When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
ഇലീയാവ് ആഹാബിനോട് എല്ലാ യിസ്രായേലിനെയും കർമ്മേലിലേക്കു വിളിച്ചുകൂട്ടുവാൻ കല്പിച്ചപ്പോൾ, അതു ദൈവം ഇരുണ്ട യുഗങ്ങളിൽ നിന്നു സഭയെ 1798-ൽ, മൂന്നര വർഷത്തെ പീഡനത്തിനു ശേഷം, പുറത്തുകൊണ്ടുവന്നു 1844-ലേക്കും അതിനുശേഷം 1863-ലേക്കും നയിച്ചതിന്റെ മുൻചിത്രമായി നിലകൊണ്ടു. ആ മൂന്നു തീയതികൾ യെശയ്യാവു ഏഴാം അധ്യായത്തിൽ വെളിപ്പെടുത്തിയിരിക്കുന്ന “ഏഴ് കാലങ്ങൾ” എന്ന ഘടനയുടെ അന്തിമ മൂന്ന് വഴിക്കുറികളാകുന്നു.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
1798, 1844 އަދި 1863 ގެ އެއްފަދަ ތާރީޚް، މޫސާ މިޞްރުގެ އަޅުކަމުން ބަނީ އިސްރާއީލް ދޫކޮށް ސައިނާ ފަރުބަދައަށް ގެންދިޔަ އިރުވެސް ނަމޫނާކޮށް ދެއްކުނެވެ. ފުރަތަމަ އަދި ދެވަނަ މަލާއިކާގެ ތާރީޚުން 1798 ގައި ނިމުމުގެ ވަގުތުގައި ފެށި، 1863 ގައި އެ ހަރަކާތް އެއް ބެތްކަންވެރި ބިޔަފުޅަކަށް ވަންދެން ދެމިގެން ދިޔަ މިލަރައިޓް ހަރަކާތް މަންޒަރުކުރެއެވެ. އިލިޔާސް އަދި މޫސާ އަކީ މިލަރައިޓް ތާރީޚުގެ ދެ މުހިންމު ހެކިންނެވެ، އަދި ތިންވަނަ މަލާއިކާގެ ތާރީޚުގައި ރިވެލޭޝަން ފޮތުގައި ތިބީ ދެ މުހިންމު ހެކިން ވެސް އެއީ އެ ދެމީހުންނެވެ.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Harakati ya Wamillerite ndiyo inayotia alama mwanzo wa injili ya milele ya Ufunuo kumi na nne, na Future for America ndiyo inayotia alama mwisho wake. Kati ya harakati ya mwanzo ya Wamillerite na harakati ya mwisho, tunalikuta kanisa la Waadventista Wasabato. Kulingana na wanahistoria wa kanisa la Waadventista mwaka 1856, mabaki ya harakati ya Wamillerite yaliingia katika hali ya Laodikia, hivyo kuhitimisha kipindi cha Filadelfia kilichowakilisha 1798 hadi 1856.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
Maqaalaa duraanii keessatti, kaka’umsi qilleensaa qormaata ce’umsa Galaana Diimaa fi gaddisa guddaa bara 1844 gidduutti walitti hidhata akka qabu agarsiifneerra. Yeroo sana keessatti, qormaanni Sanbataa kan mannaa’n bakka buufame seenaa Musee keessatti dhufe. Qabxii raajii walfakkaataa sana irratti, ifni Iddoo Hundumaa Caalaa Qulqulluu irraa dhufe warra galaana ce’anii amantiidhaan Iddoo Hundumaa Caalaa Qulqulluu keessa seeneef, Sanbata irraa jalqabee adeemsa qormaataa fi qulqulleessuu jalqabe. Adeemsi qormaataa kan bara 1844 dura ture seenaa Musee keessatti dhaloota isaa irraa jalqabe; warra Milleriif immoo bara 1798 keessatti dabalata beekumsaa kan Daani’el adda baaseen jalqabe; inniis adeemsa qormaataa sadarkaa sadii qabu kan gara murtiitti geessu uume.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
ڤمبوقأن ڤڠحاكيمان ڤد 22 أوكتوبر 1844 دڤرومڤاماكن اوليه ڤڠحاكيمان فِرعون يڠ برمولا دڠن أنق سُلُوڠ مصر دان براخير دالم أير لاوت ميره. سِتله اورڠ‑اورڠ بيجق ماسوک كدالم تمڤت يڠ مها قدوس دڠن ايمان، ايتو منيلڠقَرِي لاوت ميره، ڤروسس ڤڠوجيان يڠ تله برمولا ڤد زمان أخر ڤد 1798 مڠلنجوت ملواتي 1844. دالم سجاره موسى، حال اين دڤرومڤاماكن اوليه سڤولوه اوجيان، يڠ دالم ستيڤ لڠكه إسرائيل تله گَڬَل. اوجيان يڠ ترأخير درڤد سڤولوه اوجيان ايتو اياله كتيك دوا بلاس ڤڠنتاي منجلجهي تانه پرجنجين. اوجيان يڠ ڤرتام دالم سجاره موسى اياله اوجيان مَنّ، يڠ ملambڠكن سبت، دان باڬي كاوم ميليِرايت، سبت دكنل ڤستي سباڬاي اوجيان ڤرتام سِتله 22 أوكتوبر 1844. دڠن اوجيان ڤرتام ايتو اياله سبت دالم كدوا‑دوا سجاره سلاري، سمبيلن اوجيان يڠ مڠيكوتي دالم سجاره موسى مننجوقكن بهاوا سِتله 1844 اكن ادا سري اوجيان يڠ اكن ممباوا كڤد ماسوق كدالم تانه پرجنجين اتاو ڤد ڤدڠ بلياڠ كماتين. 1863 ملambڠكن اوجيان ترأخير باڬي ڤرڬراكن ميليِرايت. كامي اكن ممولاكن ڤرتيمبڠن اين كتيك دوا بلاس ڤڠنتاي ايتو كمبالي دڠن لاڤورن مرا تنتڠ تانه پرجنجين.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Шулар қирқ кундан кейин ерни текшириб қайтдилар. Ва улар Мусо, Ҳорун ва Исроил ўғилларининг бутун жамоати олдига, Порон чўлидаги Қодешга келдилар; уларга ва бутун жамоатга хабар келтирдилар ҳамда ернинг меваларини кўрсатдилар. Ва унга хабар бериб дедилар: «Сен бизни юборган ерга бордик, ва дарҳақиқат у сут ва асал оқиб турадиган ер экан; мана, унинг меваси. Лекин у ерда яшовчи халқ қудратли, шаҳарлари эса мустаҳкам деворли ва жуда катта; бундан ташқари, биз у ерда Аноқнинг ўғилларини ҳам кўрдик. Амолиқлар жанубий ерда яшайдилар; ҳиттийлар, ябусийлар ва аморийлар тоғларда яшайдилар; канъонликлар эса денгиз бўйида ва Урдун қирғоғи бўйлаб яшайдилар». Шунда Колеб Мусо олдида халқни тинчитиб, деди: «Дарҳол чиқайлик ва уни эгаллаб олайлик, чунки биз уни албатта енгишга қодирмиз». Аммо у билан бирга чиққан кишилар: «Биз у халққа қарши чиқишга қодир эмасмиз, чунки улар биздан кучлироқ», дедилар. Ва улар текшириб чиққан ер ҳақида Исроил ўғилларига ёмон хабар тарқатиб дедилар: «Биз текшириб чиққан ер — ўз аҳолисини еб юборадиган ердир; ва у ерда кўрган барча халқ улкан қоматли одамлардир. У ерда биз гигантларни, гигантлардан келиб чиққан Аноқ ўғилларини кўрдик; ўз кўзимизда чигирткалардай эдик, уларнинг кўзида ҳам шундай эдик». Саҳрода 13:25–33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Այ Թվոց գրքից այս հատվածը պարունակում է որոշ շատ կարևոր ճշմարտություններ, որոնց հարկ է ուշադրություն դարձնել, և որոնք կարող են հեշտությամբ աննկատ մնալ, եթե այնտեղ ներկայացված պատմությունը չդիտարկվի որպես Միլլերական շարժումը նախապատկերող։ Մի կետ այն է, որ «չար լուր» բերած ապստամբները ձախողում էին իրենց տասներորդ և վերջնական փորձությունը, և այդ վերջնական փորձության ժամանակ ի հայտ եկան մարդկանց երկու դասեր։ Նախորդ ինը փորձությունների պատմության ընթացքում զարգացող այդ երկու դասերը դրսևորեցին իրենց բնավորությունները՝ ըստ այն բանի, թե որ «լուրն» էին ընտրում ընդունել։ 1863 թվականին Միլլերական ադվենտիզմը մերժեց Մովսեսի լուրը, ինչպես այն ներկայացված էր Ղևտական քսանվեցերորդ գլխի ստրկության մարգարեությամբ։ Հեսուի և Քաղեբի ներկայացրած լուրը պարզապես Աստծո «լուրի» կրկնությունն էր իրենց ստրկությունից ազատագրման ամբողջ պատմության ընթացքում։ Մովսեսի ծննդից սկսած՝ Աստված խոստացել էր, որ պիտի հանի նրանց ստրկությունից և տանի այն երկիրը, որ դարեր առաջ խոստացված էր Աբրահամին։ Հեսուն և Քաղեբը ներկայացնում են նրանց, ովքեր կանգնեցին հիմնարար լուրի վրա, մինչդեռ մյուս տասը լրտեսները մերժեցին այն, որ Աստված իսկապես տվել էր այդ լուրը։
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. Numbers 14:1–4.
Noo guutuun walitti qabamte hundinuu sagalee isaanii ol kaasanii iyyaan; sabnis halkan sana boo’e. Ilmaan Israa’el hundinuu Musee fi Aaron irratti guunguman; guutuun guutuun sunis akkana jedheen isaanitti dubbate, Maaliif biyya Gibxii keessatti duunee utuu ta’ee! yookaan gammoojjii kana keessatti duunee utuu ta’ee! Waaqayyo maaliif biyya kanaatti nu fide, akka goraadeedhaan kufnuuf, niitota keenyaafi ijoolleen keenya boojuu akka ta’aniif? Gibxiitti deebi’uun keenya nuu wayyaa mitiiree? Isaanis walii isaanii gidduutti, Nuuf hoogganaa tokko haa muudnu, Gibxiittis haa deebinu jedhan. Lakkoobsa 14:1–4.
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
1863-жылы Жеймс Уайт *Review and Herald* журналына Миллердин «жети мезгил» жөнүндөгү түшүнүгүн четке каккан макала жазганда жана ошол эле жылы Урия Смит Лебилер китебиндеги «жети мезгилге» эч кандай шилтемеси жок жасалма диаграмманы жарыялаганда, Уайт да, Смит да Уильям Миллердин эмгегин четке кагып, чындыктан четтеген протестантизмдин ыйык китептик методологиясын колдонушкан. Алар жакында эле «Бабылдын кыздары» деп атаган чындыктан четтегендердин методологиясы, Жебрейил периште жетекчилик кылган Миллердин кабарын четке кагуу үчүн далил катары колдонулган. Байыркы Ысрайыл үчүн онунчу сыноодо алар түздөн-түз: «Өзүбүзгө башчы шайлап, Мисирге кайрылып баралы», — дешкен. Онунчу жана акыркы сыноодогу ийгиликсиздик башынан берки кабарга шайкеш келген «кабарды» четке кагууга жана Мисирдин кулчулугуна кайтып барууну каалоого негизделген. Жеремия 1843-жылдагы аткарылбай калган алдын ала айтылган окуядан көңүлү калган адамдарды символдук түрдө көрсөткөндө, Кудай аны атайын түрдө Кудайга жана кабарга болгон мурунку жалындуу ынтасына кайтып келүүгө чакырган, бирок ошондой эле аны Бабылдын кыздары деп аныкталган адамдарга эч качан кайра кайтпоого буйруган.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Nítorí náà, báyìí ni Olúwa wí pé, Bí ìwọ bá padà, nígbà náà ni èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá ya ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọ́n padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Jeremiah 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
1863 йылда Джеймс Уайт менән Урия Смит, үҙҙәренә барырға ҡушылмаған урынға кире алып ҡайтыу өсөн, яңы бер капитанды тәғәйенләнеләр. Иешуа менән Калев алға барырға теләгәндәрҙе кәүҙәләндерә, ә Уайт менән Смит кире ҡайтырға теләгәндәрҙе кәүҙәләндерә.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Aiꞌpa punto a abisap bito si pasahi a naggapu si libro san Numeros ket ya ti kaudian a panagriribuk a mangikeddeng iti amin a nagriribuk nga ipapatayda iti let-ang iti sumarsaruno a uppat a pulo a tawen, ket maysa kadagiti dua a kangrunaan a pakasarakan a mangipasdek iti principio a maysa nga aldaw para iti maysa a tawen iti padto ti Biblia, a nalabit a daytoy ti kapatgan unay a paglintegan ti padto nga inusar ni Miller tapno maibinglay ti damag ti agnanayon nga evangelio ken ti umuna nga anghel. Ti sabali a biblikal a saksi iti dayta a paglintegan ket masarakan iti libro ni Ezekiel.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Akka isaan xumurte boodas, irra deebiʼii cinaacha kee mirga irratti ciisi; ati immoo yakka mana Yihudaa guyyoota afurtama baata; ani guyyuu tokko akka waggaa tokkootti siif murteesseera. Hisqiʼel 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
𞤋𞤮 𞤥𞤫𞤤𞤢 𞤥𞤢𞤪𞤫 𞤧𞤮𞤪𞤢𞤥 𞤸𞤫𞤲𞤯𞤵𞤲 𞤢𞤢𞤴𞤢𞤲𞤯𞤫 𞤮𞤬 𞤫 𞤲𞤺𞤮𞤤 𞤲𞤺𞤮 𞤢𞤺𞤫𞤤 𞤺𞤫𞤪𞤫 𞤥𞤢 𞤳𞤭𞤤𞤮 𞤶𞤢𞤱𞤮 𞤸𞤢𞤯𞤣𞤮 𞤶𞤭𞤤𞤤𞤭 𞤺𞤭𞤤𞤢 𞤶𞤢𞤴𞤢𞥄 𞤬𞤢𞤥𞤵𞤥 𞤥𞤢, 𞤯𞤮 𞤤𞤫𞤸𞤼𞤵𞤯𞤵 𞤤𞤫𞤶𞤵𞤥 𞤭 𞤳𞤮 𞤧𞤮𞤤𞤢 𞤶𞤭𞤤𞤤𞤭 𞤥𞤢.
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. Numbers 14:34.
مەيلگە قارىغان كۈنلەرنىڭ سانى بويىچە، يەنى قىرىق كۈن بويىچە، ھەر بىر كۈن بىر يىل ھېسابىدا، گۇناھلىرىڭلارنى قىرىق يىل كۆتۈرىسىلەر؛ شۇنداقتا مېنىڭ ۋەدەمدىن يانغانلىقىمنى بىلىسىلەر. سانلار 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
ଟଙ୍କାରେ ଥିବା ପଦଟି ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ଆରମ୍ଭକାଳରେ ଘଟିଥିଲା ଏବଂ ଏହା ଦେବଙ୍କ ଚୁକ୍ତିବଦ୍ଧ ଜନଙ୍କର ବିଦ୍ରୋହକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା; ଏଜିକିଏଲରେ ଥିବା ପଦଟି ପ୍ରାଚୀନ ଇସ୍ରାଏଲର ଅନ୍ତ୍ୟକାଳରେ ଘଟିଥିଲା ଏବଂ ଏହା ମଧ୍ୟ ଦେବଙ୍କ ଚୁକ୍ତିବଦ୍ଧ ଜନଙ୍କର ବିଦ୍ରୋହକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା। ଆରମ୍ଭରେ ଦଣ୍ଡ ଥିଲା ମରୁଭୂମିରେ ମୃତ୍ୟୁ, ଏବଂ ଶେଷରେ ଦଣ୍ଡ ଥିଲା ତାଙ୍କର ଶତ୍ରୁମାନଙ୍କ ଦେଶରେ ଦାସ୍ୟବସ୍ଥା। “ଏକ ଦିନ ପାଇଁ ଏକ ବର୍ଷ” ସିଦ୍ଧାନ୍ତ ଚୁକ୍ତିବଦ୍ଧ ଜନଙ୍କର ବିଦ୍ରୋହକୁ ଗୁରୁତ୍ୱଦେଇ ଉଲ୍ଲେଖ କରେ। ଦୁଇଟି ଦଣ୍ଡ—ଏକଟି ଆରମ୍ଭରେ ଏବଂ ଆଉ ଏକଟି ଶେଷରେ—କିନ୍ତୁ ଉଭୟ ଭିନ୍ନ। ପ୍ରଥମଟି ଥିଲା ମରୁଭୂମିରେ ଯାତ୍ରା କରୁଥିବାବେଳେ କ୍ରମଶଃ କ୍ଷୟମୃତ୍ୟୁ, ଶେଷଟି ଥିଲା ପ୍ରକୃତ ବାବିଲରେ ବନ୍ଦିତ୍ୱ ଏବଂ ଦାସ୍ୟ।
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, 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. 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 showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. 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. 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. Numbers 14:5–19.
И унах Моисей и Аарон ничком пред всей общиной собрания сынов Израилевых. И Иисус, сын Навин, и Халев, сын Иефонниин, из осматривавших землю, разодрали одежды свои, и сказали всему обществу сынов Израилевых: земля, которую мы проходили для осмотра, есть земля весьма, весьма добрая. Если Господь благоволит к нам, то введёт нас в эту землю и даст её нам, землю, где течёт молоко и мёд. Только не восставайте против Господа и не бойтесь народа земли той, ибо они будут нам хлебом; защиты их не стало, а с нами Господь: не бойтесь их. Но всё общество сказало побить их камнями. И явилась слава Господня в скинии собрания пред всеми сынами Израилевыми. И сказал Господь Моисею: доколе будет народ сей раздражать Меня? и доколе не будут они верить Мне, при всех знамениях, которые Я показал среди них? Поражу их язвою и отвергну их, а от тебя произведу народ больший и сильнейший, нежели они. Но Моисей сказал Господу: услышат о том Египтяне, из среды которых Ты силою Твоею вывел народ сей, и скажут жителям земли сей, которые слышали, что Ты, Господи, среди народа сего, что Ты, Господи, являешься им лицом к лицу, и что облако Твоё стоит над ними, и что Ты идёшь пред ними днём в столпе облачном, а ночью в столпе огненном. Если Ты истребишь весь народ сей, как одного человека, то народы, слышавшие о славе Твоей, скажут: Господь не мог ввести народ сей в землю, которую клятвою обещал им, потому и погубил его в пустыне. Итак, молю, да возвеличится сила Господа моего, как Ты сказал, говоря: Господь долготерпелив и многомилостив, прощает беззаконие и преступление, но не оставляет без наказания, наказывая беззаконие отцов в детях до третьего и четвёртого рода. Прости, молю, беззаконие народа сего по великой милости Твоей, как Ты прощал народ сей от Египта даже доныне. Числа 14:5–19.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Тарих, отражённый в этих стихах, стал библейским символом, который называется «день раздражения». «День раздражения» упоминается в Псалме девяносто пятом, Иеремии тридцать второй и Евреям третьей главе, но к этому символу мы сейчас обращаться не будем. В предыдущем отрывке обозначен важный принцип, который необходимо признать. Этот принцип также показан на примере пророка Самуила, Люцифера, Эллен Уайт и, разумеется, Моисея в данном отрывке.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
ئۇنىڭغا مۇنداق دېدىلەر: «مانا، سەن قېرىپ قالدىڭ، ئوغۇللىرىڭ بولسا سېنىڭ يوللىرىڭدا ماڭمايدۇ؛ ئەمدى بىزگە باشقا بارلىق خەلقلەرگە ئوخشاش بىزگە ھۆكۈم قىلىدىغان بىر پادىشاھ بېكىتكىن». ئەمما ئۇلارنىڭ «بىزگە ھۆكۈم قىلىدىغان بىر پادىشاھ بەرگىن» دېگەن سۆزى سەمۇئىلغا يامان كۆرۈندى. شۇنىڭ بىلەن سەمۇئىل پەرۋەردىگارغا دۇئا قىلدى. پەرۋەردىگار سەمۇئىلغا مۇنداق دېدى: «خەلقنىڭ ساڭا ئېيتقانلىرىنىڭ ھەممىسىدە ئۇلارنىڭ ئاۋازىغا قۇلاق سالغىن؛ چۈنكى ئۇلار سېنى رەت قىلغىنى يوق، بەلكى مېنى رەت قىلدى، شۇنداقكى مەن ئۇلار ئۈستىدە پادىشاھلىق قىلمايمەن. مەن ئۇلارنى مىسىردىن چىقىرىپ كەلگەن كۈندىن تارتىپ بۈگۈنكى كۈنگىچە قىلغان بارلىق ئەمەللىرىگە ئاساسەن، يەنى مېنى تاشلاپ باشقا ئىلاھلارغا خىزمەت قىلغانلىرىدەك، ساڭىمۇ شۇنداق قىلىۋاتىدۇ. ئەمدى بولسا ئۇلارنىڭ ئاۋازىغا قۇلاق سالغىن؛ لېكىن ئۇلارنى قاتتىق ئاگاھلاندۇرغىن ۋە ئۇلار ئۈستىدە پادىشاھلىق قىلىدىغان پادىشاھنىڭ يول-تۈزۈمىنى ئۇلارغا بىلدۈرگىن». سەمۇئىل ئۆزىدىن پادىشاھ سورىغان خەلققە پەرۋەردىگارنىڭ بارلىق سۆزلىرىنى يەتكۈزدى. ئۇ مۇنداق دېدى: «سىلەر ئۈستىدە پادىشاھلىق قىلىدىغان پادىشاھنىڭ يول-تۈزۈمى مۇنداق بولىدۇ: ئۇ ئوغۇللىرىڭلارنى ئېلىپ، ئۆزى ئۈچۈن، ھارۋىلىرى ئۈچۈن ۋە ئاتلىقلىرى قىلىپ بېكىتىدۇ؛ بەزىلىرى ئۇنىڭ ھارۋىلىرىنىڭ ئالدىدا يۈگۈرىدۇ. ئۇ ئۆزىگە مىڭباشىلار ۋە ئەللىكباشىلار بېكىتىدۇ؛ ئۇلارنى يەرلىرىنى ھەيدەشكە، ھوسۇلىنى ئورۇشقا، ئۇرۇش قوراللىرىنى ۋە ھارۋىلىرىنىڭ جابدۇقلىرىنى ياساشقا قويىدۇ. ئۇ قىزلىرىڭلارنى خۇشبۇي نەرسىلەر تەييارلىغۇچى، ئاشپەز ۋە نانپەز بولۇش ئۈچۈن ئالىدۇ. ئۇ ئېتىزلىرىڭلارنى، ئۈزۈمزارلىرىڭلارنى ۋە زەيتۇنزارلىرىڭلارنى، ھەتتا ئەڭ ياخشىلىرىنىمۇ ئېلىپ، خىزمەتكارلىرىغا بېرىدۇ. ئۇ ئۇرۇقىڭلارنىڭ ۋە ئۈزۈمزارلىرىڭلارنىڭ ئوندىن بىرىنى ئېلىپ، مەمۇرلىرىغا ۋە خىزمەتكارلىرىغا بېرىدۇ. ئۇ ئەركەك خىزمەتكارلىرىڭلارنى، ئايال خىزمەتكارلىرىڭلارنى، ئەڭ ياخشى يىگىتلىرىڭلارنى ۋە ئېشەكلىرىڭلارنى ئېلىپ، ئۆز ئىشىگە سالىدۇ. ئۇ قويلىرىڭلارنىڭ ئوندىن بىرىنى ئالىدۇ؛ سىلەر بولسا ئۇنىڭ قۇلى بولىسىلەر. شۇ كۈنى سىلەر ئۆزۈڭلار تاللىغان پادىشاھىڭلار سەۋەبىدىن پەرياد كۆتۈرىسىلەر؛ لېكىن پەرۋەردىگار شۇ كۈنى سىلەرگە جاۋاب بەرمەيدۇ». شۇنداق بولسىمۇ، خەلق سەمۇئىلنىڭ ئاۋازىغا قۇلاق سېلىشنى رەت قىلىپ، مۇنداق دېدى: «ياق، بىزنىڭ ئۈستىمىزدە بىر پادىشاھ بولسۇن؛ بىز ھەم باشقا بارلىق خەلقلەرگە ئوخشايلى؛ پادىشاھىمىز بىزگە ھۆكۈم قىلسۇن، ئالدىمىزدا چىقسۇن ۋە جەڭلىرىمىزنى ئۇرۇپ بەرسۇن». سەمۇئىل خەلقنىڭ بارلىق سۆزلىرىنى ئاڭلاپ، ئۇلارنى پەرۋەردىگارنىڭ قۇلىقىغا يەتكۈزدى. پەرۋەردىگار سەمۇئىلغا مۇنداق دېدى: «ئۇلارنىڭ ئاۋازىغا قۇلاق سالغىن ۋە ئۇلارغا بىر پادىشاھ بېكىتكىن». سەمۇئىل ئىسرائىل ئەركەكلىرىگە: «ھەر بىرىڭلار ئۆز شەھىرىڭلارغا قايتىڭلار» دېدى. 1 سامۇئىل 8:5–22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
এখানে প্রাচীন ইস্রায়েল ঈশ্বরকে তাদের রাজা হিসেবে প্রত্যাখ্যান করেছিল, এবং এই ইতিহাস সেই সময়ের দিকে অগ্রসর হওয়ার ইঙ্গিত দেয় যখন তারা ঘোষণা করেছিল যে কৈসর ছাড়া তাদের আর কোনো রাজা নেই। তারা ঈশ্বরের ঈশ্বরতন্ত্রকে প্রত্যাখ্যান করেছিল এবং জোর দিয়েছিল যে তাদের নিজস্ব লোকদের মধ্য থেকে একজন রাজা দেওয়া হোক, অথচ শেষপর্যন্ত তারা ঘোষণা করল যে তাদের রাজা একজন রোমীয় রাজা। অন্তিম কালের সেই রোমীয় রাজা হলেন রোমের পোপ।
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Ma təmaha dədgoru: “Da with him, da with him, crucify him.” Pilate məna aməgərdoru: “Shall I crucify your King?” The chief priests answered: “We have no king but Caesar.” John 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Теократийг няцаасан явдал Самуелд тийнхүү доромжлолтой бөгөөд хувь хүнийх нь хувьд эмзэг туссан тул тэрээр үүнийг өөрийн эш үзүүлэгчийн албыг няцаасан хэрэг хэмээн ойлгосон. Харин Бурхан тэдний няцаалт нь эш үзүүлэгчийг бус, Өөрийг нь няцаасан явдал гэдгийг Самуелд тодорхой ойлгуулсан. Мосе болон Самуелын эртний Израилийн бослоготой холбогдох эш үзүүлэгчийн харилцааг илэрхийлдэг эдгээр хоёр эшлэлээс үзвэл, үүний дараа ирсэн бослогын шийтгэл нь эртний Израилийн хувьд төгсгөл болоогүй юм. Амлагдсан нутагт орох Иошуа, Калеб хоёроор төлөөлөгдсөн нэгэн бүлэг байсаар байсан бөгөөд Самуелын түүхэнд эртний Израилийн төгсгөл нь Израилийн хаадын эхлэл дээр бус, харин тэдний төгсгөл дээр тохиосон юм.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
મૂસાએ ઈશ્વર સાથે તર્ક કર્યો કે પ્રાચીન ઇઝરાયેલ સાથે કાર્ય કરવાનું ચાલુ રાખે; કારણ કે મૂસાએ તર્ક કર્યો કે તે સમયે તેમને અંત સુધી પહોંચાડવું એ તેમની પ્રજાની મુક્તિના પવિત્ર ઇતિહાસને તથા તેમને અબ્રાહામને ઈશ્વરે વચન આપેલી ધરતીમાં દોરી જવાના તેમના વચનને ખોટી રીતે રજૂ કરે. અહીં મુદ્દો એ છે કે જ્યારે ઈશ્વર બળવાને સત્યના સાક્ષીરૂપે વાપરવાનો આશય ધરાવે છે, ત્યારે તે બળવો થવા દેવાનું અને ચાલુ રહેવા દેવાનું પસંદ કરે છે.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
ဆာမျူအဲလ်အားဖြင့် ထင်ရှားဖော်ပြခံရသော ဖြောင့်မတ်သော ဒေါသ၏ သဘောထားကို အဲလင် ဝှိုက်လည်း ထင်ရှားဖော်ပြခဲ့သည်။
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
«Αβιά ες αχανακά νουμ ιτάι νιαρ ηάνι πακαϊ αταρικά μπαά εσ αυτάρε αυί νταάϊ αρσάκ ετσακίν αρι ακατέϊ ου ταάρι τσίκιαταάκι κααρί μινειαπόλις. Νιαρ ναρακ ετσακίν, ετσέκα αράτσα αρι νουνκάι νταάϊ ηάνι αυκάϊ πακαϊ τιαακι ου ερόκ νανιαρικά ιτάι εϊμά τσέμαρι αρι ηαρτάκι ταματά ου νερικαγά οσαρακαρί ακατέϊ αρσάκ αριά σατσορί νιντάϊ ηάνι ακατέϊ ηαντέερακι, νιντάϊ ηάνι ακατέϊ ατάιντσιαρακι αρι αυί ταάρι τσίκιαταάκι κααρί νουμ σααρακι ταματά, ετσέκα αράτσα αρι νουμ αχιμιρικάρι νιντάϊ ηάνι ατσίνκαί αρι αΰτα αιάτσι νααριρί εκαρίν. Αυί ταάρι τσίκιαταάκι κααρί αϊαραϊ ηάνι αβίντσικα αρι νουνκάι, αρι ατσαταάκι νουνκάι, αρι αχινιάταάκι νουνκάι αρι νουνκάι πακαϊ ταματάκι, καντά ακάιμιρικάρι. Αυκάϊ πακαϊ τιαακι. Αυκάϊ πακαϊ ατσίνκαί αρι αΰτα αιάτσι νααριρί ετσέκα ατσίνκαϊ Κόρα, Δατάν αρι Αβιράμ. Τσάμεκαϊ ισραέλ ενεράμιταάκι αρι αυκάϊ πακαϊ ατσίνκαί αρι ακάτιακι ταματά νουνκάι αρι νουνκάι μπαά αριμίσαρι, αρι αυκάϊ πακαϊ ιτάι ου ετσέτσικ αρι αυκάϊ πακαϊ αταρικά μπαά ενιρόκι, καντά νουνκάι αχανακά πακαϊ αχιμιρικάρι αρι νουνκάι αΐταϊ αρι αυκάϊ.»
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
«Ацәаназӡан дарбану? Згәыӷшьа змаӡазгьы ракәӡам, издырхомгьы ракәӡам, алашара змамгьы ракәӡам. Аԥхасҭа ҳәаақәаз уи аҿагылараҿы иҟан ҩажәи хәба шәҩык анапхгаҩцәа, еизараҿы еицырдыруа, ахьӡ зҵазҳәаз ауаа. Иарбан ҭоурых рҳәеит? “аизара зегьы ԥшьоуп, дара зегьы, насгьы Иегова дархагылоуп; уажәшьҭа шәахьӡышьҭыргоу шәажәызгоузеи Иегова еизара ахгьыри?” [Ахьӡынҵа 16:3]. Қораҳи иҩызцәеи Анцәа иӡбарҭа аҵаҟа ианҭаха, рдырҩаҽхәылараз ажәлар урҭ аларбагылаз аԥсадгьыл аҟны аџьашьахә аҿы Иегова иhand ыҟамшәа ирбеит. Аизара зегьы аҩашаҽны Моисеи Аарони ирхарарҵеит: “Шәара Иегова ижәлар шәадырхеит” [аҭыԥ 41], насгьы аизара алазго ахьырбага рықәлеит, насгьы жәохә нызқьҩык инареиҳаны иҭахеит.»
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
“ᎾᎯᏳ ᎹᏂᎠᐴᎵᏍ ᎬᏆᏓᏅᏎ ᎦᏥᏄᎪᏫᏎᎢ, ᎤᎬᏫᏳᎯ ᎤᏤᎳᏂᎯ ᎠᏆᏂᎦᏔᎲ ᎤᎴᏅᎮ ᎠᎴ ᎯᎠ ᎠᏆᏪᏎᎴᎢ: ‘ᎥᏝ ᎾᏍᎩ ᎯᎠ ᏱᎩ; ᎥᏝ ᎠᎴ ᎤᎬᏫᏳᎯ ᏣᏤᎵ ᎠᏕᎳ ᏗᎨᏒ ᎯᎠ ᎠᏂᏰᎸ ᎭᏓᏛᏁᎵ. ᏴᏫ ᎠᏂᏍᏓᏩᏗᏒ ᏔᎵᎩ ᎪᎳ, ᏓᏓᏂ, ᎠᎴ ᎡᏈᎳᎻ ᎤᏂᏍᎦᏅᏨ ᎢᎬᏁᎭ. ᏣᏂᏣᏛᏂᏗ ᏕᏣᎧᎿᎭᏅ ᎬᏉᏂᏍᏔᏅᎡᎢ, ᎾᏍᎩ ᎠᏂᏂ ᎢᎦ ᎾᏁᎵᏛ ᎾᏂᎦᏔᎲ ᎥᏝ ᎤᏂᏁᎵᎸᎩ; ᎥᏝ ᏱᎨᏒ ᏣᏤᎵ ᎤᏬᎯᏳᎲᏍᎩ ᎤᎾᏛᏓᏍᏗ; ᎠᏎᏃ ᎠᏴ ᏣᏤᎳᎭ ᎦᎨᏎᏍᏗ; ᎠᏆᎬᏩᎵ ᎠᎴ ᎠᏆᏂᏣᎵᏍᏗ ᏣᏍᏕᎵᏍᎬ ᎨᏎᏍᏗ. ᎥᏝ ᏂᎯ ᎨᏣᏂᏆᏘᎭ, ᎤᏂᏆᏘᎭ ᏍᎩᏅᏏᏛ ᎠᎴ ᎧᏃᎮᏛ ᎦᏥᏅᏏᏛ ᎠᏆᏤᎵ ᏴᏫ. ᎤᏂᏂᏆᏘᏅᏒ ᎤᎬᏫᏳᎯ ᎤᏁᏨ. ᏎᏓᏂ ᎠᎴᏍᏗ ᎤᏂᎦᏙᎵᏛ ᏚᏂᎨᏫᏍᏔᏅ ᎠᎴ ᎤᏂᏍᎦᏅᏅ ᏚᏂᏓᏅᏛ; ᎠᎴ ᎢᏳᏃ ᎾᏂᎥ ᎤᏓᏅᏙ ᏱᎬᏩᏂᏁᏟᏴᏍᏔᏅ ᎯᎠ ᎤᏂᏍᎦᏅᏨ, ᎯᎠ ᎤᏂᎦᏙᎵᎢ ᎾᏍᎩ ᎥᏝ ᎤᏓᏅᏙ ᏱᏗᎬᏩᏓᎸᏉᏙᎭ ᎠᎴ ᎤᏐᏅᎯ ᏂᎦᏛ ᎢᏳᏩᏁᎯ ᎾᏍᎩ ᎦᏓᏅᏙ ᎡᎭᏚᏓᎵᏍᎩ ᎤᎸᏉᏙᏗ ᏥᎩ, ᎤᏍᏓᏩᏛᎩ ᎤᏂᏙᏎᏍᏗ. ᎦᏥᎧᎲ ᎤᏜᏓᏅᏛ ᎠᏥᏎᎯᏍᏔᏂ ᎾᎿ ᏗᏍᎦᎸ ᎢᏳᏃ ᎥᏝ ᏱᎬᏩᏂᏁᏟᏴᏍᏔᏅ ᎠᎴ ᏱᎨᏒ ᎤᏂᎦᏔᎲ ᎤᎾᏓᏅᏘᏴᎲ, ᎾᏍᎩ ᎬᏩᏅᏩᏍᏗ ᏱᎩ. ᎤᏂᏍᏚᎩᏍᏔᏅ ᎤᏂᏓᏅᏛ ᏗᏂᎦᏙᎵᏛ ᎤᎾᏓᏅᏘ ᎤᏂᎦᏔᎲ. ᎥᏝ ᎤᏂᏰᎸᎾ ᎨᏎ ᎤᎬᏫᏳᎯ ᎤᏄᎬᏫᏳᏎᎵ ᎤᏤᎵ ᎦᏓᏅᏙ ᎠᎴ ᎤᏤᎵ ᎠᏂᏣᎵᏍᏗ; ᎤᏂᎭᏫᎭᏰᏃ ᎠᏓᏐᏢᏗ ᎠᎴ ᎠᏂᏆᏘᏍᎬ ᎠᏆᏁᏨ ᎡᏣ. ᎤᏕᎶᏆᎠ, ᎠᎴ ᎤᏓᎵᏍᏗ ᎤᏁᎢᏍᏗ, ᎠᎴ ᎠᏆᏤᏍᏗ, ᎠᎴ ᎠᏆᏑᎴᏍᏗ, ᏂᏚᎩᎨᏒ ᎨᏒ ᎢᎬᏁᎭ. ᎥᏝ ᎤᏂᏍᏓᏩᏛᎾ ᏱᎩ ᎤᏂᎾᏫ ᎬᏉᎲᏍᏗ. ᎤᏂᎪᏩᏘᎭ ᎤᏂᏒᎯ ᎤᏂᏣᏛᏅ ᎤᎵᏍᎪᎸ, ᎠᎴ ᎢᏳᏃ ᎥᏝ ᏱᎬᏩᏂᏁᏟᏴᏍᏔᏅ ᎤᏲᎢ ᎤᏃᏱᎸ ᎤᏂᎾᏥᏁᏍᏗ. ᎯᎠ ᏄᏪᏎ ᎤᎬᏫᏳᎯ: ᏗᏣᏙᎩ ᎭᏙᎾᏓᏁᎸ ᎦᏰᏥ; ᎠᏴᏰᏃ ᏣᏤᎳᎭ, ᎠᎴ ᎥᏝ ᏴᏨᏲᎯᏎᎵ ᎠᎴ ᎥᏝ ᏴᏨᎯᏃᎯᎵ.’ ᎯᎠ ᎧᏁᎬ ᎤᎬᏫᏳᎯ ᏅᏓᎬᎵᏃᎮᏍᏗ ᎥᏝ ᎬᏆᏍᏆᏂᎪᏗᏱ ᎬᏆᏍᏗᏰᎸᎢ.” The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
སེམས་ཅན་མོ་དཀར་པོ་དེ་ས་མུ་ཨེལ་གྱི་བསམ་ཚུལ་དང་མཉམ་བསྡུར་བྱས་པ་དང་། ཁོ་མོར་ངོ་ལོག་པ་དག་དང་ཁོ་ཚོའི་ངོ་ལོག་དང་མཉམ་དུ་གནས་དགོས་པ་དང་། རང་གི་“འགན་འཁུར” གྱི་“ས་ཚིགས” ལ་“ལངས་དགོས” ཞེས་བསྟན་པ་ཐོབ། མོ་རང་ (ལུང་སྟོན་མ་) གིས་ངོ་ལོག་པ་དག་དང་ཁོ་ཚོའི་ངོ་ལོག་དེ་རང་དག་གིས་རང་འགན་ཁུར་དུ་བཞག་ནས་བྲལ་བར་འགྲོ་བར་ཐག་བཅད་ཟིན་པའི་རྗེས་སུ། མོ་ལ་རང་གི་ལས་འགན་གྱི་ས་ཚིགས་སུ་ལངས་དགོས་པར་བཀའ་བསྩལ་བྱུང་།
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Ɛwɔ ahyɛase a wɔka biribi ho no mmara, a ɛyɛ Alpha ne Omega nnyinasosɛm no fã titiriw bi no, ɛkyerɛ sɛ bere a edi kan a wɔka asɛm bi ho no ho hia sen biara. Nea ɛbata Lucifer atuatew no ahyɛase ankasa ho ne sɛ, sɛ Onyankopɔn pɛɛ a, na ɔwɔ tumi a ɛsɔre yiye de sɛe Lucifer wɔ bere a edi kan pɛ a adwene pɛsɛmenkominya bi fi ase wɔ Lucifer adwene mu no. Onyankopɔn anka obetumi ayi Lucifer afi abɔde no mu, na ɔwɔ tumi a, sɛ ɔpaw sɛ ɔbɛyɛ saa a, anka ɔbetumi ayɛ no ɔkwan a abɔfo a aka no mpo renhu nea asi. Nokwarem no, ɔanyɛ saa, efisɛ nneɛma afoforo ho ka ho no, anka ɛyɛ n’abrabɔ suban pa no pa ara; nanso ɔwɔ adebɔ tumi a anka ɛma no kwan sɛ ɔyɛ saa ara pɛ. Nanso wanyɛ no. Ɔde boasetɔ maa atuatew no bɛyɛɛ n’abrabɔ suban no ho adansedi no fã, akasakasa a efii ase wɔ soro na akyiri yi na ɛbɛba asase so no ho adanse no fã. Eyi ne nea Mose nkɔmmɔ no yɛ maa tete Israel. Onyankopɔn maa atuatewfo awo ntoatoaso no wuwui wɔ sare so, na ɔde saa abakɔsɛm no yɛɛ Biblia mu nhwɛso de hyɛɛ nokware ahorow a ɛfa daa asɛmpa no ho mu den.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Манайг Самуелийн өдрүүдэд Бурханыг хаан хэмээн үл хүлээн зөвшөөрсөн явдал ч мөн адил билээ. Самуелд, өөрийн хувийн итгэл үнэмшил болон эш үзүүлэгчийн мэдлэгийг үл харгалзан, өөрт оноогдсон үүргийн байр сууриндаа бат зогсохыг тушаасан. Бурханы эш үзүүллэгийн болон түүхэн хяналт удирдлагын энэ тал нь Вавилоны олзлолын дараах сүмийн дахин босголтод ч мөн харагддаг. Бурхан олзлолын далан жилийн бүх үе шатыг; Иерусалимд буцан ирэхийг, Иерусалимыг дахин босгохыг, сүм болон гудамж, хэрмийг сэргээхийг урьдчилан айлдан, захиран зохицуулсан. Тэрээр тэд хэзээ олзлолоос чөлөөлөгдөхийг тогтоосон цаг хугацааны эш үзүүллэгүүдийг тунхагласан. Тэрээр хоёр мянга гурван зуун жилийн эхлэлийг тэмдэглэх хэдэн зарлиг гарахыг тодорхойлсон. Тэрээр анхны зарлигаар энэ үйл явцыг эхлүүлэх харь үндэст хаан болох Кирийг нэрээр нь заасан. Иерусалим болон сүмийг дахин босгох бүх бүрэлдэхүүн хэсгийг тодорхой зааж, Тэр энэ ажлыг гүйцэлдүүлэхийн тулд зөв шударга хүмүүс болон эш үзүүлэгчдийг босгосон.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
با وجود همۀ پیشآگاهی و مداخلۀ آشکارِ الهی و نبوی، آن عصیانی که به اسارت در بابل انجامیده بود، حضور شخصیِ او را با قوم خدا از پیش به پایان رسانده بود. جلالِ شکینه هرگز به هیکلِ بازسازیشده بازنگشت. تمام آن تاریخ به کار گرفته شد تا ساختارِ نبوی برای تاریخِ پایانِ جهان فراهم آید، هرچند هیکل دیگر هرگز به حضورِ شکینه در قدسالاقداس متبارک نشد. از این حیث، هیکلی که بازسازی شد، نه گواهِ حضورِ خدا، بلکه شهادتی بر عصیانِ اسرائیل بود. با این همه، انبیای آن تاریخ، همچون سموئیل و خواهر وایت در مینیاپولیس، همچنان در مقامِ انبیا خدمت کردند.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
ꪶꫜꪷꪒ Lucifer ꫮꪠꫛꪣꪺꪝꫛꪮꪙꪉꪯ꪿ꪚꪱꪊꪹꪠꪭꪉꪷꪹꪙꪫꪮꪹꪖꪉꪯ꪿ꪚ ꪹꪧ Christ ꪤꪫ Satan ꪋꪴꪮꪙ꫁ꪉꪳꪺꪔꪷꪙꪮꪙ, ꪹ God ꪻꪫꪥꪱꪙꪱ꪿ꪚꪣꪺꪝꫛꪮꪙꪉꪯ꪿ꪚꪆꪱꪀꪙꪫꪉꪳꪶꪮꪙꪔꪷꪛꪉꪮꪒꪺꪝꪣꪮꪙꪉꪷꪠꪵꪀꪙꪮꪹꪭꪉꪫꪉ. Samuel, ꪫꪺꪙꪫꪮꪹꪧꪸꪉꪱꪥꪉꪳꪮꪙꪫꪱꪙꪏꪒꪺꪝꪕ Israel ꪉꪳꪶꪮꪙꪺꪉꪮꪒꪫꪱꪙꪷꪹꪤꪺꪝꪫꪮꪹꪙꪧꪸꪉꪱꪀꪙꪙꪣꪉꪳꪫꪺꪀꪮꪙꪞꪎꪴꪀ ꪶꪎꪙ ꪚꪱꪧꪙꪱꪙꪗꪫꪉꪳꪶꪝꪮꪙꪫꪱꪙꪹꪛꪱꪉꪳꪀꪙꪱꪥꪉꪳꪮꪙꪉꪫꪴꪉꪚꪴꪀꪫꪱꪙꪙꪮꪉꪕ꪿ꪚꪒꪺꪝꪥꪺꪝꪚꪴꪀꪫꪱꪙꪙꪮꪉꪕ꪿ꪚꪪꪚꪀ. ꪫꪉꪻꪫꪫꪺꪝꪅꪮꪙꪉꪳꪶꪮꪙꪚꪱꪧꪙꪱꪙ God ꪉꪳꪶꪮꪙꪋꪴꪉꪳꪫꪺꪀꪮꪙꪮꪴꪀꪻꪫꪰꪉꪱꪙꪮꪴꪁ God, ꪮꪴꪁꪅꪮꪙꪉꪳꪶꪮꪙꪮꪴꪁꪉꪱꪥꪉꪳꪫꪺꪀꪮꪙꪡꪒ shekinah ꪉꪳ God ꪶꪎꪙꪮꪴꪁꪫꪱꪙꪠꪵꪀꪉꪳꪶꪮꪙꪕꪱꪉꪫꪉꪃ.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
Եվ այն անձինք, որոնք իրենց «առակների ճաշատեսակները» գործադրում են մարգարեական Խոսքի դեմ՝ փորձելով ծածկել 1863 թվականին ադվենտիզմի ապստամբությունը, և որոնք ընտրում են իրենց փաստարկը հիմնել այն տրամաբանության վրա, թե եթե 1863 թվականին որևէ սխալ բան տեղի ունեցած լիներ, ապա մարգարեուհին այն արգելած կլիներ, կամովին անգիտանում են հենց այն առաջին սկզբունքը, որ բացահայտվում է Աստծո դեմ ապստամբության ամենաառաջին հիշատակության մեջ։ Աստված Իր նպատակների համար թույլ է տալիս ապստամբությունը, և եթե Նա ընտրում է, որ Իր մարգարեները չեզոք մնան կամ լռեն այն ապստամբությունների հանդեպ, որոնք կարող են առաջանալ, դա Նրա ընտրությունն է։
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
Ayanaka 1844 nian 1863 nian manta yantsi thakma, mi Israel-kuna unay pacha Puka Lamar qhepanman chimpaspa chunka pruebakunata mana allinta pasashqankunawan rikuchisqa kaqta, kay Biblia nisqa chiqap kaqta yachay ancha esencialmi. Diospa profetankunaqa paypa profetankuna hina llamk’anku kasukuy tiempopipas, mana kasukuy tiempopipas; huk kutikunapiqa, hawa rikuyllapi profeta protestananpaq hina rikuriq asuntukunatapas mana protestanku. Huk kutikunapiqa, hatarikuypi kashqanta sut’ita yachaspapas hark’asqa kanku; wakin kutikunapiñataq Señorqa paykunapa ñawinkunaman makinwan tapaykun hatarikuymanta. Chay qhawariyta reqsisqa kaptinmi, 1863qa Biblia profeciapa soqta kaq reinopa historiapin ancha importante waymark tukupun, Protestantismopa waqrampaqpas, Republicanismopa waqrampaqpas.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Ndzi vulavurile ni vaprofeta, ndzi andzise swivono, ndzi tirhisa swifaniso hi ntirho wa vaprofeta. Hosea 12:10.