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# Elijah - Number Six

Elaịja - Nọmba Isii

Ten Tests

Ule Iri Nwalee Ise

Author

Jeff Pippenger

Published

October 5, 2023

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

Anyi anọwo na-ekwu maka ihe nnọchianya Ilaịja, ma ugbu a, anyị na-eji akụkọ ihe mere eme nke Ugwu Kamel na Ugwu Saịnai gosi usoro nnwale na-aga n’ihu maka mpi Protestantism, nakwa mmepe ndọrọ ndọrọ ọchịchị na-aga n’ihu maka mpi Republicanism nke na-adaba n’otu akara na mpi Protestantism.

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

Edemede isiokwu ikpeazụ ahụ site n’inyocha nnupụisi dị na Ọnụ Ọgụgụ isi nke iri na atọ na iri na anọ, nke na-akọwapụta ule nke iri na nke ikpeazụ nye Izrel oge ochie mgbe ha gafesịrị Osimiri Uhie. Akụkọ ihe mere eme ahụ kwekọrọ na mmegharị mbido nke akụkọ ihe mere eme ndị Millerite, ma ọ na-ekwekọkwa na akụkọ ihe mere eme nke mmegharị ikpeazụ nke Chineke. Ọrụ nke ndị mmụọ ozi atọ niile nke Mkpughe iri na anọ ka a na-arụzu site na otu mmegharị na mbido na otu mmegharị na ọgwụgwụ.

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

> “Mmụọ-ozi nke jikọtara na ikwusa ozi nke mmụọ-ozi nke atọ ga-eme ka ụwa dum mụnye ìhè site n’ebube ya. A na-ebu amụma n’ebe a banyere ọrụ nke ga-eru ụwa nile ma bụrụ nke ike ya na-adịghị ahụkebe. Mmegharị mbilite-n’ọnwụ nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buru ozi nke mmụọ-ozi mbụ gaa n’ụlọ ọrụ mgbasa ozioma ọ bụla n’ụwa, ma n’ụfọdụ mba e nwere mmasị okpukpe kacha ukwuu a hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ihe ndị a ga-agabiga site na mmegharị dị ike n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.” The Great Controversy, 611.

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

N’etiti akụkọ ihe mere eme nke ngagharị mmalite na ngagharị njedebe, anyị na-ahụ akụkọ ihe mere eme nke ụka Laodisia. A na-akọwa n’ụzọ doro anya na mmụọ ozi ahụ nke na-eme ka ụwa chaa n’ìhè site n’ebube ya bụ ngagharị, ọ bụghị ụka.

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

> “Banyere Babilọn, n’oge a na-egosi n’amụma a, a na-ekwupụta, sị: ‘Mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile.’ Mkpughe 18:5. O juputala oke nke ikpe ọmụma ya, ma mbibi dị njikere ịdakwasị ya. Ma Chineke ka nwere otu ndị Ya nọ na Babilọn; ma tupu nleta nke ikpe Ya ndị a kwesịrị ntụkwasị obi aghaghị ịkpọpụta ha, ka ha ghara iketa n’ihe mmehie ya dị, ma ‘ghara ịnara n’ihe otiti ya nile.’ N’ihi ya ka mmegharị ahụ, nke mmụọ ozi na-abịa ala site n’eluigwe, na-eme ka ụwa mụsie ìhè site n’ebube ya ma jiri nnukwu olu tie mkpu ike, na-ekwusa mmehie Babilọn, ji bụrụ ihe e ji anọchi anya ya. N’ihe metụtara ozi ya, a na-anụ oku a: ‘Pụtanụ n’ime ya, ndị nke M.’ Ozi ndị a, mgbe ha na ozi nke mmụọ ozi nke atọ jikọtara ọnụ, bụ ịdọ aka ná ntị ikpeazụ a ga-enye ndị bi n’ụwa.” The Great Controversy, 604.

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

Ndị amụma niile kwekọrọ n’otu n’otu, ha niile na-akọwapụtakwa nke ọma karịa “ụbọchị ikpeazụ,” karịa ka ha si akọwa ụbọchị ndị e kwupụtara amụma ndị ahụ n’ime ha. Dị ka ihe atụ nke ọdịdị a, mmụọ ozi nke Mkpughe isi nke iri na asatọ, ka e sere onyinyo ya n’ihu ma na-anọchi anya ya site n’aka mmụọ ozi nke Mkpughe isi nke iri. Ha abụọ na-eme ka ụwa mụwa ìhè site n’ebube ya mgbe ọ na-arịdata. Nwanyị White na-akọwa mmụọ ozi mbụ ahụ n’akwụkwọ Early Writings.

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

> “Jisọs zitere otu mmụọ-ozi dị ike ka ọ rịdata ma dọọ ndị bi n’ụwa aka na ntị ka ha kwadebe onwe ha maka ọbịbịa Ya nke ugboro nke abụọ. Ka mmụọ-ozi ahụ si n’ihu Jisọs pụọ n’eluigwe, ìhè na-enwu nke ukwuu ma juputara n’ebube gara n’ihu ya. A gwara m na ozi ya bụ ime ka ebube ya mụnye ụwa, ma dọọ mmadụ aka na ntị banyere iwe Chineke na-abịa.” Early Writings, 245.

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

Mmụọ-ozi ahụ nke Mkpughe iri na asatọ rịdara n’ụbọchị Septemba 11, 2001. E jirila ya kọwaa tupu oge ahụ site na mmụọ-ozi ahụ nke rịdara n’ụbọchị Ọgọst 11, 1840. N’Isi nke isii nke Aịsaịa, e gosiri Aịsaịa ụlọ nsọ nke dị n’eluigwe na ebube Chineke. N’amaokwu nke atọ nke isi nke isii, a na-akọwapụta na ụwa nile jupụtara n’ebube Chineke. Nke ahụ na-eme mgbe mmụọ-ozi nke Mkpughe iri na asatọ rịdara.

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

> Ma emesịa ihe ndị a gasịrị, ahụrụ m mmụọ ozi ọzọ ka o si n’eluigwe na-abịa, na-enwe ike dị ukwuu; e wee mee ka ụwa maa ìhè site n’ebube ya. Mkpughe 18:1.

Verse three of Isaiah six identifies the same history.

Amaokwu nke atọ n’Isaịa isii na-akọwa otu akụkọ ahụ.

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

> Otu wee tie mkpu nye ibe ya, sị, Nsọ, nsọ, nsọ, ka Jehova nke usuu ndị agha dị: ụwa dum jupụtara n’ebube ya. Aịzaya 6:3.

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

Nwannaanyị White jikọtara ọhụụ Aịzaya banyere ebe nsọ ahụ na mmegharị nke Mkpughe iri na asatọ.

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

> “Ndị serafim nọ n’ihu ocheeze ahụ juputara n’egwu nsọ nke nsọpụrụ n’ịhụ ebube Chineke, nke mere na ha anaghị ọbụna n’otu ntabi anya ele onwe ha anya n’ime afọ ojuju onwe, ma ọ bụ n’ịtụ onwe ha n’anya ma ọ bụ ibe ha n’anya. Otuto ha na ebube ha bụ nke Onyenwe Ndị Agha, onye dị elu ma ewelie ya elu, onye ebube uwe-ya na-ejupụta ụlọ nsọ ahụ. Ka ha na-ahụ ọdịnihu, mgbe ụwa nile ga-ejupụta n’ebube ya, a na-ekwughachi abụ mmeri nke otuto site n’aka otu ruo n’aka ibe ya n’ụda olu dị ụtọ, ‘Nsọ, nsọ, nsọ, ka Onyenwe Ndị Agha bụ.’ Ha juputara n’afọ ojuju n’inye Chineke ebube; ma n’ọnụnọ ya, n’okpuru ọnụ ọchị nkwado ya, ha achọghị ihe ọzọ karịa nke ahụ. N’ibu onyinyo ya, n’ime ozi ya, na n’ịkpọ isi ala nye ya n’ofufe, ọchịchọ ha kasị elu eruwozu n’uju.”

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

> “Ọhụ e nyere Aịzaịa na-anọchite ọnọdụ nke ndị Chineke nọ n’ime ụbọchị ikpeazụ.” Review and Herald, December 22, 1896.

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

Jọn n’Akwụkwọ Mkpughe isi nke iri nakwa n’isi nke iri na asatọ, ya na Aịzaya n’isi nke isii ma tinyekwa nkọwa Sister White, na-edobe ihe atụ ndị a niile nke ụwa na-enwu site n’ebube Chineke n’otu ebe ahụ n’akụkọ ihe mere eme. Ụwa nile hụrụ ihe ndị mere na Septemba 11, 2001. Akụkọ ihe mere eme na-aga n’ihu nke mmegharị Millerite nke kwụsịrị na 1863, bụ ihe nnọchianya nke akụkọ ihe mere eme mgbe mmụọ ozi ahụ dị ike nke Mkpughe iri na asatọ na-arịda, ya na akụkọ ihe mere eme jikọtara ya na mmụọ ozi ahụ nke rịdara na Mkpughe isi nke iri. Ebe e tinyeworị nkwubi okwu mmeghe ndị a n’ọnọdụ ha, anyị ga-alaghachi n’usoro ule ahụ a nọchiri anya ya na Ọnụ Ọgụgụ isi nke iri na anọ. Mgbe Mozis rịọrọ arịrịọ n’ihi ndị nnupụisi ahụ ndị chọrọ ịlaghachi Ijipt ma tụọ Joshua na Caleb nkume, Chineke na-anabata arịrịọ Mozis.

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

> Onyenweanyị wee sị, A gbagharala m dịka okwu gị siri dị: Ma dị ka m dị ndụ n’ezie, ụwa nile ga-ejupụta n’ebube nke Onyenweanyị. N’ihi na ndị ikom ahụ nile ndị hụrụ ebube m, na ọrụ-ebube m ndị m mere n’Ijipt na n’ọzara, ma anwaleela m ugbu a ugboro iri a, ma egeghịkwa ntị n’olu m; N’ezie ha agaghị ahụ ala ahụ nke m ṅụrụ nna ha iyi banyere ya, ọ dịghịkwa onye ọbụla n’ime ndị kpasuru m iwe ga-ahụ ya: Ma ohu m Keleb, n’ihi na o nwere mmụọ ọzọ n’ime ya, ma o soro m n’uju, ya ka m ga-ebubata n’ala ahụ ọ banyere; mkpụrụ ya ga-enwetakwa ya. Ọnụ Ọgụgụ 14:20–24.

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

Akụkọ ihe mere eme a nọchiri anya ebe a n’Ọnụ Ọgụgụ isi nke iri na anọ bụ ule ikpeazụ e nyere Izrel oge ochie, ma ọdịda ha kpebisiri ha ọnwụ n’ọzara n’ime afọ iri anọ sochirinụ. Akụkọ a metụtara Mkpughe isi nke iri na asatọ kpọmkwem, n’ihi na n’ebe ahụ Chineke kwupụtara na “dika M di ndu n’ezie,” “uwa nile ga-ejupụta n’ebube nke Onyenwe anyị.” Nke a bụ okwu siri ike nke ukwuu Chineke tinyere n’akụkọ ihe mere eme a e dere, ma n’ime ime otú ahụ Ọ na-eme ka o doo anya na akụkọ ihe mere eme a nọchiri anya n’Ọnụ Ọgụgụ isi nke iri na atọ na nke iri na anọ, na-atụ aka n’ihu n’ebe nnukwu mmegharị ahụ nke mmụọ ozi nke Mkpughe isi nke iri na asatọ nọ. N’ihi na Mkpughe isi nke iri na asatọ bụ njedebe nke ndị fọdụrụnụ nke Chineke, mmalite nke ndị fọdụrụnụ nke Chineke ka a na-egosikwa n’ebe a anyị na-atụle n’akwụkwọ Ọnụ Ọgụgụ.

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

N’ụbọchị Ọgọst 11, 1840, n’oge mmezu amụma nke Islam banyere ahuhu nke abụọ, e jiri ozi Ịlaịja nke e gosipụtara n’oge ahụ ka ọ bụrụ eziokwu nwalee ndị mbụ a họpụtara ịbụ ndị nke ọgbụgba-ndụ.

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

N’ụbọchị Septemba 11, 2001, n’ime mmezu nke amụma nke Alakụba banyere ahụhụ nke atọ, ndị bụbu ndị a họpụtara nke ọgbụgba ndụ ahụ kpọpụtara mmalite nke ikpe nke ndị dị ndụ dị ka ozi Ịlaịja nke e gosipụtara n’oge ahụ ka ọ bụrụ eziokwu.

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

E debere ozi Ịlaịja nke akụkọ ihe mere eme ndị Millerite n’ime nkọwa oge amụma. E debere ozi Ịlaịja nke Septemba 11, 2001 n’ime nkọwa ikwughachi akụkọ ihe mere eme. Septemba 11, 2001 kwughachiri akụkọ ihe mere eme nke Ọgọst 11, 1840, n’ihi na ụbọchị abụọ ahụ na-anọchi anya mmezu nke amụma banyere Alakụba, ma ha abụọ na-akara ọdịda nke mmụọ ozi ahụ, nke Nwanyị White kwuru na ọ bụ “onye na-erughị Jisọs Kraịst adịghị.” Ọ bụ ezie na Nwanyị White anaghị ekwu mgbe ọ bụla na mmụọ ozi nke Mkpughe iri na asatọ “bụ onye na-erughị Jisọs Kraịst adịghị” dịka o si ekwu banyere mmụọ ozi nke Mkpughe iri, mmụọ ozi nke Mkpughe iri na asatọ ji ebube “ya” mee ka ụwa nwee ìhè, ma Akwụkwọ Nsọ doro anya na ọ bụ ebube Jisọs Kraịst na-eme ka ụwa nwee ìhè.

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

Ngwá ọrụ nke ikpé nke wetara ule nke ndị Protestant na mbido bụ mmegharị Millerite dị ka e si anọchi anya ya n’ime Ịlaịja. Ngwá ọrụ nke ikpé nke na-eweta ule nke Seventh-day Adventism na ngwụcha bụ mmegharị Ịlaịja dị ka e si anọchi anya ya n’ime otu narị puku na iri anọ na anọ. Akara ngosi nke Ịlaịja nwere ihe karịrị otu ihe ọ pụtara, ma ọ bụ ezie na ọ na-anọchi anya Miller na mmegharị Millerite, ọ na-anọchikwa anya otu narị puku na iri anọ na anọ.

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

> “Moses n’elu ugwu mgbanwe ahụ bụ onye àmà nye mmeri Kraịst meriri mmehie na ọnwụ. Ọ nọchiri anya ndị ga-esi n’ili pụta na mbilite n’ọnwụ nke ndị ezi omume. Elaịja, onye e buliri elu gaa n’eluigwe n’ahụghị ọnwụ, nọchiri anya ndị ga-adị ndụ n’elu ụwa n’oge ọbịbịa nke abụọ nke Kraịst, ndị a ga-‘agbanwe, n’otu ntabi anya, n’ịkụ nku anya, n’oge opi ikpeazụ;’ mgbe ‘nke a na-anwụ anwụ aghaghị iyi anwụghị anwụ,’ ma ‘nke a na-emebi emebi aghaghị iyi nke na-adịghị emebi emebi.’ 1 Ndị Kọrint 15:51-53. E ji ìhè nke eluigwe yikwasị Jizọs, dịka Ọ ga-apụta mgbe Ọ ga-abịa ‘nke ugboro abụọ n’enweghị mmehie nye nzọpụta.’ N’ihi na Ọ ga-abịa ‘n’ebube nke Nna Ya ya na ndị mmụọ ozi dị nsọ.’ Ndị Hibru 9:28; Mak 8:38. Ugbu a, e mezuru nkwa Onye Nzọpụta ahụ nyere ndị na-eso ụzọ Ya. N’elu ugwu ahụ, e gosiri alaeze ebube nke ọdịnihu n’ụdị nta,—Kraịst bụ Eze, Moses bụ onye nnọchi anya ndị nsọ e mere ka ha bilie n’ọnwụ, Elaịja kwa bụ onye nnọchi anya ndị a gbanwere agbanwe.” The Desire of Ages, 412.

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

Ndị ọgbụgba-ndụ nke a na-agabiga bụ ndị ka ukwuu n’ọnụọgụ iri megide mmadụ abụọ. A kpọrọ ọtụtụ, ma a họrọ ole na ole. Ọdịda n’ule nke iri dabeere n’ịjụ ma ọ bụ n’ịnara akụkọ ọjọọ ahụ, ma ọ bụ akụkọ ọma nke Ala Nkwa ahụ. Ya mere, akụkọ ihe mere eme a nke e gosiri ebe a na-egosi na mmeri ma ọ bụ mmeri-azụ n’akụkọ ihe mere eme nke ule na-aga n’ihu dabere n’ime nhọrọ nke ụzọ omume abụọ nke na-akọwa otu ozi ahụ n’otu ụzọ dị iche.

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

Ndị nledo iri na abụọ ahụ niile hụrụ Ala Nkwa ahụ, ma e wepụtara nkwubi-okwu abụọ dị iche banyere ihe Ala Nkwa ahụ nọchiri anya ya. Otu akụkọ sitere n’egwu nke mmadụ, nke ọzọ sitere n’okwukwe. Otu gosipụtara ọchịchọ ịjụ nduzi nke Chineke ma laghachi n’ịbụ ohu n’Ijipt, ebe akụkọ nke ọzọ gosipụtara ọchịchọ ịtụkwasị nduzi nke Chineke obi ma gaa n’ihu banye n’Ala Nkwa ahụ.

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

N’ime ngagharị Millerite, ọtụtụ n’ime ha họpụtara kwa ịlaghachi n’ịbụ ohu nke Babilọn ma bụrụ ụmụ ya ndị inyom, nke a bụrụkwa ngosipụta nke mkpebi ha ịjụ ozi amụma nke mmụọ-ozi mbụ. Ndị Millerite kwesịrị ntụkwasị obi họpụtara iso ozi amụma nke mmụọ-ozi mbụ, ọbụna mgbe odida ahụ e chere na ọ mere n’oge nkụda mmụọ mbụ n’oge opupu ihe ubi nke 1844. Akụkọ nke Ọnụ Ọgụgụ na-egosi “akụkọ” abụọ dị iche iche nke ndị nledo iri na abụọ ahụ, na-anọchi anya nyocha abụọ dị iche iche nke otu ozi amụma ahụ. N’afọ 1863, Adventism Laodisia anabataghị ozi amụma; ha jụrụ ozi amụma e guzoburu na mbụ. N’afọ 1863, Adventism Laodisia laghachiri ma nabata usoro ọmụmụ Akwụkwọ Nsọ nke megidere William Miller n’oge ọrụ ya niile. Ndị ahụ jụrụ ozi amụma ahụ ma chọọ ịlaghachi n’ịbụ ohu ka e ji ndị nnupụisi nke Ọnụ Ọgụgụ iri na anọ atụ ha, ndị n’ikpeazụ nwụrụ n’ọzara.

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

Nọmba iri, mgbe a na-atụle ya dịka akara, dị ka ọ dịkwa n’ihe banyere akara niile, nwere ihe karịrị otu nkọwa. A ghaghị ịghọta nkọwa akara ya site n’usoro okwu nke akụkụ Akwụkwọ Nsọ ebe ọ dị. “Iri” dịka akara pụrụ ịnọchi anya mkpagbu. Ọ pụrụ ịnọchi anya ule. Ọ pụrụ ịnọchi anya njikọ ugboro-iri nke ndị eze Europe, agbụrụ ugwu nke Izrel na Mba Ndị Dị n’Otu. N’ime ụka nke Smaina, ndị Chineke ga-enwe mkpagbu ụbọchị iri.

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

> Atụla egwu ihe ndị ahụ ị ga-ata ahụhụ n’ihi ha: le, ekwensu ga-atụba ụfọdụ n’ime unu n’ụlọ mkpọrọ, ka e wee nwalee unu; unu ga-enwekwa mkpagbu ụbọchị iri: bụrụ onye kwesiri ntụkwasị obi ruo ọnwụ, m ga-enyekwa gị okpueze nke ndụ. Mkpughe 2:10.

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

Ndị ọkà mmụta akụkọ ihe mere eme na-ezo aka n’ịkpagbu a Diocletian mere n’akụkọ ihe mere eme nke Smyrna, n’ihi na nke ahụ bụ ịkpagbu kacha njọ n’akụkọ ihe mere eme nke Smyrna, ọ dịkwara afọ iri. Ndị ọkà mmụta akụkọ ihe mere eme ndị ọzọ na-akọwa ịkpagbu iri dị iche iche n’akụkọ ihe mere eme nke Smyrna. N’agbanyeghị otu o si dị, Alaeze Ukwu Rom bụ onye mere ha, nke a na-anọchi anya ya n’Akwụkwọ Daniel isi nke asaa site na mpi iri. Ndị eze iri ahụ bụ ndị eze ahụ, ndị Ahab na-anọchite anya ha, ndị ha na papacy kwara iko, ha bụkwa ngwá ọrụ ịkpagbu nke papacy ji mezuo mgbukpọ ahụ n’oge Ọchịchịrị. “Iri” na-anọchi anya ike ọchịchị nke steeti nke na-emezu ịkpagbu ahụ n’ihi Jezebel. N’isi nke mbụ nke Daniel, “iri” na-anọchi anya oge ule.

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

> Biko, nwalee ndị ohu gị ule ụbọchị iri; ka e nyekwa anyị mkpụrụ akụrụngwa ka anyị rie, na mmiri ka anyị ṅụọ. Mgbe ahụ, ka e lekwasị anya n’ihu anyị n’ihu gị, na n’ihu ụmụaka ndị na-eri akụkụ nri eze; ma dịka ị ga-ahụ, mee ndị ohu gị otu ahụ. Ya mere, o kwenyere ha n’okwu a, nwalee ha ụbọchị iri. Ma na njedebe nke ụbọchị iri, ihu ha pụtara mma karịa, ha jupụtakwa n’anụ ahụ karịa ụmụaka niile ndị na-eri akụkụ nri eze. Daniel 1:12–15.

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

N’Ọnụ Ọgụgụ iri na anọ, Izrel oge ochie akpasuola Chineke iwe ugboro iri, nke na-anọchi anya ule iri n’ime otu oge.

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

> Ma n’ezie dịka M dị ndụ, a ga-ejupụta ụwa dum n’ebube nke Onyenwe anyị. N’ihi na ndị ikom ahụ niile hụworo ebube m, na ọrụ ebube m nile, nke M mere n’Ijipt na n’ọzara, ma ọnwụọla M ule ugboro iri a, ma ha egebeghị ntị n’olu m. Ọnụ Ọgụgụ 14:21, 22.

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

Ọ bụrụ na i nyochaa ịntanetị iji chọpụta nghọta banyere mmegide ndị pụrụ iche nke na-anọchi anya mmegide itoolu ahụ ma ọ bụ ule ndị dara ada site n’oge nzọpụta n’Oké Osimiri Uhie ruo n’ule nke iri, ị ga-ahụ mgbanwe ole na ole banyere nke n’ime ọdịda nile nke Izrel oge ochie ka a ga-akara dị ka otu n’ime ule iri ahụ. Ana m ekwusi ike na nzọpụta n’Oké Osimiri Uhie ahụ nke e ji nkenke kpọọ ka ọ na-adaba n’ahịrị na Ọktoba 22, 1844, bụ mmalite nke ule iri ahụ; ya mere, ọ bụ ebe a ga-amalite ịgụ ule ndị bilitere site na 1844 ruo 1863. E nwere usoro ule na-aga n’ihu nke malitere na 1798 mgbe a kpughere akwụkwọ Daniel, usoro ahụ wee kpuchie akụkọ nke ozi mmụọ ozi mbụ na nke abụọ, nke kwụsịrị n’ịbata mmụọ ozi nke atọ na Ọktoba 22, 1844.

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

> “N’Minneapolis Chineke nyere ndị Ya nkume dị oké ọnụ ahịa nke eziokwu n’usoro ọhụụ. Ìhè a si n’eluigwe sitere n’aka ụfọdụ ka a jụrụ ya n’isi ike nile nke ndị Juu gosipụtara n’ịjụ Kraịst, e nwekwara ọtụtụ okwu banyere iguzo n’akụkụ akara ókè ochie. Ma e nwere ihe àmà na-egosi na ha amaghị ihe akara ókè ochie ahụ bụ. E nwere ihe àmà, e nwekwara ntụgharị uche sitere n’Okwu ahụ nke tụrụ aro onwe ya n’uche na akọnuche; ma e mechiri uche mmadụ emechi, e tiwokwa ya akara megide nbata nke ìhè, n’ihi na ha ekpebiela na ọ bụ njehie dị ize ndụ nke na-ewepụ ‘akara ókè ochie,’ ebe n’eziokwu ọ naghị akpalị ọbụna otu mkpọ n’ime akara ókè ochie ahụ, kama ha agbagọwo echiche ha banyere ihe mejupụtara akara ókè ochie ahụ.

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

> “Ịgafe nke oge ahụ n’afọ 1844 bụ oge nke nnukwu ihe omume, nke meghere n’anya anyị juru n’ịtụnanya ime ka e dị ọcha nke ebe nsọ ahụ nke na-eme n’eluigwe, ma nwee mmekọrịta ekpebiri nke ọma n’ebe ndị nke Chineke nọ n’ụwa, [nakwa] ozi mmụọ ozi mbụ na nke abụọ na nke atọ, na-akpụpụta ọkọlọtọ nke e dere n’elu ya, ‘Iwu nile nke Chineke na okwukwe Jizọs.’ Otu n’ime akara ncheta ndị dị n’okpuru ozi a bụ ụlọ nsọ nke Chineke, nke ndị Ya hụrụ eziokwu n’anya hụrụ n’eluigwe, na igbe ọgbụgba ndụ ahụ nke nwere iwu Chineke. Ìhè nke ụbọchị izu ike nke iwu nke anọ mụnyere ọkụ ya siri ike n’ụzọ ndị na-emebi iwu Chineke. Enweghị anwụ anwụ nke ndị ajọ omume bụ akara ncheta ochie. Enweghị m ike icheta ihe ọ bụla ọzọ nke pụrụ ịdaba n’okpuru isiokwu nke akara ncheta ochie. Mkpu a nile banyere ịgbanwe akara ncheta ochie bụ ihe a na-eche n’echiche naanị.” The 1888 Materials, 518.

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

N’ụbọchị Ọktoba 22, 1844, mmụọ-ozi nke atọ bịarutere, ya na ozi n’aka ya.

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

> “Dịka ozi nchụàjà Jisọs n’ebe nsọ ahụ gwụsịrị, ma Ọ banye n’Ebe Kachasị Nsọ, guzo n’ihu igbe ọgbụgba ndụ nke nwere iwu Chineke, O zitere mmụọ-ozi ọzọ dị ike, nke nwere ozi nke atọ, n’ụwa. E tinyere akwụkwọ akpụkpọ anụ n’aka mmụọ-ozi ahụ, ma ka ọ na-agbadata n’ụwa n’ike na ebube, ọ kpọsara ịdọ aka ná ntị dị egwu, nke nwere iyi egwu kacha njọ e welitereworo nye mmadụ.” Early Writings, 254.

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

N’ụbọchị Ọktoba 22, 1844, otu mmụọ-ozi siri n’eluigwe rịdata, akwụkwọ akpụkpọ anụ dị n’aka ya, nke ndị nke Chineke ga-eri. Ozizi ndị ahụ a na-akpọ “landmarks,” ndị a na-amata n’oge ahụ, kwesịkwara ịbụ ndị a ga-eri ma nabata, ma ọ bụ ndị a ga-ajụ ma ghara iri. Mgbe mmụọ-ozi nke atọ bịarutere, akwụkwọ akpụkpọ anụ ahụ dị n’aka ya, ozi dị n’ime akwụkwọ ahụ nọchiri anya eziokwu isii nke ule. E ji mara ule isii ahụ dị ka “ngafe nke oge,” nke nọchiri anya amụma afọ puku abụọ na narị atọ; ikpe ahụ, nke e gosipụtara dị ka “ime ka ebe nsọ dị ọcha”; ozi ndị mmụọ-ozi atọ ahụ; “iwu Chineke”; “Ụbọchị Izuike”; na ọnọdụ ndị nwụrụ anwụ dị, dịka e si gosipụta ya dị ka “anwụghị anwụ nke mkpụrụ obi abụghị eziokwu.”

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

N’ezie, eziokwu isii ahụ nwere njikọ n’etiti ha, ma e kpọrọ nke ọ bụla n’ime ha n’otu n’otu ihe ịrịba ama. Ụfọdụ nwere ike ghara ịchọ itinye ịgabiga oge n’ime ndepụta a, ma o doro anya na ọtụtụ jụrụ eziokwu ahụ na Ọktoba 22, 1844 bụ mmezu amụma n’ezie. Ha dara ule ahụ, nke n’ezie gbochiri ha ịlụ ọgụ na ule ndị sochirinụ. E guzobewo ugboro ugboro usoro nnwale Chineke dị ka usoro na-aga n’ihu nke na-achọ mmeri n’elu ule e nyere gị mbụ, tupu i nwee ike isonye n’ule na-esote.

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

> “Mgbe anyị malitere ịkọwa ìhè gbasara ajụjụ Ụbọchị Izuike ahụ, anyị enweghị echiche doro anya nke ọma banyere ozi mmụọ ozi nke atọ nke Mkpughe 14:9–12. Ibu nke àmà anyị mgbe anyị bịara n’ihu ndị mmadụ bụ na nnukwu mmegharị ọbịbịa nke ugboro abụọ sitere n’aka Chineke, na ozi mbụ na nke abụọ apụtalarị, nakwa na a ga-enye nke atọ. Anyị hụrụ na ozi nke atọ ahụ mechiri site n’okwu ndị a: ‘Nke a bụ ntachi-obi nke ndị nsọ: ebe a ka ndị ahụ nọ, ndị na-edebe iwu Chineke, na okwukwe Jisọs.’ Ma anyị hụkwara nke ọma, dịka anyị si ahụ ya ugbu a, na okwu amụma ndị a na-egosi mgbanwe gbasara Ụbọchị Izuike; ma banyere ihe ofufe anụ ọhịa ahụ a kpọrọ aha n’ozi ahụ bụ, ma ọ bụ ihe oyiyi ya na akara anụ ọhịa ahụ bụ, anyị enweghị ọnọdụ doro anya.”

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

> “Chineke, site na Mmụọ Nsọ Ya, mere ka ìhè mụpụta n’elu ndị ohu Ya, isiokwu ahụ wee jiri nwayọ nwayọ meghee n’uche ha. O were nnukwu ọmụmụ na nlekọta juputara n’echiche ịtụnanya iji chọpụtakwuo ya, njikọ site na njikọ. Site n’ịkpachara anya, nchekasị, na ọrụ na-adịghị akwụsị akwụsị ka ọrụ ahụ gara n’ihu, ruo mgbe e nyere ụwa eziokwu ukwu nke ozi anyị, nke bụ otu zuru ezu doro anya, jikọrọ ọnụ nke ọma, ma bụrụ nke zuru okè.”

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

> “Ekwuolamworị banyere ọmụma m nwere banyere Okenye Bates. Achọpụtara m na ọ bụ ezi nwaanyịm nwoke Onye Kraịst, onye nwere nsọpụrụ na obiọma. O mesoro m nwayọọ nke ukwuu dị ka a ga-asị na abụ m nwa nke ya. Oge mbụ ọ nụrụ m ka m na-ekwu okwu, o gosipụtara mmasi miri emi. Mgbe m kwụsịrị ikwu okwu, o biliri sị: ‘Abụ m Tọmọs onye na-enwe obi abụọ. Ekwetaghị m n’ọhụ. Ma ọ bụrụ na m ga-ekwere na àmà nke nwannaanyị a kọọrọ n’abalị a bụ n’eziokwu olu Chineke nye anyị, aga m abụ nwoke kacha nwee ọṅụ n’ụwa. E metụla obi m nke ukwuu. Ekwenyere m na onye na-ekwu okwu a bụ onye eziokwu, ma enweghị m ike ịkọwa banyere otú e si gosi ya ihe ndị ebube ndị a ọ kọọrọ anyị.’”

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

> “N’ime ọnwa ole na ole ka emechara alụmdi na nwunye m, mụ na di m gara otu Nzukọ na Topsham, Maine, ebe Okenye Bates nọ. N’oge ahụ, o kweghị kpamkpam na ọhụụ m si n’aka Chineke. Nzukọ ahụ bụ oge nke nnukwu mmasị. Mmụọ nke Chineke dakwasịrị m; e kpuchiri m n’ọhụụ nke ebube Chineke, ma n’oge ahụ ka mbụ m hụrụ mbaraala ndị ọzọ. Mgbe m si n’ọhụụ ahụ pụta, akọrọ m ihe m hụrụ. Okenye B. wee jụọ ma mụtala m sayensị nke mbara igwe. Agwara m ya na enweghị m ncheta ọbụla na m lerela anya n’akwụkwọ ọ bụla banyere sayensị nke mbara igwe. O wee sị: ‘Nke a si n’aka Onyenwe anyị.’ Tupu mgbe ahụ, ahụbeghị m ya ka o nwere onwe ya ma nwee ọṅụ otu a. Ihu ya nwukwara n’ìhè nke eluigwe, ọ kpọkwara chọọchị ume n’ike.” Testimonies, volume 1, 78–80.

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

N’ezie, ule nnwale ozizi ndị a niile jikọtara onwe ha, ma ha bụkwa nnwale ndị a pụrụ ikewapụ iche, e meekwa ka e kpughee ha n’ụzọ na-aga n’ihu nye ndị ohu Chineke. E nwere ọtụtụ ụka na-edebe ụbọchị izu ike nke ụbọchị nke asaa, ma na-ajụ ozi ndị mmụọ ozi atọ ahụ. Ha na-ajụ eziokwu ahụ na ikpe malitere n’ụbọchị Ọktoba 22, 1844, ma ka na-edebe ụbọchị izu ike ahụ. Nnwale ozizi ndị a jikọtara onwe ha, ma ha na-anọchi anya nnwale isii kpọmkwem.

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

Dịka Joseph Bates, onye bụ ọchịagha ụgbọ mmiri nke maara nke ọma banyere ọmụmụ kpakpando, gosipụtara n’oge na-adịbeghị anya, ọ nabatara Mmụọ nke Amụma, nke ọ jụrụ na mbụ. N’ọnwa Disemba nke afọ 1844, Ellen White natara ọhụụ mbụ ya, ma ule nke asaa rutere n’ime mmegharị ahụ.

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

> “Akwụkwọ Nsọ ga-abụ onye ndụmọdụ unu. Mụtakwuonụ ya na àmà ndị Chineke nyeworo; n’ihi na ha adịghị ekwekọrịta n’ọnọdụ ọ bụla megide Okwu Ya. Ọ bụrụ na Àmà ndị ahụ anaghị ekwu dịka Okwu Chineke si dị, jụnụ ha. Kraịst na Belial apụghị ijikọta ọnụ.” Selected Messages, book 3, 33.

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

N’oge na-adịghị anya mgbe nnukwu nkụda mmụọ ahụ gasịrị, Nwannaanyị White kwadoro otu isiokwu nke kpọrọ òkù Kraịst isi n’Ebe Nsọ banye n’Ebe Nsọ Kachasị Nsọ n’ụbọchị Ọktoba 22, 1844. Ọ tụrụ aro ka e nye “onye nsọ ọbụla” mbipụta ahụ.

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

> “Ekwere m na Ebe Nsọ ahụ, nke a ga-eme ka ọ dị ọcha na njedebe nke ụbọchị 2300 ahụ, bụ Ụlọ Nsọ Jerusalem Ọhụrụ, nke Kraịst bụ onye nēje ozi n’ime ya. Onyenwe anyị gosiiri m n’ọhụ, ihe karịrị otu afọ gara aga, na Nwanna Crosier nwere ezi ìhè ahụ banyere ime ka Ebe Nsọ ahụ dị ọcha, wdg.; na na ọ bụ uche Ya ka Nwanna C. dee nke ọma echiche ahụ ọ nyere anyị n’akwụkwọ Day-Star, Extra, February 7, 1846. Enwere m mmetụta n’uju na Onyenwe anyị enyela m ikike, ịkwado Extra ahụ nye onye nsọ ọ bụla.” A Word to the Little Flock, 12.

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

Nkwado ya bụ maka nkọwa Crosier nyere banyere mbilitegharị Kraịst gaa n’Ebe Kachasị Nsọ, ma isiokwu ahụ nwere ọtụtụ ozizi hiere ụzọ, tinyere ozizi Protestantizim ndapụ n’ezi okwukwe nke na-ekwu na “nke kwa ụbọchị” n’akwụkwọ Daniel nọchiri anya ọrụ nlekọta Kraịst. Ya mere, o dere nkọwa mmezi nke e bipụtara mbụ na 1850, emesịa etinyekwa ya n’akwụkwọ Early Writings. N’ebe ahụ ka ọ kọwara na “ndị ahụ kpọsara mkpu awa ikpe nwere nghọta ziri ezi banyere ‘nke kwa ụbọchị’.”

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

> “Mgbe ahụ ahụrụ m banyere ‘nke a na-eme kwa ụbọchị’ (Daniel 8:12) na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, ọ bụghịkwa akụkụ nke ederede ahụ, na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị ahụ kpọsara mkpu oge ikpe. Mgbe ịdị n’otu dị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile jikọtara ọnụ n’echiche ziri ezi banyere ‘nke a na-eme kwa ụbọchị’; ma n’ime mgbagwoju anya ahụ kemgbe 1844, anabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anyakwa esorola.” Early Writings, 74.

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

Isiokwu nke “ihe a na-eme kwa ụbọchị” n’akwụkwọ Daniel ghọrọ akara nke nlọghachi Adventizim n’ụzọ nkọwa nke Protestantizim ndapụ n’ezi-okwukwe n’oge mmalite nke narị afọ nke iri abụọ, ma taa, ndị ọkà mmụta okpukpe nke Adventizim ajụla nghọta ziri ezi nke ndị Miller banyere “ihe a na-eme kwa ụbọchị.” A jụla ya, n’agbanyeghị na Nwanyị White kọwara n’ụzọ doro anya na ndị Miller ziri ezi n’ịkọwa “ihe a na-eme kwa ụbọchị” dịka ike Setan nke ikpere arụsị. Ha jụrụ eziokwu nke “ihe a na-eme kwa ụbọchị” ọ bụghị naanị n’imegide nkwado sitere n’ike mmụọ nsọ ya na nghọta ndị Miller bụ eziokwu, kama kwa n’imegide kpọmkwem n’ịkọwa ya n’ụzọ kwụ ọtọ na ozizi ụgha nke na-akụzi na “ihe a na-eme kwa ụbọchị” na-anọchi anya ozi ije ozi nke Kraịst n’ụlọ nsọ ka “ndị mmụọ ozi a chụpụrụ n’eluigwe!”

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

> “E nwekwara Nwanna Daniells, onye uche ya ka onye-iro ahụ na-arụ ọrụ n’ime ya; a na-arụkwa ọrụ n’ime uche gị na uche Elder Prescott site n’aka ndị mmụọ ozi ahụ a chụpụrụ n’eluigwe.” Manuscript Releases, volume 20, 17.

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

Njuputa miri emi o jụrụ ihe Adventism ji ugbu a dịka otu n’ime “efere akụkọ ifo” ya siri dị oke njọ, n’ihi na Daniells na Prescott were akara nke ike Setan (okpukpe ndị ọgọ mmụọ) nye Kraịst (ọrụ Ije Ozi Ya n’ebe nsọ). Nke a na-eme ka e nwee ule ozizi asatọ.

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

Nnwale nke itoolu n’akụkọ ihe mere eme na-eduga n’afọ 1863 bụ mmepụta nke tebụl nke abụọ nke Habakuk n’afọ 1850. E mepụtara chaatị ndị ọsụ ụzọ nke 1843 n’afọ 1842, a na-akpọkwa ya naanị chaatị 1843 n’ihi na o buru amụma ọbịbịa Kraịst n’afọ 1843. E nyere Nwanyị White iwu ka e mepụta tebụl nke abụọ nke Habakuk n’afọ 1850. Mmepụta nke tebụl abụọ nke Habakuk na-ejikọta akụkọ ihe mere eme nke mmụọ ozi mbụ na nke abụọ na akụkọ ihe mere eme nke mmụọ ozi nke atọ. N’akụkọ ndụ nwa nwa ya dere banyere ndụ ya na ọrụ ya, ọ na-enye nchịkọta nke ihe omume ndị dugara na mmepụta chaatị nke 1850. Ọ na-eme nke a site n’ịhọpụta okwu ndị dị mkpa nke Nwanyị White ma tinye nkọwa ya n’ime nchịkọta ahụ.

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

> “Mgbe anyị laghachiri n’ụlọ Nwanna Nichols, Onyenwe anyị nyere m ọhụụ ma gosi m na a ghaghị ime ka eziokwu ahụ doo anya n’elu mbadamba, na ọ ga-eme ka ọtụtụ kpebie n’akụkụ eziokwu ahụ site n’ozi mmụọ ozi nke atọ, ebe a na-emekwa ka ozi abụọ mbụ ahụ doo anya n’elu mbadamba.—Akwụkwọ ozi 28, 1850.

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

> “N’ọhụ a, e gosikwara ya ihe ahụ nke ga-enye James White obi ike iji nọgide na-ebipụta:”

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

> “Ahụkwara m na ọ dịkwa mkpa ka e bipụta akwụkwọ ahụ dịka o si dị mkpa ka ndị-ozi ahụ jee, n’ihi na ndị-ozi ahụ chọrọ akwụkwọ ha ga-eburu n’aka ha nke nwere eziokwu nke oge a, iji tinye n’aka ndị na-anụ ya, mgbe ahụ eziokwu ahụ agaghị apụ n’uche. Na kwa na akwụkwọ ahụ ga-aga ebe ndị-ozi ahụ enweghị ike ịga.—Ibid.

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

> “A malitere ịrụ ọrụ n’elu chaatị ọhụrụ ahụ ozugbo, e nyekwara ohere ịgwa ụmụnna ahụ banyere ya n’akwụkwọ mbipụta nke Present Truth nke James wepụtara n’ọnwa sochirinụ:”

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

> “Esere ahụ. A na-ebipụta ugbu a, n’ụzọ lithograph, esere oge nke ọhụụ Daniel na Jọn, nke a haziri iji gosi nke ọma eziokwu nke ugbu a, n’okpuru nlekọta Nwanna Otis Nichols, nke Dorchester, Massachusetts. Ndị na-akụzi eziokwu nke ugbu a ga-enweta enyemaka dị ukwuu site na ya. A ga-enye ọkwa ọzọ banyere esere ahụ n’ọdịnihu.—Present Truth, Nọvemba, 1850.”

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

> “Ka ọ na-erule ngwụsị ọnwa Jenụwarị, 1851, eserese ahụ adịla njikere, ma kpọsaa ya maka dollar abụọ. Nke a mere James White nnukwu obi ụtọ, o wee nye ya n’efu nye ‘ndị ahụ Chineke kpọrọ ka ha nye ozi nke mmụọ ozi nke atọ’ (Review and Herald, Jenụwarị, 1851). Ụfọdụ onyinye e jiri mmesapụ aka nye enyerela aka izute ụgwọ mbipụta.” Arthur White, Ellen G. White: The Early Years, volumu 1, 185.

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

N'ikwu okwu banyere chaatị nke 1843, Nwanyị White dere na Chineke duziri ya.

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

> “Onyenwe anyị gosiri m na eserese 1843 ahụ bụ aka Ya duziri ya, nakwa na ọ dịghị akụkụ ọ bụla n’ime ya kwesịrị ka a gbanwee; na ọnụọgụgụ ndị ahụ dị ka O chọrọ ka ha bụrụ. Na aka Ya nọkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ, nke mere na ọ dịghị onye ọbụla pụrụ ịhụ ya, ruo mgbe e wepụrụ aka Ya.” Review and Herald, November 1, 1850.

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

Mgbe ọ na-edekọ ìhè nke jikọtara ya na iwu ahụ e nyere ka e mepụta chaatị ọzọ n’afọ 1850, o nyere otu nkwado Chineke ahụ e nyere banyere chaatị nke 1843 maka chaatị nke 1850, ebe ọ kpọkwara na chaatị ndị ọzọ a na-emepụta n’oge ahụ anabataghị n’ihu Onyenwe anyị. E tinyere iwu ka e mepụta chaatị ọhụrụ n’otu na iwu ka e bipụta akwụkwọ ọhụrụ.

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

> “Ahụrụ m na ọrụ ime eserese ahụ niile ezighi ezi. O sitere n’aka Nwanna Rhodes, Nwanna Case wee soro ya mee ya. E tinyewo akụnụba n’ịrụ eserese na n’ịkpụpụta oyiyi ndị na-adịghị mma ma na-asọ oyi iji nọchie ndị mmụọ ozi na Jizọs dị ebube. Ahụrụ m na ihe ndị dị otú ahụ adịghị atọ Chineke ụtọ. Ahụrụ m na Chineke nọ n’ọrụ mbipụta nke eserese ahụ nke Nwanna Nichols mere. Ahụrụ m na e nwere amụma banyere eserese a n’ime Baịbụl, ma ọ bụrụ na e mere eserese a maka ndị Chineke, ọ bụrụ na ọ [zuru] otu onye, ọ ga-ezuru onye ọzọ, ma ọ bụrụ na otu onye chọrọ ka a tee eserese ọhụrụ n’ogo ka ibu, ndị niile chọrọ ya n’otu aka ahụ.”

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

> “Ahụrụ m na ọ bụ mmụọ na-adịghị ezu ike, nke na-adịghị zuru ya ike, nke na-enweghị afọ ojuju, nke na-enwekwa enweghị ekele n’ime Nwanna Case, nke mere ka ọ chọọ chaatị ọzọ. Ahụrụ m na chaatị ndị a e sere ese nwere mmetụta ọjọọ n’ahụ ọgbakọ ahụ. O mere ka e nwee n’ime nzukọ ahụ mmụọ ịkpa ọchị n’ụzọ dị mfe na nke na-adịghị omimi.”

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

> “Ahụrụ m na eserese ndị Chineke nyere iwu ka e mee metụrụ uche ahụ n’ụzọ ọma, ọbụna na-enweghị nkọwa. E nwere ihe na-enwu ìhè, mara mma, na nke eluigwe n’otú e si gosipụta ndị mmụọ-ozi n’elu eserese ndị ahụ. A na-eduba uche ahụ, ihe fọrọ nke nta ka ọ bụrụ n’enweghị onye na-achọpụta ya, n’ebe Chineke na eluigwe nọ. Ma eserese ndị ọzọ e mepụtara na-akpali ịkpọasị n’uche, ma na-eme ka uche ahụ chebara ụwa echiche karịa eluigwe. Oyiyi ndị na-anọchi anya ndị mmụọ-ozi yiri ndị ajọ mmụọ karịa ịbụ ndị nke eluigwe. Ahụrụ m na eserese ndị ahụ ewerela uche Nwanna Case ụbọchị na izu dị iche iche, mgbe ọ gaara na-achọ amamihe nke eluigwe n’aka Chineke, ma kwesịkwara ịdị na-eto n’amara nile nke Mmụọ Nsọ na n’ọmụma nke eziokwu.”

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

> “Ahụrụ m na ọ bụrụ na e jiriwo ụzọ e tufuru n’ịmepụta chaatị mee ka eziokwu doo anya n’ihu ụmụnna site n’ịbipụta traktị, wdg., ọ gaara eme nnukwu ezi ihe ma zọpụta mkpụrụ obi. Ahụrụ m na azụmahịa ime chaatị agbasawo dịka ahụ́ ọkụ.” Manuscript Releases, nọmba 13, 359; 1853.

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

Ọ na-ekwupụta ya n’ụzọ doro anya na “Chineke nọ n’ọrụ mbipụta nke chaatị [1850] ahụ site n’aka Nwanna Nichols,” nakwa na e nwere “amụma [Habakkuk isi nke abụọ] banyere chaatị a n’ime Baịbụl.” O gosikwara na “chaatị ndị ahụ” [n’otutu; 1843 na 1850] ndị “Chineke nyere iwu ka e mee” metụtara uche n’ụzọ ọma, ọbụna na-enweghị nkọwa ọ bụla. Habakkuk isi nke abụọ nyere ndị Millerite iwu ka ha mee ka ọhụụ ahụ doo anya n’elu tebụl dị iche iche, (n’otutu), ka onye na-agụ chaatị abụọ ahụ wee nwee ike ịgba ọsọ ijegharị ebe a na ebe ọzọ n’Okwu Chineke. Chaatị ndị ahụ sitere n’aka Chineke achọghị nkọwa ndị agbakwunyere, dịka o siri dị n’ihe banyere chaatị adịgboroja Uriah Smith nke 1863.

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

> Onyenwe anyị wee zaa m, sị, Dee ọhụụ a, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. Habakkuk 2:2.

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

Ọnwụnwa nke iri bụ isiokwu edemede a. N’ihe gbasara ọnwụnwa iri ahụ Mozis kwuru okwu ya n’Ọnụ Ọgụgụ isi nke iri na anọ, ndị ọkà mmụta Hibru na ndị ọkà mmụta okpukpe ndị ọzọ na-enye ụdị amụma dị iche iche banyere ihe omume ndị dị n’akụkọ ihe mere eme site n’ịzọpụta ha n’Oké Osimiri Uhie ruo na nnupụisi nke ndị nledo iri nwere ike ịnọchite anya ya. Nnupụisi dị n’akụkọ ihe mere eme ahụ na-enye obere ụdị nhọrọ ole na ole a pụrụ ịhọrọ n’ime ha, ma o doro anya na ọnwụnwa nke iri bụ ihe na-akara mmalite nke afọ iri anọ nke ọnwụ site n’ibelata nwayọọ nwayọọ n’ọzara, ruo mgbe ndị nnupụisi niile ruru afọ a ga-eji jide ha n’ọrụ nwụrụ anwụ.

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

N’otu a ka ahụ, ụfọdụ pụrụ ịjụ ma ọ bụ kpasuo iwe banyere nhọrọ m nke ule ozizi iri ndị a, n’ihi na e nwere ike ịdị iche iche ụfọdụ nke ga-adị ka ndị ka mma karịa ihe m na-edobe ebe a. Nke a ekwuru, ule nke iri na nke ikpeazụ doro anya dịka nnupụisi nke ndị nledo iri ahụ si doo anya. Ọ bụ ịjụ oge asaa nke Levitikọs iri abụọ na isii. E nwere ọtụtụ ihe àmà amụma na-akwado njirimara a.

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

N’isiokwu na-esonụ, anyị ga-amalite ịchọpụta ndị àmà amụma ahụ na-akwado njirimara a na-egosi na oge asaa nke Levitikọs iri abụọ na isii bụ ọdịda nke iri na nke ikpeazụ nke Adventizim Laodisia.

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

> “Mgbe ike Chineke na-agba ama banyere ihe bụ eziokwu, eziokwu ahụ ga-eguzosi ike ruo mgbe ebighị ebi dịka eziokwu. Agaghị anabata nkwubi-okwu ọ bụla e chepụtara n’oge e mesịrị nke na-emegide ìhè Chineke nyere. Ndị mmadụ ga-ebili na nkọwa Akwụkwọ Nsọ ndị, n’anya ha, bụ eziokwu, ma ndị ahụ abụghị eziokwu. Eziokwu maka oge a, Chineke enyela anyị dịka ntọala nke okwukwe anyị. Ya onwe Ya kụziiri anyị ihe bụ eziokwu. Otu ga-ebili, ọzọkwa ga-ebilikwa, na ìhè ọhụrụ nke na-emegide ìhè ahụ Chineke nyere n’okpuru ngosipụta nke Mmụọ Nsọ Ya.

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

> “Ụfọdụ ole na ole ka dị ndụ bụ́ ndị gafere n’ahụmahụ e nwetara n’ịtọ ntọala eziokwu a. Chineke n’amara Ya echekwala ndụ ha ka ha na-ekwughachi, na-ekwughachikwa ruo na ngwụcha ndụ ha, ahụmahụ ahụ ha siri na ya gafee, dịka Jọn onyeozi mere ruo n’isi njedebe nke ndụ ya. Ma ndị bu ọkọlọtọ ndị dara n’ọnwụ, ga-ekwu okwu site n’ịbipụtagharị ihe odide ha. A gwara m na otu a ka a ga-esi nụ olu ha. Ha ga-agba ama ha banyere ihe mejupụtara eziokwu maka oge a.”

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

> “Anyị agaghị anara okwu ndị na-abịa na ozi nke na-emegide isi ihe pụrụ iche nke okwukwe anyị. Ha na-achịkọta nnukwu ụyọkọ nke Akwụkwọ Nsọ, ma na-akpakọba ya dịka ihe àmà gburugburu ozizi ndị ha kwusiri ike. E mewo nke a ugboro ugboro n’ime afọ iri ise gara aga. Ma ọ bụ ezie na Akwụkwọ Nsọ bụ okwu Chineke, e kwesịkwara ịkwanyere ya ugwu, itinye ha n’ọrụ, ma ọ bụrụ na itinye otú ahụ n’ọrụ e mee ka otu ogidi si na ntọala nke Chineke kwadoro n’ime afọ iri ise ndị a pụọ, bụ nnukwu njehie. Onye na-etinye ha n’ọrụ otú ahụ amaghị ngosipụta dị ịtụnanya nke Mmụọ Nsọ nke nyere ike na ịdị irè n’ozi ndị gara aga nke bịakwutere ndị Chineke.” Selected Messages, book 1, 161.

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