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

Ìwé Joẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodikia — Nọ́mbà Mẹ́rìnlá

Number Fourteen

Nọ́ńbà Mẹ́rìnlá

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.

Ìtàn “àwọn iṣẹ́ ìyanu Ọlọ́run,” ni a tún ṣàpẹẹrẹ rẹ̀ pẹ̀lú ìbéèrè àsọtẹ́lẹ̀ náà pé, “yóò pẹ́ tó ìgbà wo.” Ìtàn tí a ṣàpẹẹrẹ nínú àwọn méjèèjì wọ̀nyí, àti nínú ọ̀pọ̀lọpọ̀ ààmì mìíràn, ń ṣàfihàn àkókò ìdìdìgbẹ̀ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Nínú àsìkò yẹn ni ìjiyàn wà nípa ìfẹ̀rọ̀ọ̀rọ̀ òjò ìkẹyìn tòótọ́ àti ọ̀pọ̀lọpọ̀ ìfẹ̀rọ̀ọ̀rọ̀ òjò ìkẹyìn èké mìíràn. Ọ̀kan ṣoṣo ni ìfẹ̀rọ̀ọ̀rọ̀ òjò ìkẹyìn gidi wà. Ìtẹ̀síwájú ìtàn ìtàn mímọ́ níbi tí Ọlọ́run ti ń ṣe àwọn iṣẹ́ ìyanu Rẹ̀ ni a gbé kalẹ̀ nínú àyíká ìwé Joẹli, níbi tí a ti gé “wáìnì tuntun” kúrò lọ́wọ́ ẹgbẹ́ kan, nígbà tí a sì ń tú ú jáde sórí ẹgbẹ́ kejì.

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.

Àwọn àfìwéra díẹ̀ wà nínú ìwé Joẹli tí ó yẹ kí a fi àkíyèsí sí. Gbòǹgbò ọ̀rọ̀ náà “àpèjúwe” túmọ̀ sí “fífì sí ẹ̀gbẹ́” àti pé ní ìbẹ̀rẹ̀ rẹ̀ ó ní í ṣe pẹ̀lú àfìwéra àwọn irú méjì. A ti fọwọ́ kan díẹ̀ nínú àwọn ‘àfìwéra’ inú ìwé Joẹli tẹ́lẹ̀, ní fífi hàn pé adé ìgbéraga tí àwọn ọ̀mùtí tí ń ṣàkóso Jerúsálẹ́mù wọ̀, ni a fiwé pẹ̀lú àwọn tí wọ adé ògo. A kò tíì sọ bí àmì ayọ̀ ṣe jẹ́ ìdìkejì, ṣùgbọ́n ẹlẹgbẹ́ àfihàn, ti jíjẹ́ ní ìtìjú; ṣùgbọ́n bé̩e̩ ni, a sì ní fi èyí hàn. Kókó-ọrọ̀ alpha àti omega náà wà pẹ̀lú nínú ìwé Joẹli, àti ìlànà náà pé àkọ́kọ́ ń ṣàlàyé ìkẹyìn ni a tún fi ìdánilójú múlẹ̀ nípasẹ̀ ìwàásù méjì ti Peteru nínú ìwé Ìṣe àwọn Aposteli.

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.

Ìṣe àwọn Àpọ́sítélì orí kejì ṣẹlẹ̀ ní ọjọ́ Pẹ́ńtẹ́kọ́sítì ní ago mẹ́sàn-án àárọ̀ (wákàtí kẹta), orí kẹta sì jẹ́ wákàtí kẹsàn-án (ago mẹ́ta ọ̀sán), àsìkò ẹbọ ìrọ̀lẹ́. Nínú Ìṣe àwọn Àpọ́sítélì orí kejì, ìhìn tí Pétérù kéde wáyé nínú yàrá òkè ilé ìgbé àdáni kan; ṣùgbọ́n ìwàásù rẹ̀ ní orí kẹta ni a ṣe ní tẹ́ńpìlì. A so wọ́n pọ̀ mọ́ ara wọn nípasẹ̀ ìpè sí ìrònúpìwàdà nínú ìpàdé méjèèjì. Ọ̀rọ̀ kan náà ni, ṣùgbọ́n ibi àgbègbè méjì tí ń ṣàfihàn àmì ìlọ́po-méjì nínú ìhìn Pẹ́ńtẹ́kọ́sítì tí a pín sí àgbàlá àti tẹ́ńpìlì. Nínú Ìfihàn orí kọkànlá, a sọ fún Jòhánù pé kí ó wọn tẹ́ńpìlì náà, ṣùgbọ́n kí ó fi àgbàlá sílẹ̀, nítorí a fi í fún àwọn Kèfèrí.

> 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.

> A sì fi ọ̀pá kan tí ó dàbí ọ̀pá ìwọ̀n fún mi: angẹli náà sì dúró, ó ní, Dìde, kí o sì wọn tẹmpili Ọlọ́run, àti pẹpẹ, àti àwọn tí ń jọ́sìn nínú rẹ̀. Ṣùgbọ́n àgbàlá tí ó wà lẹ́yìn tẹmpili fi sílẹ̀, má sì ṣe wọn ún; nítorí a ti fi í fún àwọn Kèfèrí: wọn yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Ìṣípayá 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.

Nítorí náà, ìmúlòpọ̀ ìwàásù méjèèjì náà àti pínpín ibi tí ìwàásù méjèèjì náà ti wáyé, ń ṣàfihàn àwọn olùgbọ́ méjì fún òjò ìkẹyìn nínú ìwé Jóẹli. Ẹgbẹ́ olùgbọ́ kan ni àwọn Kèfèrí tí wọ́n wà níta tẹ́ńpìlì, ẹgbẹ́ kejì sì ni àwọn Júù nínú tẹ́ńpìlì. Nínú ìdájọ́ àwọn alààyè, ilé Ọlọ́run ni a kọ́kọ́ dájọ́; láti 9/11 títí dé òfin Ọjọ́ Àìkú, tẹ́ńpìlì ni a ń dájọ́, àti láti òfin Ọjọ́ Àìkú títí dé ìpiparí àkókò ìdánwò ènìyàn, àwọn Kèfèrí ni a ń dájọ́. Ìdájọ́ náà ń ṣẹlẹ̀ ní àkókò òjò ìkẹyìn tí Pétérù fi hàn pé a gbé kalẹ̀ nínú ìwé Jóẹli. Ohun tí àgbàlá (àwọn Kèfèrí) àti tẹ́ńpìlì (ìjọ Ọlọ́run) nínú ìpín tí a rí nínú Ìṣe orí kejì àti kẹta dúró fún, èyí náà pẹ̀lú ni ìyàtọ̀ tó wà nínú Jóẹli láàárín òjò àkọ́kọ́ àti òjò ìkẹyìn. Òjò àkọ́kọ́ dé ní 9/11, a sì ń tú u jáde nígbà tí a ń dá tẹ́ńpìlì Ọlọ́run lẹ́jọ́. Nígbà tí ìlànà náà bá parí, a óo tú òjò ìkẹyìn jáde sórí àwọn Kèfèrí nínú àgbàlá.

> 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.

> Nítorí náà, ẹ̀yin ọmọ Síónì, ẹ yọ̀, kí ẹ sì máa yọ̀ nínú Olúwa Ọlọ́run yín: nítorí ó ti fi òjò àkọ́kọ́ fún yín ní ìwọ̀n; yóò sì mú kí òjò rọ̀ sórí yín, àní òjò àkọ́kọ́, àti òjò ìkẹ́yìn ní oṣù kìn-ín-ní. Joẹli 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.

Kì í ṣe èrò mi ní báyìí láti ṣàlàyé ìyàtọ̀ àsọtẹ́lẹ̀ tó wà láàárín ayọ̀ àti ìtìjú, ṣùgbọ́n ẹsẹ̀ náà ń fi ìtọná fún àwọn ènìyàn Ọlọ́run pé kí wọ́n “yọ̀” nítorí ìránṣẹ́ òjò àpẹ̀yìndà. Ìránṣẹ́ òjò àpẹ̀yìndà ń mú ayọ̀ àsọtẹ́lẹ̀ jáde nínú àwọn ènìyàn Ọlọ́run. Ní ti èyí, kókó-ọrọ̀ òjò àkọ́kọ́ tàbí òjò ìbẹ̀rẹ̀, tí òjò àpẹ̀yìndà sì tẹ̀ lé e, jẹ́ àpèjúwe òkúta ìkọ̀sẹ̀ tí a kọ̀ sílẹ̀ tí a sì yà á sí mímọ́. Àmì òkúta igun náà, tí ní ìkẹyìn yóò di òkúta orí, ni ohun tí ó jẹ́ ìyanu ní ojú Ọlọ́run àti ní ojú àwọn ènìyàn Rẹ̀.

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!

Òkúta ìyanu náà ṣàpẹẹrẹ Áfà àti Òmégà ti àsọtẹ́lẹ̀. Ìlànà Áfà àti Òmégà ní ti ìlò àsọtẹ́lẹ̀ ni a fi Áfà àti Òmégà fúnra Rẹ̀ dá mọ̀ ní ìgbà púpọ̀ nínú Ọ̀rọ̀ Rẹ̀, òun sì ni Ọ̀rọ̀ náà. Nítorí èyí, ohun tí a ti fihàn nípa ìlànà yìí ni a ti fihàn fún wa àti fún àwọn ọmọ wa títí láé. Ọdún 1863 ni òkúta òkè ti àsọtẹ́lẹ̀ Bíbélì, ó sì jẹ́ òkúta òkè ti àkókò angẹli kẹta láti 1844 títí dé 1863. 1844 ni òkúta ìpìlẹ̀, 1863 sì ni òkúta òkè ti àkókò àsọtẹ́lẹ̀ náà. Láti 1844 sí 1863 jẹ́ àkókò àsọtẹ́lẹ̀ tí a ti fi múlẹ̀, gẹ́gẹ́ bí 538 sí 1798 náà ti fi múlẹ̀. Òtítọ́ pé aráyé kò mọ ohun kan tí Ọlọ́run ti fi múlẹ̀, kò sọ ohun náà di ohun tí a kò fi múlẹ̀!

We ended the previous article with the following passage.

A parí àpilẹ̀kọ tó ṣáájú pẹ̀lú ọ̀rọ̀ àyọkà yìí.

> “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.

> “A fi hàn mí pé ìbáṣepọ̀ rẹ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run jọra, ní àwọn apá kan, pẹ̀lú ti Mósè sí Israẹli. Àwọn olùkùn-kùn-ọ̀rọ̀ wà sí Mósè nígbà tí wọ́n wà nínú ipò ìṣòro, bẹ́ẹ̀ sì ni àwọn olùkùn-kùn-ọ̀rọ̀ ti wà sí i.” Testimonies, volume 3, 85.

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

Ní ọdún 1863, James White ṣojú, “ní àwọn ọ̀nà kan,” “Mósè fún Ísírẹ́lì.”

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.

Àkókò láti ọdún 1844 títí dé 1863 ni a ṣàpèjúwe ṣáájú nínú àkókò láti ìdáǹdè Òkun Pupa títí dé Kadeṣi àkọ́kọ́. Kadeṣi àkọ́kọ́ ni alfa, Kadeṣi kejì sì ni omega—ní pípèsè àkókò méjì ti ogójì ọdún tí ó ṣamọ̀nà sí Kadeṣi, tí wọ́n sì parí ní ìṣọ̀tẹ̀.

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.

Ẹ̀mí Àsọtẹ́lẹ̀ ń fi ìrìnàjò kọjá Òkun Pupa bá ìjákulẹ̀ ńlá ti ọdún 1844 mu. Bíbélì sì ń fi ìrìnàjò kọjá Òkun Pupa bá àgbélébùú mu, Arabinrin White sì jẹ́rìí pé ìdààmú àwọn ọmọ-ẹ̀yìn níbi àgbélébùú jẹ́ àpẹẹrẹ tí ń ṣàfihàn ìjákulẹ̀ ńlá ti ọdún 1844. Ìfẹ́ Olúwa ni kí wọ́n lọ tààrà sí Ilẹ̀ Ìlérí, àmì àgbègbè ẹnu-ọ̀nà sí Ilẹ̀ Ìlérí náà sì ni Jẹ́ríkò, èyí tí ó jẹ́ pé ní ọ̀sẹ̀ kejì oṣù Kejìlá, ọdún 2025 yìí, àwọn onímọ̀ ìṣàwárí ohun ìgbàanì ṣẹ̀ṣẹ̀ gbé Jẹ́ríkò àtijọ́ jáde—kìkì láti rí i pẹ̀lú ìbànújẹ́ wọn pé gbogbo àwọn ògiri tí ó wó lulẹ̀ tí wọ́n rí níbẹ̀ ti wó síta, kì í ṣe sínú bí wọ́n ti máa ń ṣe nígbà gbogbo nígbà ìdótì. Ní ìdótì ìgbàanì, a máa ń lu àwọn ògiri lulẹ̀, a sì máa ń tì wọ́n bọ́ sí apá inú. Kò rí bẹ́ẹ̀ pẹ̀lú Jẹ́ríkò.

> 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.

> Nítorí náà, àwọn ènìyàn náà kigbe nígbà tí àwọn àlùfáà fọn àwọn kàkàkí: ó sì ṣẹlẹ̀ pé, nígbà tí àwọn ènìyàn gbọ́ ìró kàkàkí náà, tí àwọn ènìyàn sì fi igbe ńlá kan kigbe, odi náà wó lulẹ̀ pátápátá; bẹ́ẹ̀ ni àwọn ènìyàn gòkè wọ inú ìlú náà, olúkúlùkù ní tààrà sí iwájú rẹ̀, wọ́n sì gba ìlú náà. 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.

Àwọn onímọ̀ ìṣàwárí ohun ìbílẹ̀ tún rí àwọn ìkòkò tí oúnjẹ wà nínú wọn, èyí tí ó fi hàn pé nígbà tí àwọn ògiri náà wó lulẹ̀, kì í ṣe ìdótì tí ó gùn tí ó sì kéo dé ìgbà pípẹ́ ni. Ó tún dáhùn ìbéèrè kan láàárín ẹgbẹ́ àwọn onímọ̀ ìṣàwárí ohun ìbílẹ̀ nípa ìdí tí àkọsílẹ̀ Bíbélì nípa ìṣubú Jẹ́ríkò fi sọ pé wọ́n gòkè “lọ sókè” wọ Jẹ́ríkò lórí òkè kékeré kan tàbí ìtàgà kan, èyí tí wọ́n ti mọ̀ nísinsin yìí pé a dá a sílẹ̀ nígbà tí àwọn ògiri náà ṣubú síta.

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.

Ìdènà àkọ́kọ́ tí ó kéde ìwọlé sí Ilẹ̀ Ìlérí ni Jéríkò, ìlú kan tí ó ní ipa àti ọrọ̀. Jéríkò ni 1863, àti pé Jéríkò jẹ́ kókó-ọrọ àsọtẹ́lẹ̀ Bíbélì, kì í ṣe gẹ́gẹ́ bí àpèjúwe àkókò òfin Ọjọ́-ìsinmi nìkan, ṣùgbọ́n pẹ̀lú ní ìbáṣepọ̀ pẹ̀lú ìṣubú àti ìdìde rẹ̀. Jéríkò pẹ̀lú ní ègún àsọtẹ́lẹ̀ pàtó tirẹ̀ tí a kéde sí i. Jóṣúà kéde ègún sí ọkùnrin tí yóò tún Jéríkò kọ́, àti ní ṣíṣe bẹ́ẹ̀, ó fi hàn pé ọkùnrin tí yóò tún Jéríkò kọ́ yóò pàdánù ọmọkùnrin rẹ̀ àbíkẹ́yìn àti àkọ́bí rẹ̀ nínú àtúnkọ́ ìlú ègún náà. Ọ̀kan lára àwọn ọmọ náà ni a óò pàdánù nígbà ìpìlẹ̀, èkejì sì nígbà ìgbékalẹ̀ ẹnubodè. Àsọtẹ́lẹ̀ náà ṣẹ, a sì ti kọ àkọsílẹ̀ ìmúṣẹ rẹ̀ sínú Bíbélì, tí ó fi mú Jéríkò di ààmì Bíbélì tí a ti fìdí múlẹ̀.

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.

Nínú ìparun ìtàn rẹ̀, àti nínú ègún àsọtẹ́lẹ̀ rẹ̀, tí ìmúṣẹ ìtàn ti àsọtẹ́lẹ̀ náà sì tẹ̀lé, a rí ẹlẹ́rìí mẹ́ta tí ń sọ̀rọ̀ nípa Jeriko ní 1863. Gbogbo ẹ̀rí mẹ́tẹ̀ẹ̀ta wọ̀nyí ni a gbọ́dọ̀ fi kàn sí 1863. Àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta wọ̀nyí dúró pọ̀ gẹ́gẹ́ bí Mósè mẹ́ta ṣe dúró ní ti àsọtẹ́lẹ̀ ní òpin àkókò ogójì ọdún tirẹ̀ kọ̀ọ̀kan. Ọ̀kan nínú àwọn àkókò ogójì ọdún wọ̀nyí fara hàn gbangba pé ó bára mu pẹ̀lú ìtàn àwọn Millerite, tí ó fi múlẹ̀ pé gbogbo àwọn aṣojú Mósè mẹ́tẹ̀ẹ̀ta ní òpin àkókò ogójì ọdún kọ̀ọ̀kan bá ìtàn 1863 mu—ìtàn angẹli kẹta.

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.

Méjì nínú àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta wọ̀nyí ti ọdún mẹ́rìnlélógójì Mose parí ní Kádéṣì; ìparí kẹta ti ọdún mẹ́rìnlélógójì náà ni Odò Jọ́dánì, ìparí kejì sì ni Òkun Pupa. Ìparí ọdún mẹ́rìnlélógójì àkọ́kọ́ ni pé Mose sá kúrò ní Ejibiti. Gbogbo àwọn mẹ́tẹ̀ẹ̀ta náà ń ṣàpèjúwe ìsálọ kúrò ní Ejibiti gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ ọdún irinwó ó lé ọgbọ̀n ti Ábúráhámù nípa ìsìnrú ní Ejibiti.

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.

Àwọn àkókò mẹ́ta ọdún mẹ́rìnlélógójì ti Mósè, tí ìparí wọn (òkúta àgbéléwòn) dúró gẹ́gẹ́ bí àpẹrẹ ìdásílẹ̀ kúrò ní Ejibiti, jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ Ábúráhámù nípa ìgbèkùn nínú àti ìtúsílẹ̀ kúrò nínú ìrù ẹrú ilẹ̀ Ejibiti. Gẹ́gẹ́ bí olùdásílẹ̀ tí a sọ tẹ́lẹ̀ nínú ìlérí májẹ̀mú Ábúráhámù, Mósè fúnra rẹ̀ bẹ̀rẹ̀ nípa gbígbàlà jáde nínú omi, gẹ́gẹ́ bí ìtumọ̀ orúkọ rẹ̀ ṣe rí. Lẹ́yìn náà, Mósè ṣamọ̀nà àwọn ènìyàn Ọlọ́run gba inú omi Òkun Pupa kọjá, lẹ́yìn èyí sì tọ̀ wọ́n lọ sí etíkun ìdásílẹ̀, tí Odò Jọ́dánì dúró fún. Áfà ìyè Mósè ni ìgbàlà kúrò nínú omi Náílì, àti òmégà rẹ̀ ni ìgbàlà tí omi Odò Jọ́dánì ṣàpẹẹrẹ. Áfà ìyè Mósè ni ìrírí tí orúkọ rẹ̀ àti àwọn òbí rẹ̀ ṣàfihàn, níwọ̀n bí wọ́n ti jẹ́ òbí olùwà-bí-Ọlọ́run tí wọ́n mọ̀ pé a ti dá ọmọ náà lẹ́jọ́ ikú, gẹ́gẹ́ bí yóò ṣe rí sí i ní ọdún mẹ́rìnlélógójì lẹ́yìn náà lẹ́yìn tí ó pa ọmọ Ejibiti náà. Gẹ́gẹ́ bí òbí olùwà-bí-Ọlọ́run tí wọ́n mọ̀ pé ọmọ wọn nílò láti gba là kúrò nínú ìdájọ́ ikú, wọ́n pèsè ọkọ̀ kan fún un, tí ó gba láti ayé Hébérù lọ sí ayé Ejibiti, gẹ́gẹ́ bí Mósè náà ṣe fi ayé Ejibiti sílẹ̀ ní òpin ọdún mẹ́rìnlélógójì láti lọ sí ayé Hébérù.

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.

Mósè tún ìtàn Nọ́à ṣe nínú ìgbàlà rẹ̀ kúrò nínú omi. Ìgbà àkọ́kọ́ tí a ti darúkọ Mósè gẹ́gẹ́ bí “olùgbàlà” àsọtẹ́lẹ̀ májẹ̀mú ọdún mẹ́rìnlélọ́gbọ̀n [430] ti Ábúráhámù jẹ́ àtúnṣe ìtàn náà nínú èyí tí Ọlọ́run ti wọ inú májẹ̀mú pẹ̀lú aráyé, nípa bẹ́ẹ̀ sì ni ó mú àsọtẹ́lẹ̀ májẹ̀mú Ábúráhámù nípa àwọn ènìyàn àyànfẹ́ papọ̀ mọ́ ìlérí májẹ̀mú sí gbogbo aráyé. Èyí fi ìrìbọmi hàn nínú ìfìgbé ọmọ-ọwọ́ Mósè lé ọmọbìnrin Fáráò lọ́wọ́, nítorí ikú ni a jẹ́wọ́ nípasẹ̀ iṣẹ́ àwọn òbí, ìsìnkú sì ni ọkọ̀ ojú omi náà lórí omi dúró fún, ajíǹde sì ni ọmọbìnrin Fáráò.

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.

Ìgbésí ayé Mose bẹ̀rẹ̀ pẹ̀lú àfihàn ìrìbọmi ọkọ̀ Noa gẹ́gẹ́ bí àpẹẹrẹ. Èyí sì túmọ̀ sí i pé láti ìbẹ̀rẹ̀pẹ̀pẹ̀, nọ́mbà “8” ni a ti so mọ́ Mose, nítorí gbòǹgbò ìbáṣepọ̀ májẹ̀mú rẹ̀ ti bẹ̀rẹ̀ pẹ̀lú nọ́mbà “8” láti inú májẹ̀mú Noa, iṣẹ́ rẹ̀ sì ni láti fi ìlànà ìkọlà sílẹ̀ ní ọjọ́ “kẹjọ.” Lẹ́yìn náà a dán án wò, ó sì kùnà nínú ààtò náà gan-an. Ìgbésí ayé Mose bẹ̀rẹ̀ pẹ̀lú ìrìbọmi kan, ọdún mẹ́rìnlélógójì lẹ́yìn náà ikú kan sì wáyé (ti ará Ejibiti kan) tí ó sàmì sí ibi tí Mose ará Ejibiti kú, tí ó sì di ọmọ Abrahamu nìkan gbáko. Ìbẹ̀rẹ̀ àti òpin ọdún mẹ́rìnlélógójì àkọ́kọ́ Mose ni a ṣojú fún nípasẹ̀ ìrìbọmi. Èkínní náà ṣàfihàn ìyípadà láti Heberu sí ará Ejibiti, èyí ìkẹyìn sì láti ará Ejibiti sí Heberu. Ọdún mẹ́rìnlélógójì lẹ́yìn ìyẹn, Mose mú àwọn ènìyàn Ọlọ́run kọjá nípasẹ̀ ìrìbọmi Òkun Pupa, lójú ọ̀nà rẹ̀ sí ìrìbọmi ní Jordani, èyí tí kò dé rí.

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.

Àwọn ènìyàn Ọlọ́run lábẹ́ ìtọ́sọ́nà Jóṣúà wọ Ilẹ̀ Ìlérí láìsí Mósè, nítorí ó kú díẹ̀ ṣáájú ìbọ̀mi Odo Jọ́dánì dé. Mósè sọ, Peteru sì tún un sọ pé Olúwa Ọlọ́run rẹ yóò gbé wòlíì kan dìde fún ọ, ẹni tí yóò dàbí Mósè. Wòlíì tí a fi Mósè ṣàpẹẹrẹ rẹ̀ ni Kristi, Ó sì bẹ̀rẹ̀ iṣẹ́ Rẹ̀ gan-an níbi tí Mósè fi í sílẹ̀. Ó bẹ̀rẹ̀ iṣẹ́ Rẹ̀ ní ìbọ̀mi Rẹ̀, ìbọ̀mi náà sì ni ibi gangan tí Jóṣúà ti ṣe ìbọ̀mi fún Ísírẹ́lì àtijọ́ nígbà tí wọ́n kọjá Jọ́dánì wọ Ilẹ̀ Ìlérí. Àwọn ìhìnrere sọ fún wa pé Johanu ń ṣe ìbọ̀mi ní Bẹtabara, èyí tí í ṣe ibi ìkọjá, tí ó sì túmọ̀ sí ibi ìkọjá ọkọ̀ ojú omi.

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.

Òkun Pupa ni àmì ìṣọ̀tẹ̀ Íjíbítì, ó sì ń fi ẹ̀rí àsọtẹ́lẹ̀ Mósè hàn nínú ìlà yìí gẹ́gẹ́ bí òtítọ́. Láti Odò Náílì dé Òkun Pupa (èyí tí a máa ń pè ní odò nígbà míì) àti síwájú dé Jọ́dánì. Mósè, tí ìtumọ̀ orúkọ rẹ̀ jẹ́ “a gbà láti inú omi,” bẹ̀rẹ̀, ó sì parí ẹ̀rí rẹ̀ ní omi ìdáǹdè, àti pé ọ̀kọ̀ọ̀kan àwọn omi wọ̀nyẹn ń fi ẹ̀ka méjì àwọn olùjọsìn hàn.

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.

Ọdún mẹ́rìnlélógójì àkọ́kọ́ Mose dúró fún ìhìnrere áńgẹ́lì kìn-ín-ní, ọdún mẹ́rìnlélógójì kejì sì ni ti áńgẹ́lì kejì, ẹ̀kẹta sì jẹ́ ti áńgẹ́lì kẹta. Àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta náà ní àwọn àbùdá àsọtẹ́lẹ̀ pàtó tirẹ̀; gẹ́gẹ́ bí ó ti rí pé gbogbo àwọn ìhìnrere mẹ́tẹ̀ẹ̀ta ni a ṣojú wọn nínú ìhìnrere kìn-ín-ní. A ti fi ìṣẹ̀lẹ̀ yìí hàn ní gbangba fún ọ̀pọ̀ ọdún ní ìbáṣepọ̀ pẹ̀lú àwọn orí mẹ́ta àkọ́kọ́ nínú ìwé Dáníẹ́lì.

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.

Ní orí kìn-ín-ní ìwé Dáníẹ́lì, Dáníẹ́lì bẹ̀rù Ọlọ́run, ó sì kọ̀ láti jẹ oúnjẹ ìgbé ayé Bábílónì; Ọlọ́run sì fi ògo bò ó nínú ìdánwò kejì àti ìdánwò ojú tí ó tẹ̀ lé e, èyí tí ó yọrí sí ìdájọ́ àti ìdánwò kẹta tí Nebukadinésárì tìkára rẹ̀ ṣe. Orí kìn-ín-ní ìwé Dáníẹ́lì ni áńgẹ́lì kìn-ín-ní ti Ìfihàn mẹ́rìnlá, ẹni tí ó kéde pé, “ẹ bẹ̀rù Ọlọ́run,” “ẹ fi ògo fún un,” gẹ́gẹ́ bí Dáníẹ́lì ti ṣe nínú ìdánwò kejì ti oúnjẹ àti ojú, nítorí pé “wákàtí ìdájọ́” Nebukadinésárì ti dé.

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.

Ọdún mẹ́rìnlélógójì àkọ́kọ́ ìgbésí ayé Mose bẹ̀rẹ̀ nítorí pé àwọn òbí rẹ̀ bẹ̀rù Ọlọ́run. Nígbà tí ọmọbìnrin Farao rí àpótí náà nínú omi, Mose ti kọjá ìdánwò kejì, èyí tí í ṣe ìdánwò ojú. Nígbà náà ni ọmọbìnrin Farao dá a lẹ́jọ́ pé kò yẹ kí ó kú. Ìdájọ́ sì tún dé ní òpin mẹ́rìnlélógójì àkọ́kọ́; nígbà tí ó pa ará Ejibiti náà tí ó sì ní láti sá kúrò ní Ejibiti.

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.

Ní ọdún mẹ́ẹ̀ẹ́dógún kejì, angẹli kejì ti Ìfihàn orí kẹrìnlá tí ń kéde ìṣubú Bábílónì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìṣubú Ejibiti. Nínú ìṣubú náà, ní òpin ọdún mẹ́ẹ̀ẹ́dógún náà, ìfihàn agbára Ọlọ́run tí ó lágbára gidigidi wà, gẹ́gẹ́ bí ó ti rí ní òpin ìránṣẹ́ angẹli kejì nígbà Ìké Alẹ́ Àárín Ọ̀gànjọ́ ọdún 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.

Ọgbọ̀n ọdún kẹta bẹ̀rẹ̀ pẹ̀lú ìkéde ìdájọ́ ikú lórí fẹ́rẹ̀ẹ́ gbogbo àpéjọ náà, ó sì parí pẹ̀lú ìdájọ́ ikú lórí aṣáájú àpéjọ náà.

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

Arábìnrin White sọ pé iṣẹ́ wa ni láti darapọ̀ àwọn ìfẹ̀sẹ̀jáde àwọn áńgẹ́lì mẹ́ta.

> “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.

> “Oluwa fẹ́rẹ̀ẹ́ dá ayé lẹ́bi nítorí àìṣòdodo rẹ̀. Ó fẹ́rẹ̀ẹ́ dá àwọn ẹgbẹ́ ẹ̀sìn lẹ́bi nítorí ìkọ̀sílẹ̀ wọn sí ìmọ́lẹ̀ àti òtítọ́ tí a ti fi fún wọn. Ìhìn ńlá náà, tí ó ń ṣọ̀kan àwọn ìhìn áńgẹ́lì kìíní, kejì, àti kẹta, ni a gbọdọ̀ fi fún ayé. Èyí ni yóò jẹ́ ẹrù iṣẹ́ wa.” 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.

Ọgbọ̀n ọdún mẹ́rìnlélógójì àkọ́kọ́ ti Mósè dúró fún áńgẹ́lì kìíní ti Ìfihàn orí kẹ́rìnlá, àti àkókò kejì rẹ̀ ti ọgbọ̀n ọdún mẹ́rìnlélógójì ni áńgẹ́lì kejì, àti àkókò kẹta ti ọgbọ̀n ọdún mẹ́rìnlélógójì ni áńgẹ́lì kẹta. “Ìhìnrere ńlá” wa ni láti darapọ̀ “àwọn ìṣẹ́pọ̀ áńgẹ́lì kìíní, kejì, àti kẹta,” èyí tí ó fi gbogbo ààmì mẹ́ta ti Mósè sí 1863, nítorí náà Mósè mẹ́ta ní àkókò òfin Ọjọ́-Àìkú.

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.

Láti ọdún 1844 sí 1863 ni ó ní ẹlẹ́rìí méjì ti àwọn àkókò ogójì ọdún méjèèjì tí ó yọrí sí Kádéṣì. Ìmísí sọ̀rọ̀ rẹ̀ di mímọ̀ pé ẹ̀kẹta kò lè wà láìsí àkọ́kọ́ àti ẹlẹ́ẹ̀kejì; nítorí náà, ogójì ọdún àkọ́kọ́ nínú ìgbésí ayé Mósè pẹ̀lú gbọ́dọ̀ ṣojú fún 1844 sí 1863. Mósè ń pa ará Ejibiti náà ní 1863, pẹ̀lú Mósè tí ó fi ọ̀pá àṣẹ rẹ̀ lu Àpáta náà, àti pẹ̀lú nígbà tí Mósè béèrè láti rí ògo Ọlọ́run nínú ìtàn ìṣọ̀tẹ̀ màlúù wúrà. Mósè mẹ́ta wà ní 1863 àti òfin Ọjọ́-Àìkú, gbogbo wọn sì jẹ́ ẹni ogójì ọdún.

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.

Àwọn àkókò mẹ́ta ti Mósè kọ̀ọ̀kan ní ìdáǹdè nípasẹ̀ omi; Mósè nínú àpótí kékeré náà bá Mósè kọjá Òkun Pupa mu, èyí sì tún bá Mósè mu lẹ́ẹ̀mejì ní Odò Jọ́dánì: Náílì, Òkun Pupa, àti lẹ́ẹ̀mejì ní Jọ́dánì. Omi ìdáǹdè ni a ṣàfihàn nínú ọkọ̀ọ̀kan àwọn àkókò mẹ́ta náà, nítorí gbogbo wọn bá àkókò náà mu nígbà tí a ń tú omi ìdáǹdè jáde ní àsìkò òjò àìpẹ́.

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.

Ní òpin àkókò kẹta ti ogójì ọdún, Mósè lu Àpáta náà pẹ̀lú ọ̀pá rẹ̀. Ní òpin ogójì ọdún kejì, ọ̀pá rẹ̀ ya Òkun Pupa sí méjì. Ní òpin ogójì ọdún àkọ́kọ́, ó kọ ọ̀pá àṣẹ ilẹ̀ Íjíbítì sílẹ̀, ó sì yan láti jìyà pẹ̀lú àwọn ènìyàn rẹ̀.

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.

Ní òpin àkókò àkọ́kọ́ ará Ejibiti kan kú, ní òpin àkókò kejì sì ni àwọn ọmọ-ogun, àkọ́bí, àti ìṣáájú ilẹ̀ Ejibiti kú. Ní òpin àkókò kẹta, orílẹ̀-èdè Israẹli, Árónì àti Mósè, gbogbo wọn ti kú. Ìwọ̀nyí jẹ́ ìtàn mẹ́ta tí ó bá ara wọn lọ, tí “ìlà lórí ìlà” kọ̀ọ̀kan wọn ń ṣàpẹẹrẹ 1844 títí dé 1863—ìtàn áńgẹ́lì kẹta, èyí tí ní ẹ̀kúnrẹ́rẹ́ tirẹ̀ sì ń ṣàpẹẹrẹ láti 9/11 títí dé òfin Ọjọ́-Àìkú, àti àkókò Pẹ́ńtíkọ́sì nígbà tí a tú omi ìdáǹdè jáde.

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.

Mósè wà níbi ìṣọ̀tẹ̀ méjèèjì ní Kádéṣì, àti pé àwọn ìṣọ̀tẹ̀ Kádéṣì náà méjèèjì jẹ́ òkúta ìparí ní àwọn àkókò tirẹ̀ kọ̀ọ̀kan. Wọ́n méjèèjì ṣàpẹẹrẹ ọdún 1863, èyí tí ó sì tún jẹ́ òkúta ìparí àkókò áńgẹ́lì kẹta, tí ó bẹ̀rẹ̀ pẹ̀lú alfa ní ọdún 1844 títí dé òkúta ìparí ọdún 1863. Nígbà tí a bá ń ronú nípa ìmọ́lẹ̀ àgbàyanu ti òkúta tí ó bẹ̀rẹ̀ gẹ́gẹ́ bí ìpìlẹ̀ tí ó sì parí gẹ́gẹ́ bí òkúta ìparí, a mọ̀ pé ní ti àsọtẹ́lẹ̀, òkúta ìparí máa ń tóbi ju ní gbogbo ìgbà. Àwọn ìṣán díẹ̀ ní ìbẹ̀rẹ̀ àkókò Pẹ́ńtíkọ́sìtì, tí ń darí sí ìtújáde kíkún ní òkúta ìparí ní ọjọ́ Pẹ́ńtíkọ́sìtì, ń ṣàfihàn òtítọ́ yìí.

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.

Ní 9/11 ni ìfọ́nká bẹ̀rẹ̀, ó sì parí ní ìtújáde pípé ní àsìkò òfin Ọjọ́-ìsinmi. Òtítọ́ yìí fi ẹ̀ṣẹ̀ Mósè hàn ní Kádéṣì kejì àti òmégà gẹ́gẹ́ bí ẹ̀ṣẹ̀ tí ó tóbi ju ìṣọ̀tẹ̀ ní Kádéṣì àkọ́kọ́ àti àlìfà lọ. Ìṣọ̀tẹ̀ àlìfà mú ikú gbogbo orílẹ̀-èdè kan wá, ṣùgbọ́n ìṣọ̀tẹ̀ òmégà mú ikú ọkùnrin kan ṣoṣo (Mósè) wá; síbẹ̀, ẹ̀ṣẹ̀ ọkùnrin kan náà tóbi ju ẹ̀ṣẹ̀ àpapọ̀ gbogbo orílẹ̀-èdè náà lọ. Ọkùnrin tí ó bá ṣẹ̀ ń kú, àti ní ìpele yẹn kò sí ìyàtọ̀ láàárín ẹ̀ṣẹ̀ Mósè tàbí ti ọmọ Ísírẹ́lì mìíràn kankan; ṣùgbọ́n ní ọ̀nà àsọtẹ́lẹ̀, bí Mósè ṣe lu Kristi lẹ́ẹ̀kejì tóbi jùlọ, nítorí pé ó jẹ́ òkúta-ìparí àkókò ogójì ọdún náà.

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.

Ìṣọ̀tẹ̀ Mósè ní Kádéṣì omega kejì jẹ́ ẹ̀ṣẹ̀ tí ó tóbi ju ìṣọ̀tẹ̀ àwọn ọmọ Ísírẹ́lì nígbà tí wọ́n kọ ìhìn-iṣẹ́ Jóṣúà àti Kálẹ́bù sílẹ̀. Ní ìsọ̀tẹ́lẹ̀, Mósè dúró ní 1863, níbi tí ó ti kú ní aginjù nítorí ìṣọ̀tẹ̀ rẹ̀. Mósè tún dúró ní 1863, níbi tí àwọn ènìyàn májẹ̀mú àtijọ́ ti kú ní aginjù nítorí ìṣọ̀tẹ̀ wọn, ṣùgbọ́n Mósè kò kópa nínú ìṣọ̀tẹ̀ náà. 1863 bá òfin Ọjọ́-Àìkú mu, gẹ́gẹ́ bí ìṣọ̀tẹ̀ Aaroni ti ẹgbọrọ màlúù wúrà náà ṣe rí. Nínú ìtàn náà, tí ó bá Kádéṣì, 1863, àti òfin Ọjọ́-Àìkú mu, Mósè ń gbàdúrà láti rí ògo Ọlọ́run.

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.

Kádéṣì dúró fún 1863, Mósè sì wà ní Kádéṣì méjèèjì; nítorí náà lórí ẹlẹ́rìí Bíbélì méjì, tí àwọn méjèèjì jẹ́ òkúta ìpèdé, a fi múlẹ̀ pé àkókò ọdún mẹ́rìnlélógójì kẹta, èyí tí kò parí ní Kádéṣì, ń dúró fún 1863 pẹ̀lú. Níbẹ̀ ni “Mósè aláìsọ́ di mímọ́” tún kàn Kristi mọ́ àgbélébùú, bí ó ti kọ Àpáta náà sílẹ̀. Ní 1863, àti ní fífún Òfin ní Sínáì, “Mósè ẹni tí a sọ di mímọ́” ń wá ìwà Ọlọ́run. Ní 1863 Mósè dúró fún wúńdíá ọlọ́gbọ́n kan àti pẹ̀lú wúńdíá aṣiwèrè kan.

> “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.

> “Farisi àti agbowó-òde náà ṣàpẹẹrẹ ẹ̀ka ńlá méjì tí a pín àwọn tí ń bọ̀ láti sin Ọlọ́run sí. Àwọn aṣojú àkọ́kọ́ méjì wọn ni a rí nínú àwọn ọmọ àkọ́kọ́ méjì tí a bí sínú ayé.” 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.

Ní Kadeṣi àti 1863, Mósè ń ṣojú “àwọn ẹgbẹ́ ńlá méjì tí a pín àwọn tí” “ń jọ́sìn Ọlọ́run sí.” Mósè jẹ́ àpẹẹrẹ àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, gẹ́gẹ́ bí Pétérù náà ṣe rí.

> “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.

> “Fún ọ̀kọ̀ọ̀kan àwọn ẹ̀ka tí Farisi àti agbowó-orí dúró fún, ẹ̀kọ́ kan wà nínú ìtàn àpọ́sítélì Peteru. Ní ìbẹ̀rẹ̀ ìṣẹ́ ọmọ-ẹ̀yìn rẹ̀, Peteru rò pé òun lágbára. Bíi Farisi, ní ìfòyemọ̀ ara rẹ̀, kò rí ara rẹ̀ ‘gẹ́gẹ́ bí àwọn ènìyàn mìíràn.’ Nígbà tí Kristi, ní alẹ́ ìtànpadà Rẹ̀, ti kìlọ̀ ṣáájú fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé, ‘Gbogbo yín ni a ó kọsẹ̀ nítorí Mi lálẹ́ yìí,’ Peteru fi ìgbọ́kànlé sọ pé, ‘Bí gbogbo wọn tilẹ̀ bá kọsẹ̀, èmi kì yóò kọsẹ̀.’ Máàkù 14:27, 29. Peteru kò mọ ewu tirẹ̀. Ìgbẹ́kẹ̀lé ara ẹni tàn án jẹ. Ó rò pé òun lè dojú kọ ìdánwò; ṣùgbọ́n láàárín wákàtí díẹ̀ péré ìdánwò náà dé, àti pé pẹ̀lú ègún àti ìbúra, ó sẹ Oluwa rẹ̀.” 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.

Ní àkókò òfin Ọjọ́ Àìkú, tí í ṣe 1863, Pétérù dúró fún ẹ̀yà méjì. Àwọn tí ń gba àmì ẹranko náà tàbí àwọn tí ń gba èdìdì Ọlọ́run. Nígbà tí Jésù yí orúkọ Simoni padà sí Pétérù, ó ṣàpẹẹrẹ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì. Òye yẹn ni a tún ṣàpẹẹrẹ nípa fífi nọ́mbà ipò àwọn lẹ́tà inú àtẹ̀jáde Gẹ̀ẹ́sì pọ̀ sí orúkọ Pétérù. Bí a bá lo ọ̀nà kan náà lórí 1863, a ó rí 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.

Méjì nínú àwọn àmì mẹ́ta ti Mósè tí ó bá ọdún 1863 mu, fi ìdí múlẹ̀ pé àkókò kẹta náà pẹ̀lú gbọ́dọ̀ bá a mu. Àwọn ìlà méjì ti Kadeṣi fi ìtàn àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè hàn, àti àkókò kẹta náà fi ìgbìyànjú láti lo akitiyan ènìyàn hàn láti ṣe iṣẹ́ ti Ọlọ́run. Láti gbẹ́kẹ̀lé agbára ènìyàn gẹ́gẹ́ bí Mósè ti ṣe pẹ̀lú ará Ejibiti náà, ń ṣojú ìgbẹ́kẹ̀lé nínú àṣẹ ènìyàn ju àṣẹ tí a ti yàn kalẹ̀ lọ.

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.

Arábìnrin White sọ pé, “ìbáṣepọ̀ ọkọ rẹ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run jọ ti Mósè pẹ̀lú Ísírẹ́lì, ní àwọn ọ̀nà kan.” Ní ọdún 1863, Jémsì White ni a ṣàfihàn gẹ́gẹ́ bí Mósè. Ní ọdún 1863, Jémsì White ń pa ará Íjíbítì kan, ó ń lu Kristi lẹ́ẹ̀kejì, ó sì ń gbàdúrà fún àwọn ọlọ̀tẹ̀ tí wọ́n kọ ìròyìn “ìsinmi” tí Jóṣúà àti Kálẹ́bù gbé kalẹ̀. Mósè jẹ́ wúńdíá aṣiwèrè nígbà tí ó lu Àpáta náà lẹ́ẹ̀kejì, ó sì tún jẹ́ wúńdíá ọlọ́gbọ́n bí ó ṣe bẹ̀bẹ̀ fún àwọn ọlọ̀tẹ̀ Ísírẹ́lì.

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.

A ó fi àpilẹ̀kọ yìí parí pẹ̀lú ẹsẹ̀ inú Nọ́mbà orí kẹrìnlá níbi tí Mósè wà ní ọdún 1863, nígbà tí a fi ìran ògo Ọlọ́run hàn án nínú ìtàn afiwera tí ìṣọ̀tẹ́ ẹgbọrọ màlúù wúrà dúró fún.

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.

Nínú àyọkà náà, Olúwa béèrè pé, “títí ìgbà wo” ni yóò fi máa bá àwọn ọlọ̀tẹ̀ Israẹli lò, èyí tí ó jẹ́ ìbéèrè kan náà tí Isaiah béèrè lọ́wọ́ Olúwa nínú orí kẹfà. Ṣàkíyèsí pé ìwé Numbers fi ìtàn yìí sí àkókò náà nígbà tí a fi ògo Ọlọ́run tàn ilẹ̀ ayé mọ́lẹ̀, gẹ́gẹ́ bí àwọn áńgẹ́lì náà ṣe fi àmì sí i nínú ẹsẹ̀ kẹta ti Isaiah kẹfà. 9/11 ni òkúta ìpìlẹ̀ ìtàn láti 1844 sí 1863, àti òfin Ọjọ́-Àìkú ni òkúta ìparí. Ìpò náà nínú Numbers kì í ṣe ohun tí ó kéré jù àpèjúwe orin náà tàbí òwe-àkàwé ọgbà àjàrà lọ, bí a ti ń kọ Israẹli àtijọ́ sílẹ̀ nígbà tí Olúwa wọ májẹ̀mú pẹ̀lú 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.

> Gbogbo àpéjọ náà sì gbé ohùn wọn sókè, wọ́n sì ké; àwọn ènìyàn náà sì sọkún ní òru náà. Gbogbo àwọn ọmọ Israẹli sì ń kùn-ún sí Mose àti sí Aaroni; gbogbo àpéjọ náà sì wí fún wọn pé, Ìbá ṣe pé a ti kú ní ilẹ̀ Ejibiti! tàbí ìbá ṣe pé a ti kú ní aginjù yìí! Èéṣe tí Olúwa fi mú wa wá sí ilẹ̀ yìí, kí a lè fi idà ṣubú, kí àwọn aya wa àti àwọn ọmọ wa lè di ohun ìjẹ? Ṣé kò sàn fún wa láti padà sí Ejibiti bí? Wọ́n sì sọ fún ara wọn pé, Ẹ jẹ́ kí a yan olórí kan, kí a sì padà sí Ejibiti.

> 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,

> Nígbà náà ni Mósè àti Áárónì dojúbolẹ̀ níwájú gbogbo àpéjọ ìjọ àwọn ọmọ Israẹli. Jóṣúà ọmọ Núnì sì, àti Kálẹ́bù ọmọ Jefúnè, àwọn tí wọ́n wà lára àwọn tí ó ṣe àwárí ilẹ̀ náà, ya aṣọ wọn; wọ́n sì sọ fún gbogbo àwùjọ àwọn ọmọ Israẹli pé,

> 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.

> Ilẹ̀ náà, tí a la àárín rẹ̀ kọjá láti ṣe àwárí rẹ̀, jẹ́ ilẹ̀ rere gidigidi. Bí Olúwa bá ni inú-dídùn sí wa, nígbà náà ni yóò mú wa wọ ilẹ̀ náà, yóò sì fi í fún wa; ilẹ̀ tí ń ṣàn fún wàrà àti oyin. Kìkì kí ẹ má ṣe ṣọ̀tẹ̀ sí Olúwa, bẹ́ẹ̀ ni kí ẹ má sì bẹ̀rù àwọn ènìyàn ilẹ̀ náà; nítorí wọn jẹ́ oúnjẹ fún wa: ààbò wọn ti kúrò lọ́dọ̀ wọn, Olúwa sì wà pẹ̀lú wa: ẹ má bẹ̀rù wọn.

> 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?

> Ṣùgbọ́n gbogbo àpéjọ náà pàṣẹ pé kí wọ́n fi òkúta sọ wọ́n lù. Ògo Oluwa sì farahàn nínú àgọ́ àpéjọ níwájú gbogbo àwọn ọmọ Israẹli. Oluwa sì wí fún Mose pé, Yóò ti pẹ́ tó ni àwọn ènìyàn yìí yóò máa bínú sí mi? yóò sì ti pẹ́ tó kí wọ́n tó gbà mí gbọ́, nítorí gbogbo àwọn ààmì tí mo ti fihàn láàárín wọn?

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

> Èmi yóò fi àjàkálẹ̀-àìsàn pa wọ́n, èmi yóò sì gba ogún wọn kúrò lọ́wọ́ wọn; èmi yóò sì mú kí ìwọ di orílẹ̀-èdè tí ó tóbi tí ó sì lágbára ju wọn lọ.

> 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.

> Mósè sì sọ fún Olúwa pé, Nígbà náà ni àwọn ará Ejibiti yóò gbọ́ ọ́; nítorí pé ìwọ fi agbára rẹ mú àwọn ènìyàn yìí gòkè wá láti àárín wọn. Wọn yóò sì sọ ọ́ fún àwọn olùgbé ilẹ̀ yìí; nítorí wọn ti gbọ́ pé ìwọ, Olúwa, wà láàárín àwọn ènìyàn yìí, pé ìwọ, Olúwa, ni a ń rí lójúkojú, àti pé àwọsánmà rẹ dúró lórí wọn, àti pé ìwọ ń lọ níwájú wọn, ní ọ̀sán nínú ọ̀wọ́n àwọsánmà, àti ní òru nínú ọ̀wọ́n iná. Nísinsin yìí, bí ìwọ bá pa gbogbo àwọn ènìyàn wọ̀nyí bí ẹni kan ṣoṣo, nígbà náà ni àwọn orílẹ̀-èdè tí wọ́n ti gbọ́ òkìkí rẹ yóò máa sọ pé, Nítorí Olúwa kò lè mú àwọn ènìyàn yìí wọ ilẹ̀ náà tí ó ti búra fún wọn, nítorí náà ni ó pa wọ́n ní aginjù.

> 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.

> Ní báyìí sì ni, mo bẹ̀ ọ́, jẹ́ kí agbára Olúwa mi tóbi, gẹ́gẹ́ bí ìwọ ti sọ, pé, Olúwa ní sùúrù púpọ̀, ó sì kún fún àánú ńlá, ó ń dárí ẹ̀ṣẹ̀ àti ìrékọjá jì, ṣùgbọ́n kì yóò dá ẹni ẹlẹ́bi sílẹ̀ rárá; ó ń bẹ ìwà búburú àwọn baba wò lórí àwọn ọmọ títí dé ìran kẹta àti ìran kẹrin. Dárí ìwà búburú àwọn ènìyàn yìí jì, mo bẹ̀ ọ́, gẹ́gẹ́ bí títóbi àánú rẹ, gẹ́gẹ́ bí ìwọ sì ti dárí àwọn ènìyàn yìí jì láti Ejibiti títí di ìsinsin yìí.

> 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.

> Oluwa sì wí pé, Mo ti daríjì gẹ́gẹ́ bí ọ̀rọ̀ rẹ: Ṣùgbọ́n ní tòótọ́, bí mo ti wà láàyè, gbogbo ayé yóò kún fún ògo Oluwa.

> 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.

> Nítorí gbogbo àwọn ọkùnrin wọ̀nyẹn tí wọ́n ti rí ògo mi, àti iṣẹ́ ìyanu mi, tí mo ṣe ní Ejibiti àti ní aginjù, tí wọ́n sì ti dán mi wò ní ìgbà mẹ́wàá wọ̀nyí, tí wọn kò sì fetí sí ohùn mi; dájúdájú wọn kì yóò rí ilẹ̀ náà tí mo fi búra fún àwọn baba wọn, bẹ́ẹ̀ ni kò sí ẹni kankan nínú àwọn tí ó mú mi bínú tí yóò rí i: Ṣùgbọ́n ìránṣẹ́ mi Kalebu, nítorí pé ó ní ẹ̀mí mìíràn pẹ̀lú rẹ̀, tí ó sì tẹ̀lé mi pátápátá, òun ni èmi yóò mú wọ ilẹ̀ náà tí ó ti wọ̀; irú-ọmọ rẹ̀ yóò sì jogún un. (Ní báyìí àwọn Amaleki àti àwọn Kenaani ń gbé ní àfonífojì.) Ní ọ̀la, yípadà, kí ẹ sì lọ sí aginjù ní ọ̀nà Òkun Pupa.

> 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.

> Oluwa si sọ fun Mose ati fun Aaroni pe, Titi yio fi pẹ to ni emi o fi fara da ijọ buburu yi, ti n kùn sí mi? Mo ti gbọ kíkùn awọn ọmọ Israeli, ti wọn n kùn sí mi. Sọ fun wọn pe, Gẹgẹ bi mo ti wa laaye nitõtọ, ni Oluwa wi, gẹgẹ bi ẹ ti sọ si eti mi, bẹ̃ ni emi o ṣe si nyin: okú-ara nyin yio ṣubu ni aginjù yi; ati gbogbo awọn ti a kà ninu nyin, gẹgẹ bi iye nyin gbogbo, lati ẹni ọdun ogún ati jù bẹ̃ lọ, ti ẹ ti kùn sí mi, nitõtọ ẹ kò ni wọ ilẹ na, eyi ti mo ti bura lati jẹ ki ẹ gbe inu rẹ̀; bikoṣe Kalebu ọmọ Jefune, ati Joṣua ọmọ Nuni. Ṣugbọn awọn ọmọ-ọwọ nyin, ti ẹ wi pe wọn yio di ikogun, awọn ni emi o mu wọle, wọn o si mọ ilẹ na ti ẹ ti kẹgàn. Ṣugbọn ti ẹnyin, okú-ara nyin yio ṣubu ni aginjù yi. Awọn ọmọ nyin o si ma ṣako kiri ni aginjù ni ọdun ogoji, wọn o si ru agbere nyin, titi okú-ara nyin yio fi ṣegbé ni aginjù. Gẹgẹ bi iye ọjọ ti ẹ fi ṣe amí ilẹ na, ani ogoji ọjọ, ọjọ kọọkan fun ọdun kan, bẹ̃ ni ẹ o ru aiṣedede nyin fun ọdun ogoji, ẹ o si mọ ìyapa ileri mi.

> 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.

> Èmi Olúwa ni mo ti sọ ọ́; dájúdájú èmi yóò ṣe é sí gbogbo àjọ búburú yìí, àwọn tí wọ́n kó ara wọn jọ sí mi: ní aginjù yìí ni a óò run wọ́n, ibẹ̀ ni wọ́n yóò sì kú. Àwọn ọkùnrin náà tí Mósè rán lọ láti ṣe àwárí ilẹ̀ náà, tí wọ́n padà wá, tí wọ́n sì mú kí gbogbo àjọ náà kùn sí i, nípa gbígbé ọ̀rọ̀ ìbàjẹ́ kalẹ̀ nípa ilẹ̀ náà, àní àwọn ọkùnrin náà gan-an tí wọ́n gbé ìròyìn búburú kalẹ̀ nípa ilẹ̀ náà, wọ́n kú nípa àjàkálẹ̀-àrùn níwájú Olúwa.

> 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.

> Ṣùgbọ́n Jóṣúà ọmọ Nuni, àti Kálébù ọmọ Jefune, tí ó wà nínú àwọn ọkùnrin tí wọ́n lọ yọ ilẹ̀ náà wò, ni wọ́n sì ṣì wà láàyè. Númérì 14:1–38.

We will continue these thoughts in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn èrò wọ̀nyí nínú àpilẹ̀kọ tó kàn.

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