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.

Anyị na-atụle ugbu a ihe nnọchianya amụma nke 1863. Anyị eledịla anya anyị n’ebe Kadesh nke Akwụkwọ Nsọ dị dị ka ihe nnọchianya nke nnupụisi Izrel oge ochie megide “izu ike” ahụ nke wetara ọnwụ ha n’ime oge nke kpọrọ nkụ nke ruru njedebe na Kadesh, si otu a na-egosi ịjụ “ụzọ ochie” nke Jeremaya n’afọ 1863 mgbe a jụrụ “ugboro asaa” nke Levitikọs iri abụọ na isii.

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.

N’ịchọ ìhè ahụ metụtara Kedesh na 1863, anyị na-achọpụta ule iri ahụ nke rutere ruo Kedesh. Anyị achọpụtala ule atọ mbụ ahụ dịka ule nke mana. A pụrụ ịnọchi anya nzọụkwụ atọ ahụ dịka ọrụ ebube ma ọ bụ ule, ma izuike nke Ụbọchị Izuike, ebe ọ bụ ule mbụ n’ime ule iri ahụ, kwekọrọ n’ule nke iri, nke Pọl kpọrọ nke ọma nke ukwuu n’akwụkwọ Ndị Hibru dịka “izuike.” Ule iri ahụ nwere izuike alfa na izuike 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.”

Ọ dịghị mkpa otú onye na-amụ amụma si chọọ ịkọwa “izu ike ahụ” nke ndị Hibru jụrụ na Kadesh—n’ihi na n’ụzọ amụma, “izu ike” ọ bụla, (ahịrị n’elu ahịrị) na-ezo aka na “izu ike na ume ọhụrụ ahụ” nke bụ mmiri ozuzo ikpeazụ. Kadesh bụ akara pụrụ iche nke ịjụ ozi mmiri ozuzo ikpeazụ nakwa ahụmahụ nke mmiri ozuzo ikpeazụ, n’ihi na ikpuchi akara nke a na-arụzu n’elu otu narị puku iri anọ na anọ na Kadesh bụ idobekwa onwe n’eziokwu ahụ ma “n’uche ma n’ime mmụọ.”

“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.

“Ozugbo ozugbo a kachara ndị nke Chineke akara n’egedege ihu ha—ọ bụghị akara ọ bụla ma ọ bụ mkpụrụ-ama nke a pụrụ iji anya hụ, kama ọ bụ ịtọ ntọala n’eziokwu, ma n’uche ma n’ime mmụọ, nke na-eme ka a ghara ime ka ha pụọ n’ọnọdụ ha—ozugbo a kachara ndị Chineke akara ma kwadebe ha maka ịma jijiji ahụ, ọ ga-abịa. N’ezie, ọ malitelarị; ikpe Chineke dị ugbu a n’elu ala, iji nye anyị ịdọ aka ná ntị, ka anyị wee mara ihe na-abịa.” The Seventh-day Adventist Bible Commentary, mpịakọta nke 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.

Ịtọpụ “n’ime eziokwu ahụ” “n’ụzọ ọgụgụ isi” na-anọchi anya nnabata nke usoro ahịrị n’elu ahịrị dị ka naanị otu ụzọ e doro nsọ n’ịmụ Okwu Chineke. E kwadoro ụzọ a dị warara dịka ụzọ ziri ezi n’Ọgọọst 1840, mgbe “ọtụtụ ìgwè mmadụ kwenyesiri ike n’ezi izi nke ụkpụrụ nkọwa amụma ndị Miller na ndị ha na ya so nabatara, e nyekwara mmegharị ọbịbịa ahụ mkpali dị ịtụnanya.” “Mkpali dị ịtụnanya” ahụ na-anọchi anya ngosipụta nke ike Mmụọ Nsọ nke zipụrụ ozi nke mmụọ ozi mbụ gburugburu ụwa n’afọ 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.

Ndị ahụ sonyere n’ọrụ ahụ nke nọchiri anya “mkpali dị ịtụnanya” ka e nyere ike ime ọrụ ahụ n’onwe ya site n’ike nke Mmụọ Nsọ. Mmụọ Nsọ gosipụtara naanị ike Ya n’etiti ndị ahụ nabatara usoro nsọ ahụ. Mmụọ Nsọ gosipụtara naanị ike Ya n’ime ndị ahụ nabatara usoro nsọ ahụ.

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.

Ịtọkwasị onwe n’eziokwu n’echiche bụ ịnakwere ụkpụrụ “ahịrị n’elu ahịrị,” ma “ịnakwere” ụkpụrụ “ahịrị n’elu ahịrị” ahụ ka e ji egosi, nye onye Laodisia, mmeghe nke ọnụ ụzọ obi ka Onyeozi nke Laodisia, n’onye nke Mmụọ Nsọ, banye. Ịnakwere usoro nsọ ahụ na-ebute ike nke Mmụọ Nsọ n’ime uche ndị na-atụkwasị onwe ha n’eziokwu n’echiche. Ịnakwere usoro ahụ na-amịpụta ọnọdụ ime mmụọ nke e ji anọchi anya ya dịka njikọta nke Chi na mmadụ. Itinye n’ọrụ usoro Baịbụl nke “ahịrị n’elu ahịrị,” mgbe e jikọtara ya na okwukwe, ka e ji anọchi anya ya dịka ịtọkwasị onwe n’eziokwu n’echiche, ma eziokwu ahụ (ozi ahụ) nke usoro ahụ na-amịpụta, apụghị ikewapụ ya n’aka Jizọs, onye bụ Okwu ahụ. Ịnakwere ozi nke Okwu Ya bụ ịnakwere Mmụọ Nsọ n’ime uche gị. N’ihi ya, ịtọkwasị onwe n’eziokwu n’echiche na-amịpụta ahụmahụ ime mmụọ nke na-anata akara nkwado Chineke.

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

Kadesh bụ ule ikpeazụ nke Izrel oge ochie. Ụdị abụọ nke ndị na-aṅụ mmanya n’akwụkwọ Joel ka e kewara ma gosi iche n’etiti ha dabere n’ịjụ ma ọ bụ n’ịnakwere ozi mmiri ozuzo ikpeazụ nke Joel kpọrọ “mmanya ọhụrụ,” n’iche ya na mmanya e kụziri akpụ nke otu ìgwè nke ọzọ na-aṅụ. “Mmanya ọhụrụ” Joel bụ “izu ike” Pọl, n’ime Ndị Hibru atọ na anọ. Ọ bụkwa ihe “ndị aṅụrụma nke Ifrem” nke Aịsaịa jụrụ “ịnụ”—ndị “ọ gwara, sị, ‘Nke a bụ izu ike nke unu ga-eji mee ka onye ike gwụrụ zuru ike; nke a kwa bụ ume ọhụrụ’: ma ha ekweghị ịnụ. Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu n’elu iwu, iwu n’elu iwu; ahịrị n’elu ahịrị, ahịrị n’elu ahịrị; ntakịrị ebe a, ntakịrị ebe ahụ; ka ha wee jee, daa azụ, gbajie, maa n’ọnyà, ma jide ha.”

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.

Anyị achọpụtala na nnupụisi nwa ehi ọlaedo nke Erọn na-anọchi anya ‘ule abụọ’ n’ime ule iri ahụ nke na-ejedebe na Kedesh. Nkewa nke ule ahụ ịbụ ule abụọ kwekọrọ na oge ule nke mmiri ozuzo nke ikpeazụ, nke “ule oyiyi nke anụ ọhịa” na-anọchi anya ya, nke bụ ule ahụ nke na-ekpebi akara aka nke ndị Chineke. Mkpughe isi nke iri na atọ na-akọwapụta ‘nnupụisi,’ n’ihi na ọnụọgụ ‘iri na atọ’ na-anọchi anya nnupụisi.

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.

Isi nke a malitere site n’anụ ọhịa nke si n’oké osimiri pụta, nke bụ akara kacha mkpa nke nnupụisi n’elu ụwa, dịka Daniel si akọwa ya dịka ike ahụ nke na-ekwu okwu ukwu megide Onye Kachasị Elu. A na-esochi nnupụisi ahụ site na nnupụisi nke anụ ọhịa nke sitere n’ala, ya bụ, United States, nke mgbe ahụ na-amanye ụwa dum ka ọ soro ihe atụ ha nke nnupụisi. Ụkpụrụ maka nnupụisi nke atọ dị n’isi a dị na nke mbụ n’ime nnupụisi atọ ahụ, nke e gosipụtara dịka anụ ọhịa nke si n’oké osimiri pụta, bụ akara Vatican. N’amaokwu nke iri na otu, United States na-ekwu okwu dịka dragọn, ma si otú a kpụọ oyiyi nye anụ ọhịa ahụ—oyiyi nke Vatican. Site n’amaokwu nke iri na abụọ gaa n’ihu, United States na-amanye ụwa ime otu ihe ahụ. Nnupụisi Erọn dị okpukpu abụọ, na-anọchi anya nnupụisi nke United States, ma emesịa nnupụisi nke ụwa dum mgbe a manyere oyiyi Vatican nke ụwa niile.

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.

Nnupụisi Erọn na-akọwapụta oge abụọ ahụ, nke e gosipụtara dị ka ikpere arụsị mgbe Mosis na-anọghị, nke ikpere arụsị sochiri ya mgbe Mosis nọ. Mosis anọwo na-anata Iwu ahụ, ya mere ọ na-anọchite anya Iwu Chineke dịka ebe nkewa dị n’etiti nnupụisi ahụ. Nnwale ahụ nke e ji oyiyi ọlaedo Erọn nke nwa ehi-anụ ọhịa nọchite anya ya bụ nnwale nke 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.

Ọ bụ ule iwu Ụka Sọnde, nke na-anọchi anya akara nkewa dị n’etiti ndụ na ọnwụ. Ọ bụ akara nkewa dị n’etiti Ala Nkwa ma ọ bụ ọnwụ n’ọzara, akara nkewa dị n’etiti akara anụ ọhịa ahụ ma ọ bụ akara-aka Chineke, akara nkewa dị n’etiti akara aka Shebna onye Laodisia ma ọ bụ Eliakim onye Filadelfia. Ule atọ mbụ ahụ, ndị a na-anọchi anya site na mana, na-egosi esemokwu banyere Ụbọchị Izu Ike ma ọ bụ Sọnde, dịka ule nke iri na-eme kwa. Akara nkewa ahụ dị na nnupụisi nwa ehi ọlaedo Erọn, nke na-anọchi anya ma ule nke ise ma nke isii—ọ bụkwa iwu Ụka Sọnde ahụ.

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”.

Ule nke anọ bụ mmiri dị na Masa, nke pụtara “ịnwale,” na Meriba, nke pụtara “ọkọlọtọ nke Jehova,” a chọkwara ya n’Ọpụpụ 17:1–7, ebe a na-akọwa ya kpọmkwem dịka “ịnwale Onyenwe anyị.”

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?

Nzukọ Israel dum wee si n’ọzara Sin jee ije, dị ka nzọụkwụ njem ha si dị, dịka iwu Onyenwe anyị siri dị, ha wee maa ụlọikwuu na Rephidim: ma mmiri adịghị ebe ahụ ka ndị mmadụ ṅụọ. Ya mere ndị mmadụ busoro Mosis okwu, sị, Nye anyị mmiri ka anyị ṅụọ. Mosis wee sị ha, Gịnị mere unu ji ebuso m okwu? gịnị mere unu ji anwale Onyenwe anyị? Ndị mmadụ wee kpọọ nkụ n’ebe ahụ n’ihi mmiri; ndị mmadụ wee tamuo ntamu megide Mosis, sị, Gịnị mere i ji kpọpụta anyị n’Ijipt, iji akpịrị ịkpọ nkụ gbuo anyị na ụmụ anyị na anụ ụlọ anyị?

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

Mosis wee tikuo Jehova, sị, Gịnị ka m ga-eme ndị a? Ha fọdụrụ ntakịrị ka ha tụọ m nkume.

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.

Onyenwe anyị wee sị Mosis, Gaa n’ihu ndị mmadụ, werekwa ụfọdụ n’ime ndị okenye Izrel soro gị; mkpara gịkwa, nke i ji tie osimiri ahụ, were ya n’aka gị, laa. Lee, M ga-eguzo n’ihu gị n’ebe ahụ n’elu nkume dị na Horeb; ị ga-etikwa nkume ahụ, mmiri ga-esikwa na ya pụta, ka ndị mmadụ wee ṅụọ. Mosis wee mee otu a n’ihu ndị okenye Izrel.

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.

Ọ kpọrọ aha ebe ahụ Masa, na Meriba, n’ihi esemokwu ụmụ Izrel, nakwa n’ihi na ha nwara Onyenwe anyị, sị, Ònye ka Onyenwe anyị nọ n’etiti anyị, ma ọ bụ na ọ nọghị? Ọpụpụ 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.

Nnwale ahụ nke “Massah” nọchiri anya, na ọkọlọtọ ahụ nke “Meribah” nọchiri anya bụ alfa amụma nke na-ezute omega amụma ya mgbe Mozis kụrụ otu Nkume ahụ nke ugboro nke abụọ. Nke a pụtara na nke anọ n’ime mkpasu iwe iri ahụ nọchiri anya ya na Kadesh, n’ihi na Kadesh nke abụọ bụ ebe Mozis kụrụ Nkume ahụ n’inupụrụ isi. Nke a na-eme ka amata na Kadesh ahụ, dịka akara, gụnyere ule mmiri nke na-amịpụta ọkọlọtọ.

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.

Nnwale nke mmiri nke na-emepụta ọkọlọtọ bụ nnwale nke ozi mmiri ozuzo ikpeazụ. Afọ 1863 bụ ebe a kwesịkwara ibuli ọkọlọtọ ahụ elu, ma ewoo; afọ 1863 bụ naanị Kedesh mbụ, Kedesh nke abụọ adịkwa n’iwu Sọnde nke na-abịa n’oge na-adịghị anya. Masa na Meriba na-anọchi anya nnwale ikpeazụ nke otu narị puku na iri anọ na anọ puku, kpọmkwem tupu ebulie ha elu dịka ọkọlọtọ n’iwu Sọnde. Ọ bụghị ikike Rom, ma ọ bụ ikike ndị Juu, haziri ọnwụ Kraịst. E nyere ikike ahụ nkwado n’ime ndụmọdụ nke Eluigwe ọtụtụ ọgbọ tupu obe ahụ. Mosis jiri mkpara ya, mkpara ahụ Chineke n’onwe Ya tere mmanụ, tie Nkume ahụ—ma naanị otu ugboro. Nkume ahụ, dị ka mkpughe si kwuo, ka e ji ozi nke 1840 ruo 1844 nọchite anya ya, bụ́ eziokwu ochie ndị ntọala nke na-anọchi anya ụzọ nke ndị ezi omume. N’ime nnwale nke Masa nọchiri anya ya, mmiri nke na-azọpụta bụ mmiri nke si na Nkume nke ụzọ ochie ahụ apụta. Mmiri ahụ na-anwale ma na-emepụta klaasị abụọ; otu maka akara nke anụ ọhịa ahụ, nke ọzọkwa maka akara Chineke, dịka akara Chineke dị n’ahụ ndị e buliri elu dịka ọkọlọtọ, dịka Meriba nọchiri anya ya.

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.

E mechara ụlọ nsọ ahụ tupu iwu nke atọ nke Ataksaksis, na-eguzobe na ụlọ nsọ nke ndị Milerait, nke Kraịst welitere n’ime afọ iri anọ na isii site n’afọ 1798 ruo n’afọ 1844, e mechara ya tupu mmụọ ozi nke atọ, nke ọbịbịa nke iwu nke atọ na-anọchi anya ya. A na-akàrà otu narị puku na iri anọ na anọ ahụ kpọmkwem tupu iwu ụbọchị Sọnde, ebe a na-ebulikwa ha mgbe ahụ dị ka onyinye ọkọlọtọ nke mkpụrụ mbụ nke Pentikọst, dịka n’ụbọchị ndị oge ochie. Masa na Meriba na-akọwapụta ule mmiri ahụ nke ozi nke Mkpu Etiti Abalị nọchiri anya ya n’akụkọ ihe mere eme nke mmụọ ozi mbụ na nke atọ.

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.

A na-anọchikwa ọrụ nke ijikọta Chineke na mmadụ anya dịka ijikọta ụlọ nsọ abụọ. A na-anọchikwa ya anya dịka alụmdi na nwunye, ebe nwoke na nwanyị, ma ọ bụ ụlọ nsọ nke nwanyị na ụlọ nsọ nke nwoke, na-ejikọta ma bụrụ otu anụ ahụ. Kraịst wuru ụlọ nsọ Millerite maka ebumnuche iduga ha banye n’ụlọ nsọ Ya nke Eluigwe, ebe ha ga-achọta “izu ike,” nke e ji ụbọchị izu ike nke ụbọchị nke asaa nọchite anya ya n’akụkọ ihe mere eme nke 1844.

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.

Mgbe etinyere nghọta a banyere Massa na Meribah, dịka ule nke anọ, n’etiti ule mmeghe nke na-anọchikwa anya ule atọ, nke iwu Sọnde nke ule nke ise na nke isii sochiri ya—mgbe ahụ ị pụrụ ịhụ, ma naanị ma ọ bụrụ na ị dị njikere ịhụ, na ule manna nke ugboro atọ bụ ule mbụ, nke ule sochiri ya na-ebute ule nke atọ nke ugboro abụọ nke nwa ehi ọlaedo nke Erọn. A na-anọchi anya Massa na Meribah ọnụ, n’ihi na ọ bụ naanị n’ozi mmụọ-ozi nke abụọ ka e debere “ịgbakọ ugboro abụọ” amụma. Ule atọ mbụ nke manna bụ ozi mmụọ-ozi mbụ. Ule Massa na Meribah bụ ozi mmụọ-ozi nke abụọ, ma nnupụisi Erọn bụ ozi mmụọ-ozi nke atọ.

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.

Nnwale nke ise bụ nnwale nke nwa-ehi ọlaedo Eron, nke malitere site n’ịpụta ìhè nke ikpere arụsị mgbe ndị nnupụisi chere na e zoro nnupụisi ha gba ọtọ n’ihu Chineke.

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.

Mgbe ndị mmadụ hụrụ na Mozis egbuola oge ịrịdata n’ugwu ahụ, ndị mmadụ zukọtara ọnụ bịakwute Eron, sị ya, Bili, meere anyị chi ndị ga-aga n’ihu anyị; n’ihi na Mozis a, nwoke ahụ kpọpụtara anyị n’ala Ijipt, anyị amaghị ihe meworo ya. Eron wee sị ha, Wepụnụ ọla ntị ọlaedo ndị dị na ntị nwunye unu, na nke ụmụ unu ndị ikom, na nke ụmụ unu ndị inyom, wetaranụ ha m. Ndị mmadụ niile wee wepụ ọla ntị ọlaedo ndị dị na ntị ha, wetara ha Eron. O wee nata ha n’aka ha, were ngwá ihe a na-ese ihe kpụọ ya, mgbe o meworo ya nwa ehi a wụsara awụsa: ha wee sị, Ndị a bụ chi gị, Izrel, ndị kpọpụtara gị n’ala Ijipt. Mgbe Eron hụrụ ya, o wuru ebe ịchụàjà n’ihu ya; Eron wee kpọsaa ya, sị, Echi bụ ememme nye Onyenweanyị.

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.

Ha wee bilie n’isi ụtụtụ n’echi ya, chụọ àjà-nsure-ọkụ, wetakwa àjà udo; ndị mmadụ wee nọdụ ala iri nri na ịṅụ ihe ọṅụṅụ, biliekwa ime egwu. Ọpụpụ 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.

Nnwale nke isii bụ akụkụ nke abụọ nke nnupụisi nwa-ehi ọlaedo ahụ, mgbe Mozis laghachiri n’ịnara Iwu Iri ahụ. Mozis jụrụ, “Ònye nọ n’akụkụ Onyenwe anyị?” ọtụtụ ndị fọdụrụ jụrụ ime ihe ma ọ bụ sonyeere ndị na-ekpere arụsị, si otu a gosi n’ihu ọha otu nnupụisi ahụ n’ụzọ doro anya n’ihu onye ogbugbo ahụ.

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.

Nnwale nke ise na nke isii n’ụzọ doro anya na-anọchi anya ma na-adaba n’Iwu Ụka. Ịlaịja n’Ugwu Kamel jụrụ ajụjụ yiri nke Mozis jụrụ. Họrọ taa onye unu ga-ejere ozi, na-ezo aka na nnwale nke Iwu Ụka. Ihe nnọchianya nke nnwale onyinyo nke anụ-ọhịa ahụ na-ezo aka n’Iwu Ụka. Nkewa nke ndị Livaị n’akụkọ Eron na nkewa nke ebo iri na abụọ ahụ n’akụkọ ụmụ ehi ọlaedo abụọ nke Jeroboam, na-akọwapụta nkewa nke ndị amamihe na ndị nzuzu n’oge Iwu Ụka. Ndị Laodisia bụ ụmụ agbọghọ-amaghị-ama, dịka Nwanyị White gbara akaebe, ya mere nkewa nke ụmụ agbọghọ-amaghị-ama n’oge Iwu Ụka bụ nkewa nke ndị Laodisia na ndị Filadelfia. Nnwale nke ise na nke isii, nke bụ otu nnwale nwere akụkụ abụọ, dabara n’Iwu Ụka, nke pụtara na ha dabarakwa na 1863, na Kadesh.

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.

Isi nke iri atọ na abụọ na nke iri atọ na atọ nke Ọpụpụ mezuru n’otu ụbọchị ahụ n’onwe ya, naanị awa ole na ole kewara ha, ụbọchị ahụ kwa na-anọchi anya 1863 na Kedesh. N’isi nke iri atọ na atọ, Mosis rịọrọ ka o hụ ebube Chineke. Ya mere, anyị na-ahụ Mosis n’ime mkpali nke ise na nke isii ka a na-agbanwe ya ịbụ otu narị puku iri anọ na anọ. Mosis ahụ kwa nọkwa na Kedesh, na-akụ Nkume ahụ ugboro nke abụọ, si otú a na-anọchi anya otu òtù ndị Nkume ahụ, nke ha jụrụ ịdaba n’elu ya, na-etipịa. Nkume ahụ bụ ozi, ya mere e nwere akara abụọ nke Mosis na Kedesh, otu na-egosipụta ebube Chineke, nke ọzọ na-ajụ Nkume ahụ.

“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.

“Ka ndị ahụ nke guzo dịka ndị nche Chineke n’elu mgbidi Zaịọn bụrụ ndị ikom pụrụ ịhụ ihe ize ndụ tupu ndị mmadụ ahụ ya,—ndị ikom pụrụ ịmata ọdịiche dị n’etiti eziokwu na njehie, ezi omume na ajọ omume.

“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.

“Ịdọ aka ná ntị ahụ abịala: A gaghị ekwe ka ihe ọbụla bata nke ga-akpaghasị ntọala nke okwukwe nke anyị na-ewuli kemgbe ozi ahụ bịara n’afọ 1842, 1843, na 1844. Anọ m n’ime ozi a, ma kemgbe ahụ anọwo m n’ihu ụwa, na-ekwesị ntụkwasị obi nye ìhè ahụ Chineke nyeworo anyị. Anyị ebughị n’obi iwepụ ụkwụ anyị n’elu ikpo okwu ahụ e debere ha, dịka ụbọchị n’ụbọchị anyị ji ekpere siri ike na-achọ Onyenwe anyị, na-achọ ìhè. Ùnu chere na m pụrụ ịhapụ ìhè ahụ Chineke nyeworo m? Ọ ga-adị ka Nkume nke Ebighị Ebi. Ọ nọwo na-edu m kemgbe e nyere ya.” Review and Herald, April 14, 1903.

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

Otu n’ime akara nke “Mosis na Kedesh” bụ na ọ tiri Nkume ahụ ihe site n’ọjà, nke bụ akara nke ikike. N’oge mbụ ọ bụ ikike Chineke, ma n’oge nke abụọ ọ bụ ikike mmadụ. Klas nke Mosis nọchiri anya ya na Kedesh nke abụọ ka a nọchiri anya ha dị ka ndị aṅụrụma nke Ifreim, ndị na-eji ikike nkà mmụta ha nke okpukpe (ọjà) awakpo ozi nke mmiri ozuzo ikpeazụ, nke bụ ozi nke ụzọ ochie nke 1840 ruo 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.

“A ga-eme ka ozi nile e nyere site n’afọ 1840–1844 dị ike ugbu a, n’ihi na e nwere ọtụtụ ndị furu ụzọ ha. Ozi ndị ahụ ga-eru ụka niile.

“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.

“Kristi sịrị, ‘Ngọzi na-adịrị anya unu, n’ihi na ha na-ahụ; na ntị unu, n’ihi na ha na-anụ. N’ihi na n’ezie asị m unu, na ọtụtụ ndị amụma na ndị ezi omume agụsiwo agụụ ike ịhụ ihe ndị a unu na-ahụ, ma ha ahụghị ha; na ịnụ ihe ndị ahụ unu na-anụ, ma ha anụghị ha’ [Matthew 13:16, 17]. Ngọzi na-adịrị anya ndị ahụ hụrụ ihe ndị a hụrụ n’afọ 1843 na 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.

“E nyere ozi ahụ. Ọ dịkwaghịkwa mkpa ka a gbuo oge n’ikwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ga-arụcha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta Chineke, nke ga-ebili bụrụ mkpu ukwu. Mgbe ahụ Daniel ga-eguzo n’ókè nke ya, inye àmà ya.” Manuscript Releases, volume 21, 437.

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Nnwale mbụ nke mana bụ ule atọ. Nke ikpeazụ n’ime ule iri ahụ bụ ule nke mmụọ-ozi nke atọ. Ma nke mbụ ma nke ikpeazụ na-anọchi anya “ezumike” dịka ihe nnọchianya nke ule ahụ. Nnwale mbụ ahụ bụ ule atọ, na-anọchi anya mmụọ-ozi mbụ nke mmụọ-ozi nke abụọ sochiri, ma ule nke anọ, ebe a na-anọchi anya nsigide na ibuli elu dịka ọkọlọtọ, bụ Massa na Meribah. Mmụọ-ozi nke atọ, nke ule nke ise na nke isii na-anọchi anya, bụ ule nke atọ, nke sochiri ule nke abụọ nke Massa na Meribah, na ule mbụ nke mana.

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.

Iwe nupụisi na Tabera e depụtara n’Ọnụ Ọgụgụ 11:1–3 bụ ule nke asaa. Amaokwu ndị na-ewebata ọnwụnwa ọkụ nke okwukwe nke “Taberah” nọchiri anya ya, nke pụtara ‘ebe a na-ere ọkụ,’ bụ amaokwu ndị bu ya ụzọ na-akọwa ịgagharị nke ndị Chineke n’ime ọzara. A na-eme ka enweghị ndidi e gosipụtara n’isi nke iri dị iche na puku mmadụ otu narị na iri anọ na anọ ndị na-eso Nwa Atụrụ ahụ ebe ọbụla Ọ na-aga. Ndị a bụ ndị nwere ndidi nke ndị nsọ, ma Izrel oge ochie nọ na-egosi enweghị ndidi n’isi nke iri nke na-eduga ha n’ọnwụnwa ọkụ ha n’isi nke iri na otu.

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.

Ha si n’ugwu nke Onyenwe anyị gawa ije ụbọchị atọ: igbe ọgbụgba-ndụ nke Onyenwe anyị wee na-aga n’ihu ha n’ije ụbọchị atọ ahụ, ịchọtara ha ebe izu ike. Urukpuru Onyenwe anyị nọkwasịrị ha n’ehihie, mgbe ha si n’ụlọikwuu pụọ. O wee ruo, mgbe igbe ahụ malitere ịga n’ihu, na Mozis sịrị, Bilie, Onyenwe anyị, ka e chụsasịa ndị iro gị; ka ndị kpọrọ gị asị gbapụ n’ihu gị. Ma mgbe ọ zuru ike, o kwuru, Laghachi, O Onyenwe anyị, n’ebe ọtụtụ puku ndị Izrel nọ. Ọnụ Ọgụgụ 10:33–36.

The next verse introduces the rebellion of Taberah.

Amaokwu na-esote na-eweta nnupụisi nke Taberah.

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

Mgbe ndị ahụ mere mkpesa, ọ wutere Onyenwe anyị: Onyenwe anyị wee nụ ya; iwe ya wee gbaa ọkụ; ọkụ nke Onyenwe anyị wee mụnye n’etiti ha, rikọọkwa ndị nọ n’akụkụ kachasị mpụta nke ogige ha. Ndị ahụ wee tie mkpu kpọkuo Mozis; mgbe Mozis kpere ekpere nye Onyenwe anyị, ọkụ ahụ wee nyụọ. O wee kpọọ aha ebe ahụ Tabera: n’ihi na ọkụ nke Onyenwe anyị mụnyere n’etiti ha. Ọnụ Ọgụgụ 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.

Mkpasu iwe nke sochiri ngosipụta nke ọkụ ahụ bụ agụụ maka nri anụ ahụ, ọ bụkwa ule nke asatọ. A hụrụ nke a na Ọnụ Ọgụgụ 11:4–34. Ịtamu ntamu dị na Taberah na-anọchi anya ọdịdị elu e merụrụ emerụ, enweghị ndidi, ma nnupụisi nke agụụ maka ite anụ nke Ijipt na-anọchi anya ọdịdị ala. Ọkụ ahụ na-anọchi anya ime ka mmadụ dị ọcha site n’ọkụ nke Onye-ozi nke Ọgbụgba-ndụ na Malakaị isi nke atọ, n’ihi na n’amụma Taberah pụtara ebe a na-ere ọkụ, ebe a na-ere ọkụ n’Okwu amụma nke Chineke dịkwa na Malakaị atọ, ebe ọkụ na-emepụta otu ndị na-enweghị ndidi nke a kara aka ka a sachapụ ha, na otu ndị nwere ndidi bụ ndị a na-eme ka ha dị ọcha dịka onyinye a na-ebuli elu.

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.

Ndị ndị Mozis nọchiri anya n’ule abụọ ahụ nke ọdịdị elu na ọdịdị ala nke Taberah bụ otu narị na puku iri anọ na anọ ndị ahụ bụ ndị ebidoro n’eziokwu ma n’uche ha ma kwa n’ime mmụọ ha. Uche na-amata ọdịdị elu ahụ, ma n’ime mmụọ ọ na-anọchi anya njikọta nke ịdị-nsọ Chineke na mmadụ. A pụrụ ijikọta ịdị-nsọ Chineke na mmadụ naanị mgbe a kpọgidere ọdịdị ala n’obe ma ọ nwụọ. Ibidoro n’eziokwu n’uche na n’ime mmụọ na-anọchi anya ahụmịhe nke ịbụ onye a kàrà akara. Ọkụ Taberah na-anọchi anya nkewa ikpeazụ nke ọka wit na ahịhịa ọjọọ n’ọrụ Kraịst nke ịkpọlite ụlọ nsọ nke otu narị na puku iri anọ na anọ ahụ.

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.

Ọnwụnwa nke itoolu bụ nnupụisi Meriam na Erọn, nke a hụrụ na Ọnụ Ọgụgụ 12. Mkpali ahụ adịghị iche nke ukwuu na mkpali nke Kora, Detan na Abiram, ma ọ bụ nke Minneapolis, na 1888. Okwu a na-ekwu abụghị naanị ịjụ ozi Chineke, kama ọ bụ ịjụ nhọrọ Chineke banyere nduzi.

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.

Ikpe ndị isi a na-ama ikpe n’ihi na ha jụrụ ọ bụghị naanị ozi ahụ, kama kwa onye ozi ahụ, na-ebute ule nke iri ụzọ. Ndị ndu ahụ na-egosipụta onwe ha dịka ndị nupụrụ n’okwukwe tupu iwu Sọnde eruo, nke bụ ule nke iri. Iwu Sọnde ahụ kwekọrọ n’obe, ma n’ụzọ na-eduga n’obe ahụ, nke bụ iwu Sọnde, ndị ndu ahụ họọrọ Barabas, Kraịst ụgha, n’ihi na “bar” pụtara ‘nwa nke,’ ebe “abba” pụtara ‘nna.’ Mgbe a na-abịaru obe ahụ nso (iwu Sọnde) ma ọ bụ Kadesh, ndị ndu ahụ na-egosipụta ndapụ n’ezi okwukwe zuru oke site n’ịhọrọ Kraịst adịgboroja, ma na-ekwupụtakwa ozugbo nye ndị ọchịchị obodo na ha enweghị eze ọzọ, ma e wezụga Siza.

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.

Ule nke asaa, nke asatọ na nke itoolu bụ ịchọpụta usoro nke ịka akara, ma ihe atụ e ji ya kọwaa bụ nke ụmụ agbọghọ-amaghị ama. Ule nke iri n’ime ule ndị ahụ bụ nnupụisi mbụ nke Kadesh, nke na-anọchi anya 1863. Site n’afọ 1846, e butere ndị Hibru na Saịnaị ka ha nata Iwu ahụ. Tebụl abụọ nke Iwu Iri ahụ bụ akara nke mmekọrịta ọgbụgba ndụ Chineke na Izrel oge ochie n’eziokwu, ebe tebụl abụọ nke Habakuk bụ akara nke mmekọrịta ọgbụgba ndụ nke Izrel ime mmụọ nke oge a. E gosipụtara tebụl nke abụọ n’afọ 1850, ma dịka Izrel oge ochie kwere nkwa idobe Iwu ahụ, ka ọ na-erule 1856, e wetara ule ikpeazụ, dịka e si atụ ya site n’ịga ndị nledo ileta Ala Nkwa ahụ. Echiche nke ọtụtụ mmadụ, nke e ruru n’ime afọ asaa ahụ site n’afọ 1856 ruo 1863, bụ na ọzara Laodisia bụ ebe ha chọrọ ịnwụ.

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.

Oge nke 1844 ruo 1863 ka e ji oge ahụ malite site na baptizim n’Oké Osimiri Uhie, nke kwụsịrị n’ọzọ baptizim n’Osimiri Jọdan, n’otu ebe ahụ kpọmkwem ebe Jizọs ga-abụ Kraịst, mgbe e mechara baptizim Ya site n’aka Jọn. Baptizim ahụ n’Oké Osimiri Uhie mere ka a mata mmekọrịta ọgbụgba ndụ na Izrel oge ochie. Mmekọrịta ahụ bidoro site n’alụmdi na nwunye nke n’otu oge ahụ kpalitere usoro ule iri. E mesịa duru ha gaa Saịnaị, ha kwe nkwa idebe iwu Ya, ma ha edebekwaghị ya, ma mgbe ahụ ha dara n’ule nke iri na nke ikpeazụ n’oge nnupụisi mbụ nke Kadesh. Mgbe afọ iri anọ gachara, na nnupụisi nke abụọ ma nke ka ukwuu na Kadesh, ha banyere n’Ala Nsọ ahụ e kwere na nkwa site n’ịnata baptizim n’Osimiri Jọdan.

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.

A na-ejikọta ihe ịrịba ama niile nke baptizim ọnụ na ọgbụgba ndụ. Akụkọ ihe mere eme nke omega na Kadesh nke abụọ na-adakọ n’otu ahịrị na akụkọ ihe mere eme nke mbụ, ya bụ Kadesh alpha. Nnupụisi omega nke Mosis dị nnọọ ukwuu karịa nnupụisi nke mba dum n’nnupụisi alpha nke Kadesh. Omega na-adị ukwuu mgbe niile. Nnupụisi abụọ ahụ ọnụ na-anọchi anya nnupụisi nke ndị mmụta na ndị na-amụghị akwụkwọ nke Aịzaya, ndị jụrụ ịbanye n’izu ike nke ozi mmiri ozuzo ikpeazụ.

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.

Baptizim atọ (Oké Osimiri Uhie, Osimiri Jọdan, na Osimiri Jọdan), nke mbụ bụ nke Mosis, nke ikpeazụ bụkwa nke Kraịst; ya mere Mosis bụ alfa, Kraịst bụkwa omega. Mkpụrụedemede dị n’etiti mkpụrụedemede mbụ na nke iri abụọ na abụọ nke alfabẹt Hibru, ya bụ mkpụrụedemede nke iri na atọ, mgbe e jikọtara ya ma mee ka ọ soro mkpụrụedemede mbụ ahụ, nke e mesịrị jikọta na mkpụrụedemede ikpeazụ, bụ nke iri abụọ na abụọ, na-emepụta okwu Hibru a bụ “eziokwu.” Baptizim dị n’etiti ha bụ Osimiri Jọdan na Kedesh. Baptizim mbụ n’Oké Osimiri Uhie sochiri baptizim ahụ n’Osimiri Jọdan. Ma baptizim mbụ ahụ n’Osimiri Jọdan yigharịrị afọ iri anọ ruo n’ọbịbịa nke ugboro abụọ na Kedesh na baptizim n’eziokwu nke Osimiri Jọdan. Baptizim nke atọ, nke na-anọchi anya oge nleta maka ndị Juu, eruola ka Kraịst malitere ọrụ Ya nke ime ka ọgbụgba ndụ guzosie ike otu izu, n’imezu Daniel isi itoolu na amaokwu nke iri abụọ na asaa; ọ bụkwa awa ikpe maka Izrel oge ochie.

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.

Baptizim mbụ n’Oké Osimiri Uhie bụ ozi mmụọ ozi mbụ, ma nleta abụọ ahụ e mere na Kedesh na-anọchite anya “ịmịba okpukpu abụọ”, n’ihi na nleta mbụ e mere na Kedesh na Osimiri Jọdan bụ ebe e ji anọchite nnupụisi nke ndị ọgbụgba ndụ Chineke, ma na Kedesh nke abụọ ka a na-egosipụta nnupụisi nke ndị ndu. Kedesh na nleta abụọ ahụ na-anọchite anya ịmịba okpukpu abụọ nke ozi mmụọ ozi nke abụọ ebe a na-egosipụta klaasị abụọ, a na-anọchitekwa klaasị abụọ ahụ site n’aka ndị obodo yana ndị ndu kwa. Baptizim nke Kraịst bụ ozi mmụọ ozi nke atọ mgbe a na-ekewa ọka wit na ata, dịka e kewapụrụ Izrel oge ochie n’ebe nwunye Kraịst nke Ndị Kraịst nọ, onye Kraịst lụrụ n’oge ikpe nke Izrel oge ochie.

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.

Oge ahụ sitere n’afọ 1844 ruo 1863 bụ Oké Osimiri Uhie ruo na nnupụisi mbụ ahụ n’Kadesh. Afọ 1844 bụ ịgafe Oké Osimiri Uhie, afọ 1846 bụ mana, ihe nnọchianya nke ule ụbọchị izu ike nke ndị White meriri n’afọ 1846 mgbe ha lụrụ di na nwunye. N’afọ 1849 Onyenwe anyị gbatịrị aka Ya nke ugboro abụọ iji kpọkọta ndị Ya. Ọ kpọkọtara ha n’oge ozi mmụọ ozi mbụ ahụ mgbe tebụl mbụ nke Habakuk bịarutere n’akụkọ ihe mere eme, e wee kee tebụl nke abụọ maka otu nzube ahụ.

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.

Tebụl omega nke 1850 ga-achịkọta ma nwalee, n’ihi na nke ahụ bụ ihe tebul alpha nke 1843 mere. Mmụọ-ozi mbụ nwere tebul, mmụọ-ozi nke atọ nwekwara tebul, n’ihi na nke mbụ bụ alpha, nke atọ bụkwa omega. “Tebụl abụọ ahụ” bụ akara-ụzọ nke mmụọ-ozi mbụ na nke atọ—ọ bụghị nke abụọ. Oge amụma nke “tebul ndị ahụ” na-amalite site na tebul nwere njehie ma na-agwụ na tebul na-enweghị njehie. Akụkọ ihe mere eme dị n’etiti tebul abụọ ahụ bụ akụkọ ihe mere eme nke mmụọ-ozi nke abụọ, ebe a na-ewepu chaatị ahụ n’akụkụ ruo n’afọ 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.

Mgbe afọ 1843 gwụsịrị nʼụbọchị Eprel 19, 1844, a wepụrụ chaatị 1843 nʼakụkụ nʼihi na nʼoge ahụ ọ buru amụma afọ 1843 nʼụzọ hiere ụzọ. Site nʼụbọchị Eprel 19, 1844 ruo 1850, e nweghị tebụl Habakuk. Nʼakụkọ ihe mere eme nke mmụọ ozi nke abụọ, e nweghị chaatị, ma—Babilọn dara. Alfa bụ tebụl, omega bụ tebụl, etiti ya bụ ọdịda Babilọn; ihe nnọchianya nke nnupụisi nke jikọtara ya na oge ahụ mgbe e nweghị tebụl. Oge akụkọ ihe mere eme nke tebụl Habakuk na-eburu akara aka nke eziokwu.

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.

Afọ 1850 ka e jiri Sinai na inye Iwu ya mee ihe nnọchianya. E ji Pentikọst cheta ihe omume ahụ, mgbe e buliri elu achịcha ifegharị abụọ. Usoro nke ibuli elu achịcha ifegharị ndị ahụ ka e ji mbipụta na ịkwalite tebụl ahụ n’ọnwa Mee nke 1842 gosipụta, nakwa akụkọ ihe mere eme nke 1849 mgbe e kwadebere chaatị nke abụọ na 1850 mgbe e mere ka ọ dị. Oge ahụ ka a na-anọchi anya n’ahịrị Kraịst dịka ụbọchị iri ise sitere na mbilite n’ọnwụ Ya ruo Pentikọst, oge e kewara n’ime ụbọchị iri anọ, ndị ụbọchị iri sochiri.

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.

N’afọ 1849 Kraịst na-agbatị aka ya nke ugboro abụọ, ma n’afọ 1850 tebụl nke abụọ nke Habakuk dị, usoro nnwale nke na-eduga na Kadesh wee gaa n’ihu. N’afọ 1856 nke ikpeazụ n’ime ule iri nke Izrel oge ochie rutere mgbe e bipụtara ìhè ọhụrụ banyere mkpughe amụma ntọala Miller n’akwụkwọ oge nke mmegharị ahụ. Ruo ụbọchị amụma puku abụọ na narị ise na iri abụọ, site n’afọ 1856 ruo n’afọ 1863, ndị nledo banyere ịyocha ala ahụ. N’afọ 1863 ha họọrọ onye ndu ọhụrụ ka o duru ha laghachi n’Ijipt.

We will continue these truths in the next article.

Anyị ga-aga n’ihu n’eziokwu ndị a n’isiokwu na-esonụ.

“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.

“N’ọhụụ e nyere m na Bordoville, Vermont, n’ụbọchị Decemba 10, 1871, egosiri m na ọnọdụ di m anọwo bụrụ nke siri nnọọ ike. Nrụgide nke nchegbu na ọrụ adịwo n’elu ya. Ụmụnna ya n’ozi ahụ enwebeghị ibu ndị a ha ga-eburu, ha akwanyekwala ọrụ ya ùgwù dịka o kwesịrị. Nrụgide na-adịgide adịgide nke dị n’elu ya emewo ka ike ya nwalee n’uche na n’ahụ. E gosiri m na mmekọrịta ya na ndị nke Chineke yiri, n’akụkụ ụfọdụ, nke Mozis na Izrel. E nwere ndị ntamu megide Mozis, mgbe ha nọ n’ọnọdụ ihe isi ike, e nwekwala ndị ntamu megide ya.” Testimonies, volume 3, 85.