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

Akwụkwọ Joel na Chọọchị Seventh-day Adventist nke Laodisia — Nọmba Iri na Abụọ

Number Twelve

Nọmba Iri na Abụọ

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Ọchịchọ m bụ ịkọwapụta àmà amụma Joel n’ụzọ dị otu a ka a pụrụ ịmata àmà Joel n’ihe Pita na-ekwu na n’ihe ọ na-eme na Pentikọst. Ekwenyesiri m ike na Baịbụl doro anya banyere ihe Pita na-eme na ihe ọ na-ekwu na Pentikọst, ma ana m achọ ịghọta ihe Pita nọ na-anọchi anya ya n’amụma n’akụkọ ihe mere eme nke mmiri ozuzo ikpeazụ, mgbe o tinyere ozi Pentikọst n’usoro okwu nke mmezu nke akwụkwọ Joel.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Pita bụ ihe nnọchianya nke ndị fọdụrụ nke Chineke, a na-egosikwa ya ọ bụghị naanị na Pentikọst, kama kwa na Sizaria Filipai n’ime Matiu 16. Sizaria Filipai dị n’amaokwu nke iri na atọ ruo nke iri na ise nke Daniel 11, amaokwu atọ ndị na-edobe agha nke mezuru mbụ n’oge akụkọ ihe mere eme mgbe a kpọrọ Sizaria Filipai Panium. Amaokwu nke iri na atọ ruo nke iri na ise na-ebute amaokwu nke iri na isii, nke na-akọwa iwu ụbọchị Sọnde na United States. Amaokwu nke iri na-akọwa ndakpọ nke Soviet Union n’afọ 1989. Amaokwu nke iri ruo nke iri na isii nke Daniel 11 na-anọchi anya oge site na 1989 ruo n’iwu ụbọchị Sọnde, oge ahụkwa bụ “akụkọ ihe mere eme zoro ezo” nke amaokwu nke iri anọ nke isiakwụkwọ ahụ.

## The Hidden History in BOLDFACE

Akụkọ Ihe Mere Eme Zoro Ezo dị n’AKWỤKWỌ UKWUU##

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Ma n’oge ọgwụgwụ ka eze nke ndịda ga-awakpo ya:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Ma a ga-akpali ụmụ-ya nwoke, ha ga-achịkọtakwa ìgwè dị ukwuu nke ndị-agha siri ike: eze nke ugwu ga-abịakwa imegide ya dịka oké ifufe, ya na ụgbọ-agha, na ndị na-agba ịnyịnya, na ọtụtụ ụgbọ mmiri; ọ ga-abanyekwa n’ime mba ndị ahụ, ọ ga-ejupụta n’ime ha, gafekwa. N’ezie, otu ga-abịa, jupụta, ma gafee: mgbe ahụ ọ ga-alaghachi, a ga-akpalikwa ya, ọbụna ruo n’ebe ewusiri ike ya.

## 2014 the battle of Raphia

Agha Raphia nke afọ 2014

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Eze nke ndịda ga-ewekwa iwe nke ukwuu, ọ ga-apụkwa bịa buso ya agha, ya bụ, buso eze nke ugwu agha: ọ ga-achịkọtakwa nnukwu ìgwè mmadụ; ma a ga-enyefe ìgwè ahụ n’aka ya. Ma mgbe o wepụrụla ìgwè ahụ, obi ya ga-ebuli elu; ọ ga-adakwa ọtụtụ iri puku mmadụ n’ala: ma nke a agaghị eme ka o sie ike.

## The battle of Panium (Caesarea Philippi)

Agha Panium (Sizaria Filipai)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> N’ihi na eze nke ugwu ga-alaghachi, ọ ga-ebute igwe mmadụ ka ukwuu karịa nke mbụ, ma n’eziokwu ọ ga-abịa mgbe afọ ụfọdụ gachara, ya na nnukwu agha na nnukwu akụnụba.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> N’oge ndị ahụ, ọtụtụ ga-ebili imegide eze nke ndịda; kwa, ndị ohi nke ndị gị ga-ebuli onwe ha elu iji me ka ọhụụ ahụ guzosie ike; ma ha ga-ada.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Ya mere, eze nke ugwu ga-abịa, wuo ugwu mgbochi, ma were obodo ndị e wusiri ike nke ukwuu; aka nke ndịda agaghị enwe ike iguzogide ya, ọbụna ndị ya a họpụtara agaghị enwe ike, ọ gaghịkwa adị ike ọ bụla e ji eguzogide ya.

## The Sunday law in the USA

Iwu ụbọchị Sọnde na USA

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Ma onye nke na-abịa imegide ya ga-eme dịka uche nke onwe ya si dị, ma “ọ dịghị onye ga-eguzo” n’ihu ya; ma “ọ ga-eguzo” n’ala ahụ dị ebube, nke a ga-eripịa n’aka ya. Ọ ga-abanyekwa n’ala ahụ dị ebube, a ga-emekwa ka ọtụtụ mba daa; ma ndị a ga-agbanahụ n’aka ya, ya bụ, Edom, na Moab, na ndị isi nke ụmụ Amọn. Ọ ga-agbatịkwa aka ya n’elu mba ndị ahụ: ma ala Ijipt agaghị agbanahụ. Daniel 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Mgbe Pita nọ n’amụma na Caesarea Philippi (Panium), ma Pentikọst bụ oge mmiri ozuzo nke ikpeazụ, nke a na-edobe ya n’ime “akụkọ ihe mere eme zoro ezo” nke amaokwu iri anọ. Ebumnobi m bụ ikwu banyere Agha Ukraine nke ugbu a nke e ji amaokwu iri na otu nke isi nke iri na otu nọchite anya ya, na agha Panium nke na-abịa nke amaokwu iri na atọ ruo iri na ise, nke na-eduga n’Agha Ụwa nke Atọ, nke bụ ihe omume ndị dị n’èzí n’agbata 1989 na iwu ụbọchị Sọnde; ma ugbu a, anyị na-amata akụkọ ihe mere eme nke mmụọ ozi nke atọ site na Ọktoba 22, 1844 ruo n’ịkpụpụta ụka iwu kwadoro na 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Ahịrị ahụ na-egosi mbata nke mmụọ ozi nke atọ n’ụbọchị 9/11 (1844) ruo n’iwu Sọnde (1863). E ji Mkpọsa Ntọhapụ Ohu kpọọ ihe atụ nke iwu Sọnde, ebe a mara ọkwa nnwere onwe; ya mere, ọ na-akọwa kwa iwu Sọnde ahụ nke a na-ewepụ nnwere onwe n’ime ya. Nnwere onwe nke onye isi ala mbụ nke òtù Republican kwusara, na-anọchi anya nnwere onwe nke onye isi ala ikpeazụ nke òtù Republican ga-ewepụ—onye e kenyere n’amụma ka ọ bụrụ onye ọchịchị aka ike n’oge iwu Sọnde.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Mgbe mba anyị ga-ajụ ma jụkwa ụkpụrụ nile nke ọchịchị ya ruo n’ókè iweta iwu ụbọchị Sọnde, Protestantizim ga, n’omume a, soro popery kwekọọ aka; ọ gaghị abụ ihe ọzọ ma e wezụga inye ndụ nye ọchịchị aka ike ahụ nke ogologo oge ji agụụ na-ele anya ohere ya, ka o wee bilie ọzọ n’ịchị aka ike n’ezi omume.” Testimonies, volume 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

Afọ 742 T.K. bụ akụkọ alpha nke malitere amụma oge nke Aịzaya isi nke asaa amaokwu nke asatọ, nke rutere n’imezu omega ya n’afọ 1863. N’afọ 742, Ehaz, eze nke alaeze ndịda nke Juda, na-abanye n’Agha Obodo megide agbụrụ iri nke ugwu nke mejupụtara alaeze ugwu ahụ. Akụkọ ihe mere eme nke 742 T.K. ka e gosipụtara n’ime Juda, ala ebube nkịtị nke Akwụkwọ Nsọ, nke ndị Juu nkịtị biri n’ime ya, ma e gosipụta ya n’ime akụkụ ahụ site n’eze ajọ na onye nzuzu, Ehaz—ya mere na-anọchi anya n’ụdị akụkọ omega nke afọ 1863. Akụkọ omega nke 1863 na-emezu n’ime oge nke United States na-achị dị ka anụ ọhịa nke ụwa, alaeze nke isii nke amụma Akwụkwọ Nsọ. United States bụ ala ebube ime mmụọ, nke mejupụtara Kraịstendọm Protestant, ndị bụ n’Akwụkwọ Nsọ ndị Juu ime mmụọ. Agha Obodo dị n’etiti ugwu na ndịda n’afọ 742 T.K. n’akụkọ alpha gosipụtara Agha Obodo dị n’etiti ugwu na ndịda n’akụkọ omega nke 1863. Ha abụọ, dịka ndị akaebe abụọ ahụ, na-egosipụta ọnụ akụkọ mpụga nke na-eduga ruo n’iwu ụbọchị Sọnde, ebe a ga-ekewa ala ebube ime mmụọ ọzọ n’ime òtù abụọ.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

N’afọ 742 T.K., ike ugwu ahụ nọchiri anya njikọ aka dị n’etiti ebo iri nke ugwu nke Izrel na Siria, si otú a na-egosi ụdị njikọ aka na ike si n’èzí, dịka e mezuru ya mgbe e nyere nkwado nke ndịisi ụka popu na-akwado ịgba ohu nye steeti ndịda na-akwado ịgba ohu n’Agha Obodo. Onye mmekọ si n’èzí nke Siria n’afọ 742 T.K., na onye mmekọ si n’èzí nke ndịisi ụka popu n’Agha Obodo, na-akọwa njikọ aka nke ndị ụwa-globalists na ndị Democrat globalist n’agha ha megide MAGA-ism, agha nke malitere n’afọ 2015 mgbe onye isi ala nke anọ, nke kasị baa ọgaranya, biliri, ma site n’ime nke a kpalite alaeze Grecia dum dịka Daniel isi nke iri na otu, amaokwu nke abụọ si kwuo. Mkpali ahụ na-akọwapụta idịte n’ọnụ nke ndị ọgọ mmụọ n’akwụkwọ Joel. “Grecia” na “heathen” bụ ihe nnọchianya nke ike dragọn nke na-eduga ụwa gaa Amagedọn n’ime njikọ aka ya na anụ ọhịa ahụ na onye amụma ụgha ahụ.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

N’afọ 2015, a kpọtere ndị mba ọzọ na-akpọ amụma ahụ ka ha bịa na ndagwurugwu Jehosophat nke Joel, nke ọ kpọkwara ndagwurugwu ikpe. N’afọ 2015, Donald Trump kwupụtara ọchịchọ ya ịzọ ọkwa onye isi ala, si otu a kpalite alaeze ukwu ndị globalist nke e ji Gris na-anọchi anya ya, ndị mba ọzọ wee bido ije ha gaa Amagedọn, naanị otu afọ ka mmalite Agha Ukraine gasịrị, n’imezu amaokwu nke iri na otu nke Daniel iri na otu.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Agha obodo nke afọ 742 T.K. na 1863 na-akọwapụta akụkọ iwu Sọnde, nke na-akara njedebe nke alaeze nke isii nke amụma Akwụkwọ Nsọ. Ala-eze nke isii ahụ malitere site n’Agha Mgbanwe, ya mere njedebe nke alaeze nke isii n’iwu Sọnde na-akọwapụta mmegharị nke Agha Mgbanwe, kpọmkwem n’oge ahụ Agha Obodo na-eme. Nkọwa na ịkpọ aha ma ọ bụ Agha Obodo ma ọ bụ Agha Mgbanwe dabeere n’ọnọdụ echiche. Ihe ndị Democrat na-eme ugbu a site n’ịlụ agha site n’iwu, izu ohi ego, aghụghọ, mbata ndị ọbịa n’enweghị iwu, na mgbasa ozi ụgha, ha na-akpọ ya mgbanwe agba, ma mkpụrụobi ndị na-emegide aghụghọ ha nke ụwa ọnụ na-ewere otu omume ndị ahụ dịka mkpali nke ọgbaaghara ‘obodo’. Ọ̀ bụ Antifa onye omempụ ma ọ bụ dike?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Agha akụkọ ihe mere eme abụọ ahụ na-anọchi anya otu agha nkewa nke na-eme n’akụkọ ihe mere eme nke onye isi ala Republican ikpeazụ. Dị ka ọ dị n’aka onye isi ala Republican mbụ, a ga-emeri ọgụ ahụ site n’aka onye isi ala Republican ikpeazụ, onye e gosikwara n’ụdị site n’aka Onye Isi Ala mbụ, onye kwa bụ onye mmeri nke Agha Mgbanwe. Mgbanwe MAGA, dị ka ndị Democrats si kwuo, na-amịpụta ‘ọgbaaghara obodo’ nke ugbu a. Dabere na nkwenye ndọrọ ndọrọ ọchịchị onwe gị, agha nke ugbu a bụ ma agha mgbanwe ma ọ bụ agha obodo. N’amụma, ọ bụ ha abụọ.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 nọchiri anya iwu Sọnde, otu a ka 1844 na-eme, mgbe mmụọ ozi nke atọ bịarutere na ozi iwu Sọnde. Oge sitere na 1844 ruo 1863 nwere akara iwu Sọnde site ná mmalite ruo ná njedebe. N’afọ 1846, alụmdi na nwunye nke ndị White, idebe Ụbọchị Izu Ike, na mgbanwe aha site na Harmen gaa na White gosiri na alụmdi na nwunye ahụ e tinyere n’ime ya na Ọktoba 22, 1844 e mezuruola, ma mmezu ahụ kpọrọ mmalite usoro ule nke mmụọ ozi nke atọ, dịka ule Ụbọchị Izu Ike nke manna nke nwere akụkụ atọ siri kpọọ mmalite ule iri sochirinụ mgbe e mesịrị baptism nke Oké Osimiri Uhie.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Mana ahụ bụ ule mbụ, ọ nọchikwara ule nke iri na Kadesh, n’ihi na ha abụọ na-anọchi ozi mmụọ ozi nke atọ, ya mere iwu ụbọchị Sọnde.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “N’izu ọ bụla n’oge ogologo obibi ha n’ọzara, ụmụ Izrel hụrụ ọrụ ebube atọ, e mere ka ha kụnye n’obi ha ịdị nsọ nke ụbọchị izuike: manna dara n’ụba okpukpu abụọ n’ụbọchị nke isii, ọ dịghị nke dara n’ụbọchị nke asaa, a kpọkwa òkè a chọrọ maka ụbọchị izuike ka ọ dịgide dị ụtọ ma dị ọcha, ebe ma ọ bụrụ na e debee nke ọ bụla n’oge ọzọ ọ na-aghọ ihe na-ekwesịghị iji ya mee ihe.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Nnwale mbụ n’ime ule iri ahụ bụ ule “mana,” nke nọchiri anya ozi okpukpu atọ nke ndị mmụọ ozi atọ nke Mkpughe iri na anọ. Dịka ọ dịkwa na mana ahụ, ndị mmụọ ozi ahụ nọchiri anya ịdọ aka ná ntị okpukpu atọ megide ife ofufe n’ụbọchị mbụ nke izu. Ebube-ọrụ mana ahụ nke okpukpu atọ ka “e mere iji mee ka uche ha mata ịdị nsọ nke Sabbath,” nke bụ n’eziekwa nzube nke mmụọ ozi nke atọ. Nke mbụ n’ime ọrụ ebube atọ ndị ahụ nke mana ahụ nọchiri anya ya metụtara “iri” achịcha nke eluigwe, ma “iri” bụ akara alfa nke oge mmiri ozuzo ikpeazụ. Ọrụ ebube nke abụọ nọchiri anya ozi mmụọ ozi nke abụọ, ebe mkpughe nsọ “na-eme ka okwu na nkebiokwu bụrụ okpukpu abụọ” iji kaa akara oge nke ọdịda abụọ nke Babilọn nọchiri anya ya, n’ihi na Babilọn adaala, adaalakwa. Ọrụ ebube nke abụọ ahụ bụ “ịgbakọ okpukpu abụọ” nke oke mana n’ụbọchị nke isii. Ọrụ ebube nke atọ bụ idobe achịcha nke Sabbath nke ụbọchị nke asaa.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Dị ka ihe nnọchianya nke ndị mmụọ ozi atọ ahụ, mana bụ mmụọ ozi mbụ, ya mere ọ ghaghị ịnwe akụkọ ahụ dum, nke na Mkpughe iri na anọ bụ akụkọ nke ndị mmụọ ozi atọ ahụ niile. Mmụọ ozi mbụ ahụ bụ fraktal nke ozi ndị mmụọ ozi atọ ahụ niile. Fraktal bụ ọdịdị jiọmẹtrik dị mgbagwoju anya nke a pụrụ ikewa n’ime akụkụ dị iche iche, nke nke ọ bụla n’ime ha bụ oyiri nke ihe ahụ dum, ma naanị na ọ dị obere n’ogo. A na-akpọ njirimara a ịdị-otu-n’oyiri-onwe-ya. Fraktal na-enwekarị nkọwa dị mgbagwoju anya n’agbanyeghị otú e si abawanye ile ya anya. A na-ahụ fraktal na mgbakọ na mwepụ, bayọlọjị, fịziksi, jiọlọjị, kemịstrị, mbara igwe, injinia na ọtụtụ ubi ndị ọzọ nke nghọta.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

A na-anọchi anya “usoro nzọụkwụ atọ” nke ndị mmụọ ozi atọ dị na Mkpughe isi nke iri na anọ n’ozi nke mmụọ ozi mbụ, si otú a na-eme ka mmụọ ozi mbụ bụrụ “fractal” nke ndị mmụọ ozi atọ ahụ. Isi nke mbụ, nke abụọ, na nke atọ nke akwụkwọ Daniel na-anọchi anya ozi nke mmụọ ozi mbụ, nke abụọ, na nke atọ n’otu n’otu, ma Daniel isi nke mbụ nwekwara otu “usoro nzọụkwụ atọ” ahụ nke a na-anọchi anya n’isi atọ ahụ, dịka kwa ọ dị n’etiti ndị mmụọ ozi atọ ahụ n’ihe gbasara mmụọ ozi mbụ.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Ọrụ-ebube atọ nke manna ahụ bụ ka e rie ya, ma Daniel isi nke mbụ bụ gbasara iri nri. Daniel gabigara ule nri ahụ site n’ịhọrọ mkpụrụ akpụ na akwukwo nri karịa nri nke Babilọn. E mechaziri nwalee ya n’ihe banyere ọdịdị ya, ọdịdị ya wee mepụta nkewa n’etiti ọdịdị ihu ya na ọdịdị ihu nke ndị riri nri Babilọn. Ozi nke mmụọ-ozi nke abụọ bụ oku ka e si na Babilọn kewapụ onwe n’oge akụkọ ihe mere eme nke nkewa, ebe a na-amụpụta klaasị abụọ ma e mesịa gosi ha. Ule nke abụọ ahụ Daniel gafere dugara n’ule nke atọ nke Nebukadneza, nke bụ ule nke atọ n’isi nke mbụ ma bụrụ ihe nnọchianya nke ule oyiyi ọlaedo nke isi nke atọ, nke Sister White na-akọwapụta ugboro ugboro dị ka iwu Sọnde, nke bụ ozi nke mmụọ-ozi nke atọ. Daniel isi nke mbụ bụ fractal nke isi atọ mbụ nke Daniel, ma isi atọ ahụ na-anọchi anya mmụọ-ozi atọ nke Mkpughe iri na anọ, nke n’ime ha mmụọ-ozi mbụ na isi nke mbụ nke Daniel bụkwa fractal nke mmụọ-ozi atọ ahụ niile na isi atọ ahụ niile.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> “N’izu ọ bụla n’oge ogologo ije ha n’ọzara, ụmụ Izrel hụrụ ọrụ ebube atọ ahụ, nke e mere iji gosi n’uche ha ịdị nsọ nke ụbọchị Izuike: ọnụọgụ manna okpukpu abụọ dara n’ụbọchị nke isii, ọ dịghị nke dara n’ụbọchị nke asaa, a na-echekwakwa akụkụ a chọrọ maka Izuike ka ọ nọgide dị ụtọ ma dị ọcha, ebe ọ bụrụ na e debe ya ruo oge ọ bụla ọzọ, ọ ghọọ nke na-ekwesịghị ekwesị maka iji ya eme ihe.”

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “N’ihe gbasara ọnọdụ ndị sonyere n’inye manna, anyị nwere ihe àmà doro anya nke na-egosi na e hiwaghị Sabbath, dị ka ọtụtụ na-ekwupụta, mgbe e nyere iwu ahụ n’Saịnaị. Tupu ndị Izrel eruo Saịnaị, ha ghọtaralarị na Sabbath bụ ihe a tụrụ ha iwu idebe. N’ịbụ ndị a manyere ịnakọta n’ụbọchị Fraịde akụkụ manna okpukpu abụọ iji kwadebe maka Sabbath, mgbe ọ dịghị nke ga-ada, a nọgidere na-eme ka e too n’obi ha ọdịdị nsọ nke ụbọchị izuike ahụ. Ma mgbe ụfọdụ n’ime ndị mmadụ pụrụ n’ụbọchị Sabbath ịchịkọta manna, Onyenwe anyị jụrụ sị, ‘Ruo ole mgbe ka unu ga-ajụ idebe iwu M na ụkpụrụ M?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Ịchịkọta na iri mana ahụ na-anọchi anya Jọn n’isi nke iri nke Mkpughe ka ọ na-anara (na-achịkọta) obere akwụkwọ ahụ n’aka mmụọ ozi ahụ, wee rie ya.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> M wee jee n’ebe mmụọ ozi ahụ nọ, sị ya, Nye m obere akwụkwọ ahụ. Ọ sịrị m, Were ya, rie ya kpamkpam; ọ ga-eme ka afọ gị dị ilu, ma n’ọnụ gị ọ ga-atọ ụtọ dị ka mmanụ aṅụ. Mkpughe 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Jọn bu ụzọ ga-agakwuru mmụọ-ozi ahụ jụọ ya, mgbe ahụ ọ ga-“anara” obere akwụkwọ ahụ, ma mesịa ọ ga-“rie” ya. Jọn na-anọchi anya nzọụkwụ atọ nke mmụọ-ozi mbụ ahụ site n’ịgakwuru na ịjụ mmụọ-ozi ahụ, soro ya bụrụ nzọụkwụ nke abụọ nke ịnara, na nke atọ nke iri ya. Ịchịkọta na ma ọ bụ iri ya, bụ nke mbụ n’ime ule atọ nke mana ahụ, ma ọ na-eburu n’ime ya nkewa fractal nke ule mana atọ ahụ niile. Ịchịkọta na iri mana ahụ, na-anọchi anya Jeremaịa.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> A hụrụ okwu Gị, m wee rie ha; okwu Gị wee bụrụ m ọṅụ na ịnụrị nke obi m: n’ihi na a kpọrọ m aha Gị, O Onyenwe anyị Chineke nke ụsụụ ndị agha. Jeremaya 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

Jeremaịa “chọtara okwu” Ya site n’ịchọ, wee jụọkwa maka obere akwụkwọ ahụ. A chọtara okwu Ya mgbe a chịkọtara mana ahụ. Ịchịkọta na iri mana ahụ na-anọchi anya Ịzikiel onye riri akwụkwọ ahụ e nyere ya; site n’ime nke a, ọ na-egosi na ịjụ iri akwụkwọ ahụ pụtara ịdị ka ụlọ nnupụisi ahụ.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Ma gị onwe gị, nwa nke mmadụ, nụ ihe M na-agwa gị; abụla onye nnupụisi dị ka ụlọ ahụ nke nnupụisi: meghee ọnụ gị, rie ihe ahụ M na-enye gị. Ma mgbe m lere anya, lee, e zigara m otu aka; ma, lee, akwụkwọ mpịakọta dị n’ime ya; o wee gbasaa ya n’ihu m; e dekwara ihe n’ime ya na n’èzí ya: e dekwara n’ime ya akwa arịrị, na iru újú, na ahụhụ. Ọzọkwa, Ọ sịrị m, Nwa nke mmadụ, rie ihe ahụ ị hụrụ; rie akwụkwọ mpịakọta a, gaa gwa ụlọ Izrel okwu.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Ya mere m ọnụ, o mekwara ka m rie akwụkwọ mpịakọta ahụ. Ọ sịrịkwa m, Nwa nke mmadụ, mee ka afọ gị rie, meekwa ka eriri afọ gị jupụta n’akwụkwọ mpịakọta a nke m na-enye gị. M wee rie ya; ọ dịkwa n’ọnụ m ụtọ dị ka mmanụ aṅụ. Ezekiel 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Ọ bụrụ na Ezikiel ajụ iri obere akwụkwọ ahụ, ọ ga-anọ n’ụlọ nnupụisi ahụ, ma “akwụkwọ mpịakọta” nke “akwụkwọ” ahụ a gwara ya ka o rie ka e gosiri ya dị ka “akwa ákwá, na iru uju, na ahụhụ,” nke na-anọchi anya ozi nke akụkụ atọ n’ụbọchị ikpeazụ. Ozi nke akụkụ atọ nke ụbọchị ikpeazụ bụ ozi ndị mmụọ ozi atọ nke Mkpughe iri na anọ, ma ọnọdụ nke Ezikiel ji gosi ozi atọ ahụ bụ ọnọdụ nke Alakụba na nsogbu nke atọ. Ozi atọ ahụ nwere alfa na omega, ma nke atọ bụ “ahụhụ,” nke bụ ihe nnọchianya bụ isi nke Alakụba, ya mere alfa ga-ekwekọrịrị na omega; n’ihi ya, “akwa ákwá” ahụ na-anọchi anya akwa ákwá ndị malitere na 9/11 site n’ịbịarute nke opi nke asaa na nsogbu nke atọ, nke ga na-abawanye n’ụzọ nwayọọ nwayọọ ruo n’ọrịa asaa ikpeazụ ahụ. N’oge “ala ọma jijiji” nke iwu ụbọchị Sọnde nke Mkpughe iri na otu, nsogbu nke atọ na-abịa ngwa ngwa, ma mmụọ nsọ na-agwa anyị na iwu ajọ omume nke Aịsaịa iri bụ iwu ụbọchị Sọnde ahụ. Amaokwu ahụ na-amalite site n’ikwu “ahụhụ” n’elu ndị na-eme iwu ajọ omume.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Iri manna ahụ bụ ule mbụ n’ime ule atọ ahụ; nke abụọ bụ “ịgbakwunye ya okpukpu abụọ” n’ụbọchị nkwadebe. Ma gịnị ka ha na-akwadebe maka ya? Ha na-akwadebe maka ule nke ụbọchị izu ike, nke bụ ozi mmụọ ozi nke atọ.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Ọrụ ebube ahụ nke ugboro atọ ahụ bụkwa ule mbụ, ma ọ bụ ule alfa, n’ime ule iri. Chineke nyere mana n’ụzọ mbụ, emesịa O nyere òkè “ugboro abụọ” n’ụzọ nke abụọ, ma Ọ dịghị enye nke ọ bụla n’ụzọ nke atọ. Ule nke atọ dị iche na ule abụọ mbụ ahụ, n’ihi na nke atọ bụ ule ikpeazụ na-ekpebi eziokwu. Ule atọ ahụ na-anọchi anya alfa nke usoro ule nke nzọụkwụ iri nke na-eduga na Kadesh mbụ.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Ọ bụrụ na i nyochaa ndị ọkà mmụta okpukpe dị iche iche, ị ga-ahụ ọtụtụ ndepụta nke ule iri ahụ nke rutere na nkwubi okwu ha na Kadesh mbụ. Ihe fọrọ nke nta ka ọ bụrụ ha niile na-agụnye Oké Osimiri Uhie dịka otu n’ime ule iri ahụ; ụfọdụ na-agụnye akara ụzọ nke akụkọ ihe mere eme tupu Oké Osimiri Uhie n’oge ihe otiti ndị ahụ. Ha niile hiere ụzọ.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Nnwale mbụ bụ manna. Pọl kọwara na ịgafe Osimiri Uhie bụ baptizim.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Ọzọkwa, ụmụnna m, achọghị m ka unu bụrụ ndị na-amaghị, na nna anyị ha nile nọ n’okpuru igwe ojii ahụ, ha nile wee gafee n’etiti oké osimiri; e wee mee ka ha nile bụrụ ndị e mere baptizim n’ime Mozis n’ime igwe ojii ahụ na n’ime oké osimiri ahụ. 1 Ndị Kọrint 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Mosis na-anọchi anya Jizọs, baptizim Jizọs na-egosipụtakwa usoro ule, nke bụ okpukpu atọ n’ụdị ya, na-amalite site n’ule agụụ ma na-enye ya nkwusi ike. Obe ahụ ka e ji Ngabiga ahụ dị n’Ijipt na-anọchi anya ya. Mgbe ha pụtara n’akụkụ nke ọzọ nke Oké Osimiri Uhie, e mere ka Kraịst bilie n’ọnwụ dịka onyinye mkpụrụ mbu. Mgbe O sitere n’aka Jọn Onye-na-eme-baptizim pụta n’ili mmiri ahụ, Kraịst (onyinye mkpụrụ mbu ahụ) malitere usoro ule ụbọchị iri anọ. Mgbe e mere ka O bilie n’ọnwụ dịka e ji baptizim Ya na-anọchi anya ya, ụbọchị iri anọ sochiri ya nke Kraịst ji na ndị na-eso ụzọ Ya na-emekọrịta ihu na ihu. Usoro ule ahụ na-amalite mgbe a gafesịrị Oké Osimiri Uhie, n’ezie dị nnọọ ka Mmụọ Nsọ siri duru Kraịst banye n’ọzara ozugbo O si n’ime mmiri pụta.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Nnwale mbụ Kraịst zutere bụ agụụ iri ihe, n’ihi na Achịcha nke Eluigwe malitere ọrụ Ya e tere mmanụ n’ebe ahụ kpọmkwem Adam dara. Nnwale mbụ mgbe Oké Osimiri Uhie gachara bụ nnwale manna ugboro atọ nke na-anọchi anya nnwale ugboro atọ a tụrụ Achịcha nke Eluigwe. Nnwale Kraịst malitere mgbe O si n’ime mmiri pụta, ya mere nnwale iri ahụ aghaghịkwa ịmalite “mgbe” ha si n’ime mmiri pụta. Mgbe ahụ e chere Kraịst ihu na nnwale ugboro atọ, nke e debere n’ime ọnọdụ agụụ iri ihe, dịka e gosiri ya n’ụdị site na nnwale ugboro atọ nke manna nke malitere mgbe Mmụọ ahụ chụpụrụ Izrel oge ochie n’Ijipt ma duru ha banye n’ọzara.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Ndepụta ndị ọzọ ndị na-echepụta echiche gbasara nnupụisi ndị ule iri ahụ nke na-eru njedebe na Kadesh na-anọchi anya, na-akọwa nnupụisi nwa-ehi ọlaedo nke Eron dị ka otu n’ime ule iri ahụ, ma ha ezighị ezi.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Iwe iwe nke nwa-ehi ọlaedo ahụ nọchiri anya ule abụọ. Ọ bụ akụkụ dị mkpa nke ihe nnọchianya nwa-ehi ọlaedo ahụ. Ikpere arụsị ahụ e gosipụtara mgbe ndị mmadụ chere na Chineke agaghị ahụ, sochiri site nlọghachi Mosis. Mgbe ahụ ndị mmadụ mere nhọrọ ịnọgide bụrụ ndị na-ekpere arụsị n’ihu Chineke n’uju, dị ka Mosis nọchiri anya ya.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

N’ime nnupụisi ahụ nke toro n’ụzọ okpukpu abụọ, anyị na-ahụ nkewa amụma n’etiti ebo dị iche iche, mgbe e kenyere ebo Livayị naanị ya n’ọrụ ebe nsọ, n’ihi na ruo mgbe nnupụisi ahụ mere, ọkpara nke ebo ọbụla bụ ndị ga-arụzu ọrụ ebe nsọ. Ọ gaghịzi adị otu a ọzọ. Ugbu a, ebo Livayị, nke kwesịrị ntụkwasị obi, ga-elekọta ụlọ nsọ ahụ. “Nkewa” ma ọ bụ ikewapụ n’ime ‘abụọ’ bụ otu akụkụ nke njirimara amụma nke nwa ehi ọlaedo.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Nnupụisi Erọn nọchiri anya nnupụisi Jeroboam, eze mbụ nke alaeze ugwu nke Izrel. Jeroboam ‘na-eme ka e nwee okpukpu abụọ’ nke ụmụ ehi ọlaedo ahụ, na-etinye otu na Betel, otu kwa na Dan. Erọn na Jeroboam na-anọchi anya akụkọ ihe mere eme ndị yiri ibe ha, nke bụ akụkọ ihe mere eme nke ịkpụpụta oyiyi nke anụ ọhịa ahụ. A na-emezu akụkọ ihe mere eme nke oyiyi nke anụ ọhịa ahụ n’oge abụọ, nke iwu ụbọchị Ụka n’Ụbọchị Sọnde dị na United States kewara. Oyiyi nke anụ ọhịa ahụ bụ akara nke njikọta ụka na ọchịchị obodo nke e guzobere mbụ na United States, mesịa n’ụwa.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Mgbe niile, e nwere nkewa a na-ejikọta na ihe nnọchianya nke onyinyo anụ ọhịa ahụ. N’oge Erọn, ọ bụ ikewapụ ndị Livai; n’oge Jeroboam, ọ bụ nkewa nke ebo iri na abụọ ahụ ka ha bụrụ ebo abụọ nke ndịda na ebo iri nke ugwu.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

A na-akpọ akara nke mmekọrịta ahụ dị n’etiti ụka na ọchịchị “oyiyi nke anụ ọhịa” site n’ọnụ Jọn n’akwụkwọ Mkpughe. Ụmụ ehi ọlaedo nke Erọn na Jeroboam bụ oyiyi nke anụ ọhịa, ma anụ ọhịa ahụ ha bụ oyiyi ya bụ Babilọn, n’ihi na a na-anọchi alaeze mbụ nke amụma Akwụkwọ Nsọ anya site n’isi “ọlaedo” n’isi nke abụọ nke Daniel. Oyiyi nke anụ ọhịa ahụ na-anọchi ule abụọ anya, n’ihi na a na-ebute ule ahụ mbụ n’elu anụ ọhịa nke ụwa—United States, mgbe ahụ n’isi nke iri na atọ nke Mkpughe, United States na-amanye ụwa ka o wulite oyiyi nye anụ ọhịa ahụ. Ule mbụ bụ USA, mgbe ahụ ụwa.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Dịka Amerika, ala nnwere onwe nke okpukpe, ga-esoro Ọchịchị Pope jikọta onwe ya n’ịmanye akọ na uche mmadụ na ime ka ndị mmadụ sọpụrụ sabbath ụgha, a ga-eduga ndị mmadụ nke mba ọ bụla n’elu ụwa ka ha soro ihe atụ ya.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Mba ọzọ ga-eso ihe atụ nke United States. N’agbanyeghị na ọ bụ ya na-ebute ụzọ, otu nsogbu ahụ ga-abịakwara ndị anyị nọ n’akụkụ niile nke ụwa.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Nnupụisi nwa ehi ọlaedo ahụ bụ nke akụkụ abụọ ma na-akara ule abụọ n’ime ule itoolu mbụ ndị na-eduga n’ule nke iri na nke ikpeazụ na Kadesh mbụ. Mgbe a chịkọtara nnupụisi Eron na nke Jeroboam “ahịrị n’elu ahịrị,” a na-ahụ Eron, nnukwu onye nchụàjà nke na-anọchite anya ụka, na Jeroboam, eze Izrel, nke na-anọchite anya ọchịchị. Ahịrị abụọ ahụ ọnụ bụ ihe nnọchianya nke njikọta ụka na ọchịchị. Ebe ịchụàjà abụọ Jeroboam guzobere dị na Betel, (nke pụtara ụka) na Dan (nke pụtara ikpe), ma ha abụọ ọnụ na-anọchite anya njikọta ụka na ọchịchị. Ebe a kapịrị ọnụ ndị a edobela, anyị ga-amalite ịmata ule iri ahụ.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

E debere ule iri ahụ n’ọnọdụ izuike nke Ụbọchị Izuike (Ndị Hibru 3–4). Ha malitere site n’ọrụ ebube ugboro atọ nke mana na nkuzi ya gbasara Ụbọchị Izuike, ma ha gwụchara n’ule nke iri, Kadesh mbụ ahụ. Kadesh mbụ ahụ bụ “ụbọchị mkpasu iwe n’Akwụkwọ Nsọ,” Pọl wee debe nnupụisi ikpeazụ ahụ n’ọnọdụ ule nke Ụbọchị Izuike. Ule Alfa ahụ bụ Ụbọchị Izuike, dịka e gosiri ya n’ihe nnọchianya nke mana, ule nke iri ahụkwa, ya bụ Ule Omega n’Kadesh mbụ, bụkwa izuike nke Ụbọchị Izuike. Alfa na Omega na-anọchi anya mgbe niile njedebe ya na mmalite.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> N’ihi ya (dị ka Mmụọ Nsọ na-ekwu, Taa, ọ bụrụ na unu anụ olu ya, unu emela ka obi unu sie ike, dịka n’oge iwe ahụ, n’ụbọchị ọnwụnwa n’ọzara: Mgbe nna unu ha nwara m, nwalekwa m, hụkwa ọrụ m ruo afọ iri anọ. N’ihi ya, iwe wee mụa m megide ọgbọ ahụ, m wee sị, Ha na-ezighị ezi mgbe niile n’obi ha; ha amataghịkwa ụzọ m. Ya mere, esiri m n’iyi n’iwe m, Ha agaghị aba n’izuike m.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Lezienụ anya, ụmụnna, ka o wee ghara ịdị n’ime onye ọ bụla n’ime unu obi ọjọọ nke ekweghị ekwe, nke na-eme ka a hapụ Chineke dị ndụ. Ma na-agbarịta onwe unu ume kwa ụbọchị, mgbe a ka na-akpọ ya Taa; ka o wee ghara ịbụ na mmegharị aghụghọ nke mmehie ga-eme ka onye ọ bụla n’ime unu sie ike n’obi. N’ihi na e meela ka anyị bụrụ ndị so na Kraịst, ma ọ bụrụ na anyị ejidesie mbido ntụkwasị obi anyị ike ruo ọgwụgwụ;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Ka a na-ekwu, Taa ọ bụrụ na unu anụ olu Ya, unu emela ka obi unu sie ike, dịka n’oge iwe-kpasuru Ya. N’ihi na ụfọdụ, mgbe ha nụrụ, kpasuru Ya iwe; ma ọ bụghị ha niile si n’Ijipt pụta site n’aka Moses. Ma ndị ònye ka O were afọ iri anọ nwee iwe megide? Ọ̀ bụghị ndị ahụ mehieworo, ndị ozu ha dara n’ọzara? Ma ònye ka O ṅụrụ iyi na ha agaghị aba n’izumike Ya, ma ọ bụghị ndị ahụ ekweghị? Ya mere, anyị na-ahụ na ha enweghị ike ịbanye n’ime ya n’ihi ekweghị ekwe.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Ya mere, ka anyị tụọ egwu, ka o wee ghara ime na, ebe e hapụrụ anyị nkwa nke ịbanye n’izu-ike ya, ka ọ bụrụ na onye ọbụla n’ime unu ga-adị ka onye dara n’iru ya. N’ihi na ekwusara anyị ozi-ọma ahụ, dịka e kwusakwara ya nye ha: ma okwu ahụ e kwuru eziteghị ha uru, n’ihi na okwukwe ejikọtaghị ya n’ime ndị nụrụ ya.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> N’ihi na anyị ndị kweere na-abanye n’izumike ahụ, dịka o kwuru, Sị, Dị ka m ṅụrụ iyi n’iwe m, na ha agaghị aba n’izumike m: ọ bụ ezie na e mezuru ọrụ nile ahụ kemgbe ntọala ụwa. N’ihi na o kwuru n’otu ebe banyere ụbọchị nke asaa n’ụzọ dị otu a, Sị, Chineke wee zuo ike n’ụbọchị nke asaa pụọ n’ọrụ ya niile. Ma n’ebe a ọzọ, Sị, na ha agaghị aba n’izumike m.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Ya mere, ebe ọ ka fọdụrụ na ụfọdụ ga-abanye n’ime ya, ma ndị ahụ e buru ụzọ zie ya ozi ọma abataghị n’ime ya n’ihi ekweghị ekwe ha: Ọzọkwa, Ọ na-akọwa otu ụbọchị pụrụ iche, na-ekwu n’ime Devid, Taa, mgbe ogologo oge dị otu a gasịrị; dịka e kwuru, Taa, ọ bụrụ na unu anụ olu ya, emesiela obi unu ike.

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> N’ihi na ọ bụrụ na Jisọs enyewo ha izuike, ọ gaghị ekwukwa emesia banyere ụbọchị ọzọ.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Ya mere, e nwere izu ike fọdụrụ nye ndị nke Chineke. N’ihi na onye ahụ nke batara n’izu ike Ya, ya onwe ya kwa akwụsịwo n’ọrụ nke aka ya, dịka Chineke si kwụsị n’ọrụ nke Ya. Ya mere, ka anyị gbalịsie ike ịbanye n’izu ike ahụ, ka onye ọ bụla ghara ida site n’ịgbaso otu ihe atụ ahụ nke ekweghị ekwe. Ndị Hibru 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

N’“ụbọchị nke ịkpasu iwe” ahụ, a jụrụ ozi Joshua na Caleb. Akụkụ Akwụkwọ Nsọ a dabere n’otu ìgwè ndị na-agaghị abanye, n’ihi ekweghị ekwe ha n’ozi ha nụrụ. A na-anọchi anya ozi ahụ site n’“izuike.”

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Ndị ahụ na-achọghị inye Onyenwe anyị ozi kwesịrị ntụkwasị obi, nke ike, nke ịhụnanya, agaghị ahụ izuike nke mmụọ n’ụwa a ma ọ bụ n’ụwa ga-abịa. ‘Ya mere, izuike ka fọdụrụ nye ndị nke Chineke.... Ya mere ka anyị gbaa mbọ ka anyị banye n’izuike ahụ, ka onye ọ bụla ghara ida site n’otu ihe atụ ahụ nke ekweghị ekwe.’ Izuike a a na-ekwu maka ya ebe a bụ izuike nke amara, nke a na-enweta site n’iso iwu ahụ e nyere. ‘Rụọsi ọrụ ike nke ọma.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Ezumike ahụ” bụ ozi nke ozi Joshua na Caleb nọchiri anya ya. Pọl na-eji eziokwu ndị metụtara Sabbath nke ụbọchị nke asaa dị ka akara nke ozi nke “ezumike” ahụ nke ndị e kpebiri ka ha nwụọ n’ọzara jụrụ.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Okwu ahụ, “Taa ma ọ bụrụ na unu ga-anụ olu ya,” bụ otu ihe ahụ na nkwụsi ike nke akwụkwọ Mkpughe banyere onye ọ bụla nke na-anụ olu nke Mmụọ, nke pụtara ịnụ ozi nke Mmụọ, nke bụ ozi nke mmiri ozuzo ikpeazụ, nke bụ ozi nke “izu ike.” N’Kedesh ka olu ahụ dara ụda, ndị nnupụisi wee họpụta onye ndu ọhụrụ ka o duzie ha ịlaghachi n’Ijipt. A na-ekwu banyere akụkọ ihe mere eme nke mkpasu iwe a n’Abụ Ọma 95 nakwa site n’aka Pọl n’akwụkwọ Ndị Hibru. Akụkọ ihe mere eme ahụ na-akọwa ọdịda nke Izrel oge ochie n’ule nke iri ha. Ule alfa nke ule iri ahụ malitere site n’ọrụ ebube atọ nke mana, nke na-anọchi anya ozi ndị mmụọ ozi atọ, Iwu Chineke, izu ike nke Sabat, Achịcha nke Eluigwe, nrubeisi, na ikpe—ule ikpeazụ n’ime ule iri ahụkwa bụ ule nke “izu ike.” “Izu ike” nke amara, dịka Sister White kwuru, bụ akara nke mmiri ozuzo ikpeazụ. Kedesh bụ akara nke ule nke ma ịnakwere ma ọ bụ ịjụ ozi nke mmiri ozuzo ikpeazụ nke a na-ewebata “ahịrị n’elu ahịrị.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

N’ahịrị n’ahịrị, “ezumike” ahụ bụ ịwụsa Mmụọ Nsọ nke e ji mmiri ozuzo ikpeazụ nọchie anya. “Ezumike” ahụ bụkwa Ụbọchị Izuike nke ụbọchị nke asaa, ya bụ akara ahụ n’onwe ya nke a na-etinye n’elu ndị kwesiri ntụkwasị obi n’oge mmiri ozuzo ikpeazụ. “Ezumike” ahụ bụ amara nke na-anọchi anya ike a na-enye otu narị puku iri anọ na anọ ahụ mgbe a ga-ehichapụ mmehie ha ruo mgbe ebighị ebi. Amara ahụ abụghị naanị ike ahụ a na-enye nke na-anọchi anya ido nsọ, kama ọ bụkwa amara nke na-enye ime ezi omume n’ihu Chineke mgbe a jiri ọbara Kraịst wepụ mmehie nke mkpụrụ obi chegharịrị echegharị. “Ezumike” nke amara bụ ozi ezi omume nke Kraịst, ezi omume nke na-enye amara (ike) ibi ndụ n’enweghị ime mmehie, na amara nke na-agbanwe onye Laodisia ka ọ bụrụ onye Filadelfia. Ozugbo e gbanwere ya site n’amara nke ime ezi omume n’ihu Chineke, onye mbụ bụ Laodisia ahụ, dịka onye Filadelfia, site n’ike nke amara, na-eje ije n’ụzọ e doro nsọ nke na-eduga n’inweta otuto. “Ezumike” ahụ bụ ozi nke mmụọ ozi nke atọ, dịka e si nọchie ya anya dị ka “ime ezi omume site n’okwukwe n’ezie.” N’ihi na nke a dị otu a, Kadesh rụtụrụ aka n’afọ 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kedish nke mbụ na-akọwa ozi nke “izu ike” nke bụ ozi “ozi ọma.” Ozi ọma ebighị ebi bụ ‘ọrụ Kraịst n’ịwebata usoro ọnwụnwa ugboro atọ nke na-etolite, ma mesịa gosipụta, òtù abụọ nke ndị na-efe ofufe.’ Ozi nke ozi ọma ebighị ebi nke “izu ike” na Kedish nke mbụ na-anọchi anya ozi ugboro atọ nke ozi ọma ebighị ebi nke ọrụ ugboro atọ nke Mmụọ Nsọ na-achị, bụ́ Onye na-eme ka e kwenye banyere mmehie, ezi omume, na ikpe. Nzọụkwụ atọ ahụ bụ otu nzọụkwụ atọ ahụ kpọmkwem nke ọnwụnwa manna!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Nnwale iri ahụ na-amalite site n’usoro nnwale atọ n’otu, na-eme ka Iwu Chineke, Ụbọchị Izuike, na ọrụ dịịrị mmadụ iri ma gbarie ozi Chineke pụta ìhè. Nnwale mbụ n’ime nnwale iri ahụ bụ nke atọ n’otu, dịka nke iri bụkwa. Nnwale mbụ ahụ na-eji manna arụ ọrụ, dịka ihe nnọchianya nke Achịcha nke Eluigwe nke na-ebuli Ụbọchị Izuike nke ụbọchị nke asaa elu. Nnwale ikpeazụ ahụ na-eji “izuike” arụ ọrụ, dịka ihe nnọchianya nke usoro nnwale ikpeazụ nke mmiri ozuzo ikpeazụ, nke na-eru n’ókè ya n’iwu Ụbọchị Ụka, ebe ndị na-anọchite anya Achịcha nke Eluigwe ka a na-ebuli elu dịka ọkọlọtọ nke Ụbọchị Izuike.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Mmalite nke ọnwụnwa iri ahụ, dịkwa ka ọgwụgwụ nke ọnwụnwa iri ahụ, na-emesi ụbọchị izu ike ike, nakwa oziọma ahụ a jikọtara ya na ụbọchị izu ike, nke bụ oziọma ebighị ebi nke mmụọ-ozi nke atọ. Kadesh mbụ ahụ bụ omega nke ọnwụnwa iri ahụ, ya mere alpha nke ọnwụnwa iri ahụ aghaghị inwe otu àgwà ndị ahụ. Kadesh nọchiri anya afọ 1863, mgbe Onyenwe anyị chọrọ ka Ọ rụchaa ọrụ Ya ma kpọrọ ndị Ya laa n’ụlọ, ma e mere ka ịbanye n’Ala Nkwa ahụ gbuo oge.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Site n’ịgụ Akwụkwọ Nsọ ndị a n’eso, anyị ga-ahụ otú Chineke siri lee Izrel oge ochie anya:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “N’ihi na Onyenweanyị ahọrọla Jekọbụrụ ka ọ bụrụ nke Ya, na Izrel ka ọ bụrụ akụ pụrụ iche nke Ya.” Abụ Ọma 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “N’ihi na ị bụ ndị nsọ nye Onyenwe anyị Chineke gị, Onyenwe anyị ahọrọwokwa gị ka ị bụrụ ndị pụrụ iche nye Onwe Ya, karịa mba niile ndị dị n’elu ụwa.” Deuteronomy 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘N’ihi na ị bụ ndị nsọ nye Onyenwe anyị bụ Chineke gị: Onyenwe anyị bụ Chineke gị ahọrọwo gị ka ị bụrụ ndị pụrụ iche nye Onwe Ya, karịa mmadụ niile nọ n’elu ụwa dum. Ọ bụghị n’ihi na unu karịrị mmadụ ọ bụla ọzọ n’ọnụọgụ ka Onyenwe anyị tinyere ịhụnanya Ya n’ebe unu nọ, ma ọ bụ họrọ unu; n’ihi na unu bụ ndị kasị nta n’etiti mmadụ niile.’ Deuteronomy 7:6, 7.

> “‘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.’ Exodus 33:16.

> “‘N’ihi gịnị ka a ga-esi mara n’ebe a na mụ onwe m na ndị Gị enwetawo amara n’anya Gị? ọ̀ bughị n’ime na Ị na-eso anyị eje? otú a ka a ga-ekewa anyị iche, mụ onwe m na ndị Gị, n’ebe ndị mmadụ niile nọ n’elu ụwa nọ.’ Ọpụpụ 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Ugboro ole ka Izrel oge ochie nupụrụ isi, na ugboro ole ka e jiri ikpe nileta ha, e wee gbuo puku kwuru puku, n’ihi na ha agaghị ege ntị n’iwu nke Chineke onye họọrọ ha! Izrel nke Chineke n’ụbọchị ikpeazụ ndị a nọ n’ihe ize ndụ na-adịgide adịgide nke ijikọta onwe ha na ụwa ma tufuo ihe ịrịba ama nile nke ịbụ ndị Chineke họọrọ. Gụkwuo ọzọ Taịtọs 2:13–15. N’ebe a, a na-ebute anyị ruo n’ụbọchị ikpeazụ, mgbe Chineke na-eme ka otu ndị pụrụ iche dịrị Onwe Ya ọcha. Ànyị ga-akpasu Ya iwe dịka Izrel oge ochie mere? Ànyị ga-eweta ọnụma Ya n’elu anyị site n’ịhapụ Ya, na ijikọta onwe anyị na ụwa, na ịgbaso arụ arụ nile nke mba ndị gbara anyị gburugburu?” Testimonies, volume 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Nwanneanyị White jụrụ, “Ànyị ga-akpasu Ya iwe dịka Izrel oge ochie mere?” Anyị na-akpasu Ya iwe site n’ịgwakọta onwe anyị na ụwa, nke Ejipt na-anọchi anya ya, bụ́kwa kpọmkwem ebe ndị nnupụisi nọ na Kadesh chọrọ ka a họpụta onye ndú ga-eduru ha laghachi. N’afọ 1863, ọchịchọ ịlaghachi n’Ejipt na ịhọpụta onye ndú ọhụrụ ka mmụọ nsọ gosiri na ọ bụ ọchịchọ ijikọ onwe ya na ụwa.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Akụkụ Akwụkwọ Nsọ anyị na-atụle ugbu a bu nkọwa Nwanyị White buru ụzọ nye banyere etu Izrel oge ochie na-abanyeghị n’izumike ahụ. N’ihe gbasara nnupụisi ha na-aga n’ihu mgbe nile, ọ kọwara amaokwu ndị na-egosi otú Chineke chọrọ isi metụta nwunye Ya, ma nwunye Ya jụrụ. Akụkụ na-esonụ na-eduga n’ihe anyị ka gụrụ ugbu a.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

N’akụkụ akwụkwọ ahụ ọ dekọrọ, “Chineke chọrọ ka ndị Ya tukwasị Obi n’ebe Ya naanị nọ. Ọ chọghị ka ha nata enyemaka n’aka ndị na-adịghị eje Ozi Ya.” N’afọ 1863, Adventizim Milerait nke Laodisia hiwere njikọ aka ya na gọọmenti United States iji nyere aka n’mbọ ha igbochi ka a kpọọ ụmụ okorobịa ha ka ha jee n’agha kasị egbu mmadụ n’akụkọ ihe mere eme America.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “N’ebe a ka anyị na-agụ ịdọ aka ná ntị ndị Chineke nyere Izrel oge ochie. Ọ bụghị ezi mmasị Ya ka ha jegharịa ogologo oge otú ahụ n’ọzara; Ọ gaara eburu ha ozugbo banye n’Ala Nkwa ahụ ma a sị na ha dobere onwe ha n’okpuru Ya ma hụkwa n’anya ka O duru ha; ma n’ihi na ha kpasuru Ya iwe ugboro ugboro n’ọzara, O jiri iwe Ya ṅụọ iyi na ha agaghị abanye n’izu ike Ya, ma e wezụga mmadụ abụọ ndị soro Ya kpamkpam. Chineke chọrọ ka ndị Ya tụkwasị naanị Ya obi. Ọ chọghị ka ha nata enyemaka n’aka ndị na-adịghị efe Ya ozi.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Biko gụọ Ezra 4:1–5: ‘Ma mgbe ndị iro Juda na Benjamin nụrụ na ụmụ nke ndọta n’agha ahụ na-ewu ụlọ nsọ nye Onyenwe anyị Chineke nke Izrel; ha bịakwutere Zerubabel, na ndị isi nke ụlọ ndị nna, sị ha, Ka anyị soro unu wuo: n’ihi na anyị na-achọ Chineke unu, dịka unu si eme; anyị esikwala ụbọchị Esarhaddon eze Asiria, onye kpọbatara anyị ebe a, na-achụrụ Ya àjà. Ma Zerubabel, na Jeshua, na ndị ọzọ niile bụ ndị isi nke ụlọ ndị nna nke Izrel, sịrị ha, Unu enweghị ihe unu na anyị ga-arụkọ n’iwuru Chineke anyị ụlọ; kama anyị onwe anyị naanị anyị ga-ewuru Onyenwe anyị Chineke nke Izrel, dịka Eze Saịrọs eze Peasia nyere anyị iwu. Mgbe ahụ, ndị bi n’ala ahụ mere ka aka ndị Juda daa mba, meekwa ka ha nwee nsogbu n’iwulite ụlọ ahụ, werekwa ndị ndụmọdụ megide ha n’ọrụ, ka ha gbochie nzube ha.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> “Ezra 8:21–23: ‘Mgbe ahụ, ekwusara m ibu ọnụ n’ebe ahụ, n’akụkụ osimiri Ahava, ka anyị wee wedata onwe anyị n’ihu Chineke anyị, ịchọ n’aka Ya ụzọ ziri ezi nye anyị, na nye ụmụntakịrị anyị, na nye akụnụba anyị niile. N’ihi na ihere mere m ịrịọ n’aka eze otu ìgwè ndị agha na ndị na-agba ịnyịnya ka ha nyere anyị aka megide onye iro n’ụzọ: n’ihi na anyị agwala eze, sị, Aka Chineke anyị dịkwasịrị ndị niile na-achọ Ya maka ọdịmma ha; ma ike Ya na ọnụma Ya dị megide ndị niile na-ahapụ Ya. Ya mere, anyị buru ọnụ, rịọsiekwa Chineke anyị arịrịọ banyere ihe a: O wee gee anyị ntị.’”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> “Onye-amụma ahụ na ndị nna ndị a eleghị ndị obodo ahụ anya dị ka ndị na-efe ezi Chineke, ma ọ bụ ezie na ndị a na-ekwu na ha bụ ndị enyi ma chọọ inyere ha aka, ha amaghi anwa ijikọta onwe ha na ha n’ihe ọbụla metụtara ofufe Ya. Mgbe ha na-arịgo Jerusalem iwulite ụlọ nsọ Chineke na iweghachi ofufe Ya, ha agaghị arịọ eze ka o nyere ha aka n’ụzọ ha ga-esi jee, kama site n’ibu ọnụ na n’ekpere ka ha rịọrọ Onyenwe anyị maka enyemaka. Ha kwenyere na Chineke ga-echebe ma mee ka ndị ohu Ya nwee ọganihu n’ịgbalị ha na-agbalị ijere Ya ozi. Onye Okike nke ihe niile adịghị mkpa enyemaka nke ndị iro Ya iji guzobe ofufe Ya. Ọ dịghị arịọ àjà nke ajọ omume, ọ dịghịkwa anabata onyinye ndị sitere n’aka ndị nwere chi ọzọ n’ihu Onyenwe anyị.”

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Anyị na-anụkarị okwu a: ‘Unu na-akpa ókè nke ukwuu.’ Dị ka otu ndị mmadụ, anyị ga-eme ụdị àjà ọbụla iji zọpụta mkpụrụobi, ma ọ bụ duru ha gaa n’eziokwu. Ma ijikọ onwe anyị na ha, ịhụ ihe ndị ha hụrụ n’anya n’anya, na inwe enyi na ụwa, anyị agaghị anwa ime ya, n’ihi na mgbe ahụ anyị ga-abụ ndị iro Chineke.” Testimonies, volume 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Nwanyị White kwuru, n’ihe gbasara nkọwa ya banyere nnupụisi nke Kadesh, sị: “Onye Okike nke ihe niile adịghị mkpa enyemaka nke ndị iro Ya iji guzosie ike ife ofufe Ya. Ọ naghị arịọ aja nke ajọ omume, ọ dịghịkwa anabata onyinye nke ndị nwere chi ọzọ n’ihu Onyenwe anyị.” N’afọ 1863, mmegharị nke Adventizim Millerite nke Laodisia ghọrọ ụka ma mee njikọ aka na ike ahụ nke ga-amanye ofufe ụbọchị Sọnde n’elu mba ahụ, ma emesia n’elu ụwa dum.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

N’isiokwu sochirinụ, anyị ga-aga n’ihu n’ịtụle ahịrị amụma ndị na-eduga na 1863, nke bụ nkume isi nke oge amụma ahụ sitere na 1844 ruo 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Ihe nke dịworo adị, ọ bụkwa ya ga-adị; ma ihe a na-eme, ọ bụkwa ya ka a ga-eme: ọ dịghịkwa ihe ọhụrụ ọbụla n’okpuru anyanwụ. Ọ̀ dị ihe ọbụla a pụrụ ikwu sị, Lee, nke a bụ ihe ọhụrụ? o dịwo adị kemgbe oge ochie, nke dị tupu anyị. Amaara m na, ihe ọbụla Chineke na-eme, ọ ga-adịru mgbe ebighị ebi: ọ dịghị ihe a pụrụ ịtinye na ya, ọ dịghịkwa ihe a pụrụ isi na ya wepụ: Chineke na-eme ya, ka mmadụ wee tụọ egwu n’ihu ya. Ihe dịworo adị dị ugbu a; ma ihe ga-adị adịwo kwa adị; Chineke na-achọpụtakwa ihe gara aga. Eklisiastis 1:9, 10; 3:14, 15.

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