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

Ìwé Jóẹ́lì àti Ìjọ Adventist Ọjọ́ Keje ti Laodicea - Nọ́mbà Mẹ́tàlá

Number Thirteen

Nọ́mbà Mẹ́tàlá

Author

Jeff Pippenger

Published

December 18, 2025

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We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Lọ́wọ́lọ́wọ́ yìí, a ń dojú kọ àmì àsọtẹ́lẹ̀ ti 1863. A ti ń dojú ìfẹ́sùn wa sí Kádéṣì ti Bíbélì gẹ́gẹ́ bí àmì ìṣọ̀tẹ̀ Ísírẹ́lì àtijọ́ sí “ìsinmi” náà, èyí tí ó mú ikú wọn wá lórí àkókò kan tí ó parí ní Kádéṣì, nípa bẹ́ẹ̀ tí ó fi ń ṣàfihàn ìkọ̀sílẹ̀ “àwọn ọ̀nà àtijọ́” ti Jeremiah ní 1863 nígbà tí a kọ “àkókò méje” ti Lefitiku ogún-mẹ́fà sílẹ̀.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

Nípa lílépa ìmọ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú Kadesh àti 1863, a ti ń dá mọ̀ àwọn ìdánwò mẹ́wàá tí ó dé títí kan Kadesh. A ti dá àwọn ìdánwò mẹ́ta àkọ́kọ́ náà mọ̀ gẹ́gẹ́ bí ìdánwò manna. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí lè jẹ́ aṣojú gẹ́gẹ́ bí àwọn iṣẹ́ ìyanu tàbí àwọn ìdánwò, àti ìsinmi Sábáàtì, níwọ̀n bí ó ti jẹ́ ìdánwò àkọ́kọ́ nínú àwọn ìdánwò mẹ́wàá náà, bá ìdánwò kẹwàá mu, èyí tí Pọ́ọ̀lù fi dájú gidigidi nínú Heberu gẹ́gẹ́ bí “ìsinmi.” Àwọn ìdánwò mẹ́wàá náà ní ìsinmi alpha àti ìsinmi omega.

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Kò sí ìtànkálẹ̀ bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ṣe fẹ́ túmọ̀ sí “ìsinmi” náà tí àwọn Heberu kọ̀ ní Kadeṣi—nítorí pé ní ìtumọ̀ àsọtẹ́lẹ̀, gbogbo “ìsinmi” (ìlà lé ìlà) ń tọ́ka sí “ìsinmi àti ìtutù” tí í ṣe òjò ìkẹyìn. Kadeṣi jẹ́ ààmì pàtàkì jùlọ ti ìkọ̀sílẹ̀ ìhìnrere òjò ìkẹyìn àti pẹ̀lú ìrírí òjò ìkẹyìn, nítorí pé ìdìdí tí a ṣe lé àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà lórí ní Kadeṣi jẹ́ ìmúlẹ̀ sínú òtítọ́ ní ìmọ̀ ọgbọ́n àti ní ti ẹ̀mí pẹ̀lú.

> “Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

> “Lẹ́sẹ̀kẹsẹ̀ tí a bá fi èdìdì dì àwọn ènìyàn Ọlọ́run sí iwájú orí wọn—kì í ṣe èdìdì tàbí àmì kankan tí a lè fi ojú rí, bí kò ṣe ìmúlẹ̀ sínú òtítọ́, ní ti ọgbọ́n àti ní ti ẹ̀mí pẹ̀lú, kí a má bà a lè yí wọn kúrò—lẹ́sẹ̀kẹsẹ̀ tí a bá ti fi èdìdì dì àwọn ènìyàn Ọlọ́run tí a sì ti mú wọn tán fún ìmìtìtì, yóò dé. Lóòótọ́, ó ti bẹ̀rẹ̀ tẹ́lẹ̀; àwọn ìdájọ́ Ọlọ́run ti wà lórí ilẹ̀ nísinsìnyí, láti kìlọ̀ fún wa, kí a lè mọ ohun tí ń bọ̀.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

Láti fìdí múlẹ̀ “nínú òtítọ́” “nípa ọgbọ́n” dúró fún gbigba ìlànà ìtúmọ̀ “ìlà lórí ìlà” gẹ́gẹ́ bí ọ̀nà kan ṣoṣo tí a yà sí mímọ́ nínú ìkẹ́kọ̀ọ́ Ọ̀rọ̀ Ọlọ́run. Ọ̀nà tó hàn gbangba yìí ni a fìdí rẹ̀ múlẹ̀ gẹ́gẹ́ bí ọ̀nà tó tọ́ ní August of 1840, nígbà tí “ọ̀pọ̀lọpọ̀ ènìyàn dá wọn lójú nípa ìtóótọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ gbà, a sì fún ìṣipopada dídé náà ní ìmúnilára àgbàyanu.” “Ìmúnilára àgbàyanu” náà dúró fún ìfarahàn agbára Ẹ̀mí Mímọ́ tí ó rán ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ ká ayé ní ọdún 1840.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Àwọn tí wọ́n kópa nínú iṣẹ́ tí ó ṣàfihàn “ìtẹ̀síwájú àgbàyanu” ni a fún ní agbára láti ṣe iṣẹ́ náà gan-an nípa agbára Ẹ̀mí Mímọ́. Ẹ̀mí Mímọ́ fi agbára Rẹ̀ hàn nínú àwọn nìkan tí wọ́n ti gba ọ̀nà mímọ́ náà. Ẹ̀mí Mímọ́ fi agbára Rẹ̀ hàn nínú àwọn nìkan tí wọ́n ti gba ọ̀nà mímọ́ náà.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Ìdásílẹ̀ sínú òtítọ́ ní ọ̀nà ọgbọ́n-ìmọ̀ jẹ́ ìtẹ́wọ́gbà ọ̀nà ẹ̀kọ́ “ìlà lórí ìlà”; àti “ìtẹ́wọ́gbà” ọ̀nà ẹ̀kọ́ “ìlà lórí ìlà” yìí ni a ṣàfihàn sí ọmọ Laodicea gẹ́gẹ́ bí ṣíṣí ilẹ̀kùn ọkàn sílẹ̀ fún ìwọlé Òjíṣẹ́ sí Laodicea nínú ẹni Ẹ̀mí Mímọ́. Ìtẹ́wọ́gbà ọ̀nà mímọ́ yìí mú agbára Ẹ̀mí Mímọ́ wá sínú ọkàn àwọn tí wọ́n ń dá sílẹ̀ sínú òtítọ́ ní ọ̀nà ọgbọ́n-ìmọ̀. Ìtẹ́wọ́gbà ọ̀nà náà ń mú ìrírí ẹ̀mí jáde tí a ṣàfihàn gẹ́gẹ́ bí ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Ìlò ọ̀nà ẹ̀kọ́ Bíbélì ti “ìlà lórí ìlà,” nígbà tí a bá darapọ̀ mọ́ ìgbàgbọ́, ni a ṣàfihàn gẹ́gẹ́ bí dídá sílẹ̀ sínú òtítọ́ ní ọ̀nà ọgbọ́n-ìmọ̀; àti òtítọ́ náà (ìránṣẹ́) tí ọ̀nà ẹ̀kọ́ náà ń mú jáde, kò lè yà sọ́tọ̀ kúrò lọ́dọ̀ Jésù, ẹni tí í ṣe Ọ̀rọ̀ náà. Láti gba ìránṣẹ́ Ọ̀rọ̀ Rẹ̀ ni láti gba Ẹ̀mí Mímọ́ sínú ọkàn rẹ. Nítorí náà, dídá sílẹ̀ sínú òtítọ́ ní ọ̀nà ọgbọ́n-ìmọ̀ ń mú ìrírí ẹ̀mí tí ó gba èdìdì ìtẹ́wọ́gbà Ọlọ́run jáde.

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

Kadeṣi ni ìdánwò ìkẹyìn fún Ísírẹ́lì àtijọ́. Àwọn ẹ̀ka méjì àwọn olùmù wáìnì nínú ìwé Joẹli ni a yà sọ́tọ̀, a sì fi ìyàtọ̀ hàn láàárín wọn lórí ìpìlẹ̀ ìkọ̀sílẹ̀ tàbí ìtẹ́wọ́gbà ìhìn iṣẹ́ òjò àìpẹ́, èyí tí Joẹli pè ní “wáìnì tuntun” ní ìyàtọ̀ sí wáìnì tí ó ti ru, tí ẹ̀ka kejì ń mu. “Wáìnì tuntun” Joẹli ni “ìsinmi” ti Pọ́ọ̀lù nínú Hébérù orí kẹta àti kẹrin. Ó tún jẹ́ ohun tí “àwọn ọ̀mùtí Éfúráímù” ti Aísáyà kọ̀ láti “gbọ́”—sí “ẹni tí ó sọ pé, ‘Èyí ni ìsinmi, èyí tí ẹ fi lè mú ẹni tí ó rẹ̀ sinmi; èyí sì ni ìtura’: síbẹ̀ wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa wà fún wọn ní àṣẹ lé àṣẹ lórí, àṣẹ lé àṣẹ lórí; ìlà lé ìlà lórí, ìlà lé ìlà lórí; níhìn-ín díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹkùn mú wọn, kí a sì dì wọ́n mú.”

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

A ti mọ̀ pé ìṣọ̀tẹ́ ọmọ màlúù wúrà ti Áárónì dúró fún ‘méjì’ nínú àwọn ìdánwò mẹ́wàá tí ń parí ní Kádéṣì. Pípín ìdánwò náà sí ìdánwò méjì bá àkókò ìdánwò òjò ìkẹ́yìn mu, èyí tí a ṣàfihàn rẹ̀ nípa “ìdánwò àwòrán ẹranko náà,” èyí tí í ṣe ìdánwò tí ń pinnu àyànmọ́ àwọn ènìyàn Ọlọ́run. Ìfihàn orí kẹtàlá ń tọ́ka sí ‘ìṣọ̀tẹ́’ nítorí pé nọ́ńbà ‘kẹtàlá’ dúró fún ìṣọ̀tẹ́.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Orí náà bẹ̀rẹ̀ pẹ̀lú ẹranko òkun ti póòpù, ààmì àkọ́kọ́ ti ìṣọ̀tẹ̀ lórí ilẹ̀-ayé, gẹ́gẹ́ bí Dáníẹ́lì ṣe dá a mọ̀ gẹ́gẹ́ bí agbára tí ń sọ ọ̀rọ̀ ńlá-ńlá sí Ọ̀gá-ògo Jùlọ. Ìṣọ̀tẹ̀ yẹn ni ìṣọ̀tẹ̀ ẹranko ilẹ̀-ayé tẹ̀ lé, ìyẹn Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí ó sì tún fi ipa mú gbogbo ayé láti tẹ̀ lé àpẹẹrẹ ìṣọ̀tẹ̀ wọn. Àpẹẹrẹ fún ìṣọ̀tẹ̀ kẹta nínú orí náà wà nínú àkọ́kọ́ àwọn ìṣọ̀tẹ̀ mẹ́ta náà, èyí tí a ṣàfihàn gẹ́gẹ́ bí ẹranko òkun, ààmì Fátíkànì. Nínú ẹsẹ̀ kọkànlá Orílẹ̀-Èdè Amẹ́ríkà ń sọ̀rọ̀ bí dragoni, bẹ́ẹ̀ ni ó sì dá ère kan fún ẹranko náà sílẹ̀—ère Fátíkànì. Láti ẹsẹ̀ kejìlá lọ Orílẹ̀-Èdè Amẹ́ríkà fi ipa mú ayé láti ṣe bákan náà. Ìṣọ̀tẹ̀ Árónì ní ojú méjì, ó ń ṣojú fún ìṣọ̀tẹ̀ Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì ni ìṣọ̀tẹ̀ gbogbo ayé nígbà tí a bá fi ipa mú ère Fátíkànì ti ayé.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Ìṣọ̀tẹ̀ Áárónì ń dá ìgbà méjèèjì mọ̀, èyí tí a ṣàfihàn gẹ́gẹ́ bí ìbọ̀rìṣà nígbà tí Mósè kò sí níbẹ̀, tí ìbọ̀rìṣà sì tún tẹ̀ lé e nígbà tí Mósè wà níbẹ̀. Mósè ti ń gba Òfin náà, nítorí náà ó dúró fún Òfin Ọlọ́run gẹ́gẹ́ bí ojú-ìpín nínú ìṣọ̀tẹ̀ náà. Ìdánwò tí àwòrán wúrà Áárónì ti ọmọ màlúù-ẹranko ṣojú fún ni ìdánwò ọdún 1863.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Ó jẹ́ ìdánwò òfin Ọjọ́-ìsinmi àkọ́kọ́, tí ó ń ṣojú ìlà ìpínyà láàárín ìyè àti ikú. Ó jẹ́ ìlà ìpínyà láàárín Ilẹ̀ Ìlérí tàbí ikú nínú aginjù, ìlà ìpínyà láàárín àmì ẹranko náà tàbí èdìdì Ọlọ́run, ìlà ìpínyà láàárín ayànmọ́ Ṣebna ará Laodicea tàbí Eliakimu ará Filadelfia. Àwọn ìdánwò mẹ́ta àkọ́kọ́, tí mánà ń ṣàpẹẹrẹ, ń ṣàfihàn àríyànjiyàn nípa Sábáàtì tàbí Ọjọ́-ìsinmi àkọ́kọ́, gẹ́gẹ́ bí ìdánwò kẹwàá náà ṣe rí pẹ̀lú. Ìlà ìpínyà nínú ìṣọ̀tẹ́ ọmọ màlúù wúrà Áárónì, tí ó ń ṣojú fún ìdánwò karùn-ún àti kẹfà pẹ̀lú—ni òfin Ọjọ́-ìsinmi àkọ́kọ́ náà.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Ìdánwò kẹrin ni omi ní Massah, tí ìtumọ̀ rẹ̀ jẹ́ “ìdánwò,” àti Meribah, tí ìtumọ̀ rẹ̀ jẹ́ “àsíá Jèhófà,” ó sì wà nínú Exodus 17:1–7, níbi tí a ti dá a mọ̀ ní tààrà gẹ́gẹ́ bí “dídán Olúwa wò.”

> And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

> Gbogbo ìjọ àwọn ọmọ Israẹli sì kúrò ní aginjù Sínì, lẹ́yìn ìrìnàjò wọn, gẹ́gẹ́ bí àṣẹ Olúwa, wọ́n sì dó sí Refidimu: omi kò sì sí níbẹ̀ fún àwọn ènìyàn láti mu. Nítorí náà àwọn ènìyàn bá Mósè jà, wọ́n sì wí pé, Fún wa ní omi kí a lè mu. Mósè sì wí fún wọn pé, Èéṣe tí ẹ fi bá mi jà? èéṣe tí ẹ fi ń dán Olúwa wò? Òùngbẹ omi sì ń gbẹ àwọn ènìyàn níbẹ̀; àwọn ènìyàn sì kùn sí Mósè, wọ́n sì wí pé, Èéṣe tí ìwọ fi mú wa gòkè wá kúrò ní Ejibiti, láti fi pa wa àti àwọn ọmọ wa àti ẹran wa nípa òùngbẹ?

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

> Mósè sì ké sí Olúwa, ó ní, Kí ni èmi yóò ṣe sí àwọn ènìyàn yìí? wọ́n ti fẹ́rẹ̀ẹ́ setán láti sọ mí ní òkúta.

> And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

> Oluwa sì wí fún Mósè pé, “Máa lọ síwájú àwọn ènìyàn náà, kí o sì mú díẹ̀ nínú àwọn àgbà Israelì lọ pẹ̀lú rẹ; ọ̀pá rẹ náà, èyí tí o fi lu odò náà, mú un ní ọwọ́ rẹ, kí o sì lọ. Wò ó, èmi yóò dúró níwájú rẹ níbẹ̀ lórí àpáta ní Hórébù; ìwọ yóò sì lu àpáta náà, omi yóò sì jáde nínú rẹ̀, kí àwọn ènìyàn lè mu.” Mósè sì ṣe bẹ́ẹ̀ ní ojú àwọn àgbà Israelì.

> And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

> Ó sì pe orúkọ ibẹ̀ náà ní Mása, àti Méríbà, nítorí ìjà tí àwọn ọmọ Israẹli bá a jà, àti nítorí pé wọ́n dán Olúwa wò, ní wí pé, “Ṣé Olúwa wà láàárín wa, tàbí kò sí?” Eksodu 17:1–7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

Ìdánwò tí “Massah” dúró fún, àti àsíá tí “Meribah” dúró fún, jẹ́ álífà àsọtẹ́lẹ̀ kan tí ó pàdé òmégà àsọtẹ́lẹ̀ rẹ̀ nígbà tí Mósè lu Àpáta kan náà ní ìgbà kejì. Èyí túmọ̀ sí i pé ìkẹrin nínú àwọn ìbínú mẹ́wàá náà ni a ṣàfihàn ní Kádéṣi, nítorí Kádéṣi kejì ni ibi tí Mósè ti lu Àpáta náà nínú ìṣọ̀tẹ̀. Èyí fi hàn pé Kádéṣi, gẹ́gẹ́ bí àmì, ní ìdánwò omi tí ó mú àsíá jáde.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Ìdánwò omi tí ń mú àsíá jáde ni ìdánwò ìhìn iṣẹ́ òjò àkẹ́yìn. Ọdún 1863 ni ibi tí a ti yẹ kí a gbé àsíá sókè, ṣùgbọ́n, háà; 1863 jẹ́ Kádẹṣi àkọ́kọ́ nìkan, Kádẹṣi kejì sì wà ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Màsàh àti Mèríbà dúró fún ìdánwò ìkẹyìn fún ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà, díẹ̀ kí a tó gbé wọn sókè gẹ́gẹ́ bí àsíá ní òfin Ọjọ́ Àìkú. Kì í ṣe àṣẹ Róòmù, tàbí àṣẹ àwọn Júù, ni ó ṣètò ikú Kristi. Aṣẹ náà ni a ti fún ní àṣẹ nínú ìgbìmọ̀ Ọ̀run ní ọ̀pọ̀lọpọ̀ ayé ṣáájú àgbélébùú. Mósè lo ọ̀pá rẹ̀, ọ̀pá tí Ọlọ́run tìkára Rẹ̀ fi àmì òróró yàn, láti lu Àpáta náà—ṣùgbọ́n lẹ́ẹ̀kan ṣoṣo. Àpáta náà gẹ́gẹ́ bí ìmísí ṣe sọ ni a dúró fún nípasẹ̀ àwọn ìhìn iṣẹ́ ọdún 1840 sí 1844, tí wọ́n jẹ́ àwọn òtítọ́ ìpilẹ̀ àtijọ́ tí ń ṣojú ọ̀nà àwọn olódodo. Nínú ìdánwò tí Màsàh ṣàpẹẹrẹ, omi tí ń gbà là ni omi tí ó ti inú Àpáta àwọn ọ̀nà àtijọ́ jáde. Omi náà ń dánwò, ó sì ń mú kí ẹgbẹ́ méjì hàn; ọ̀kan fún àmì ẹranko náà, èkejì fún èdìdì Ọlọ́run, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú èdìdì Ọlọ́run lórí àwọn tí a gbé sókè gẹ́gẹ́ bí àsíá, gẹ́gẹ́ bí Mèríbà ṣe ṣàpẹẹrẹ.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Tẹ́ńpìlì náà ti parí kí ìlànà kẹta ti Atasasẹsì tó dé, èyí sì fi ìdí rẹ̀ múlẹ̀ pé tẹ́ńpìlì Mílàráítì tí Kristi gbé dìde ní ọdún mẹ́rìndínlọ́gọ́rin láti 1798 títí dé 1844, ti parí kí áńgẹ́lì kẹta tó dé, ẹni tí ìbọ̀wọ̀lú ìlànà kẹta dúró fún. Àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin ni a fi èdìdì di díẹ̀ ṣáájú òfin Sọ́ńdè, níbi tí a ó sì gbé wọn sókè gẹ́gẹ́ bí àsíá ẹbọ àkọ́so èso àkọ́kọ́ ti Pẹ́ńtíkọ́sì, gẹ́gẹ́ bí i ti ọjọ́ ìgbàanì. Mása àti Mẹ́ríbà ṣe ìdánimọ̀ ìdánwò omi tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìfẹ̀ṣẹ̀mulẹ̀ Ẹkún Òru Àárín nínú ìtàn áńgẹ́lì àkọ́kọ́ àti ti kẹta.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Iṣẹ́ ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn ni a tún ṣàfihàn gẹ́gẹ́ bí ìṣọ̀kan tẹ́ńpìlì méjì. A tún ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìgbéyàwó, níbi tí ọkùnrin kan àti obìnrin kan, tàbí tẹ́ńpìlì abo àti tẹ́ńpìlì akọ, ti darapọ̀ tí wọ́n sì di ẹran ara kan. Kristi gbé tẹ́ńpìlì Millerite kalẹ̀ fún ète láti mú wọn wọ inú tẹ́ńpìlì Ọ̀run Rẹ̀ níbi tí wọn yóò ti rí “ìsinmi,” èyí tí a ṣàfihàn nínú ìtàn ọdún 1844 gẹ́gẹ́ bí Sábáàtì ọjọ́ keje.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Nígbà tí a bá fi òye yìí nípa Massa àti Meribah, gẹ́gẹ́ bí ìdánwò kẹrin, sí àárín ìdánwò ìṣípayá kan tí ó tún ṣojú fún ìdánwò mẹ́ta, tí òfin Ọjọ́-ìsinmi sì tẹ̀lé e gẹ́gẹ́ bí ìdánwò karùn-ún àti ìdánwò kẹfà—lẹ́yìn náà, o lè rí i, ṣùgbọ́n kìkì bí o bá fẹ́ rí i, pé ìdánwò manna onípele-mẹ́ta ni ìdánwò àkọ́kọ́, tí ìdánwò kan sì tẹ̀lé e, èyí tí ó ṣáájú ìdánwò onípele-méjì kẹta ti ọmọ màlúù wúrà Áárónù. A ṣojú fún Massa àti Meribah papọ̀, nítorí pé inú ìfẹ̀rọ̀ṣẹ́ angẹli kejì nìkan ni “ìmúpọ̀ méjì” àsọtẹ́lẹ̀ wà. Àwọn ìdánwò mẹ́ta àkọ́kọ́ ti manna ni ìfẹ̀rọ̀ṣẹ́ angẹli àkọ́kọ́. Ìdánwò Massa àti Meribah ni ìfẹ̀rọ̀ṣẹ́ angẹli kejì, ìṣọ̀tẹ̀ Áárónù sì ni ìfẹ̀rọ̀ṣẹ́ angẹli kẹta.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Ìdánwò karùn-ún ni ìdánwò ẹgbọrọ màlúù wúrà ti Áárónì, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ìfihàn ìbọ̀rìṣà nígbà tí àwọn ọlọ̀tẹ̀ rò pé ìṣọ̀tẹ̀ àìlásọ wọn ti fara pamọ́ kúrò lọ́dọ̀ Ọlọ́run.

> And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

> Nígbà tí àwọn ènìyàn sì rí i pé Mósè pẹ́ láti sọ̀kalẹ̀ láti orí òkè náà, àwọn ènìyàn kó ara wọn jọ sọ́dọ̀ Áárónì, wọ́n sì wí fún un pé, Dìde, ṣe àwọn ọlọ́run fún wa, tí yóò máa lọ níwájú wa; nítorí ti Mósè yìí, ọkùnrin tí ó mú wa gòkè wá láti ilẹ̀ Ejibiti, a kò mọ ohun tí ó ṣẹlẹ̀ sí i. Áárónì sì wí fún wọn pé, Ya àwọn yẹtí wúrà tí ó wà ní etí àwọn aya yín, ti àwọn ọmọkùnrin yín, àti ti àwọn ọmọbìnrin yín kúrò, kí ẹ sì mú wọn tọ̀ mí wá. Gbogbo àwọn ènìyàn sì ya àwọn yẹtí wúrà tí ó wà ní etí wọn kúrò, wọ́n sì mú wọn tọ Áárónì wá. Ó sì gbà wọ́n lọ́wọ́ wọn, ó sì fi irin iṣẹ́ ọnà mọ́ wọn dá a, lẹ́yìn tí ó ti ṣe e di ọmọ màlúù tí a yo. Wọ́n sì wí pé, Àwọn wọ̀nyí ni ọlọ́run rẹ, Ísírẹ́lì, tí ó mú ọ gòkè wá láti ilẹ̀ Ejibiti. Nígbà tí Áárónì sì rí i, ó kọ pẹpẹ kan sí iwájú rẹ̀; Áárónì sì kéde, ó sì wí pé, Ọ̀la ni àjọ̀dún fún Olúwa.

> And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

> Wọ́n sì dìde ní kùtùkùtù ní ọjọ́ kejì, wọ́n sì rú ẹbọ sísun, wọ́n sì mú ẹbọ àlàáfíà wá; àwọn ènìyàn náà sì jókòó láti jẹ àti láti mu, wọ́n sì dìde láti ṣeré. Exodus 32:1–6.

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Ìdánwò kẹfà ni apá kejì ìṣọ̀tẹ̀ ọmọ màlúù wúrà náà, nígbà tí Mósè padà láti gbà Àwọn Òfin Mẹ́wàá. Mósè béèrè pé, “Ta ni ó wà níhà Olúwa?” ọ̀pọ̀ jùlọ dúró ní ìfaradà, tàbí wọ́n bá àwọn abọ̀rìṣà rìn, wọ́n sì fihàn ìṣọ̀tẹ̀ kan náà ní gbangba níwájú alárinà náà.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Ìdánwò karùn-ún àti kẹfà fi àpẹẹrẹ hàn ní kedere, wọ́n sì bá òfin Ọjọ́-ìsinmi mu. Èlíjà lórí Òkè Kámẹ́lì béèrè ìbéèrè tí ó jọ èyí tí Mósè béèrè. “Ẹ yan lónìí ẹni tí ẹ̀yin yóò sìn,” ń tọ́ka sí ìdánwò òfin Ọjọ́-ìsinmi. Àmì-àpẹẹrẹ ìdánwò ère ẹranko náà ń tọ́ka sí òfin Ọjọ́-ìsinmi. Ìpín àwọn ọmọ Léfì nínú ìtàn Áárónì àti ìpín àwọn ẹ̀yà méjìlá nínú ìtàn àwọn ọmọ màlúù wúrà méjì ti Jèróbóámù, ń fi ìpín àwọn ọlọ́gbọ́n àti aṣiwèrè hàn ní òfin Ọjọ́-ìsinmi. Àwọn Laodísea ni àwọn wúńdíá aṣiwèrè, gẹ́gẹ́ bí Sister White ti jẹ́rìí sí, nítorí náà ìpín àwọn wúńdíá ní òfin Ọjọ́-ìsinmi ni ìpín àwọn Laodísea àti Filadẹ́lfíà. Ìdánwò karùn-ún àti kẹfà, tí wọ́n jẹ́ ìdánwò kan tí ó ní apá méjì, bá òfin Ọjọ́-ìsinmi mu, èyí tí ó túmọ̀ sí pé wọ́n bá 1863, àti Kadesh mu.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Àwọn orí kejìlélọ́gbọ̀n àti kejìlélọ́gbọ̀n-dín-lọ́gbọ̀n ti Eksodu ni a mú ṣẹ ní ọjọ́ kan náà gan-an, ní ààárín wákàtí díẹ̀ péré, ọjọ́ náà sì jẹ́ àpẹẹrẹ 1863 àti Kádéṣi. Nínú orí kejìlélọ́gbọ̀n-dín-lọ́gbọ̀n, Mósè béèrè láti rí ògo Ọlọ́run. Nítorí náà, a rí Mósè nínú ìbínúkún karùn-ún àti kẹfà tí a ń yí padà sí ẹgbẹ̀rún mẹ́rìnlélógójì [144,000]. Mósè kan náà náà wà ní Kádéṣi, ó sì ń lu Àpáta náà ní ìgbà kejì, nípa bẹ́ẹ̀ ó ń ṣojú fún ẹ̀ka kan tí Àpáta náà fọ́, èyí tí wọ́n kọ̀ láti ṣubú lé lórí. Àpáta náà jẹ́ ìránṣẹ́ ọ̀rọ̀ kan, nítorí náà àwọn ààmì méjì ni ti Mósè ní Kádéṣi, ọ̀kan ń fi ògo Ọlọ́run hàn, èkejì sì ń kọ Àpáta náà.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Ẹ jẹ́ kí àwọn tí ń dúró gẹ́gẹ́ bí àwọn olùṣọ́ Ọlọ́run lórí ògiri Sioni jẹ́ ọkùnrin tí ó lè rí àwọn ewu kí wọ́n tó dé ọ̀dọ̀ àwọn ènìyàn,—àwọn ọkùnrin tí ó lè fi òtítọ́ yà sí ẹ̀sùn, òdodo sí àìṣòdodo.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “A ti fi ìkìlọ̀ náà wá: Kò sí ohun kankan tí a gbọ́dọ̀ jẹ́ kí ó wọlé tí yóò mú ìpìlẹ̀ ìgbàgbọ́ náà rú, èyí tí a ti ń kọ́ lé lórí láti ìgbà tí ìhìnrere náà ti dé ní 1842, 1843, àti 1844. Èmi wà nínú ìhìnrere yìí, àti láti ìgbà náà ni mo ti ń dúró níwájú ayé, ní òtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní yọ ẹsẹ̀ wa kúrò lórí pẹpẹ tí a gbé wọn lé, bí a ti ń wá Olúwa lọ́jọ́ dé ọjọ́ pẹ̀lú àdúrà àtọkànwá, tí a sì ń wá ìmọ́lẹ̀. Ṣé ẹ rò pé èmi lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀ bí? Ó ní láti dà bí Àpáta Àìnípẹ̀kun. Ó ti ń tọ́ mí sóna láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

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

Ọ̀kan lára àwọn ààmì “Mósè ní Kádéṣi” ni pé ó fi ọ̀pá lu Àpáta náà; ọ̀pá náà jẹ́ ààmì àṣẹ. Ní ìgbà àkọ́kọ́, àṣẹ Ọlọ́run ni í ṣe é; ní ìgbà kejì, àṣẹ ènìyàn ni. Ìpín ènìyàn tí Mósè dúró fún ní Kádéṣi kejì ni a ṣe àfihàn wọn gẹ́gẹ́ bí àwọn ọ̀mùtí Éfírámù, tí wọ́n fi àṣẹ ẹ̀kọ́-ìsìn wọn (ọ̀pá) kọlu ìhìn iṣẹ́ òjò àkẹ́yìn, èyí tí í ṣe ìhìn iṣẹ́ àwọn ipa-ọ̀nà àtijọ́ láti 1840 sí 1844.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Gbogbo àwọn ìránṣẹ́ tí a fi fúnni láti ọdún 1840–1844 ni a gbọdọ̀ mú kí wọ́n ní agbára báyìí, nítorí pé ọ̀pọ̀ ènìyàn ló ti pàdánù ìtọ́kasí wọn. Àwọn ìránṣẹ́ náà gbọdọ̀ lọ sí gbogbo àwọn ìjọ.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi wi pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ń ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo sọ fún yín, pé ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Alábùkún ni àwọn ojú tí wọ́n rí àwọn nǹkan tí a rí ní ọdún 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “A ti fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú títún ìránṣẹ́ náà sọ, nítorí àwọn àmì àkókò náà ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ jẹ́ kí a ṣe é. Iṣẹ́ ńlá kan ni a ó ṣe ní àkókò kúkúrú. Láìpẹ́, nípa ìpinnu Ọlọ́run, a ó fi ìránṣẹ́ kan hàn tí yóò gbòòrò sí igbe rara. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò rẹ̀, láti jẹ́rìí rẹ̀.” Manuscript Releases, volume 21, 437.

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

Ìdánwò àkọ́kọ́ ti mànáà jẹ́ ìdánwò mẹ́ta. Èyí tí ó kẹ́yìn nínú àwọn ìdánwò mẹ́wàá náà ni ìdánwò áńgẹ́lì kẹta. Àkọ́kọ́ àti èyí tí ó kẹ́yìn jọ ń ṣàpẹẹrẹ “ìsinmi” gẹ́gẹ́ bí àmì ìdánwò náà. Ìdánwò àkọ́kọ́ jẹ́ ìdánwò mẹ́ta, tí ń ṣàpẹẹrẹ áńgẹ́lì àkọ́kọ́ tí áńgẹ́lì kejì tẹ̀ lé, ṣùgbọ́n ìdánwò kẹrin, níbi tí ìdìdì àti gbígbé sókè gẹ́gẹ́ bí àsíá ti jẹ́ aṣojú, ni a fi Massa àti Meribah ṣàpẹẹrẹ. Áńgẹ́lì kẹta, tí ìdánwò karùn-ún àti ẹ̀ẹ̀fà ṣàpẹẹrẹ, ni ìdánwò kẹta, èyí tí ó tẹ̀ lé ìdánwò kejì ti Massa àti Meribah, àti ìdánwò àkọ́kọ́ ti mànáà.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

Ìbínújẹ́ ní Taberah tí a gbé kalẹ̀ nínú Nọ́ńbà 11:1–3 ni ìdánwò keje. Àwọn ẹsẹ̀ tí wọ́n ṣàfihàn ìdánwò iná ti ìgbàgbọ́ tí “Taberah” dúró fún, èyí tí ó túmọ̀ sí ‘ibi ìjóná,’ ni àwọn ẹsẹ̀ tí ó ṣáájú wọn ti tẹ̀ lé, tí ń ṣe àfihàn ìrìnàjò àwọn ènìyàn Ọlọ́run nípasẹ̀ aginjù. Àìsùúrù tí a fihàn nínú orí kẹwàá ni a fi wé ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] tí wọ́n ń tẹ̀lé Ọ̀dọ́-Àgùntàn ní ibikíbi tí Ó bá lọ. Àwọn wọ̀nyí ni àwọn tí wọ́n ní sùúrù àwọn ènìyàn mímọ́, ṣùgbọ́n Ísírẹ́lì àtijọ́ ń fihàn àìsùúrù nínú orí kẹwàá, èyí tí ó yọrí sí ìpọ́njú iná wọn nínú orí kọkànlá.

> And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

> Wọ́n sì kúrò ní orí òkè Olúwa ní ìrìn-àjò ọjọ́ mẹ́ta: àpótí májẹ̀mú Olúwa sì ń lọ níwájú wọn ní ìrìn-àjò ọjọ́ mẹ́ta náà, láti wá ibi ìsinmi fún wọn. Àwọsánmà Olúwa sì wà lórí wọn lọ́sàn-án, nígbà tí wọ́n jáde kúrò ní àgọ́. Ó sì ṣe, nígbà tí àpótí náà ń gbéra lọ, ni Mose máa ń wí pé, Dìde, Olúwa, kí a sì tú àwọn ọ̀tá rẹ ká; kí àwọn tí ó kórìíra rẹ sì sá níwájú rẹ. Nígbà tí ó sì bá balẹ̀, ó máa ń wí pé, Padà, Olúwa, sọ́dọ̀ ẹgbẹẹgbẹ̀rún púpọ̀ ti Israẹli. Nọ́mbà 10:33–36.

The next verse introduces the rebellion of Taberah.

Ẹsẹ̀ tí ó tẹ̀lé eleyi ṣàfihàn ìṣọ̀tẹ̀ Tábẹ́rá.

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

> Nígbà tí àwọn ènìyàn náà sì ń kùn-ún, kò dùn mọ́ Olúwa: Olúwa sì gbọ́ ọ́; ìbínú rẹ̀ sì ru; iná Olúwa sì jó láàárín wọn, ó sì run àwọn tí ó wà ní ìpín òkèèrè ibùdó náà. Àwọn ènìyàn náà sì ké sí Mose; nígbà tí Mose sì gbàdúrà sí Olúwa, iná náà sì kú. Ó sì pe orúkọ ibẹ̀ náà ní Taberah: nítorí iná Olúwa jó láàárín wọn. Númérì 11:1–3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Ìbínú tí ó tẹ̀ lé ìfihàn iná náà, ni ìfẹ́kúfẹ̀ẹ́ sí oúnjẹ ẹran, èyí sì ni ìdánwò kẹjọ. A rí èyí nínú Numbers 11:4–34. Ẹ̀dùn ọkàn ní Taberah ń ṣàpẹẹrẹ ìwà àdáyébá ti ìṣẹ̀dá gíga tí ó ti bàjẹ́, àìní sùúrù, àti ìṣọ̀tẹ̀ ti ìfẹ́kúfẹ̀ẹ́ sí àwọn ìkòkò ẹran ilẹ̀ Ejibiti ń ṣàpẹẹrẹ ìṣẹ̀dá ìsàlẹ̀. Iná náà ń ṣàpẹẹrẹ ìwẹ̀nùmọ́ nípasẹ̀ iná ti Òjíṣẹ́ Májẹ̀mú náà nínú Malaki orí kẹta, nítorí ní ìtumọ̀ àsọtẹ́lẹ̀, Taberah túmọ̀ sí ibi ìjona, àti ibi ìjona nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run wà ní Malaki mẹ́ta níbi tí iná ti ń mú ẹ̀yà aláìsùúrù kan jáde tí a ti yàn láti wẹ̀nù kúrò, àti ẹ̀yà onísùúrù kan tí a ń sọ di mímọ́ gẹ́gẹ́ bí ọrẹ tí a gbé sókè.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Àwọn tí Mósè dúró fún nínú àdánwò ìlọ́po méjì ti ẹ̀dá gíga àti ẹ̀dá ìsàlẹ̀ ti Taberah ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, àwọn tí wọ́n ti fìdí múlẹ̀ nínú òtítọ́ ní ti ọgbọ́n-inú, bẹ́ẹ̀ sì ni ní ti ẹ̀mí pẹ̀lú. Ọgbọ́n-inú ń dá ẹ̀dá gíga náà mọ̀, àti ní ti ẹ̀mí ó ń ṣàpẹẹrẹ ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ènìyàn. Ìwà-Ọlọ́run lè bá ènìyàn ṣọ̀kan nìkan nígbà tí a ti kàn ẹ̀dá ìsàlẹ̀ mọ́ àgbélébùú, tí ó sì ti kú. Láti fìdí múlẹ̀ nínú òtítọ́ ní ti ọgbọ́n-inú àti ní ti ẹ̀mí ń ṣàpẹẹrẹ ìrírí jíjẹ́ ẹni tí a fi èdìdì dì. Iná Taberah ń ṣàpẹẹrẹ ìyàtọ̀ ìkẹyìn láàárín alikama àti èpò nínú iṣẹ́ Kristi ní gbígbé tẹ́ńpìlì ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà dìde.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

Ìdánwò kẹ́sàn-án ni ìṣọ̀tẹ̀ Míríàmù àti Áárónì tí a rí nínú Numbers 12. Ìmúnibínú náà kò yàtọ̀ sí ìmúnibínú Kórà, Dátánì àti Ábírámù, tàbí Minneapolis, ní 1888. Ọ̀ràn náà kì í ṣe pé a kọ ìhìn Ọlọ́run nìkan, bí kò ṣe pé a kọ àyànfẹ́ Ọlọ́run nípa aṣáájú.

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

Ìdálẹ́bi àwọn aṣáájú tí wọ́n kọ̀ kì í ṣe ìránṣẹ́ náà nìkan, ṣùgbọ́n tí wọ́n tún kọ ojiṣẹ́ náà, ṣáájú ìdánwò kẹwàá. Aṣáájú náà farahàn gẹ́gẹ́ bí àwọn apẹ̀yìndà ní ìsàlẹ̀kẹsẹ̀ ṣáájú òfin Ọjọ́ Àìkú, èyí tí í ṣe ìdánwò kẹwàá. Òfin Ọjọ́ Àìkú bá àgbélébùú mu, àti lójú ọ̀nà sí àgbélébùú, èyí tí í ṣe òfin Ọjọ́ Àìkú, àwọn aṣáájú náà yan Barabbas, Kristi èké kan, nítorí “bar” túmọ̀ sí ‘ọmọ’ “abba” sì túmọ̀ sí ‘baba.’ Nígbà tí wọ́n ń sún mọ́ àgbélébùú (òfin Ọjọ́ Àìkú) tàbí Kadesh, àwọn aṣáájú náà ń fi ìpẹ̀yìndà pípé hàn nípa yíyan Kristi àròpò kan, wọ́n sì tún ń sọ tààrà sí àwọn aláṣẹ ìjọba pé wọn kò ní ọba mìíràn bí kò ṣe Késárì.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

Ìdánwò keje, kẹjọ àti kẹsàn-án ń fi ìlànà ìdìdì-mímú hàn, ṣùgbọ́n àpèjúwe náà jẹ́ ti àwọn wúńdíá aṣiwèrè. Ìdánwò kẹwàá nínú àwọn ìdánwò wọ̀nyí ni ìṣọ̀tẹ̀ àkọ́kọ́ ti Kadeṣi, tí ń ṣàpẹẹrẹ ọdún 1863. Láti ọdún 1846 ni a mú àwọn Hébérù wá sí Sinai láti gba Òfin náà. Àwọn tábìlì méjì ti Àwọn Òfin Mẹ́wàá jẹ́ àmì ìbáṣepọ̀ májẹ̀mú Ọlọ́run pẹ̀lú Ísírẹ́lì àtijọ́ gidi, àti àwọn tábìlì méjì ti Hábákùkù jẹ́ àmì ìbáṣepọ̀ májẹ̀mú Ísírẹ́lì ẹ̀mí òde-òní. A gbé tábìlì kejì kalẹ̀ ní ọdún 1850, àti gẹ́gẹ́ bí Ísírẹ́lì àtijọ́ ti jẹ́jẹ̀é láti pa Òfin mọ́, ní ọdún 1856 ni a mú ìdánwò ìkẹyìn wá, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn aṣàwákiri tí wọ́n ṣèbẹ̀wò sí Ilẹ̀ Ìlérí. Èrò ọ̀pọ̀ ènìyàn tí wọ́n dé sí lórí rẹ̀ ní ọdún méje láti 1856 títí dé 1863 ni pé aginjù Laodíkea ni ibi tí wọ́n fẹ́ kú sí.

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

Àkókò láti ọdún 1844 sí 1863 ni a fi àkókò tí ó bẹ̀rẹ̀ pẹ̀lú ìrìbọmi ní Òkun Pupa ṣàpẹẹrẹ, tí ó sì parí pẹ̀lú ìrìbọmi mìíràn ní Odò Jọdani, ní ibi kan náà gangan tí Jesu yóò di Kristi, nígbà tí Johanu ṣe ìrìbọmi fún un ní ìgbà tí ó yá. Ìrìbọmi ní Òkun Pupa fi ìbáṣepọ̀ májẹ̀mú hàn pẹ̀lú Ísírẹ́lì àtijọ́. Ìbáṣepọ̀ náà bẹ̀rẹ̀ pẹ̀lú ìgbéyàwó kan tí ní àkókò kan náà dá ìlànà ìdánwò ìgbésẹ̀ mẹ́wàá sílẹ̀. Lẹ́yìn náà ni a mú wọn wá sí Sinai, wọ́n sì ṣe ìlérí láti pa òfin Rẹ̀ mọ́, ṣùgbọ́n wọn kò ṣe bẹ́ẹ̀, lẹ́yìn náà wọ́n sì kùnà nínú ìdánwò kẹ́wàá àti ìkẹyìn ní ìṣọ̀tẹ̀ àkọ́kọ́ ti Kadeṣi. Lẹ́yìn ogójì ọdún, àti lẹ́yìn ìṣọ̀tẹ̀ kejì àti tí ó tóbi jù lọ ní Kadeṣi, wọ́n wọ Ilẹ̀ Ìlérí náà nípa jíjẹ́ ìrìbọmi sínú Odò Jọdani.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Gbogbo àwọn àmì-ọ̀nà ìrìbọmi ni a so pọ̀ mọ́ májẹ̀mú náà. Ìtàn omega àti Kadesh kejì bá ìtàn Kadesh àkọ́kọ́ àti alpha mu. Ìṣọ̀tẹ̀ omega ti Mose pọ̀ ju ìṣọ̀tẹ̀ gbogbo orílẹ̀-èdè kan lọ nínú ìṣọ̀tẹ̀ alpha ti Kadesh. Omega máa ń tóbi jù lọ nígbà gbogbo. Àwọn ìṣọ̀tẹ̀ méjèèjì náà papọ̀ ṣàpẹẹrẹ ìṣọ̀tẹ̀ àwọn ẹni tí ó kọ́ ẹ̀kọ́ àti àwọn tí kò kọ́ ẹ̀kọ́ ti Isaiah, tí wọ́n kọ̀ láti wọ inú ìsinmi ìhìnrere òjò ìkẹ́yìn náà.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Àwọn ìrìbọmi mẹ́ta wà (Òkun Pupa, Odò Jọ́dánì àti Odò Jọ́dánì), àkọ́kọ́ jẹ́ ti Mósè, ìkẹyìn sì jẹ́ ti Kristi; nítorí náà Mósè ni alfa, Kristi sì ni omega. Lẹ́tà tí ó wà láàrín lẹ́tà àkọ́kọ́ àti lẹ́tà kejìlélógún nínú alífábẹ́ẹ̀tì Hébérù, ìyẹn lẹ́tà kẹtàlá, nígbà tí a bá so ó mọ́ lẹ́tà àkọ́kọ́, tí a sì tún so lẹ́tà àkọ́kọ́ náà mọ́ lẹ́tà ìkẹyìn àti lẹ́tà kejìlélógún, yóò dá ọ̀rọ̀ Hébérù náà “òtítọ́” sílẹ̀. Ìrìbọmi àárín ni Odò Jọ́dánì àti Kádéṣì. Ìrìbọmi àkọ́kọ́ ní Òkun Pupa ni a tẹ̀lé pẹ̀lú ìrìbọmi ní Jọ́dánì. Ṣùgbọ́n ìrìbọmi àkọ́kọ́ ní Jọ́dánì ni a sún síwájú fún ogójì ọdún títí di ìbẹ̀wò kejì sí Kádéṣì àti ìrìbọmi gidi ní Jọ́dánì. Ìrìbọmi kẹta, tí ó dúró fún àkókò ìbẹ̀wò fún àwọn Júù, ti dé nígbà tí Kristi bẹ̀rẹ̀ iṣẹ́ Rẹ̀ ti fífi májẹ̀mú náà múlẹ̀ fún ọ̀sẹ̀ kan gẹ́gẹ́ bí ìmúṣẹ Dáníẹ́lì orí kẹsàn-án àti ẹsẹ̀ kejìdínlọ́gbọ̀n, ó sì jẹ́ wákàtí ìdájọ́ fún Ísírẹ́lì àtijọ́.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Ìrìbọmi àkọ́kọ́ ní Òkun Pupa ni ìránṣẹ́ angẹli àkọ́kọ́, àti ìbẹ̀wò méjì sí Kádéṣi dúró fún “ìmúlẹ̀mẹ́jì”, nítorí ní ìbẹ̀wò àkọ́kọ́ sí Kádéṣi àti Odò Jọ́dánì ni a ti ṣàfihàn ìṣọ̀tẹ̀ àwọn ènìyàn májẹ̀mú Ọlọ́run, àti ní Kádéṣi kejì ni a ti fi ìṣọ̀tẹ̀ ìdarí hàn gbangba. Kádéṣi àti àwọn ìbẹ̀wò méjèèjì dúró fún ìmúlẹ̀mẹ́jì ìránṣẹ́ angẹli kejì níbi tí a ti ń fi ẹ̀yà méjì hàn, àti pé a ń ṣojú àwọn ẹ̀yà méjèèjì pẹ̀lú àwọn ọmọ orílẹ̀-èdè àti pẹ̀lú ìdarí náà. Ìrìbọmi Kristi ni ìránṣẹ́ angẹli kẹta nígbà tí a yà àlìkámà kúrò lọ́dọ̀ èpò búburú gẹ́gẹ́ bí a ti ya Ísírẹ́lì àtijọ́ kúrò lọ́dọ̀ ìyàwó Kristẹni tí Kristi fẹ́ ní wákàtí ìdájọ́ Ísírẹ́lì àtijọ́.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Àkókò láti 1844 sí 1863 ni Òkun Pupa títí dé ìṣọ̀tẹ̀ àkọ́kọ́ ní Kádéṣì. 1844 ni ìrekọjá Òkun Pupa, 1846 ni màná, àmì ìdánwò Sábáàtì tí àwọn White borí ní 1846 nígbà tí wọ́n ṣe ìgbéyàwó. Ní 1849 Olúwa na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àwọn ènìyàn Rẹ̀ jọ. Ó ti kó wọn jọ ní àkókò ìròyìn áńgẹ́lì àkọ́kọ́ nígbà tí èkínní àwọn tábìlì Habakuku dé sínú ìtàn, a sì ṣe tábìlì kejì náà fún ète kan náà.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Tẹ́bù omega ti ọdún 1850 ní láti kó ènìyàn jọ kí ó sì dán wọn wò, nítorí èyí ni tẹ́bù alpha ti ọdún 1843 ṣe. Áńgẹ́lì kìn-ín-ní ní tẹ́bù kan, áńgẹ́lì kẹta náà sì ní tẹ́bù kan pẹ̀lú, nítorí ẹni kìn-ín-ní ni alpha, ẹni kẹta sì ni omega. “Àwọn tẹ́bù méjì” jẹ́ àwọn àmì-ọ̀nà ti áńgẹ́lì kìn-ín-ní àti ti kẹta—kì í ṣe ti kejì. Àkókò wòlíì ti “àwọn tẹ́bù” bẹ̀rẹ̀ pẹ̀lú tẹ́bù tí ó ní àṣìṣe, ó sì parí pẹ̀lú tẹ́bù tí kò ní àṣìṣe kankan. Ìtàn tí ó wà láàárín àwọn tẹ́bù méjèèjì ni ìtàn áńgẹ́lì kejì, níbi tí a ti fi àtẹ náà sí apá kan títí di ọdún 1850.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

Lẹ́yìn tí ọdún 1843 parí ní ọjọ́ kẹrìndínlógún oṣù kẹrin, 1844, a fi àtẹ ìlà 1843 sílẹ̀ nítorí pé nígbà náà ó ti sọ ọdún 1843 ní àṣìṣe. Láti ọjọ́ kẹrìndínlógún oṣù kẹrin, 1844 títí di 1850 kò sí tábìlì Hábákúkù. Nínú ìtàn áńgẹ́lì kejì, kò sí àtẹ ìlà, Bábílónì sì ṣubú. Álífà jẹ́ tábìlì, Òmégà jẹ́ tábìlì, àárín náà sì ni ìṣubú Bábílónì; ààmì ìṣọ̀tẹ̀ kan tí a fi mọ́ àkókò tí kò sí tábìlì. Àkókò ìtàn àwọn tábìlì Hábákúkù ru ààmì òtítọ́.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

A fi 1850 hàn gẹ́gẹ́ bí òkè Sinai àti fífúnni ní Òfin. A ṣe ìrántí ìṣẹ̀lẹ̀ náà pẹ̀lú Pẹ́ńtíkọ́stì, nígbà tí a gbé àkàrà ìgbọ̀ sókè méjì sókè. Ìlànà gbígbé àkàrà ìgbọ̀ sókè ni a ṣàfihàn nípasẹ̀ títẹ àti gbígbé tábìlì náà lárugẹ ní May, 1842, àti ìtàn ọdún 1849 nígbà tí a pèsè àwòrán kejì, àti 1850 nígbà tí ó wà lójúṣe. Àkókò náà ni a ṣàpẹẹrẹ nínú ìlà Kristi gẹ́gẹ́ bí àádọ́ta ọjọ́ láti àjíǹde Rẹ̀ títí dé Pẹ́ńtíkọ́stì, àkókò kan tí a pín sí ogójì ọjọ́ tí mẹ́wàá sì tẹ̀ lé.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

Ní ọdún 1849, Kristi ń na ọwọ́ rẹ̀ jáde ní ìgbà kejì, àti ní 1850 tábìlì kejì ti Hábákúkù wà lélò, ìlànà ìdánwò tí ó ń darí lọ sí Kádéṣì sì tẹ̀síwájú. Ní ọdún 1856, èyí tí ó jẹ́ ìkẹyìn nínú àwọn ìdánwò mẹ́wàá ti Ísírẹ́lì àtijọ́ dé nígbà tí a tẹ ìmọ̀lẹ̀ tuntun jáde lórí ìṣípayá àsọtẹ́lẹ̀ ìpilẹ̀ṣẹ̀ ti Míllà nínú ìwé ìròyìn ìṣipopada náà. Fún ọjọ́ àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún, láti 1856 títí dé 1863, àwọn amí wọ ilẹ̀ náà lọ láti ṣàwárí rẹ̀. Ní 1863 wọ́n yan olórí tuntun kan láti mú wọn padà sí Ejibiti.

We will continue these truths in the next article.

A ó tẹ̀síwájú nínú àwọn òtítọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

> “In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> “Nínú ìran kan tí a fi fún mi ní Bordoville, Vermont, ní December 10, 1871, a fi hàn mí pé ipò ọkọ mi ti jẹ́ èyí tí ó ṣòro gidigidi. Ìkànsí ìtọ́jú àti iṣẹ́ ti wà lórí rẹ̀. Àwọn arákùnrin rẹ̀ nínú iṣẹ́ ìránṣẹ́ ìhìn rere kò ní àwọn ẹrù wọ̀nyí láti rú, wọn kò sì mọyì iṣẹ́ rẹ̀. Ìkànsí àìdá tí ó wà lórí rẹ̀ nígbà gbogbo ti da a láàmú ní ti ọpọlọ àti ní ti ara. A fi hàn mí pé ìbáṣepọ̀ rẹ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run jọra, ní àwọn ọ̀nà kan, sí ti Mósè pẹ̀lú Ísírẹ́lì. Àwọn oníkùnsínú wà sí Mósè nígbà tí wọ́n wà nínú ipò àìlera, bẹ́ẹ̀ náà ni àwọn oníkùnsínú ti wà sí i.” Testimonies, volume 3, 85.

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