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

Akwụkwọ Joel na Ụka Seventh-day Adventist nke Laodisia — Nke Iri na Anọ

Number Fourteen

Nọmba Iri na Anọ

Author

Jeff Pippenger

Published

December 20, 2025

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

Akụkọ banyere “ọrụ ebube nke Chineke” ka a na-anọchikwa anya ya site n’ajụjụ amụma ahụ nke “ruo ole mgbe.” Akụkọ ihe mere eme nke e ji ihe nnọchianya abụọ ahụ, na ọtụtụ ihe nnọchianya ndị ọzọ, kọwaa, na-anọchite anya oge nke ịkà akara nke puku mmadụ otu narị na iri anọ na anọ. N’oge ahụ, e nwere esemokwu banyere ozi eziokwu nke mmiri ozuzo ikpeazụ na ọtụtụ ozi ụgha ndị ọzọ gbasara ya. E nwere naanị otu ozi nke mmiri ozuzo ikpeazụ nke bụ eziokwu n’ezi ya. A na-etinye usoro akụkọ ihe mere eme dị nsọ ahụ ebe Chineke na-arụ ọrụ ebube Ya n’ime gburugburu akwụkwọ Joel ebe a na-egbutu “mmanya ọhụrụ” n’aka otu òtù ebe a na-awụsa ya n’elu òtù nke ọzọ.

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

E nwere ọdịiche ole na ole n’akwụkwọ Joel nke kwesiri ka a rịba ama. Mgbọrọgwụ nke okwu ahụ bụ “ilu” pụtara “itinye n’akụkụ,” ma n’ime ọdịdị ya ọ na-agụnye ọdịiche dị n’etiti ụdị abụọ. Anyị emetụla ụfọdụ n’ime “odịiche” ndị ahụ dị n’akwụkwọ Joel na mbụ, na-egosi na a na-eme ka okpueze mpako nke ndị mmanya na-egbu egbu na-achị Jerusalem yi nwee ọdịiche megide ndị na-eyi okpueze ebube. Anyị akabeghị ekekọrịta otú ihe nnọchianya nke ọṅụ si bụrụ ihe megidere, ma bụrụkwa ihe kwekọrọ na ihere; ma ọ dị otu a, anyị nwekwara ebumnuche igosi ya. Isiokwu nke alfa na omega dịkwa n’akwụkwọ Joel, e jikwara okwuchukwu abụọ Pita n’akwụkwọ Ọrụ Ndịozi kwado ụkpụrụ ahụ nke ihe mbụ na-akọwa ihe ikpeazụ.

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

Isi nke abụọ nke Ọrụ Ndịozi mere n’ụbọchị Pentikọst n’elekere itoolu nke ụtụtụ (oge nke atọ), ma isi nke atọ bụ oge nke itoolu (elekere atọ nke ehihie), oge a na-achụ àjà mgbede. N’Ọrụ Ndịozi 2 ozi Pita na-ekwusa dị n’ụlọ elu nke ebe obibi nkeonwe, ma n’isi nke atọ a na-enye okwuchukwu ya n’ụlọ nsọ. A na-ejikọta ha ọnụ site n’oku a na-akpọ ka mmadụ chegharịa n’ọgbakọ abụọ ahụ. Otu ozi ahụ, ebe abụọ nke ala, na-anọchi anya akara nke ịba ụba n’ime ozi Pentikọst nke ekewara n’etiti ogige na ụlọ nsọ. N’Mkpughe 11 a gwara Jọn ka ọ tụọ ụlọ nsọ, ma hapụ ogige ahụ, n’ihi na e nyere ya ndị mba ọzọ.

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

> E nyere m otu ahịhịa akpọrọ akpọrọ nke yiri mkpara: mmụọ ozi ahụ wee guzoro, na-asị, Bilie, tụọ ụlọ nsọ nke Chineke, na ebe ịchụàjà, na ndị na-efe ofufe n’ime ya. Ma ogige ahụ nke dị n’èzí ụlọ nsọ hapụ ya n’èzí, atụkwala ya; n’ihi na e nyere ya ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ n’okpuru ụkwụ ha ọnwa iri anọ na abụọ. Mkpughe 11:1, 2.

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

Ya mere, ime ka e kwughachi ozizi abụọ ahụ ugboro abụọ na nkewa nke ebe ozizi abụọ ahụ dị, na-akọwapụta ndị na-ege ntị abụọ maka mmiri izugbeazụ n’akwụkwọ Joel. Otu ndị na-ege ntị bụ ndị mba ọzọ nọ n’èzí ụlọ nsọ, nke ọzọ bụ ndị Juu nọ n’ime ụlọ nsọ. N’ikpe nke ndị dị ndụ, a na-ekpe ụlọ Chineke ikpe mbụ, ma site na 9/11 ruo n’iwu Sọnde, a na-ekpe ụlọ nsọ ikpe, ma site n’iwu Sọnde ruo n’imechi oge nnwale nke mmadụ, a na-ekpe ndị mba ọzọ ikpe. Ikpe ahụ na-eme n’oge mmiri izugbeazụ nke Pita kọwara dịka ihe e gosipụtara n’akwụkwọ Joel. Ihe ogige ụlọ nsọ ahụ (ndị mba ọzọ) na ụlọ nsọ ahụ n’onwe ya (ụka Chineke) nọchiri anya n’ime nkewa ahụ e gosipụtara n’Ọrụ Ndịozi isi nke abụọ na nke atọ, bụkwa otu ọdịiche ahụ dị n’akwụkwọ Joel banyere mmiri mbụ na mmiri izugbeazụ. Mmiri mbụ bịarutere na 9/11, a na-awụkwasịkwa ya mgbe a na-ekpe ụlọ nsọ Chineke ikpe. Mgbe usoro ahụ gwụchara, a na-awụkwasị mmiri izugbeazụ ahụ n’ahụ ndị mba ọzọ nọ n’ogige ụlọ nsọ ahụ.

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

> Ṅụrịanụ ọṅụ, ya mere, unu ụmụ nke Zaịọn, ṅụrịakwa ọṅụ n’ime Onyenwe anyị Chineke unu; n’ihi na O nyewo unu mmiri-ozuzo mbụ n’ogo kwesịrị ekwesị, Ọ ga-emekwa ka mmiri-ozuzo zooro unu, ya bụ, mmiri-ozuzo mbụ na mmiri-ozuzo ikpeazụ, n’ọnwa mbụ. Joel 2:23.

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

Ọ bụghị ebumnobi m ugbu a ịkọwapụta ọdịiche amụma dị n’etiti ọṅụ na ịbụ onye ihere na-eme, ma amaokwu a na-eme ka ndị nke Chineke mara ka ha “ṅụrịa ọṅụ” n’ihi ozi nke mmiri ozuzo ikpeazụ. Ozi nke mmiri ozuzo ikpeazụ na-amịpụta ọṅụ amụma n’etiti ndị nke Chineke. N’ihi ya, isiokwu nke mmiri ozuzo mbụ maọbụ nke mbido, nke mmiri ozuzo ikpeazụ na-esote, bụ ihe atụ nke nkume ịsụ ngọngọ ahụ nke e wepụrụ n’akụkụ ma juo ya anya. Ihe nnọchianya nke nkume nkuku ahụ, nke n’ikpeazụ ghọrọ nkume isi, bụ ihe ịtụnanya n’anya ma Chineke ma ndị nke Ya.

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

Nkume ahụ dị ịtụnanya na-anọchi anya Alfa na Omega nke amụma. A na-amata ụkpụrụ nke Alfa na Omega n’ihe banyere itinye amụma n’ọrụ site n’aha Alfa na Omega ugboro ugboro n’Okwu Ya, ma Ọ bụ Okwu ahụ. N’ihi nke a, ihe e kpugheere banyere ụkpụrụ a ka e kpugheere anyị na ụmụ anyị ruo mgbe ebighị ebi. Afọ 1863 bụ nkume isi nke amụma Bible, ọ bụkwa nkume isi nke oge nke mmụọ-ozi nke atọ site n’afọ 1844 ruo n’afọ 1863. Afọ 1844 bụ nkume ntọala, 1863 bụ nkume isi nke oge amụma ahụ. Afọ 1844 ruo 1863 bụ oge amụma e guzosiri ike, dịka e si guzobe nke afọ 538 ruo 1798. Eziokwu ahụ na mmadụ amaghị ihe Chineke guzobere adịghị eme ka ihe ahụ ghara ịbụ nke e guzobere!

We ended the previous article with the following passage.

Anyi kwụsịrị edemede gara aga na amaokwu a na-esonụ.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “E gosiri m na mmekọrịta ya na ndị Chineke yiri, n’akụkụ ụfọdụ, nke Mosis nwere n’ebe Izrel nọ. E nwere ndị ntamu megide Mosis, mgbe ha nọ n’ọnọdụ siri ike, ma e nwekwara ndị ntamu megide ya.” Testimonies, volume 3, 85.

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

N’afọ 1863, James White nọchiri anya “n’ụfọdụ akụkụ” “Moses nye Israel.”

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

A kọrọ oge sitere n’afọ 1844 ruo 1863 n’ụdị nke oge site na mgbapụta n’Osimiri Uhie ruo Kadesh mbụ. Kadesh mbụ bụ alfa, Kadesh nke abụọ bụ omega—na-enye oge afọ iri anọ abụọ nke na-eduga na Kadesh, ma ha abụọ kwụsịrị n’inupụ isi.

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

Mmụọ Amụma na-eme ka ịgafe Oké Osimiri Uhie kwekọọ na nnukwu ndakpọ olileanya nke afọ 1844. Akwụkwọ Nsọ na-eme ka ịgafe Oké Osimiri Uhie kwekọọ na obe, ma Nwanyị White na-akwado na ndakpọ olileanya nke ndị na-eso ụzọ ahụ n’oge obe ahụ nọ na-anọchi anya nnukwu ndakpọ olileanya nke afọ 1844. Ọ bụ uche Onyenwe anyị ịga kpọmkwem n’Ala Nkwa ahụ, ma akara ala nke ọnụ ụzọ mbata n’Ala Nkwa ahụ bụ Jeriko, nke bụ ebe n’izu nke abụọ a nke Disemba, 2025, ka ndị ọkà mmụta ihe ochie kpọpụtara Jeriko oge ochie n’ala—naanị ka ha wee chọpụta, n’oke nkụda mmụọ ha, na mgbidi dara ada ndị ha hụrụ n’ebe ahụ niile dara n’èzí, ọ bụghị n’ime dịka ha na-adakarị mgbe niile n’oge nnọchibido. N’oge nnọchibido oge ochie, a na-akụda mgbidi ma na-akwatu ha ka ha daa banye n’ime. Ma ọ bụghị otu a ka o siri bụrụ na Jeriko.

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

> Ya mere, ndị mmadụ tiri mkpu mgbe ndị nchụàjà fụrụ opì; o wee ruo, mgbe ndị mmadụ nụrụ ụda opì ahụ, na ndị mmadụ jiri oké mkpu tiri mkpu, na mgbidi ahụ dara kpamkpam, nke mere na ndị mmadụ rigoro n’obodo ahụ, onye ọ bụla n’ihu ya kpọmkwem, ha weghaara obodo ahụ. Joshua 6:20.

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

Ndị ọkà mmụta ihe ochie chọpụtakwara ite ndị nwere nri, nke na-egosi na mgbe mgbidi ndị ahụ dara, ọ bụghị nnọchibido ogologo oge na-agbatị agbatị ka e mere. Nke a zara kwa ajụjụ dị n’etiti òtù ndị ọkà mmụta ihe ochie banyere ihe kpatara akụkọ Akwụkwọ Nsọ banyere ọdịda Jeriko ji kọwaa na ha gara “elu” banye na Jeriko site n’ugwu nta ma ọ bụ ụzọ mgbago, nke ha matara ugbu a na e kere mgbe mgbidi ndị ahụ dara n’èzí.

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

Ihe mgbochi mbụ nke kpọsara mbata n’Ala Nkwa ahụ bụ Jeriko, obodo nwere mmetụta na akụnụba. Jeriko bụ 1863, ma Jeriko bụ isiokwu nke amụma Akwụkwọ Nsọ, ọ bụghị naanị dịka ihe atụ nke oge iwu Sọnde, kama kwa n’ihe metụtara ọdịda ya na ibili ya. Jeriko nwekwara ọbụbụ ọnụ amụma pụrụ iche nke e kwupụtara megide ya. Joshua kwupụtara ọbụbụ ọnụ megide nwoke ahụ nke ga-ewughachi Jeriko, ma site n’ime nke a kọwaa na nwoke ahụ nke ga-ewughachi Jeriko ga-atụfu nwa ya nke ọdụdụ na nwa ya nke okenye n’ọrụ iwughachi obodo ahụ a bụrụ ọnụ. A ga-atụfu otu nwa n’oge a na-atọ ntọala, a ga-atụfu nke ọzọkwa n’oge a na-ewulite ọnụ ụzọ ámá ya. Amụma ahụ mezuru, ma akụkọ banyere mmezu ya ka edere n’Akwụkwọ Nsọ, na-eme ka Jeriko bụrụ akara Akwụkwọ Nsọ e guzobere.

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

N’ime mbibi ya n’akụkọ ihe mere eme, na n’ọbụbụ-amụma e buru ya, nke mmezu ya n’akụkọ ihe mere eme sochiri, anyị na-ahụ ndị àmà atọ na-ekwu banyere Jeriko n’afọ 1863. A ga-etinye àmà atọ ndị ahụ niile n’ọrụ n’afọ 1863. Ndị àmà atọ ahụ na-eguzo ọnụ, dịka Mosis atọ si guzo n’amụma na njedebe nke oge afọ iri anọ nke ọ bụla n’ime ha. Otu n’ime oge afọ iri anọ ndị ahụ doro anya na ọ dabara n’akụkọ ihe mere eme nke ndị Millerite, na-eguzobe na nnọchiteanya atọ niile nke Mosis n’ọgwụgwụ nke oge afọ iri anọ nke ọ bụla na-adaba n’akụkọ ihe mere eme nke 1863—akụkọ ihe mere eme nke mmụọ ozi nke atọ.

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

Abụọ n’ime ihe àmà atọ ahụ nke afọ iri anọ Moses kwụsịrị na Kedesh; njedebe nke atọ nke afọ iri anọ ahụ bụ Osimiri Jọdan, ma njedebe nke nke abụọ bụ Oké Osimiri Uhie. Njedebe nke afọ iri anọ mbụ bụ ịgbapụ Moses n’Ijipt. Ha atọ niile na-akọwa mgbapụ site n’Ijipt n’ime mmezu amụma Abraham nke afọ narị anọ na iri atọ nke ịbụ n’ọgbọ n’Ijipt.

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

Oge iri anọ atọ nke Moses, nke njedebe ha (okpu-nkume) na-anọchi anya ụdị nzọpụta site n’Ijipt, bụ mmezu nke amụma Abraham banyere ndọrọ n’agha n’Ijipt na mgbapụta pụta n’ohu ndị Ijipt. Dị ka onye mgbapụta e buru amụma ya nke nkwa ọgbụgba ndụ Abraham, Moses n’onwe ya malitere site n’ịzọpụta n’ime mmiri, dịka aha ya pụtara. Mgbe nke ahụ gasịrị, Moses duru ndị Chineke site n’ime mmiri nke Osimiri Uhie, ma sitekwa n’ebe ahụ ruo n’akụkụ mgbapụta ahụ, nke Osimiri Jọdan na-anọchi anya ya. Alfa nke ndụ Moses bụ nzọpụta site n’ime mmiri Naịl, omega ya bụkwa nzọpụta nke mmiri Osimiri Jọdan nọchiri anya ya. Alfa nke ndụ Moses, nke ahụmahụ nke aha ya na nke nne na nna ya kọwara, bụ na nne na nna ya, ebe ha bụ ndị nne na nna na-asọpụrụ Chineke, maara na a mara nwa ahụ ikpe ọnwụ, dịka a gaara eme ya afọ iri anọ ka e mesịrị mgbe o gburu onye Ijipt ahụ. Dị ka ndị nne na nna na-asọpụrụ Chineke bụ ndị maara na nwa ha nwoke kwesịrị ịzọpụta n’aka ikpe ọnwụ, ha kwadebere maka ya otu ụgbọ, nke sitere n’ụwa ndị Hibru gafee ruo n’ụwa ndị Ijipt, dịka Moses hapụrụ n’ọgwụgwụ afọ iri anọ ụwa ndị Ijipt gaa n’ụwa ndị Hibru.

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

Mozis kwughachiri akụkọ Noa n’ịzọpụta ya site na mmiri. Okwu mbụ e kwuru banyere Mozis dịka “onye mgbapụta” nke amụma ọgbụgba-ndụ Afraham nke narị afọ anọ na iri atọ bụ ikwughachi akụkọ ahụ ebe Chineke batara n’ọgbụgba-ndụ ya na mmadụ, si otú a jikọta amụma ọgbụgba-ndụ Afraham banyere otu ndị a họpụtara na nkwa ọgbụgba-ndụ ahụ nye mmadụ nile. Nke a na-egosi baptizim n’inyefe nwa ọhụrụ Mozis n’aka ada Fero, n’ihi na e kwetara ọnwụ ahụ site n’omume ndị mụrụ ya, ili ya ka e sere onyinyo ya n’igbe ahụ n’elu mmiri, mbilite n’ọnwụ ya kwa bụ ada Fero.

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

Ndụ Mosis na-amalite site n’ịkọwapụta n’oyiyi baptizim nke ụgbọ Noa. Nke a pụtara, ya mere, na site ná mmalite a na-ejikọta ọnụọgụ “8” na Mosis, n’ihi na mgbọrọgwụ mmekọrịta ọgbụgba ndụ ya malitere site n’ọnụọgụ “8” nke sitere n’ọgbụgba ndụ Noa, ọrụ ya kwa bụ iguzobe emume ibi úgwù n’ụbọchị nke “asatọ.” A nwara ya mgbe ahụ, ọ dara n’ihe metụtara otu emume ahụ n’onwe ya. Ndụ Mosis na-amalite site n’otu baptizim, ma afọ iri anọ ka e mesịrị e nwere ọnwụ (nke onye Ijipt) nke na-akara ebe Mosis onye Ijipt nwụrụ ma bụrụ naanị nwa Ebreham. Mmalite na njedebe nke afọ iri anọ mbụ nke Mosis bụ baptizim ka a na-anọchi anya ya. Nke mbụ gosiri mgbanwe site n’ịbụ onye Hibru gaa n’ịbụ onye Ijipt, nke ikpeazụ kwa gosiri mgbanwe site n’ịbụ onye Ijipt gaa n’ịbụ onye Hibru. Afọ iri anọ ọzọ ka e mesịrị, Mosis duru ndị nke Chineke gafee baptizim nke Oké Osimiri Uhie, n’ụzọ ya na-aga baptizim ahụ dị na Jọdan, nke ọ na-eruteghị.

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

Ndị nke Chineke n’okpuru nduzi Joshua banyere n’Ala Nkwa ahụ n’enweghị Moses, n’ihi na ọ nwụrụ kpọmkwem tupu e ruo na baptizim nke Osimiri Jordan. Moses kwuru, Pita kwa kwughachiri ya, na Onyenwe anyị Chineke gị ga-ebuli onye-amụma dịka Moses. Onye-amụma ahụ nke Moses bụ ihe nnọchianya ya bụ Kraịst, ma O bidoro ọrụ Ya kpọmkwem ebe Moses kwụsịrị. O bidoro ọrụ Ya n’oge baptizim Ya, baptizim ahụkwa bụ kpọmkwem ebe Joshua mere ka Izrel oge ochie bata n’ime mmiri mgbe ha na-agafe Jordan banye n’Ala Nkwa ahụ. Oziọma ndị ahụ na-agwa anyị na Jọn nọ na-eme baptizim na Bethabara, nke bụ ebe a na-agafe, ma pụtara ebe ụgbọ mmiri na-ebufe ndị mmadụ gafee.

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

Oké Osimiri bụ akara nke nnupụisi Ijipt, na-eme ka àmà amụma Mozis dị n’ahịrị a pụta dịka eziokwu. Site n’Osimiri Naịl ruo n’Oké Osimiri Uhie (nke a na-akpọkwa mgbe ụfọdụ osimiri), ma site n’ebe ahụ ruo Jọdan. Mozis, nke pụtara “a zọpụtara ya n’ime mmiri,” na-amalite ma na-emecha àmà ya n’mmiri nke nzọpụta, ma nke ọ bụla n’ime mmiri ndị ahụ na-egosipụta klaasị abụọ nke ndị na-efe ofufe.

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

Afọ iri anọ mbụ nke Mosis nọchiri ozi mmụọ ozi mbụ, afọ iri anọ nke abụọ bụ nke mmụọ ozi nke abụọ, nke atọkwa bụrụ nke mmụọ ozi nke atọ. Ndị mmụọ ozi atọ ahụ nwere njirimara amụma pụrụ iche nke ha, dịka na ozi atọ ahụ niile ka e ji nọchite anya n’ime ozi mbụ ahụ. Anyị egosila ihe omume a n’ihu ọha ruo ọtụtụ afọ n’ihe metụtara isiakwụkwọ atọ mbụ nke akwụkwọ Daniel.

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

Daniel tụrụ egwu Chineke n’isi nke mbụ ma jụ iri nri ndị Babilọn, Chineke wee mee ka a kpọọ ya otuto n’ule nke abụọ nke nri na nke anya sochirinụ, nke dugara n’ikpe na ule nke atọ nke Nebukadneza n’onwe ya mere. Daniel isi nke mbụ bụ mmụọ-ozi mbụ nke Mkpughe iri na anọ nke na-ekwupụta, “Tụọnụ egwu Chineke,” “nyenụ ya otuto,” dịka Daniel mere n’ule nke abụọ nke nri na nke anya, n’ihi na “awa ikpe” Nebukadneza abịawo.

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

Afọ iri anọ mbụ nke ndụ Mosis bidoro n’ihi na ndị mụrụ ya tụrụ egwu Chineke. Mgbe ada Fero hụrụ igbe ahụ n’ime mmiri, Mosis agafewo ule nke abụọ, nke bụ ule anya. Mgbe ahụ ada Fero kpebiri na a gaghị egbu ya. Ikpe bịakwara n’ọgwụgwụ afọ iri anọ mbụ ahụ; mgbe o gburu onye Ijipt ma nwee ịgbapụ n’Ijipt.

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

N’afọ iri anọ nke abụọ, mmụọ ozi nke abụọ nke Mkpughe iri na anọ, nke na-ekwupụta ọdịda Babilọn, ka e ji ọdịda Ijipt mee ihe nnọchianya ya. N’ime ọdịda ahụ, na njedebe nke afọ iri anọ ahụ, e nwere ngosipụta dị ukwuu nke ike Chineke, dịka e nwekwara na njedebe nke ozi mmụọ ozi nke abụọ n’oge Mkpu Etiti Abalị nke 1844.

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

Afọ iri anọ nke atọ malitere site n’ikwupụta ikpe ọnwụ n’isi ihe fọrọ nke nta ka ọ bụrụ ọgbakọ ahụ dum, ọ kwụsịkwa na ikpe ọnwụ n’ahụ onye ndu ọgbakọ ahụ.

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

Nwanneanyị White na-akọwa na ọrụ anyị bụ ijikọta ozi ndị mmụọ ozi atọ ahụ.

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

> “Onyenwe anyị na-achọ ịta ụwa ahụhụ n’ihi ajọ omume ya. Ọ na-achọ ịta òtù okpukpe dị iche iche ahụhụ n’ihi ịjụ ìhè na eziokwu e nyere ha. Ozi ukwu ahụ, nke jikọtara ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ, ka a ga-enye ụwa. Nke a ga-abụ isiokwu dị arọ nke ọrụ anyị.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

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

Afọ iri anọ mbụ nke Mosis nọchiri anya mmụọ ozi mbụ nke Mkpughe iri na anọ; oge nke abụọ ya nke afọ iri anọ bụ mmụọ ozi nke abụọ; oge nke atọ nke afọ iri anọ bụkwa mmụọ ozi nke atọ. “Ozi ukwu” anyị bụ ijikọkọta “ozi ndị mmụọ ozi mbụ, nke abụọ, na nke atọ,” nke na-etinye akara atọ nile nke Mosis n’afọ 1863, ya mere Mosis atọ dịkwa n’oge iwu Sunday.

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

1844 ruo 1863 gụnyere ndị àmà abụọ nke oge afọ iri anọ abụọ ahụ nke dugara na Kadesh. Mmụọ nsọ na-akọwapụta na nke atọ apụghị ịdị ma ọ bụrụ na nke mbụ na nke abụọ adịghị; ya mere, afọ iri anọ mbụ nke ndụ Mosis aghaghịkwa ịnọchi anya 1844 ruo 1863. Mosis na-egbu onye Ijipt ahụ n’afọ 1863, tinyere mgbe Mosis ji mkpara ikike ya tụọ Nkume ahụ, nakwa kwa mgbe Mosis rịọrọ ịhụ ebube Chineke n’akụkọ nnupụisi nwa ehi ọlaedo ahụ. E nwere Mosis atọ n’afọ 1863 na iwu ụbọchị Sọnde, ha niile dịkwa afọ iri anọ.

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

Oge atọ nke Mosis nke ọ bụla n’ime ha nwere ntọhapụ site n’ime mmiri; Mosis n’ime nkata kwekọrọ na Mosis n’ofe Oké Osimiri Uhie, nke kwekọrọkwa na Mosis ugboro abụọ n’Osimiri Jọdan: Naịl, Oké Osimiri Uhie, na ugboro abụọ n’Jọdan. A na-anọchi anya mmiri nke ntọhapụ n’ime nke ọ bụla n’ime oge atọ ahụ, n’ihi na ha niile kwekọrọ na oge a na-awụsa mmiri nke ntọhapụ n’oge mmiri ozuzo ikpeazụ.

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

Ná ngwụcha nke oge nke atọ nke afọ iri anọ, Mozis jiri mkpanaka ya kụọ Nkume ahụ. Ná ngwụcha nke afọ iri anọ nke abụọ, mkpanaka ya kewara Oké Osimiri Uhie. Ná ngwụcha nke afọ iri anọ mbụ, ọ jụrụ mkpanaka nke ọchịchị Ijipt, họrọ iso ndị ya taa ahụhụ.

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

Ná ngwụsị nke oge mbụ, otu onye Ijipt nwụrụ, ma ná ngwụsị nke oge nke abụọ, ndị agha, ụmụamụma mbụ na ndị ndu Ijipt nwụrụ. Ná ngwụsị nke oge nke atọ, mba Izrel, Eron na Mozis niile anwụọla. Ndị a bụ akụkọ ihe mere eme atọ yiri ibe ha nke “ahịrị n’elu ahịrị” nke ọ bụla na-anọchi anya 1844 ruo 1863—akụkọ ihe mere eme nke mmụọ ozi nke atọ, nke n’aka nke ya na-anọchi anya 9/11 ruo iwu ụbọchị Sọnde, na oge Pentikọst mgbe a na-awụsa mmiri nke nnapụta.

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

Mosis nọ na nnupụisi abụọ ahụ dị na Kedesh, nnupụisi ndị Kedesh ahụkwa bụcha nkume-mkpuchi n’oge nke ọ bụla ha dị iche iche. Ha abụọ na-anọchi anya 1863, nke bụkwa nkume-mkpuchi nke oge nke mmụọ ozi nke atọ, malite n’alpha n’afọ 1844 ruo na nkume-mkpuchi nke afọ 1863. Mgbe a na-atụle ìhè ebube ahụ nke nkume nke na-amalite dịka ntọala ma mechaa bụrụ nkume-mkpuchi, a na-amata na n’amụma nkume-mkpuchi na-adị ukwuu mgbe niile. Mmadụ ole na ole nke mmiri ozuzo na mmalite nke oge Pentikọst, nke na-eduga n’ịwụsa ya n’uju n’elu nkume-mkpuchi n’ụbọchị Pentikọst, na-egosi eziokwu a.

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

Na 9/11, ifesa ahụ bidoro, ọ na-agwụkwa n’ịwụsa zuru ezu n’iwu ụbọchị Sọnde. Eziokwu a na-akọwapụta mmehie Mozis na Kadesh nke abụọ na nke omega dị ka mmehie ka ukwuu karịa nnupụisi ahụ n’ime nnupụisi Kadesh mbụ nke alpha. Nnupụisi alpha ahụ butere ọnwụ nke otu mba dum, ma nnupụisi omega butere ọnwụ nke otu nwoke (Mozis), ma mmehie nke otu nwoke ahụ ka ukwuu karịa mmehie mkpokọta nke mba ahụ dum. Mmadụ nke na-emehie ga-anwụ, ma n’ogo ahụ enweghị ọdịiche dị n’etiti mmehie Mozis na nke Izrel ọ bụla ọzọ; ma n’amụma, iti Kraịst ugboro nke abụọ nke Mozis mere ka ukwuu, n’ihi na ọ bụ nkume-isi nke oge ahụ nke afọ iri anọ.

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

Nnupu isi nke Mosis mere na Kedesh omega nke abụọ bụ mmehie ka ukwuu karịa nnupu isi ụmụ Izrel mere n’ịjụ ozi Joshua na Caleb. N’ụzọ amụma, Mosis guzoro na 1863, ebe ọ nwụrụ n’ọzara n’ihi nnupu isi ya. Mosis guzokwa na 1863, ebe ndị bụbu ndị nkwekọrịta ahụ nwụrụ n’ọzara n’ihi nnupu isi ha, ma Mosis esonyeghị na nnupu isi ahụ. 1863 kwekọrọ na iwu Sọnde, dịka nnupu isi Eron banyere nwa ehi ọlaedo si kwekọọkwa. N’akụkọ ihe mere eme ahụ, nke kwekọrọ na Kedesh, 1863, na iwu Sọnde, Mosis na-ekpe ekpere ịhụ ebube Chineke.

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

Kadesh na-anọchi anya 1863, Mosis nọkwa na Kadesh abụọ ahụ; ya mere, n’elu ndị àmà Akwụkwọ Nsọ abụọ, bụ́ ndị ha abụọ bụ nkume isi, anyị na-eguzobe na oge nke atọ nke afọ iri anọ ahụ, nke na-adịghị agwụ na Kadesh, na-anọchikwa anya 1863. N’ebe ahụ, “Mosis a na-edoghị nsọ” na-akpọgide Kraịst n’obe ọzọ, dịka ọ na-ajụ Nkume ahụ. N’afọ 1863, na n’inye Iwu ahụ na Saịnai, “Mosis e doro nsọ” na-achọ agwa Chineke. N’afọ 1863, Mosis na-anọchi anya amaghị nwa agbọghọ nwere amamihe, nakwa nwa agbọghọ nzuzu.

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

> “Onye Farisii na onye ọnaụtụ na-anọchi anya ìgwè mmadụ ukwu abụọ ndị e kewara ndị na-abịa ife Chineke n’ime ha. A hụrụ ndị nnọchi anya mbụ abụọ ha n’ime ụmụaka mbụ abụọ a mụrụ n’ụwa.” Christ’s Object Lessons, 152.

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

Na Kadesh na n’afọ 1863, Moses na-anọchi anya “òtù ukwu abụọ ahụ nke ndị” “na-efe Chineke kewara n’ime ha”. Moses bụ ihe atụ nke narị puku na iri anọ na anọ, dịka Peter kwa dị.

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

> “N’ihi otu ọ bụla n’ime klaasị ndị Fereesi na onye ọnaụtụ nọchiri anya ya, e nwere ihe mmụta dị n’akụkọ ndụ nke onyeozi Pita. N’oge mbụ nke ịbụ onye na-eso ụzọ ya, Pita chere onwe ya na ọ siri ike. Dị ka onye Fereesi ahụ, n’otú o si ele onwe ya anya, ọ bụ ‘ọ bụghị dịka mmadụ ndị ọzọ dị.’ Mgbe Kraịst, n’abalị tupu a rara Ya nye, gwara ndị na-eso ụzọ Ya n’ihu, sị, ‘Unu niile ga-asụ ngọngọ n’ihi M n’abalị a,’ Pita jiri obi ike kwupụta, sị, ‘Ọ bụ ezie na mmadụ niile ga-asụ ngọngọ, ma ọ bụghị m.’ Mak 14:27, 29. Pita amaghị ihe ize ndụ nke ya onwe ya. Ịtụkwasị onwe ya obi duhiere ya. O chere na ya pụrụ iguzogide ọnwụnwa; ma n’ime awa ole na ole dị mkpirikpi ule ahụ bịara, ya na ịbụ ọnụ na iyi ọnụ ọ jụrụ Onyenwe ya.” Christ’s Object Lessons, 152.

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

N’iwu ụbọchị Sọnde, nke bụ 1863, Pita na-anọchi anya òtù mmadụ abụọ. Ndị na-anata akara nke anụ ọhịa ahụ, ma ọ bụ ndị na-anata akara-ikpe nke Chineke. Mgbe Jizọs gbanwere aha Saịmọn ka ọ bụrụ Pita, ọ nọchiri anya otu narị puku iri anọ na anọ. A na-anọchikwa nghọta ahụ anya site n’ịmụba uru aha Pita site n’iji ọnụọgụ sitere n’ọnọdụ mkpụrụedemede ya n’alfabet Bekee. Ọ bụrụ na anyị etinye otu usoro ahụ n’ọrụ n’elu 1863, anyị na-enweta 144.

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

Abụọ n’ime akara atọ nke Mozis nke na-adakọ na 1863 na-eguzobe na oge nke atọ aghaghịkwa idakọ. Ahịrị abụọ nke Kadesh na-akọwapụta akụkọ ụmụ agbọghọ amamihe na ụmụ agbọghọ nzuzu, ma oge nke atọ na-akọwapụta mgbalị iji ọrụ mmadụ rụzuo ọrụ nke Chineke. Ịtụkwasị ike n’ike mmadụ obi, dịka Mozis mere n’ihe metụtara onye Ijipt ahụ, na-anọchi anya ịtụkwasị obi n’ọchịchị mmadụ karịa ọchịchị e nyere iwu.

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

Nwannaanyị White na-ekwu na “mmekọrịta di ya nwere n’ihe banyere ndị nke Chineke yiri nke Mosis nwere n’ebe Izrel nọ, n’ụfọdụ akụkụ.” N’afọ 1863, e ji James White nọchie anya Mosis. N’afọ 1863, James White na-egbu onye Ijipt, na-eti Kraịst ugboro nke abụọ, ma na-ekpe ekpere n’ihi ndị nnupu-isi jụrụ ozi “izuike” nke Joshua na Caleb kpọpụtara. Mosis bụ ma nwa agbọghọ-amaghị-ama mgbe o tiri Nkume ahụ ugboro nke abụọ, ma bụrụkwa nwa agbọghọ-maara-ama n’ihi na o rịọrọ arịrịọ n’ihi ndị nnupu-isi nke Izrel.

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

Anyị ga-eji amaokwu ahụ dị na Ọnụ Ọgụgụ iri na anọ mechie edemede a, ebe Mozis nọ na 1863, mgbe e nyere ya ọhụụ nke ebube Chineke n’akụkọ ihe mere eme yiri ya nke nnupụisi nwa ehi ọlaedo na-anọchi anya ya.

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

N’akụkụ Akwụkwọ Nsọ a, Onye-nwe-ajụ, “ruo ole mgbe” ka Ọ ga-anọgide na-emeso ndị nnupụisi nke Izrel, nke bụkwa otu ajụjụ ahụ Aịsaịa jụrụ Onye-nwe n’isi nke isii. Rịba ama na akwụkwọ Ọnụ Ọgụgụ na-edobe akụkọ a n’oge a na-eme ka ụwa chaa ìhè site n’ebube Chineke, dịka ndị mmụọ ozi kpọkwara akara ya n’amaokwu nke atọ nke Aịsaịa isii. 9/11 bụ nkume ntọala nke akụkọ ihe mere eme sitere n’afọ 1844 ruo 1863, iwu ụbọchị Sọnde bụkwa nkume mmechi ya. Ndabere nke ihe a na Ọnụ Ọgụgụ abụghị ihe ọzọ ma e wezụga ihe atụ nke abụ ma ọ bụ ilu banyere ubi vaịn, ebe a na-agafe Izrel oge ochie, dịka Onye-nwe na-abanye n’ọgbụgba ndụ ya na Joshua.

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

> Nzuko ahụ nile weliri olu ha elu, tie mkpu; ndị ahụ wee bee ákwá n’abalị ahụ. Ụmụ Izrel niile wee tamuru ntamu megide Mosis na megide Erọn: nzuko ahụ nile wee sị ha, Ọ ga-adị mma ma a sị na anyị nwụrụ n’ala Ijipt! ma ọ bụ, Ọ ga-adị mma ma a sị na anyị nwụrụ n’ọzara a! Gịnịkwa mere Jehova ji kpọbatara anyị n’ala a, ka anyị daa site n mma agha, ka ndị nwunye anyị na ụmụ anyị bụrụ ihe a ga-apụnara? ọ̀ gaghị aka mma ka anyị laghachi Ijipt? Ha wee gwa ibe ha, Ka anyị họpụta onye-isi, ka anyị laghachikwa Ijipt.

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

> Mgbe ahụ, Mozis na Erọn dara kpọọ ihu n’ala n’ihu nzukọ ahụ dum nke ọgbakọ ụmụ Izrel. Jọshụa nwa Nọn, na Keleb nwa Jefune, ndị so n’ime ndị nyochara ala ahụ, dọwara uwe ha. Ha gwakwara ọgbakọ ụmụ Izrel ahụ dum okwu, sị,

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

> Ala ahụ, nke anyị gara gafee inyocha ya, bụ ala dị ezigbo mma nke ukwuu. Ọ bụrụ na Onyenwe anyị nwere obi ụtọ n’ebe anyị nọ, mgbe ahụ ọ ga-eduba anyị banye n’ala a, nye kwa anyị ya; ala nke mmiri ara ehi na mmanụ aṅụ na-asọpụta n’ime ya. Naanị, enupụla isi megide Onyenwe anyị, unu atụkwala egwu ndị bi n’ala ahụ; n’ihi na ha bụ nri anyị: nchebe ha esiwo n’ebe ha nọ pụọ, Onyenwe anyị nọkwa n’akụkụ anyị: unu atụla ha egwu.

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

> Ma ọgbakọ ahụ dum sịrị ka e jiri nkume tụọ ha nkume. Ma ebube nke Onyenwe anyị pụtara n’ụlọikwuu nzukọ ahụ n’ihu ụmụ Izrel niile. Onyenwe anyị wee sị Mozis, Olee ogologo oge ka ndị a ga-anọ na-akpasu m iwe? olee kwa ogologo oge ka ọ ga-adị tupu ha ekwere m, n’agbanyeghị ihe ịrịba ama niile m gosiri n’etiti ha?

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

> Aga m eti ha ọrịa otiti, mee ka ha ghara inwe ihe nketa, ma aga m eme gị ka ị bụrụ mba ka ukwuu na nke dị ike karịa ha.

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

> Mozis wee sị Onyenwe anyị, Mgbe ahụ ndị Ijipt ga-anụ ya, (n’ihi na i ji ike gị wepụta ndị a n’etiti ha;) ha ga-agwakwa ndị bi n’ala a ya: n’ihi na ha anụwo na gị, Onyenwe anyị, nọ n’etiti ndị a, na a na-ahụ gị, Onyenwe anyị, ihu na ihu, nakwa na igwe ojii gị guzo n’elu ha, nakwa na ị na-aga n’ihu ha, n’ehihie n’ime ogidi igwe ojii, na n’abalị n’ime ogidi ọkụ. Ugbu a ọ bụrụ na ị ga-egbu ndị a niile dịka otu nwoke, mgbe ahụ mba ndị anụwo akụkọ banyere gị ga-ekwu, sị, N’ihi na Onyenwe anyị enweghị ike ibubata ndị a n’ala ahụ nke o ṅụrụ ha iyi, ya mere o gburu ha n’ọzara.

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

> Ma ugbu a, arịọ m gị, ka ike nke Onyenwe m bụrụ nnukwu, dị ka i kwuru, na-asị, Onyenwe anyị na-adị ogologo ndidi, ma juputara n’ebere dị ukwuu, na-agbaghara ajọ omume na njehie, ma ọ gaghị ekwe n’ụzọ ọ bụla ka onye ikpe mara ghara inweta ntaramahụhụ; na-eleta ajọ omume nke ndị nna n’ahụ ụmụ ha ruo n’ọgbọ nke atọ na nke anọ. Biko, arịọ m gị, gbaghara ajọ omume nke ndị a dịka ịdị ukwuu nke ebere gị si dị, dịka i si gbaghara ndị a site n’Ijipt ruo ugbu a.

> 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.

> Onyenwe anyị wee sị, Agbagharawo m dị ka okwu gị siri dị: Ma n’ezie, dịka m dị ndụ, ụwa nile ga-ejupụta n’ebube nke Onyenwe anyị.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> N’ihi na ndị ikom ahụ nile ahụla ebube m, na ọrụ ebube m ndị m mere n’Ijipt na n’ọzara, ma anwawo m ugbu a ugboro iri ndị a, ha egeghịkwa olu m ntị; n’eziokwu, 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 soro m n’uju, ya ka m ga-ebubata n’ala ahụ ọ banyere; mkpụrụ ya ga-enwetakwa ya dịka ihe nketa. (Ugbu a, ndị Amalek na ndị Kenean bi na ndagwurugwu ahụ.) Echi, tụgharịa azụ, banye n’ọzara n’ụzọ Oké Osimiri Uhie.

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

> Onyenwe anyị wee gwa Mozis na Eron okwu, sị, Ruo ole mgbe ka m ga-anọgide na-ata ahụhụ n’ihi ọgbakọ ọjọọ a, nke na-atamu ntamu imegide m? Anụwo m ntamu ụmụ Izrel, nke ha na-atamu imegide m. Gwa ha, Dị ka m dị ndụ n’eziokwu, ka Onyenwe anyị kwuru, dị ka unu kwuru na ntị m, otu a ka m ga-eme unu: ozu unu ga-ada n’ala ịkpa a; na unu nile ndị e depụtara n’ọnụ ọgụgụ unu, dịka ọnụ ọgụgụ unu nile si dị, site n’afọ iri abụọ gawa n’elu, ndị ahụ natamu ntamu imegide m, n’ezie unu agaghị abata n’ala ahụ, nke m ṅụrụ iyi ime ka unu biri n’ime ya, ma e wezụga Keleb nwa Jefune, na Jọshua nwa Nun. Ma ụmụntakịrị unu, ndị unu kwuru na ha ga-abụ ihe a ga-apụnara, ha ka m ga-ebubata; ha ga-amatakwa ala ahụ nke unu ledara anya. Ma banyere unu, ozu unu ga-ada n’ala ịkpa a. Ụmụ unu ga-awagharị n’ala ịkpa afọ iri anọ, ha ga-ebukwa ibu ịkwa iko unu, ruo mgbe ozu unu ga-agwụ n’ala ịkpa ahụ. Dị ka ọnụ ọgụgụ ụbọchị ndị unu nyochara ala ahụ, ya bụ ụbọchị iri anọ, otu ụbọchị bụrụ otu afọ, unu ga-ebu ajọ omume unu afọ iri anọ, unu ga-amatakwa mmebi nkwa m.

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

> Mụ onwe m, Onyenwe anyị, ekwuwo ya, n’ezie, M ga-eme ya nye nzukọ ọjọọ a nile, ndị zukọtara ọnụ imegide M: n’ọzara a ka a ga-ekpochapụ ha, ebe a ka ha ga-anwụkwa. Ma ndị ikom ahụ, ndị Mozis zitere inyocha ala ahụ, ndị laghachiri mee ka nzukọ ahụ nile tamuru ntamu imegide ya, site n’iweta nkwutọ megide ala ahụ, ọbụna ndị ikom ahụ wetara akụkọ ọjọọ banyere ala ahụ, nwụrụ site n’ọrịa otiti n’ihu Onyenwe anyị.

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

> Ma Jọshua nwa Nọn, na Keleb nwa Jefune, ndị so n’etiti ndị ikom ahụ gara inyocha ala ahụ, nọgidere ndụ. Ọnụ Ọgụgụ 14:1–38.

We will continue these thoughts in the next article.

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

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