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# Future for America and July 18, 2020 - Number One

Ọdịnihu nke America na Julaị 18, 2020 - Nke Mbụ

Cavemen of Covenant: Moses & Elijah at the End of the World

Ndị Bi n’Ọgba nke Ọgbụgba-ndụ: Mozis na Elaịja n’Ọgwụgwụ Ụwa

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Mosis na Ịlaịja bụ ihe nnọchianya amụma nke a pụrụ ịghọta nke ọ bụla, dabere n’ọnọdụ ederede, dịka otu ihe nnọchianya pụrụ iche, ma a pụkwara ịghọta ha dịka ihe nnọchianya nke na-agụnye ndị amụma abụọ ahụ. N’elu àmà nke mmadụ abụọ ka a na-eme ka otu ihe guzosie ike, ma n’ime Mkpughe isi nke iri na otu, Mosis na Ịlaịja na-anọchi anya ndị akaebe abụọ nke Agba Ochie na Agba Ọhụrụ. N’Ugwu Ntughari, nke na-anọchi anya Ọbịbịa nke Abụọ nke Kraịst, ihe nnọchianya ahụ nke abụọ na-anọchi anya ma otu narị na iri anọ na anọ puku (Ịlaịja) ma ndị martịa (Mosis) nke nsogbu iwu Ụbọchị Ụka. N’otu ha dị ka ihe nnọchianya, n’ọgba Horeb, ha na-anọchi anya ndị nke Chineke n’oge njedebe nke ụwa, ndị “na-anụ,” “na-agụ,” ma “na-edebe” ozi ahụ nke bụ Mkpughe nke agwa Chineke nke nwere ike ịgbanwe onye Laodisia ka ọ bụrụ onye Filadelfia. N’oge na-adịghị anya, (nnọọ n’oge na-adịghị anya) oge ga-abịa ebe ọ gaghịzi ekwe omume ka ndị Adventist Laodisia ndị nzuzu jiri onwe ha rite uru n’“mmanụ” a chọrọ iji zaa mkpu ahụ nke ọma, “Lee, Nwoke ahụ na-alụ nwanyị abịawo.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Mosis wee sị Onyenweanyị, Lee, Ị na-agwa m, Kpọọ ndị a gbagoo: ma Ị meghị ka m mara onye Ị ga-ezite ka o soro m. Ma Ị sịrị, Amaara m gị n’aha, i wee chọtakwara amara n’anya m. Ugbu a ya mere, ana m arịọ Gị, ọ bụrụ na achọtawo m amara n’anya Gị, gosi m ugbu a ụzọ Gị, ka m wee mara Gị, ka m wee chọta amara n’anya Gị: chetakwa na mba a bụ ndị Gị. O wee sị, Nọnyere m ga-eso gị, m ga-enyekwa gị izuike. O wee sị Ya, Ọ bụrụ na ọnụnọ Gị esoghị m, akpọla anyị n’ebe a gbagoo. N’ihi na kedu ka a ga-esi mara n’ebe a na mụ onwe m na ndị Gị achọtawo amara n’anya Gị? Ọ̀ bụghị n’ihi na Ị na-eso anyị eje? otu a ka a ga-esi kewapụ anyị, mụ onwe m na ndị Gị, n’ebe ndị mmadụ niile nọ n’elu ụwa dum. Onyenweanyị wee sị Mosis, Ihe a ị kwuru ka m ga-emekwa: n’ihi na ị chọtawo amara n’anya m, amakwaara m gị n’aha. O wee sị, Ana m arịọ Gị, gosi m ebube Gị. O wee sị, Aga m eme ka ịdị mma m niile gafee n’ihu gị, aga m akpọsakwa aha Onyenweanyị n’ihu gị; aga m eme amara onye m ga-emere amara, gosikwa onye m ga-egosi ebere ebere. O wee sị, Ị pụghị ịhụ ihu m: n’ihi na ọ dịghị mmadụ ga-ahụ m, dịkwa ndụ. Onyenweanyị wee sị, Lee, e nwere ebe dị n’akụkụ m, ị ga-eguzokwa n’elu nkume: ọ ga-erukwa, mgbe ebube m na-agafe, na m ga-etinye gị n’oghere nkume ahụ, were aka m kpuchie gị mgbe m na-agafe: aga m ewepụkwa aka m, ị ga-ahụ akụkụ azụ m: ma a gaghị ahụ ihu m. Onyenweanyị wee sị Mosis, Kwapụụrụ onwe gị mbadamba nkume abụọ dịka nke mbụ: aga m ede n’elu mbadamba ndị a okwu ndị dị n’elu mbadamba mbụ ahụ, ndị i tiwara. Dịkwa njikere n’ụtụtụ, bịa gbagoo n’ụtụtụ ahụ n’ugwu Saịnaị, gosi onwe gị n’ebe ahụ n’ihu m n’elu ugwu ahụ. Ka ọ ghara ịdị onye ọ bụla ga-eso gị gbagoo, ka a ghara ịhụkwa onye ọ bụla n’ugwu ahụ nile; ọbụna atụrụ na ehi ka ha ghara ịta nri n’ihu ugwu ahụ. O wee kwapụ mbadamba nkume abụọ dịka nke mbụ; Mosis wee bilie n’isi ụtụtụ, gbagoo n’ugwu Saịnaị, dịka Onyenweanyị nyere ya iwu, werekwa mbadamba nkume abụọ ahụ n’aka ya. Onyenweanyị wee rịdata n’urukpu igwe ojii, guzooro ya n’ebe ahụ, kpọsaakwa aha Onyenweanyị. Onyenweanyị wee gafee n’ihu ya, kpọsakwa, Onyenweanyị, Onyenweanyị Chineke, onye ebere na onye amara, onye na-adị ogologo ntachiobi, ma juputa n’ịdị mma na eziokwu, onye na-edobere ọtụtụ puku ebere, onye na-agbaghara ajọ omume na njehie na mmehie, ma onye na-agaghị agụ onye ikpe mara na ọ dị ọcha ma ọlị; na-aleta ajọ omume nke ndị nna n’elu ụmụ ha, na n’elu ụmụ ụmụ ha, ruo ọgbọ nke atọ na nke anọ. Mosis wee mee ngwa ngwa, kpọọ isi ya ala n’ebe ụwa dị, fee ofufe. O wee sị, Ọ bụrụ ugbu a na achọtawo m amara n’anya Gị, O Onyenweanyị, ka Onyenwe m, ana m arịọ Gị, jee n’etiti anyị; n’ihi na ọ bụ ndị olu ike; gbagharakwa ajọ omume anyị na mmehie anyị, werekwa anyị bụrụ ihe nketa nke Gị. O wee sị, Lee, ana m eme ọgbụgba ndụ: n’ihu ndị Gị niile aga m arụ ọrụ ebube, ndị a na-emebeghị n’ụwa nile, ma ọ bụ n’ime mba ọ bụla: ndị niile ị nọ n’etiti ha ga-ahụ ọrụ Onyenweanyị: n’ihi na ọ bụ ihe dị egwu ka m ga-eme gị. Ọpụpụ 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Mozis nọchiri anya ndị nke Chineke n’oge ọgwụgwụ nke ụwa. Ha bụ ndị ahụ nke, n’“ụbọchị ikpeazụ” nke ikpe nyocha ahụ, na-arịọ Chineke ka O gosi ha “ụzọ” Ya, “ka” ha wee “mata” Chineke; ma n’ịzaghachi ha, ha na-anata azịza sitere n’aka Chineke nke gụnyere nkwa ahụ na “ọnụnọ” Ya “ga-eso” ha, nakwa na Chineke ga-enye ndị ahụ “izu ike.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Otú a ka Onye-nwe anyị kwuru, Guzoonụ n’ụzọ dị iche iche, lezienụ anya, jụkwaa ajụjụ banyere ụzọ ochie nile, ebe ezi ụzọ ahụ dị, gagharịkwa n’ime ya, unu ga-ahụkwa izu ike maka mkpụrụ obi unu. Ma ha sịrị, Anyị agaghị aga n’ime ya. Ọzọkwa, etinyere m ndị nche n’elu unu, na-asị, Nụrụnụ ụda opi ahụ. Ma ha sịrị, Anyị agaghị anụ ya. Jeremiah 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Jeremaịa kọwara otu òtù ndị jụrụ “ịhụ” na “ige ntị,” ya mere ha anabataghị “izu ike” ahụ e kwere ná nkwa nye ndị na-achọ “ụzọ ọma” ma “na-eje ije n’ime ya.” A kọwara izu ike ahụ dịka “ume ọhụrụ” site n’aka Aịsaịa.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. 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. Isaiah 28:9–13.

> Ònye ka ọ ga-akụziri ihe ọmụma? ònyekwa ka ọ ga-eme ka ọ ghọta ozizi? Ọ̀ bụ ndị a kpọrọ ara site na mmiri ara ehi, na ndị a dọpụtara n’ara? N’ihi na iwu ga-adịkwasị iwu, iwu dịkwasị iwu; ahịrị dịkwasị ahịrị, ahịrị dịkwasị ahịrị; ebe a ntakịrị, ebe ọzọ ntakịrị: N’ihi na site n’egbugbere ọnụ na-asụ nsụ na site n’asụsụ ọzọ ka ọ ga-agwa ndị a okwu. Ndị ọ sịrị ha, Nke a bụ izu ike nke unu ga-eme ka ndị ike gwụrụ zuru ike; nke a bụkwa ume ọhụrụ: ma ha ekweghị ịnụ. Ma okwu nke Onyenwe anyị ghọrọ nye ha iwu dịkwasị iwu, iwu dịkwasị iwu; ahịrị dịkwasị ahịrị, ahịrị dịkwasị ahịrị; ebe a ntakịrị, ebe ọzọ ntakịrị; ka ha wee jee, daa azụ, gbajie, bụrụ ndị e jidere n’ọnyà, bụrụkwa ndị e jidere. Aịzaya 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Izu ike” na “ime ka e nwekwuo ume ọhụrụ” na-anọchi anya mmiri ozuzo nke ikpeazụ nke a na-awụsa n’oge a na-ekwusa ozi ịdọ aka ná ntị ikpeazụ ahụ.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “A kọọrọ m n’ala ruo n’oge mgbe ozi mmụọ-ozi nke atọ nọ na-emechi. Ike Chineke biri n’elu ndị Ya; ha arụchaala ọrụ ha ma e kwadola ha maka oge ule ahụ siri ike nke dị n’ihu ha. Ha anatawo mmiri ozuzo ikpeazụ ahụ, maọbụ ume ọhụrụ sitere n’ihu Onyenwe anyị, e meekwa ka àmà dị ndụ ahụ dịghachi ndụ. Ịdọ aka ná ntị ikpeazụ ahụ, nke dị ukwuu, adaala n’ebe niile, o meekwa ka ndị bi n’ụwa, ndị jụrụ ịnabata ozi ahụ, kpalie iwe ma jupụta n’ọnụma.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Nkwa nke “izu ike” ma ọ bụ “mmelite” nke bụ “mmiri ozuzo ikpeazụ,” gụnyere nkwa ahụ e nyere Mozis n’ọgba, na “ọnụnọ” Chineke ga-eso ndị Ya jee.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘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.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Ọrụ ahụ ga-adị ka nke ụbọchị Pentikọst. Dị ka e nyere ‘mmiri ozuzo mbụ,’ n’ịwụsa Mmụọ Nsọ n’oge mmeghe nke ozi-ọma, iji mee ka mkpụrụ dị oké ọnụ ahịa puo, otu a ka a ga-enye ‘mmiri ozuzo ikpeazụ’ n’ọgwụgwụ ya, maka ime ka owuwe ihe ubi tozuo oke. ‘Mgbe ahụ ka anyị ga-ama, ma ọ bụrụ na anyị anọgide n’ịma Onyenwe anyị; ọpụpụ ya edobeworị dịka ụtụtụ; ọ ga-abịakwutekwa anyị dịka mmiri ozuzo, dịka mmiri ozuzo ikpeazụ na mmiri ozuzo mbụ nye ụwa.’ (Hosea 6:3.) ‘Ya mere, nwee ọṅụ, unu ụmụ Zaịọn, ṅụrịakwa ọṅụ n’ime Onyenwe Chineke unu; n’ihi na o nyewo unu mmiri ozuzo mbụ n’ókè kwesịrị ekwesị, ọ ga-emekwa ka mmiri ozuzo daaara unu, mmiri ozuzo mbụ, na mmiri ozuzo ikpeazụ.’ (Joel 2:23.) ‘N’ụbọchị ikpeazụ, ka Chineke kwuru, aga m awụsa site na Mmụọ m n’elu anụ ahụ niile.’ ‘Ọ ga-erukwa, na onye ọbụla ga-akpọku aha Onyenwe anyị ka a ga-azọpụta.’ (Ọrụ Ndịozi 2:17, 21.) Nnukwu ọrụ nke ozi-ọma agaghị akwụsị site n’igosipụta ike Chineke nke dị ntakịrị karịa nke kàrà akara mmeghe ya. Amụma ndị e mezuru site n’ịwụsa mmiri ozuzo mbụ n’oge mmeghe nke ozi-ọma, ga-emekwa ọzọ mezue n’mmiri ozuzo ikpeazụ n’ọgwụgwụ ya. Nke a bụ ‘oge ntụsara ahụ’ ndịozi Pita lere anya n’ihu mgbe ọ sịrị, ‘Ya mere, chegharịanụ, laghachikwutekwanụ Chineke, ka e wee hichapụ mmehie unu [n’Ikpe Nnyocha], mgbe oge ntụsara ahụ ga-esi n’ihu Onyenwe anyị bịa; ọ ga-ezikwa Jisọs.’ (Ọrụ Ndịozi 3:19–20.)

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Ndị ohu Chineke, ebe ihu ha na-enwu ma na-acha n’ìhè nke ido onwe ha nsọ, ga-eme ngwa ngwa site n’otu ebe gaa n’ebe ọzọ ikwusa ozi ahụ sitere n’Eluigwe. Site n’olu puku kwuru puku, n’ụwa nile, a ga-enye ịdọ aka ná ntị ahụ. A ga-arụ ọrụ ebube, a ga-agwọ ndị ọrịa, ihe ịrịba ama na ihe ijuanya ga-esokwa ndị kwere ekwe. Setan kwa na-arụ ọrụ ebube aghụghọ, ọbụna na-eme ka ọkụ si n’eluigwe rịdata n’ihu mmadụ. (Mkpughe 13:13.) N’ụzọ dị otu a ka a ga-eme ka ndị bi n’ụwa were ọnọdụ ha guzosie ike.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

A kọwawo mwụpụ nke Mmụọ Nsọ n’ụbọchị ikpeazụ ihe n’omume site na mwụpụ nke Mmụọ Nsọ ná mmalite nke ikwusa oziọma ahụ. “Okwu Onyenwe anyị bịakwutere ha” ndị na-agaghị anụ ihe Mmụọ ahụ na-agwa nzukọ dị iche iche, bụ ụkpụrụ amụma nke itinye otu ahịrị akụkọ amụma n’elu ahịrị akụkọ amụma ọzọ iji mee ka ọgwụgwụ nke ụwa pụta ìhè. Ọ dịghị ihe ọ bụla ọ bụ ma e wezụga ụkpụrụ ahụ nke na-egosi na a na-akọwa ọgwụgwụ nke ihe site ná mmalite nke ihe ahụ. Ndị amaghị ihe, bụ ndị Laodisia nke Ndị Adventist Ụbọchị Nke Asaa, na-ajụ iwu amụma ahụ. Mgbe a nabatara ya, Chineke pụrụ “ịkụzi ihe ọmụma,” nke Daniel na-akọwa na a na-amụba ya n’oge ọgwụgwụ, na otu ihe ọmụma ahụ ka Hosea na-ekwu na e bibiri ndị Chineke n’ihi ịjụ ya. Ìgwè ahụ dị na Aịsaịa na Jeremaịa ndị na-ajụ ịnụ maọbụ ịhụ, na-ajụ “mmeghari,” nke bụ “ezumike” Chineke kwere nkwa inye ndị Ya nke “ụbọchị ikpeazụ” ka ha wee nwee ike ịgafe nsogbu nke ọgwụgwụ ụbọchị n’enweghị ihe ize ndụ.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“Aha nke Onyenwe anyị” (agwa) nke Chineke kpọsara Mozis bụ na “Onyenwe anyị Chineke” bụ “onye ebere na onye amara, onye na-adịte aka n’obi, jupụtara n’ịdị mma na eziokwu.” Agwa Ya bụ ebere na eziokwu. Eziokwu nke na-anọchi anya agwa Ya na-ejikọkarị mgbe niile na ebere Ya, n’ihi na ọ dịghị onye ga-aghọta eziokwu Ya ma ọ bụrụ na Chineke ebuteghị ụzọ gosi ha ebere Ya, n’ihi na mmadụ nile emehiewo ma erughi ebube (agwa) nke Chineke. Eziokwu ahụ na Jizọs Kraịst bụ Alfa na Omega bụ nke ndị Chineke gbagharala ajọ omume na mmehie ha na-amata ma na-edebe. Mgbaghara ahụ na-eme n’oge ihe nkiri ikpeazụ nke ikpe nnyocha. Ndị ahụ Ọ na-egosi ebere Ya, si otu a gbaghara mmehie ha, ka Ọ na-ewere ka ha bụrụ ihe nketa Ya ma soro ha baa n’ọgbụgba ndụ.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “N’ụbọchị ikpeazụ nke akụkọ ụwa a, a ga-eme ka ọgbụgba ndụ Chineke na ndị Ya na-edebe iwu Ya dị ọhụrụ.” Review and Herald, February 26, 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Ndị amụma niile, tinyere Mosis, na-akọwapụta ụbọchị ikpeazụ nke ikpe nyocha ahụ mgbe Chineke na-eme ka ọgbụgba ndụ Ya dị ọhụrụ n’etiti ndị ahụ a kọwara dịka otu narị puku na iri anọ na anọ. Ma mgbe e mere ka ọgbụgba ndụ ahụ guzosie ike, Chineke “ga-eme ihe ịtụnanya, ndị a na-emebeghị n’ụwa niile, ma ọ bụ n’ime mba ọ bụla: ndị niile nọ n’etiti ha ị nọ ga-ahụ ọrụ nke Onyenwe anyị: n’ihi na ọ bụ ihe dị egwu ka M ga-eji gị mee.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

E tinyere ahụ Mosis nwere n’ọgba dị n’Ugwu Horeb, nke a makwaara dị ka Ugwu Saịnaị, ka e debere n’okwu gbasara ọgụ Mosis na ndị Chineke. Ọgụ ya bụ imezu ọrụ Chineke nyere ya. Mosis nọ n’ọgụ banyere ozi Chineke nye ụwa. Tupu Onyenwe anyị egosi Mosis ebube Ya, anyị na-ahụ Mosis ka ọ na-eji uche na-atụrụgharị okwu megide Onyenwe anyị, na-atụ aro na ọ bụrụ na Onyenwe anyị ebibi ndị nnupụisi ahụ ndị ka nọ na-agba egwú gburugburu nwa ehi ọlaedo Erọn, mbibi nke ndị nnupụisi ahụ ga-ebibi ozi ahụ nke na-egosi ike Chineke.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Jehova we si Moses, Asim ahụwo ndị a, ma, le, ha bụ ndị isi ike: ya mere ugbu a, hapụ m, ka iwe m wee kpụ ọkụ n’ọnụ megide ha, ka m wee laa ha n’iyi: ma aga m eme ka mba ukwu si n’aka gị pụta. Si Moses rịọsiri Jehova Chineke ya arịrịọ ike, sị, Jehova, gịnị mere iwe gị ji ekpo ọkụ megide ndị gị, ndị i si n’ala Ijipt kpọpụta site n’ike dị ukwuu na aka dị ike? Gịnị mere ndị Ijipt ga-eji kwuo, sị, Ọ bụ n’ihi ime ihe ọjọọ ka o ji kpọpụta ha, ka o gbuo ha n’ugwu, ma laa ha n’iyi site n’elu ụwa? Si n’iwe gị dị ọkụ laghachi, chegharịkwa n’ihe ọjọọ a megide ndị gị. Chetakwa Abraham, Aịzik, na Izrel, ndị ohu gị, ndị ị jiri onwe gị ṅụọ iyi nye ha, sịkwa ha, Aga m amụba mkpụrụ unu dịka kpakpando nke eluigwe, ala a niile nke m kwuru okwu ya ka m ga-enye mkpụrụ unu, ha ga-eketakwa ya ruo mgbe ebighị ebi. Jehova wee chegharịa n’ihe ọjọọ ahụ nke o chere ime ndị ya. Ọpụpụ 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Ahụmahụ Mozis n’ọgba ahụ gụnyere ozi ahụ e chiri Mozis echichi ka o wepụta n’ihu ụwa. E debere àmà nke Onye-nwe-anyị ka Ọ na-agafe n’akụkụ Mozis ma na-ekwupụta agwa Ya n’ime nkwurịtaokwu nke ozi dị n’ime banyere ndị Chineke na-enupụ isi (Laodisia); e deberekwa nkwurịtaokwu nke ahụmahụ Ịlaịja n’ọgba ahụ n’ime ọgụ ya na Jezebel, ma ọ bụ njikọ atọ ahụ nke United States, Papacy, na United Nations. Otu na-anọchi anya ozi dị n’ime maka nzukọ, nke ọzọkwa ozi dị n’èzí maka ụwa, ma ndị àmà abụọ ahụ, Mozis na Ịlaịja, nọ n’otu ọgba ahụ nke Horeb, a na-anọchikwa ha abụọ anya n’ọgba ahụ n’ọgwụgwụ ụwa.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Ehab kọọrọ Jezibel ihe niile Ịlaịja mere, nakwa otú o si jiri mma agha gbuo ndị amụma ahụ niile. Jezibel wee ziga onye-ozi ka ọ gwa Ịlaịja, sị: Ka chi ndị ahụ meekwa m otu a, ma karịa kwa, ma ọ bụrụ na echi n’oge dị ka nke a agaghị m eme ka ndụ gị dị ka ndụ otu n’ime ha. Mgbe ọ hụrụ nke ahụ, o biliri gbaa ọsọ ịzọpụta ndụ ya, bịa na Bịa-ṣeba, nke bụ nke Juda, hapụkwa onye-ozi ya n’ebe ahụ. Ma ya onwe ya gara ije otu ụbọchị n’ime ọzara, wee bịa nọdụ ala n’okpuru osisi junipa; o wee rịọ n’ihi onwe ya ka o nwụọ, sị: O zuola; ugbu a, O Onyenwe anyị, napụ ndụ m; n’ihi na adịghị m mma karịa nna m hà. Ka ọ dina ma hie ụra n’okpuru osisi junipa, lee, mgbe ahụ mmụọ-ozi metụrụ ya aka, sị ya: Bilie, rie nri. O lere anya, ma lee, e nwere achịcha e siri n’elu icheku ọkụ, na ite mmiri dị n’akụkụ isi ya. O wee rie ma ṅụọ, laghachikwakwa dinara ọzọ. Mmụọ-ozi nke Onyenwe anyị bịakwara ọzọ nke ugboro abụọ, metụ ya aka, sị: Bilie, rie nri; n’ihi na ije ahụ karịrị gị ike. O wee bilie, rie ma ṅụọ, ma jiri ike nri ahụ gaa ije ụbọchị iri anọ na abalị iri anọ ruo Horeb, ugwu Chineke. O rutere ebe ahụ n’ọgba, wee nọrọ abalị ebe ahụ; ma lee, okwu nke Onyenwe anyị bịakwutere ya, Ọ sị ya: Gịnị ka ị na-eme ebe a, Ịlaịja? O wee sị: Egosiworom Onyenwe anyị, Chineke nke ụsụụ ndị agha, ekworo dị ukwuu; n’ihi na ụmụ Izrel ahapụwo ọgbụgba ndụ gị, akwatuola ebe-ịchụàjà gị, ma jiri mma agha gbuo ndị amụma gị; mụ onwe m, ọbụna naanị m, ka fọdụrụ; ha na-achọkwa ndụ m, ka ha wepụ ya. Ọ sịrị: Pụta, guzo n’elu ugwu ahụ n’ihu Onyenwe anyị. Ma lee, Onyenwe anyị gafere, ifufe dị ukwuu ma dị ike dọwara ugwu ndị ahụ, kụriekwa nkume n’ibe n’ibe n’ihu Onyenwe anyị; ma Onyenwe anyị anọghị n’ifufe ahụ; ma mgbe ifufe ahụ gasịrị, ala ọma jijiji; ma Onyenwe anyị anọghị n’ala ọma jijiji ahụ; ma mgbe ala ọma jijiji ahụ gasịrị, ọkụ; ma Onyenwe anyị anọghị n’ọkụ ahụ; ma mgbe ọkụ ahụ gasịrị, olu dị nro ma dị nta. O wee ruo na, mgbe Ịlaịja nụrụ ya, o jiri uwe mwụda ya kpuchie ihu ya, pụta, guzo n’ọnụ ụzọ ọgba ahụ. Ma lee, otu olu bịakwutere ya, sị: Gịnị ka ị na-eme ebe a, Ịlaịja? O wee sị: Egosiworom Onyenwe anyị, Chineke nke ụsụụ ndị agha, ekworo dị ukwuu; n’ihi na ụmụ Izrel ahapụwo ọgbụgba ndụ gị, akwatuola ebe-ịchụàjà gị, ma jiri mma agha gbuo ndị amụma gị; mụ onwe m, ọbụna naanị m, ka fọdụrụ; ha na-achọkwa ndụ m, ka ha wepụ ya. Onyenwe anyị wee sị ya: Gaa, laghachi n’ụzọ gị ruo ọzara Damaskọs; ma mgbe ị bịarutere, tee Hazael mmanụ ịbụ eze n’elu Siria; Jehu nwa Nimshi ka ị ga-etekwa mmanụ ịbụ eze n’elu Izrel; Elisha nwa Shefat nke Ebel-mehola ka ị ga-etekwa mmanụ ịbụ onye-amụma n’ọnọdụ gị. Ọ ga-erukwa, na onye ọ bụla gbapụrụ mma agha Hazael, Jehu ga-egbu ya; ma onye ọ bụla gbapụrụ n’aka mma agha Jehu, Elisha ga-egbu ya. Ma ahapụworom n’Izrel mmadụ puku asaa, ikpere niile ndị na-akpọghị Baal isiala, na ọnụ ọ bụla nke esutụghị ya ọnụ. 1 Ndị Eze 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Ahụmịhe Ịlaịja n’ọgba ahụ na-anọchi anya nkụda mmụọ onye amụma ahụ banyere ozi ahụ nakwa mmetụta ọ chere na ozi ya na ọrụ ya nwere. Mozis nọ na-agbachitere ozi Chineke kwupụtara, ma Ịlaịja ahapụla ozi ahụ. Ọ bụ otu ozi ahụ, ewezuga na otu n’ime ha bụ nke ime banyere nzukọ, ebe nke ọzọ bụ nke mpụga nzukọ. Ma n’amụma, ọnụ, ha abụọ na-egosi ozi nke Mkpughe iri na asatọ nke akụkụ abụọ ya. Ihe m chọrọ ikwusi ike gbasara eziokwu niile jikọtara ya na ọgba ahụ bụ na n’ime “ụbọchị ikpeazụ,” nkụda mmụọ a na-egosipụta n’ọnọdụ nke ọ bụla bụ banyere ozi ahụ na mmetụta ya.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Mozis na Ịlaịja ha abụọ na-anọchi anya ndị “na-anụ” ma “na-ahụ” “olu” ahụ nke bụ “okwu Onyenwe anyị.” “Okwu” ahụ na-anọchi anya àgwà Ya nke ebere na eziokwu. Onye Abụ Ọma ahụ kwa na-arịọ ka e gosi ya ebere Chineke, nke bụ àgwà Ya. Ka o wee hụ “ebere” Ya, Onye Abụ Ọma ahụ na-ekwe nkwa “ịnụ” ihe Mmụọ ahụ na-ekwu nye ụka dị iche iche.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Nye onye-isi ndị na-agụ egwu. Abụ Ọma nke ụmụ Kora. Onyenweanyị, i mewo ala gị ebere; i weghachila [tụgharịa azụ] ndọta n’agha Jekọb. I gbagharawo ajọ omume nke ndị gị, i kpuchikwara mmehie ha niile. Sela. I wepụwo iwe gị niile; i siwo n’ọkụ nke oke iwe gị laghachi. Weghachite anyị, O Chineke nke nzọpụta anyị, meekwa ka iwe gị n’ebe anyị nọ kwụsị. Ì ga-ewe iwe megide anyị ruo mgbe ebighị ebi? Ì ga-adọgide n’iwe gị ruo ọgbọ niile? Ì gaghị eme ka anyị dị ndụ ọzọ, ka ndị gị wee ṅụrịa ọṅụ n’ime gị? Gosi anyị ebere gị, O Onyenweanyị, nyekwara anyị nzọpụta gị. Aga m anụ ihe Chineke, bụ́ Onyenweanyị, ga-ekwu; n’ihi na ọ ga-agwa ndị ya okwu udo, na ndị nsọ ya kwa; ma ka ha ghara ịlaghachi ọzọ n’ime nzuzu. N’ezie, nzọpụta ya dị nso n’ebe ndị na-atụ egwu ya nọ; ka ebube wee biri n’ala anyị. Ebere na eziokwu ezutela ọnụ; ezi omume na udo esusiala onwe ha ọnụ. Eziokwu ga-epulite n’ala; ezi omume ga-elekwa anya site n’eluigwe. Ee, Onyenweanyị ga-enye ihe ọma; ala anyị ga-amịpụtakwa ihe-ọmụrụ ya. Ezi omume ga-aga n’ihu ya; ọ ga-edokwa anyị n’ụzọ nzọụkwụ ya. Abụ Ọma 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Rịba ama na “ebere na eziokwu,” (na “eziokwu” bụ okwu Hibru ahụ bụ ‘emet’ nke anyị na-ezo aka na ya) nke na-amịpụta ezi omume na udo, “esutela ibe ha ọnụ.” Ejikọtara ha ọnụ. Onye ọbụ abụ nke Abụ Ọma ahụ debere abụ ya n’ụbọchị ikpeazụ nke ikpe nchọpụta, mgbe Chineke “gbagharawo ajọ omume nke” “ndị Ya.” Arịrịọ ahụ bụ ka Onyenwe anyị “meghachi ndụ” ndị Ya.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Ntughari na mmezigharị aghaghị ime, n’okpuru ọrụ ozi nke Mmụọ Nsọ. Ntughari na mmezigharị bụ ihe abụọ dị iche. Ntughari pụtara mmeghari ọhụrụ nke ndụ ime mmụọ, ime ka ike nke uche na obi dị ngwa ndụ ọzọ, mbilite n’ọnwụ site n’ọnwụ ime mmụọ. Mmezigharị pụtara nhazigharị ọzọ, mgbanwe n’echiche na nkuzi, n’omume na n’ime ihe a na-eme. Mmezigharị agaghị amịpụta ezi mkpụrụ nke ezi omume ma ọ bụrụ na ejikọtaghị ya na ntughari nke Mmụọ. Ntughari na mmezigharị ga-arụ ọrụ e kenyere ha, ma n’ịrụ ọrụ a ha aghaghị ịgwakọta onwe ha ọnụ.” Selected Messages, book 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Mbuli ọzọ” nke onye na-abụ Abụ Ọma na-arịọ na-egosi arịrịọ sitere n’aka onye maara na ọ nwụrụ anwụ. Mbuli ọzọ nke onye na-abụ Abụ Ọma na-arịọ bụ arịrịọ siri nnọọ ike ka onye Laodisia rịọ, n’ihi na onye Laodisia amaghị na ọ nwụrụ anwụ n’ime mmụọ; ma ọ bụrụ na ọ bụghị otu a, ọ gaghị adị ya mkpa ime ka a kpọlite ya ọzọ. A na-emezu mbuli ọzọ ahụ site n’ikwenye “ịnụ ihe Chineke Onyenweanyị ga-ekwu,” ọ dịghịkwa ọrụ ọ bụla ọzọ kwesịrị ịbịa tupu anyị enweta n’ezie mbuli ọzọ ahụ nke na-abịa mgbe Mmụọ Nsọ na-anọgide n’ime anyị.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Mbiliọghachi nke ezi nsọpụrụ Chineke n’etiti anyị bụ nke kachasị ukwuu ma bụrụkwa nke kacha ngwa ngwa n’ime mkpa anyị niile. Ịchọ nke a kwesịrị ịbụ ọrụ mbụ anyị.” Selected Messages, akwụkwọ 1, 121.

Speaking of the book of Revelation Sister White states the following.

N’ịkpọ okwu banyere akwụkwọ Mkpughe, Nwanyị White kwuru ihe ndị a.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Mgbe anyị, dị ka otu ndị mmadụ, ghọtara ihe akwụkwọ a pụtara nye anyị, a ga-ahụ n’etiti anyị nnukwu mmụte.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

A kọwara okwu a bụ “ntughari ndu” dịka iweghachi n’ime ndu. Ndị ahọpụtara ịbụ n’etiti otu narị na puku iri anọ na anọ ga-ebu ụzọ mata na ha anwụọla nakwa na ha nọ n’ọnọdụ nke chọrọ ntughari ndu. Eziokwu ahụ bụ na otu narị na puku iri anọ na anọ ahụ anwụọla bụ akụkụ dị mkpa nke ozi ahụ a na-emeghe nke ọma tupu oge e mechie nnwale ebere. Anyị ka nwere ọtụtụ ihe anyị ga-ekwu banyere eziokwu a. Ihe na-enye ha ndu ọzọ bụ “ebere” ahụ nke Chineke na-agbatịkwuru ha mgbe Ọ “na-eme ka ha dịghachi ndu” ma nye ha ezi omume Ya. Ihe na-enye ha ndu ọzọ bụ eziokwu ahụ na Jizọs bụ Alfa na Omega, ma nghọta a na-amịpụta n’ime ha “udo” nke karịrị nghọta niile. Nkwa ahụ bụ na “eziokwu” “ga-apụta site n’ala.” Ozi ahụ e ji “eziokwu” nọchite anya ya, nke bụ Alfa na Omega, si na United States pụta, n’ihi na ọ na-apụta “site n’ala.” Ozi ahụ na mbido si na United States bịa, ozi ahụ na njedebe kwa na-apụta site n’otu ebe ahụ.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

N’ịbụ nke e debere ọnọdụ ndị ọgba mmadụ nke Chineke dịka ihe nnọchianya, anyị ga-atụle ndị amụma ndị ọzọ ndị nọworo n’ọgba nnọchianya. Jisọs kọwara Jọn Onye Na-eme Baptizim dịka Ịlaịja, Jọn nọkwa n’ụlọ mkpọrọ mgbe ọ dị ya mkpa ịmata ma Jisọs ọ bụ Mesaịa ahụ ga-abịa. Ọ dị ya mkpa ịmata ezi agwa Jisọs. Ọ dị ya mkpa ịmata ma ozi ahụ ọ kwusara na ozi ahụ Jisọs gara n’ihu ikwusa bụ ezi ozi ahụ. O zipụrụ ndị na-eso ụzọ ya ka ha jụọ Jisọs ajụjụ ahụ, Jisọs wee gafee ajụjụ ha ma gaa n’ihu igosi ha ebube Ya.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “N’ụzọ dị otu a ka ụbọchị ahụ siri gafee, ebe ndị na-eso ụzọ Jọn nọ na-ahụ ma na-anụ ihe niile. N’ikpeazụ, Jizọs kpọrọ ha ka ha bịa n’ebe Ọ nọ, wee nye ha iwu ka ha gaa gwa Jọn ihe ha hụworo, na-agbakwụnye, ‘Ngọzi nādiri onye ọ bụla nke na-agaghị ahụ n’ime M ihe ga-eme ka o sụọ ngọngọ.’ Luke 7:23, R. V. A hụrụ ihe àmà nke ịbụ Chineke Ya n’otú o si kwekọọ na mkpa nke ụmụ mmadụ na-ata ahụhụ. E gosiri ebube Ya n’ịdị umeala n’obi Ya n’ịtụda Onwe Ya n’ọnọdụ dị ala anyị.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Ndị na-eso ụzọ ahụ bu ozi ahụ, nke ahụ wee zuo oke. Jọn chetara amụma ahụ gbasara Mesaịa, ‘Mmụọ nke Onyenwe anyị dịkwasịrị M, n’ihi na Onyenwe anyị etewo M mmanụ ikwusa ozi ọma nye ndị dị umeala n’obi; O zitela M ikechie ndị obi ha tiworo etiwa, ikwusa nnwere onwe nye ndị a dọtara n’agha, na mmeghe ụlọ mkpọrọ nye ndị a kegidere; ikwusa afọ anabatara nke Onyenwe anyị.’ Aịzaịa 61:1, 2. Ọrụ nile Kraịst rụrụ abụghị naanị ikwupụta na Ọ bụ Mesaịa, kama ha gosikwara n’ụzọ dị aṅaa ka a ga-esi guzobe alaeze Ya. E kpughekwara Jọn otu eziokwu ahụ nke bịakwutere Ịlaịja n’ọzara, mgbe ‘oke ifufe dị ike nke na-akụda ugwu ma na-agbajikwa nkume n’ibe n’ibe n’ihu Onyenwe anyị; ma Onyenwe anyị anọghị n’ime ifufe ahụ: ma mgbe ifufe ahụ gasịrị, ala ọma jijiji; ma Onyenwe anyị anọghị n’ime ala ọma jijiji ahụ: ma mgbe ala ọma jijiji ahụ gasịrị, ọkụ; ma Onyenwe anyị anọghị n’ime ọkụ ahụ:’ ma mgbe ọkụ ahụ gasịrị, Chineke jiri ‘olu nta dị jụụ’ gwa onye amụma ahụ okwu. 1 Ndị Eze 19:11, 12. Otu a ka Jizọs ga-esi rụọ ọrụ Ya, ọ bụghị site n’ịkpọkọta agha na n’ịtụgharị ocheeze na alaeze dị iche iche daa, kama site n’ikwu okwu n’obi mmadụ site na ndụ ebere na ịchụ onwe Ya n’àjà.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

A na-ebufe ike Chineke site n’Okwu Ya. A na-ebuga ya n’“obi mmadụ.” Nke ahụ bụ nkuzi nke “olu dị jụụ, dị ntakịrị.” Ma ozi Ịlaịja bụ ozi mpụta nke na-akọwapụta ike ndị ahụ dị n’èzí ndị Chineke. Kraịst na-agwa Ịlaịja na “ụbọchị ikpeazụ” na ike ahụ dị n’Okwu Ya, ma “nsogbu agha na ịtụgharị ocheeze-eze na alaeze dị iche iche n’ala,” nke ifufe mbibi, ala ọma jijiji, na ọkụ na-anọchi anya ya, na-anọchi anya ike mpụta atọ e gosipụtara n’akwụkwọ Mkpughe nke ndị Chineke ga-eche ihu. “Ifufe” mbibi ahụ bụ ihe nnọchianya nke Islam n’amụma Akwụkwọ Nsọ. “Ala ọma jijiji” ahụ bụ nnupụisi na mmegide iwu nke Mgbanwe Ọchịchị France. “Ọkụ” ahụ bụ mbibi e wetara Sọdọm na Gọmọra. Ịlaịja agbapụla n’ihu ike popu iji ruo n’ọgba ahụ, ya mere Onyenwe anyị kpughere ya na n’agbanyeghị ike ọjọọ niile ndị ahụ mejupụtara nsogbu ahụ n’ọgwụgwụ ụwa, ọ bụ n’olu dị jụụ, dị ntakịrị ka a ga-achọta ike Chineke.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Mozis, Ịlaịja, na Jọn Onye Na-eme Baptizim, ha nile na-agba àmà na ha hụrụ àgwà Chineke site n’ime ọgba. “Ọgba” ahụ bụ naanị ihe ịrịba ama a ga-enye ọgbọ ajọ omume na nke na-akwa iko. Jizọs kwuru banyere “ọgbọ na-akwa iko na nke ajọ omume,” nke bụ ọgbọ nke “ụbọchị ikpeazụ” nke ikpe nyocha. Ihe ịrịba ama e nyere ọgbọ ahụ bụ amụma Jona, onye nọrọ ụbọchị atọ n’ime ọgba—afọ nke anụ ọhịa a na-akpọ whale.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Mgbe ìgwè mmadụ zukọtara nke ukwuu, Ọ malitere ikwu sị, Ọgbọ a bụ ọgbọ ọjọọ: ha na-achọ ihe ịrịba ama; ma a gaghị enye ya ihe ịrịba ama ọbụla, ma e wezụga ihe ịrịba ama nke Jona onye amụma. N’ihi na dịka Jona bụ ihe ịrịba ama nye ndị Ninive, otu a kwa ka Nwa nke mmadụ ga-adị nye ọgbọ a. Luk 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Jona nọ n’afọ azụ ukwu ahụ ụbọchị atọ na abalị atọ, dị ka Jisọs nọkwara n’ili ụbọchị atọ. Jona bụ ihe-ịrịba ama, Jisọs kwa bụ otu a. Ha na-anọchi anya ihe-ịrịba ama nke mbilite n’ọnwụ, nke, n’eziokwu, na-eso ọnwụ.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Mgbe ahụ ụfọdụ n’ime ndị odeakwụkwọ na ndị Farisii zara Ya, sị, Nna-ukwu, anyị chọrọ ịhụ ihe ịrịba ama sitere n’aka Gị. Ma Ọ zara ha, sị, Ọgbọ ọjọọ na nke na-akwa iko na-achọ ihe ịrịba ama; ma a gaghị enye ya ihe ịrịba ama ọ bụla, ma e wezụga ihe ịrịba ama nke Jona onye amụma: N’ihi na dịka Jona nọrọ ụbọchị atọ na abalị atọ n’ime afọ nke azụ ukwu ahụ; otú a ka Nwa nke mmadụ ga-anọkwa ụbọchị atọ na abalị atọ n’obi ụwa. Ndị ikom Ninive ga-ebili n’ikpe ya na ọgbọ a, ha ga-ama ya ikpe: n’ihi na ha chegharịrị n’ozi nkwusa Jona; ma, lee, onye ka Jona ukwuu nọ ebe a. Matiu 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Ọ bụrụ na anyị aghọta ụkpụrụ nke ikwughachi akụkọ ihe mere eme, tinyere eziokwu ahụ na akụkọ nsọ nile na-akọwa njedebe nke ụwa, mgbe ahụ Jona na ọnwụ, ilikpu na mbilite n’ọnwụ nke Kraịst bụ “ama” ahụ, ma bụrụkwa ozi ahụ nye ndị nke Chineke ugbu a. Mgbe a tụfuru Jona n’afọ nke azụ ukwu ahụ pụta, ọ kpọsara ozi ahụ, dịka e si kpọsakwa ozi banyere mbilite n’ọnwụ nke Kraịst ozugbo mgbe mmụọ ozi ahụ wepụrụ nkume ahụ n’ọnụ ọgba ahụ Kraịst nọ n’ime ya. Ndị Mozis, Ịlaịja, Jona na Kraịst nọchiri anya ha na-egosi ọ bụghị naanị ndị nke Chineke nke “ụbọchị ikpeazụ,” kama ha na-egosikwa ozi nke onye ọ bụla n’ime ha nyere.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Ihe ịrịba ama nke Jona gụnyere ahụmahụ ọgba ahụ ebe e gosipụtara agwa ebere nke Kraịst. Otu ebere ahụ Jizọs gosiri Elaịja ka e gosikwara Jona mgbe ọ na-agbanahụ ibu ọrụ ya nke ikwusa ozi ahụ. E nwere ọtụtụ ihe ndị ọzọ a ga-ekwu banyere Jona, ma ugbu a, ọ dị mkpa ka a lebara isi ihe ndị ọzọ anya.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Ọgba, n’etiti ihe ndị ọzọ, na-anọchi anya ọnwụ na mbilite n’ọnwụ. E gosipụtala ndị nke ọgbụgba ndụ Chineke n’ụbọchị ikpeazụ site n’ọtụtụ ndịàmà dị ka ndị nwụrụ anwụ ma e mesịa kpọlite ha n’ọnwụ. N’ezie, onye Kraịst aghaghị ịmụ ọzọ ka o wee hụ alaeze Chineke, nke a na-anọchi anya ọnwụ nke mmadụ ochie nke anụ ahụ, ma n’amụma ọ pụtara karịa nke ahụ. Ọ na-ekwu maka ozi nke e kwụsịrị n’ụzọ ya. Ịlaịja kwụsịrị ikwusa ozi ahụ, Jona gbapụrụ n’ikwusa ozi ahụ. A tụbara Jọn n’ụlọ mkpọrọ ma gbuo ya. A kpọgidere Jizọs n’obe.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Ya mere, ihe ịrịba ama Jona abụghị naanị banyere ọnwụ na mbilite n’ọnwụ, kama ọ bụ banyere ọnwụ na mbilite n’ọnwụ nke ozi, ma ozi niile e ji atụ n’Okwu Chineke na-anọchi anya ozi ịdọ aka ná ntị ikpeazụ nke Nna nyere Jizọs, onye mechara nye ya Gebriel, onye mechara nye ya onye-amụma, onye mechara dee ya zipụkwa ya nye ụka dị iche iche. Chineke dị njikere ịkwụsị ozi ahụ ma malite ọzọ n’ahụmahụ ọgba nke Mosis. Ịlaịja kwụsịrị ọrụ ya dịka onye-ozi ma gbaga n’ọgba. Jona gbagara Tashish. E gburu Jọn Onye-nbapụta, dị ka e gbukwara Jizọs. A ga-ebute ịgba-ama ndị a niile n’Akwụkwọ Mkpughe ma kwekọọ ha n’otu n’otu. Daniel na Mkpughe bụ akwụkwọ abụọ, ma “ịgba-ama Jizọs” na-egosi na ha bụkwa otu akwụkwọ. Ha nwere otu njirimara ahụ dịka Akwụkwọ Nsọ. Akwụkwọ abụọ na-eme otu akwụkwọ, na ndị odee abụọ na-anọchi anya ndị akaebe abụọ.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Daniel, onye a dọtara n’agha nke Babilọn ma emesịa nke Midia-Peshia, nwụrụ n’ụzọ ihe nnọchianya mgbe a tụbara ya n’olù ọdụm. Jona nwụrụ n’ụzọ ihe nnọchianya mgbe nnukwu azụ loro ya. Jọn Onye Nkpughe nwụrụ n’ụzọ ihe nnọchianya mgbe a tụbara ya n’ime mmanụ na-esi ọkụ. William Miller nwụrụ n’ezie, ma o nwere nkwa ahụ na ndị mmụọ-ozi na-eche n’ili ya maka mbilite n’ọnwụ nke ndị ezi omume. Ozi Future for America nwụrụ n’ụzọ ihe nnọchianya na Julaị 18, 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

E guzobere ozi ịdọ aka ná ntị ikpeazụ ahụ n’ime ọnọdụ nke a na-agwọ ọnyá na-egbu egbu nke ike popu. Ịgwọ ọnyá ahụ bụ isiokwu pụrụ iche nke isi nke iri na atọ na iri na asaa nke Mkpughe. Mgbe a gwọchara ọnyá ahụ na-egbu egbu, popu ahụ a kpọlitere n’ọnwụ ga-abụ alaeze nke asatọ a na-anọchi anya ya n’isi nke iri na asaa nke Mkpughe. A na-akọwa ya dịka nke asatọ, ya bụ, nke sitere na asaa ahụ. Asatọ bụ ihe nnọchianya nke mbilite n’ọnwụ, n’ihi na ibi úgwù, dịka akara nke mmekọrịta ọgbụgba ndụ, kwesịrị ka eme ya n’ụbọchị nke asatọ mgbe a mụsịrị nwa nwoke. Emume ahụ ka e ji baptizim dochie n’oge ndokwa Ndị Kraịst, baptizim kwa na-anọchi anya ọnwụ, ili ozu, na mbilite n’ọnwụ nke Kraịst. E mere ka Kraịst si n’ọnwụ bilie n’ụbọchị sochirinụ ụbọchị nke asaa. Ya mere, n’amụma, o biliri n’ọnwụ n’ụbọchị nke asatọ. Mgbe otu puku afọ nke izu ike gasịrị, a na-eme ka ụwa, nke e mere ọhụrụ, bilie n’ọnwụ n’arọ puku nke asatọ.

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