini kithi ukubuyela eGibhithe na? Base besho omunye komunye bathi: Masizibekele induna, sibuyele eGibhithe.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Khona-ke uMose no-Aroni bawa ngobuso phansi phambi kwayo yonke inhlangano yomhlangano wabantwana bakwa-Israyeli. UJoshuwa indodana kaNuni, noKalebi indodana kaJefune, ababengabanye balabo abahlola izwe, badabula izingubo zabo; bakhuluma kuyo yonke inhlangano yabantwana bakwa-Israyeli, bathi,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Izwe esalidlula kulo ukuze silihlole liyizwe elihle kakhulu impela. Uma uJehova ethokoza ngathi, uyakusingenisa kuleli zwe, asinike lona; izwe eligeleza ubisi noju. Kuphela ningamvukeli uJehova, futhi ningabesabi abantu balelo zwe; ngokuba bayisinkwa kithi: isivikelo sabo sisukile kubo, futhi uJehova unathi: ningabesabi.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Kodwa lonke ibandla lathi mabakhandwe ngamatshe. Inkazimulo kaJehova yase ibonakala etabernakele lebandla phambi kwabo bonke abantwana bakwa-Israyeli. UJehova wasesithi kuMose: Koze kube nini laba bantu bengicasula? futhi koze kube nini bengakholwa yimi, ngenxa yazo zonke izibonakaliso engizenzile phakathi kwabo na?

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Ngiyobashaya ngesifo esiwubhubhane, ngibancishe ifa labo, ngenze ngawe isizwe esikhulu nesinamandla kunabo.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> UMose wathi kuJehova, “Khona-ke abaseGibhithe bazokuzwa lokhu, ngokuba wabakhuphula laba bantu phakathi kwabo ngamandla akho; futhi bayokutshela abakhileyo kuleli zwe; ngokuba bezwile ukuthi wena Jehova uphakathi kwalaba bantu, ukuthi wena Jehova ubonakala ubuso nobuso, nokuthi ifu lakho limi phezu kwabo, nokuthi uhamba phambi kwabo, emini ensikeni yefu, nasebusuku ensikeni yomlilo. Manje, uma ungababulala bonke laba bantu njengomuntu oyedwa, khona-ke izizwe ezizwile udumo lwakho ziyokhuluma, zithi, Ngenxa yokuthi uJehova wayengenamandla okubangenisa laba bantu ezweni ayebafungele lona, ngakho ubabulalele ehlane.”

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Manje-ke, ngiyakuncenga, amandla eNkosi yami mawabe makhulu, njengalokho owakhuluma, wathi: INkosi iyabekezela, inesihe esikhulu, ithethelela ububi nokona; kodwa ayisoze yamkhulula onecala, ihambele abantwana ngobubi bawoyise kuze kube sesizukulwaneni sesithathu nesesine. Ngicela, uxolele ububi balaba bantu ngokobukhulu besihe sakho, njengalokhu ubathethelele laba bantu kusukela eGibhithe kuze kube manje.

> 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.

> INkosi yasisithi: Ngithethelele ngokwezwi lakho; kodwa, njengoba ngiphila, umhlaba wonke uyakugcwala inkazimulo yeNkosi.

> 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. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Ngokuba bonke labo bantu ababonile inkazimulo yami, nezimangaliso zami engazenza eGibhithe nasehlane, bangilingile manje lezi zikhathi eziyishumi, bengalalelanga izwi lami; impela abayikuyibona izwe engalifungela oyise babo, futhi akuyikuba khona noyedwa kubo abangicasulayo oyakulibona; kodwa inceku yami uKalebi, ngenxa yokuthi wayenomoya ohlukile kuye, wangilandela ngokupheleleyo, yena ngiyakumngenisa ezweni angena kulo; nenzalo yakhe iyakuba ngumnikazi walo. (Ama-Amaleki namaKhanani ayehlala esigodini.) Kusasa phendukani, ningene ehlane ngendlela yoLwandle oluBomvu.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> INkosi yakhuluma kuMose naku-Aroni, yathi: Kuyoze kube nini ngibekezelela leli bandla elibi, elingikhonondayo? Ngizwile ukukhonona kwabantwana bakwa-Israyeli abangikhonondayo. Yisho kubo uthi: Kuphila kwami, isho iNkosi, njengoba nikhulume ezindlebeni zami, kanjalo ngiyakwenza kini: Izidumbu zenu ziyakuwa kuleli hlane; nabo bonke ababaliweyo phakathi kwenu, ngokwesibalo senu sonke, kusukela kwabaneminyaka engamashumi amabili kuya phezulu, eningikhonondayo, ngokuqinisekileyo aniyikungena ezweni engafunga ukuthi ngiyonihlalisa kulo, ngaphandle kukaKalebi indodana kaJefune noJoshuwa indodana kaNuni. Kepha abantwanyana benu enathi bayakuba yimpango, bona ngiyobangenisa, bazi izwe enilidelelayo. Kepha nina, izidumbu zenu ziyakuwa kuleli hlane. Abantwana benu bayakuzulazula ehlane iminyaka engamashumi amane, bathwale ubufebe benu, kuze kube yilapho izidumbu zenu ziphela ehlane. Njengobuningi bezinsuku enahlola ngazo izwe, izinsuku ezingamashumi amane, usuku lube ngumnyaka, niyakuthwala ububi benu iminyaka engamashumi amane, nazi ukuphulwa kwesithembiso sami.

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Mina Jehova ngikhulumile ngathi: Ngokuqinisekileyo ngiyakwenza lokhu kulo lonke leli bandla elibi, elibuthene ndawonye limelene nami; kuleli hlane bayakuqedwa, khona lapho bayakufa. Futhi amadoda uMose awathuma ukuba ayohlola izwe, ayesebuyile, enza lonke ibandla lakhononda ngaye ngokuletha umbiko oyinhlebo ngezwe, yebo, lawo madoda aletha umbiko omubi ngezwe afa ngesifo phambi kukaJehova.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Kepha uJoshuwa indodana kaNuni, noKalebi indodana kaJefune, ababengabanye balabo bantu abaya ukuyohlola izwe, basala bephila. Numeri 14:1–38.

We will continue these thoughts in the next article.

Sizoqhubeka nale micabango esihlokweni esilandelayo.

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