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.
Lorsque Élie fit convoquer par Achab tout Israël au Carmel, cela préfigurait Dieu faisant sortir l’Église du Moyen Âge obscur en 1798, après trois ans et demi de persécution, et la conduisant vers 1844, puis ensuite vers 1863. Ces trois dates constituent les trois derniers jalons de la structure des « sept temps » telle qu’elle est exposée par Ésaïe au chapitre sept.
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.
Ei sei same history bilong 1798, 1844 na 1863 i bin gat wanpela type tu taim Moses i bin bringim ol pikinini bilong Israel i lusim wokboi long Isip i go long Maunten Sinai. Histori bilong namba wan na namba tu ensel i makim Millerite movement we i stat long taim bilong pinis long 1798 na i go het inap long taim dispela movement i kamap wanpela sios long 1863. Elaija na Moses em tupela nambawan witnes bilong histori bilong Millerite, na em tu dispela tupela nambawan witnes insait long buk bilong Revelation long taim bilong histori bilong namba tri ensel.
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.
Le mouvement millérite marque le commencement de l’Évangile éternel d’Apocalypse quatorze, et Future for America en marque l’achèvement. Entre le mouvement initial des millérites et le mouvement final, nous trouvons l’Église adventiste du septième jour. Selon les historiens de l’Église adventiste, en 1856, le reste du mouvement millérite entra dans la condition laodicéenne, mettant ainsi fin à la période philadelphienne qui s’étendait de 1798 à 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.
Mu kiganiro giheruka twagaragaje ko guhumekerwa kwahuje ugucika intege kw’ukwambuka Inyanja Itukura n’ugucika intege gukomeye kwo mu 1844. Muri uwo mwanya, ikigeragezo cy’Isabato nk’uko cyagereranywaga na manu cyageze mu mateka ya Mose. Kuri uwo mwanya nyakuhanura nyine, umucyo wavuye Ahera Cyane watangiye igikorwa cyo kugerageza no kweza, gitangirira ku Isabato, ku bari barambutse inyanja kandi bakinjira ku bwo kwizera mu Ahera Cyane. Igikorwa cy’igeragezwa cyabanje 1844 cyatangiye mu mateka ya Mose igihe yavukaga, no ku ba-Millerite mu 1798, binyuze mu kwiyongera k’ubumenyi Daniyeli yari yaragaragaje ko bwari gutuma habaho igikorwa cy’igeragezwa cy’ibyiciro bitatu cyaganaga ku rubanza.
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.
Viele werden gereinigt, geläutert und geprüft werden; die Gottlosen aber werden gottlos handeln, und keiner der Gottlosen wird verstehen; die Verständigen aber werden verstehen. 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.
ការបើកនៃការជំនុំជម្រះនៅថ្ងៃទី២២ ខែតុលា ឆ្នាំ១៨៤៤ ត្រូវបានតំណាងជាមុនដោយការជំនុំជម្រះរបស់ផារ៉ោន ដែលចាប់ផ្តើមពីកូនច្បងរបស់ស្រុកអេស៊ីប ហើយបញ្ចប់នៅក្នុងទឹកសមុទ្រក្រហម។ កាលណាពួកមានប្រាជ្ញាបានចូលទៅក្នុងទីបរិសុទ្ធបំផុតដោយសេចក្តីជំនឿ ឬបានឆ្លងកាត់សមុទ្រក្រហមនោះ ដំណើរការនៃការសាកល្បងដែលបានចាប់ផ្តើមនៅពេលចុងបញ្ចប់ក្នុងឆ្នាំ១៧៩៨ បានបន្តទៅមុខហួសពីឆ្នាំ១៨៤៤។ នៅក្នុងប្រវត្តិសាស្ត្ររបស់ម៉ូសេ វាត្រូវបានតំណាងដោយការសាកល្បងដប់ប្រការ ដែលអ៊ីស្រាអែលបានបរាជ័យនៅគ្រប់ជំហាន។ ការសាកល្បងចុងក្រោយនៃការសាកល្បងទាំងដប់ គឺនៅពេលដែលអ្នកស៊ើបការណ៍ទាំងដប់ពីរបានទៅស៊ើបមើលដែនដីសន្យា។ ការសាកល្បងដំបូងក្នុងប្រវត្តិសាស្ត្ររបស់ម៉ូសេ គឺការសាកល្បងអំពីម៉ាណា ដែលតំណាងឲ្យថ្ងៃសប្ប័ទ ហើយសម្រាប់ពួកមីល្លឺរ៉ាយត៍ ថ្ងៃសប្ប័ទត្រូវបានកំណត់ថាជាការសាកល្បងដំបូងបន្ទាប់ពីថ្ងៃទី២២ ខែតុលា ឆ្នាំ១៨៤៤។ ដោយសារការសាកល្បងដំបូងជាថ្ងៃសប្ប័ទក្នុងប្រវត្តិសាស្ត្រស្របគ្នាទាំងពីរនេះ ការសាកល្បងបន្ទាប់ទៀតចំនួនប្រាំបួនក្នុងប្រវត្តិសាស្ត្ររបស់ម៉ូសេ បញ្ជាក់ថា បន្ទាប់ពីឆ្នាំ១៨៤៤ នឹងមានកម្រងនៃការសាកល្បង ដែលនឹងនាំទៅកាន់ការចូលទៅក្នុងដែនដីសន្យា ឬទៅកាន់វាលរហោស្ថាននៃសេចក្តីស្លាប់។ ឆ្នាំ១៨៦៣ តំណាងឲ្យការសាកល្បងចុងក្រោយសម្រាប់ចលនាមីល្លឺរ៉ាយត៍។ យើងនឹងចាប់ផ្តើមពិចារណាអំពីរឿងនេះ នៅពេលដែលអ្នកស៊ើបការណ៍ទាំងដប់ពីរត្រឡប់មកវិញជាមួយនឹងរបាយការណ៍របស់ពួកគេអំពីដែនដីសន្យា។
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.
At sila’y nagsibalik mula sa pagsisiyasat sa lupain pagkaraan ng apatnapung araw. At sila’y pumaroon at dumating kay Moises, at kay Aaron, at sa buong kapisanan ng mga anak ni Israel, sa ilang ng Paran, sa Kades; at nagbalik ng ulat sa kanila, at sa buong kapisanan, at ipinakita sa kanila ang bunga ng lupain. At kanilang isinaysay sa kaniya, at sinabi, Kami’y dumating sa lupaing doo’y isinugo mo kami, at tunay ngang iyon ay umaagos sa gatas at pulot; at ito ang bunga niyaon. Gayunman, ang bayang naninirahan sa lupain ay malakas, at ang mga lunsod ay napapaderan, at totoong malalaki: at bukod dito’y aming nakita roon ang mga anak ni Anak. Ang mga Amalecita ay nananahan sa lupain sa dakong timog: at ang mga Heteo, at ang mga Jebuseo, at ang mga Amoreo, ay nananahan sa kabundukan: at ang mga Cananeo ay nananahan sa tabi ng dagat, at sa may pampang ng Jordan. At pinatahimik ni Caleb ang bayan sa harap ni Moises, at sinabi, Tayo’y magsiahon agad, at ariin natin iyon; sapagkat lubos tayong may kakayahang madaig iyon. Ngunit sinabi ng mga lalaking nagsiahon na kasama niya, Hindi tayo makaaahon laban sa bayang iyon; sapagkat sila’y lalong malalakas kaysa atin. At nagdala sila sa mga anak ni Israel ng masamang ulat tungkol sa lupaing kanilang siniyasat, na sinasabi, Ang lupain na aming nilibot upang siyasatin ay isang lupaing sumasakmal sa mga naninirahan doon; at ang buong bayang aming nakita roon ay mga lalaking matataas ang pangangatawan. At doon ay aming nakita ang mga higante, ang mga anak ni Anak, na mula sa mga higante: at kami’y naging gaya ng mga balang sa aming sariling paningin, at gayon din kami sa kanilang paningin. Mga Bilang 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.
Կարևոր ճշմարտություններ կան Թվոց գրքից այս հատվածում, որոնց հարկ է ուշադրություն դարձնել, և որոնք հեշտությամբ կարող են անտեսվել, եթե այնտեղ ներկայացված պատմությունը չդիտվի որպես միլլերիտական շարժումը նախապատկերող։ Մի կարևոր հանգամանքն այն է, որ «չար լուր» բերող ապստամբները ձախողում էին իրենց տասներորդ և վերջին փորձությունը, և այդ վերջնական փորձության ժամանակ ի հայտ եկան մարդկանց երկու դասեր։ Նախորդ ինը փորձությունների ողջ պատմության ընթացքում զարգացած այս երկու դասերը դրսևորեցին իրենց բնավորությունը՝ ըստ այնմ, թե որ «լուրն» էին ընտրում ընդունել։ 1863 թվականին միլլերիտական ադվենտիզմը մերժեց Մովսեսի լուրը, ինչպես այն ներկայացված էր Ղևտական քսանվեցերորդ գլխում գտնվող ստրկության մարգարեությամբ։ Հեսուի և Քաղեբի ներկայացրած լուրը պարզապես Աստծո «լուրի» կրկնությունն էր նրանց ստրկությունից ազատագրման պատմության ողջ ընթացքում։ Մովսեսի ծնունդից ի վեր Աստված խոստացել էր, որ Իրենը պիտի հանի նրանց ստրկությունից և տանի այն երկիրը, որը դարեր առաջ խոստացվել էր Աբրահամին։ Հեսուն և Քաղեբը ներկայացնում են նրանց, ովքեր կանգնեցին հիմնարար լուրի վրա, իսկ մյուս տասը լրտեսները մերժեցին, որ Աստված իրականում 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.
И тамоми ҷамоат овози худро баланд карда, фиғон баровард; ва қавм дар он шаб гирист. Ва ҳамаи банӣ-Исроил бар зидди Мусо ва бар зидди Ҳорун шикоят карданд; ва тамоми ҷамоат ба онҳо гуфт: Кош ки мо дар замини Миср мурда будем! ё кош ки дар ин биёбон мурда будем! Ва чаро Худованд моро ба ин замин овардааст, то ки ба шамшер афтем, ва занони мо ва кӯдакони мо ғанимат гарданд? Оё барои мо беҳтар нест, ки ба Миср баргардем? Ва онҳо ба якдигар гуфтанд: Барои худ сарваре таъйин кунем ва ба Миср баргардем. Ададҳо 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.
عندما كتب جيمس وايت في سنة 1863 مقالًا في Review and Herald رافضًا فهم ميلر لـ«السبعة الأزمان»، وفي السنة نفسها نشر أوريا سميث المخطّط المزوَّر الخالي من أي إشارة إلى «السبعة الأزمان» في سفر اللاويين، فإنّ كِلَا وايت وسميث قد وضعا جانبًا عمل وليم ميلر واستعملا المنهجيّة الكتابيّة للبروتستانتيّة المرتدّة. إنّ منهجيّة المرتدّين الذين كانا قد حدّداهم حديثًا بأنّهم «بنات بابل»، قد استُخدمت حجّةً لرفض رسالة ميلر التي كان الملاك جبرائيل قد وجّهها. وعند الامتحان العاشر لإسرائيل القديمة قالوا صراحةً: «لنقم ونرجع إلى مصر.» إنّ الإخفاق في الامتحان العاشر والأخير قائم على رفض «التقرير» الذي كان منسجمًا مع التقرير منذ البداية، وعلى الرغبة في الرجوع إلى عبوديّة مصر. وعندما مثّل إرميا على نحو رمزيّ أولئك الذين خاب أملهم بسبب التنبّؤ الذي لم يتحقّق سنة 1843، دعا الله إرميا على وجه التحديد إلى أن يرجع إلى الله وإلى غيرته السابقة للرسالة، لكنه أمره أيضًا ألّا يرجع قطّ إلى أولئك الذين جرى تحديدهم بأنّهم بنات بابل.
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.
Por tanto, así dice el Señor: Si tú te vuelves, yo te restauraré, y estarás delante de mí; y si sacas lo precioso de lo vil, serás como mi boca. Que ellos se vuelvan a ti; mas tú no te vuelvas a ellos. Jeremías 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.
En 1863, James White et Uriah Smith nommèrent un nouveau capitaine pour les ramener là où il leur avait été ordonné de ne pas aller. Josué et Caleb représentent ceux qui désiraient aller de l’avant; White et Smith représentent ceux qui désiraient retourner en arrière.
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.
Ein weiterer Punkt, der in dem Abschnitt aus dem Buch Numeri beachtet werden muss, ist, dass die letzte Empörung, welche alle Aufrührer dazu verurteilt, in den folgenden vierzig Jahren in der Wüste zu sterben, eine von zwei Hauptstellen ist, welche das Tag-für-Jahr-Prinzip der biblischen Prophetie begründen, jenes vielleicht wesentlichste prophetische Auslegungsprinzip, dessen Miller sich bediente, um die Botschaft des ewigen Evangeliums und des ersten Engels zu erschließen. Das andere biblische Zeugnis für diese Regel findet sich im Buch Hesekiel.
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.
Na wakati utakapokuwa umeyatimiza hayo, ulale tena ubavu wako wa kuume, nawe utauchukua uovu wa nyumba ya Yuda siku arobaini; nimekuwekea kila siku kuwa mwaka mmoja. Ezekieli 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.
Ko kuma akasari ba a lura da shi game da ayoyin nan biyu da suka kafa ka’idar rana ɗaya daidai da shekara ɗaya ba shi ne mahallin tarihin duka ayoyin biyu.
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.
Dapre kantite jou nou te eksplore peyi a, sa vle di karant jou, chak jou pou yon ane, se konsa n ap pote peche nou yo pandan karant ane, epi n a konnen kase pwomès mwen an. Resansman 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.
Le verset des Nombres se situe au commencement de l’ancien Israël et représentait la rébellion du peuple de l’alliance de Dieu, et le verset d’Ézéchiel se situe à la fin de l’ancien Israël et représentait la rébellion du peuple de l’alliance de Dieu. Le châtiment au commencement fut la mort dans le désert, et le châtiment à la fin fut l’esclavage dans le pays de leurs ennemis. Le principe d’un jour pour une année met en évidence la rébellion d’un peuple de l’alliance. Deux châtiments, l’un au commencement et l’autre à la fin, mais tous deux différents. Le premier fut la mort par attrition au cours de la marche dans le désert; le dernier fut la captivité et l’esclavage dans Babylone littérale.
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.
So Moses e Aaron se prostraram com o rosto em terra perante toda a assembleia da congregação dos filhos de Israel. E Josué, filho de Num, e Calebe, filho de Jefoné, dos que espiaram a terra, rasgaram as suas vestes; e falaram a toda a congregação dos filhos de Israel, dizendo: A terra pela qual passámos para a espiar é terra muitíssimo boa. Se o Senhor se agradar de nós, então nos fará entrar nesta terra e no-la dará; terra que mana leite e mel. Tão-somente não vos rebeleis contra o Senhor, nem temais o povo da terra; porque são pão para nós; retirou-se deles a sua defesa, e o Senhor é connosco; não os temais. Porém toda a congregação mandou apedrejá-los com pedras. Então a glória do Senhor apareceu na tenda da congregação perante todos os filhos de Israel. E o Senhor disse a Moisés: Até quando me provocará este povo? E até quando não crerão em mim, apesar de todos os sinais que tenho feito no meio deles? Ferí-los-ei com pestilência, e os deserdarei, e farei de ti uma nação maior e mais poderosa do que eles. E Moisés disse ao Senhor: Então os egípcios o ouvirão, porque com o teu poder fizeste subir este povo do meio deles; e o dirão aos habitantes desta terra; porquanto ouviram que tu, Senhor, estás no meio deste povo, que tu, Senhor, és visto face a face, e que a tua nuvem está sobre eles, e que vais adiante deles, de dia numa coluna de nuvem, e de noite numa coluna de fogo. Agora, se matares a todo este povo como a um só homem, as nações que ouviram a tua fama falarão, dizendo: Porquanto o Senhor não pôde introduzir este povo na terra que lhes jurou, por isso os matou no deserto. Agora, pois, rogo-te que a força do meu Senhor se engrandeça, segundo tens falado, dizendo: O Senhor é longânimo e grande em misericórdia, que perdoa a iniquidade e a transgressão, mas de modo nenhum tem por inocente o culpado, visitando a iniquidade dos pais sobre os filhos até à terceira e quarta geração. Perdoa, rogo-te, a iniquidade deste povo, segundo a grandeza da tua misericórdia, e como a este povo tens perdoado desde o Egipto até agora. Números 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.
Ko e hisitolia ʻa ia ʻoku fakafofongaʻi ʻi he ngaahi veesi ni naʻe hoko ko ha fakaʻilonga faka-Tohitapu ʻoku ui ko e “ʻaho ʻo e fakalotomamahi.” ʻOku lave ki he “ʻaho ʻo e fakalotomamahi” ʻi he Saame hiva ngofulu mā nima, Selemaia tolungofulu mā ua mo Hepelu tolu, ka ʻe ʻikai ke tau talanoa ki he fakaʻilonga ko ia ʻi he taimi ni. ʻOku ʻi ai ha tefitoʻi moʻoni mahuʻinga kuo fakahaaʻi ʻi he potu tohi ki muʻa ʻa ia kuo pau ke ʻiloʻi. ʻOku toe fakaʻaliʻali foki ʻa e tefitoʻi moʻoni ko ia ʻe he palōfita ko Samuela, Lusifa, Ellen White pea mo Mōsese foki ʻi he potu tohi ni.
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.
Et ils lui dirent : Voici, tu es vieux, et tes fils ne marchent point dans tes voies ; maintenant, établis sur nous un roi pour nous juger, comme en ont toutes les nations. Mais la chose déplut à Samuel, lorsqu’ils dirent : Donne-nous un roi pour nous juger. Et Samuel pria l’Éternel. Et l’Éternel dit à Samuel : Écoute la voix du peuple dans tout ce qu’ils te diront ; car ce n’est pas toi qu’ils ont rejeté, c’est moi qu’ils ont rejeté, afin que je ne règne plus sur eux. Ils agissent envers toi comme ils ont toujours agi depuis le jour où je les ai fait monter hors d’Égypte jusqu’à ce jour : ils m’ont abandonné et ont servi d’autres dieux. Maintenant donc, écoute leur voix ; toutefois, proteste solennellement contre eux, et fais-leur connaître le droit du roi qui régnera sur eux. Samuel rapporta toutes les paroles de l’Éternel au peuple qui lui demandait un roi. Et il dit : Voici quel sera le droit du roi qui régnera sur vous : Il prendra vos fils, et les mettra à son service, pour ses chars et pour sa cavalerie ; et quelques-uns courront devant ses chars. Il s’établira des chefs de mille et des chefs de cinquante ; il les emploiera à labourer ses terres et à moissonner ses récoltes, à fabriquer ses instruments de guerre et l’équipement de ses chars. Il prendra vos filles pour en faire des parfumeuses, des cuisinières et des boulangères. Il prendra vos champs, vos vignes et vos oliviers, les meilleurs, et les donnera à ses serviteurs. Il prendra la dîme de vos semences et de vos vignes, et la donnera à ses officiers et à ses serviteurs. Il prendra vos serviteurs et vos servantes, vos meilleurs jeunes gens et vos ânes, et les emploiera à ses travaux. Il prendra la dîme de vos troupeaux, et vous-mêmes serez ses serviteurs. Et alors vous crierez à cause de votre roi que vous vous serez choisi, et l’Éternel ne vous exaucera point en ce jour-là. Le peuple refusa d’écouter la voix de Samuel, et ils dirent : Non ! mais il y aura un roi sur nous, afin que nous aussi nous soyons comme toutes les nations, et que notre roi nous juge, qu’il marche devant nous et qu’il combatte nos batailles. Samuel entendit toutes les paroles du peuple, et les redit aux oreilles de l’Éternel. Et l’Éternel dit à Samuel : Écoute leur voix, et établis sur eux un roi. Et Samuel dit aux hommes d’Israël : Allez-vous-en, chacun dans sa ville. 1 Samuel 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.
Dans ce passage, l’ancien Israël rejeta Dieu comme son roi, et l’histoire annonce d’avance le moment où ils proclamèrent n’avoir d’autre roi que César. Ils rejetèrent la théocratie de Dieu et insistèrent pour qu’on leur donne un roi issu de leur propre peuple, pour finir cependant par proclamer que leur roi était un roi romain. Le roi romain des derniers jours est le pape de Rome.
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.
Na waliin waase, Kaasi isa, kaasi isa, fannisi isa. Pilaxos immoo, Mootii keessan nan fannisaa? isaaniin jedhe. Luboonni angafoonni immoo, Nuyi Qeesaar malee mootii hin qabnu, jedhan. Yohannis 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.
ྠྡྡྷ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.
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.
Mose raisonna avec Dieu afin qu’il continuât à agir envers l’ancien Israël, car Moïse soutenait que les mener alors à leur fin donnerait une image inexacte de l’histoire sacrée de la délivrance de Son peuple et de Sa promesse de les conduire dans le pays que Dieu avait promis à Abraham. Le point ici est que Dieu choisit de permettre à la rébellion à la fois de survenir et de se poursuivre lorsqu’Il entend se servir de la rébellion comme témoignage de la vérité.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
A na-da otu ahụ nke iwe ezi omume Samuel gosipụtara ka Ellen White gosikwara.
“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.
“މިންނެސޯޓާގައި ފާޅުވި ގޮތުން ފެނުނު ފަދަ، އަމިއްލަ-ރުހިގެން ހަރުކަށި ނަފްސު-ރުހިކަން އަދި ބިރުވެރިން އިންކާރު ކޮށް އަދި އިޤްރާރު ކުރުމަށް ނުވި އިރާދާކަން، އަލީ މިހާ ކުރިން އަހަރެންގެ މީހުންގެ މެދުގައި ފެނިފައެއް ނުވޭ. އަހަރެންނަށް ދެއްކިފައިވަނީ، އެ ބައިވެރި އެ ޖަލްސާގައި ފާޅުވި ރޫޙު ހިތުގައި ކަމުގައި ބަލާ ހިފި ފަރާތްތަކުން އެއްވެސް މީހަކު، އެކަންތައް ގެނެސްދިން ސަމާވީ ހައްޤުގެ އަގު ދެނެގަނެ، ތެދު ނޫރުގެ ސާފު ބަސްތައް އަލުން ލިބެންވާނީ ނޫނެވެ، އެހެނީ އެމީހުން އެމީހުންގެ ކިބުރު ތިޔަރި ކުރި، އަދި އެމީހުން ހަރަކާތް ކުރަނީ މާތް ﷲ ގެ ރޫޙުން ނޫންކަމަށް، އަދި އެމީހުންގެ ފިކުރާއި ހިތްތައް ޕްރެޖުޑިސްއިން ފުރިހަމަވެފައިވާކަމަށް އިޤްރާރު ކުރުންދެއްވާ ހިނދުގައެވެ. ރައްބު އެމީހުންގެ ކައިރިއަށް އާންނަވާށެވެ؛ އެމީހުންނަށް ބަރަކާތް ދެއްވައި، އެމީހުންގެ އިނބިސްކަމުން އެމީހުން ޝިފާ ދެއްވާށެވެ؛ ނަމަވެސް އެމީހުން އަޑު ނައްސާއެއް ނުދެއްވިއެވެ. އެމީހުން ހަރަކާތް ކުރީ، ޤޯރަޙް، ދާޘަން، އަދި އަބީރާމް އިލްހާމު ލިބިދިން އެ އެއް ރޫޙުންނެވެ. އިސްރާއީލުގެ އެ މީހުން އެމީހުން ކުށްވެރިކަމުގައިވާކަން ސާބިތު ކުރާނެ ހުރިހާ ހެކިތަކަކާ ދެކޮޅު ކުރުމަށް ޤަޠްޢީކޮށް ނިންމާފައި އޮތެވެ، އަދި އެ އިޚްތިލާފާއި ދެކޮޅުވެރިކަމުގެ މަގުގައި ދިޔައީ ދިޔައީ އެތައް މީހުން ވެސް އެމީހުންނާ އެކު ގުޅުމަށް ދުރުވެ ދިޔުމަށް ދާންދެނެވެ.”
“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.
“Quienes eran estos? No eran los débiles, ni los ignorantes, ni los no iluminados. En aquella rebelión había doscientos cincuenta príncipes, célebres en la congregación, hombres de renombre. ¿Cuál era su testimonio? ‘Toda la congregación, todos ellos, son santos, y Jehová está en medio de ellos; ¿por qué, pues, os levantáis vosotros sobre la congregación de Jehová?’ [Números 16:3]. Cuando Coré y sus compañeros perecieron bajo el juicio de Dios, el pueblo a quien habían engañado no vio la mano del Señor en este milagro. Toda la congregación, a la mañana siguiente, acusó a Moisés y a Aarón: ‘Vosotros habéis dado muerte al pueblo de Jehová’ [versículo 41]; y vino la plaga sobre la congregación, y perecieron más de catorce mil.”
“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.
“Minneapolis छोड़ने का जब मैंने निश्चय किया, तब यहोवा का दूत मेरे पास खड़ा हुआ और उसने कहा: ‘ऐसा नहीं; क्योंकि इस स्थान में परमेश्वर के पास तेरे लिए एक कार्य है। लोग कोरह, दातान, और अबीराम के विद्रोह को फिर से दोहरा रहे हैं। मैंने तुझे तेरे उचित स्थान पर रखा है, जिसे वे लोग, जो ज्योति में नहीं हैं, स्वीकार न करेंगे; वे तेरी गवाही पर ध्यान न देंगे; परन्तु मैं तेरे साथ रहूँगा; मेरा अनुग्रह और मेरी सामर्थ्य तुझे स्थिर रखेगी। वे तेरा तिरस्कार नहीं कर रहे, वरन् उन दूतों और उस सन्देश का, जिसे मैं अपनी प्रजा के पास भेजता हूँ। उन्होंने यहोवा के वचन का अनादर किया है। शैतान ने उनकी आँखें अन्धी कर दी हैं और उनके न्याय को विकृत कर दिया है; और यदि प्रत्येक प्राणी इस अपने पाप से, इस अशुद्ध स्वतंत्रताभाव से, जो परमेश्वर के आत्मा का अपमान कर रहा है, मन न फेरे, तो वे अन्धकार में चलते रहेंगे। यदि वे मन न फिराएँ और परिवर्तित न हों, ताकि मैं उन्हें चंगा करूँ, तो मैं दीवट को उसके स्थान से हटा दूँगा। उन्होंने अपनी आत्मिक दृष्टि को धुँधला कर दिया है। वे नहीं चाहते थे कि परमेश्वर अपना आत्मा और अपनी सामर्थ्य प्रकट करे; क्योंकि मेरे वचन के प्रति उनमें उपहास और घृणा की आत्मा है। हल्कापन, तुच्छ व्यवहार, ठट्ठा, और परिहास प्रतिदिन किए जाते हैं। उन्होंने मुझे खोजने के लिए अपने हृदय नहीं लगाए हैं। वे अपनी ही जलायी हुई चिनगारियों में चलते हैं, और यदि वे मन न फिराएँ, तो वे शोक में लेटेंगे। यहोवा यों कहता है: अपने कर्तव्य-स्थल पर डटा रह; क्योंकि मैं तेरे साथ हूँ, और न तुझे छोड़ूँगा, और न तुझे त्यागूँगा।’ परमेश्वर की ओर से आए इन वचनों की उपेक्षा करने का मैं साहस नहीं कर सकी।” 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.
Abea White ne hyɛberɛ no yɛɛ pɛ sɛ Samuel de ne suban toto ho, na wɔka kyerɛɛ no sɛ ɔntena atuatewfo no ne wɔn atuatew no mu, na “ɔngyina” ne “asɛyɛde” no “bea” so. Wɔhyɛɛ no sɛ ɔngyina ne bea so, bere a ɔno ankasa (odiyifobaa no) asi gyinae sɛ ɔbɛgya atuatewfo no ne wɔn atuatew no ama wɔn ho.
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.
Ⲡⲕⲁⲛⲱⲛ ⲛ̀ⲧⲉ ⲡⲓϣⲟⲣⲡ ⲛ̀ⲥⲁϫⲓ, ⲉⲧⲉ ⲟⲩϩⲱⲥ ⲛ̀ⲟⲩϣⲟⲣⲡ ⲛ̀ⲧⲉ ⲡⲓⲁⲣⲭⲏ ⲛⲉⲙ ⲡⲓⲱⲙⲉⲅⲁ, ϥⲟⲩⲱⲛϩ ϫⲉ ⲡⲓϣⲟⲣⲡ ⲛ̀ⲥⲱⲧⲉⲙ ⲉ̀ⲣⲟϥ ⲛ̀ⲟⲩϩⲱⲃ ⲁϥϭⲓ ⲛ̀ⲟⲩⲥⲧⲁⲥⲓⲥ ⲉⲧϭⲟⲥⲓ ⲉ̀ⲙⲁϣⲱ. Ⲛⲉⲙ ⲡⲓϩⲱⲃ ⲉⲧⲁϥϣⲱⲡⲓ ϧⲉⲛ ⲡⲓⲁⲣⲭⲏ ⲛ̀ⲧⲉ ⲧⲉϥⲁⲡⲟⲥⲧⲁⲥⲓⲁ ⲛ̀ⲧⲉ Ⲗⲟⲩⲕⲓⲫⲉⲣⲟⲥ, ⲛⲉ ⲡⲁⲓ ϫⲉ ⲓⲥϫⲉ Ⲡ̀ⲛⲟⲩϯ ⲛⲁϥⲟⲩⲱϣ, ⲛⲁϥϣⲟⲡ ⲛⲁϥ ⲛ̀ϫⲟⲙ ⲧⲏⲣⲥ ⲉⲧⲉⲣϩⲟϯ ⲉ̀ⲃⲟⲗ ⲛ̀Ⲗⲟⲩⲕⲓⲫⲉⲣⲟⲥ ϧⲉⲛ ⲧⲉϥϣⲟⲣⲡ ⲙ̀ⲙⲉⲩⲓ ⲛ̀ⲁⲧⲛⲁϩϯ ⲙ̀ⲙⲟϥ ⲉⲧⲁϥⲉⲣⲟϫϥ ϧⲉⲛ ⲧⲉϥϩⲏⲧ. Ⲛⲁϥϣ̀ⲧⲟⲣⲧⲣ ⲛ̀ⲛⲉϥⲉⲛⲉⲣⲅⲓⲁ ⲛ̀ⲧⲉ Ⲡ̀ⲛⲟⲩϯ ⲉ̀ⲧⲁϥⲱⲗⲓ ⲛ̀Ⲗⲟⲩⲕⲓⲫⲉⲣⲟⲥ ϧⲉⲛ ⲡⲓⲕⲟⲥⲙⲟⲥ, ⲟⲩⲟϩ ϥ̀ⲭⲁⲣⲓⲥⲙⲁ ⲛ̀ϫⲟⲙ ⲡⲉ ϫⲉ ⲓⲥϫⲉ ⲁϥⲥⲱⲧⲡ ⲉ̀ⲁⲓⲥ, ⲛⲁϥⲉⲣⲡⲁⲓ ϧⲉⲛ ⲟⲩⲣⲏϯ ⲉ̀ⲧⲉ ⲛⲓⲕⲉⲁⲅⲅⲉⲗⲟⲥ ⲟⲩⲇⲉ ⲛ̀ⲛⲟⲩⲱⲛϩ ⲁⲛ ⲉ̀ⲃⲟⲗ ϫⲉ ⲁϣ ⲡⲉ ⲉⲧⲁϥϣⲱⲡⲓ. Ⲇⲏⲡⲟⲩ, ⲙ̀ⲡⲉϥⲁⲓⲥ ⲁⲛ, ϫⲉ ⲉ̀ⲧⲉⲛ ϩⲁⲛⲕⲉϩⲱⲃ, ⲛⲁϥϣⲱⲡⲓ ⲛ̀ⲟⲩϫⲓⲛⲭⲱ ⲛ̀ⲧⲉϥⲫⲩⲥⲓⲥ; ⲁⲗⲗⲁ ϥ̀ⲧⲁⲛϩⲟ ⲛ̀ⲧⲉ ⲧⲉϥϫⲟⲙ ⲛ̀ⲧⲉⲡⲓⲑⲉⲱⲣⲓⲁ ⲉ̀ⲧⲁⲥⲛⲁϥⲧⲁϩⲟϥ ⲉ̀ⲁⲓⲥ ⲉ̀ⲣⲟϥ. Ⲁⲗⲗⲁ ⲙ̀ⲡⲉϥⲁⲓⲥ. Ϥⲁϭⲓ ϧⲉⲛ ⲟⲩϩⲩⲡⲟⲙⲟⲛⲏ ⲉ̀ⲛⲉϥϭⲱ ⲙ̀ⲡⲓⲁⲡⲟⲥⲧⲁⲥⲓⲁ ⲉ̀ⲧⲁϥⲉⲣ ⲡ̀ⲙⲉⲑⲣⲉ ⲛ̀ⲧⲉ ⲧⲉϥⲫⲩⲥⲓⲥ, ⲟⲩⲙⲉⲣⲉ ⲙ̀ⲡⲓⲙⲉⲑⲣⲉ ⲛ̀ⲧⲉ ⲡⲓϫⲱⲛⲧ ⲉⲧⲁϥⲁⲣⲭⲏ ϧⲉⲛ ⲧ̀ⲫⲉ ⲟⲩⲟϩ ⲛⲁϥⲛⲁⲓ ⲛ̀ⲧⲉⲗⲟⲥ ⲉ̀ⲓ ⲉ̀ⲡⲕⲁϩⲓ. Ⲫⲁⲓ ⲡⲉ ⲉⲧⲁ ⲡⲓϣⲁϫⲉ ⲛ̀ⲧⲉ Ⲙⲱⲩⲥⲏⲥ ⲁⲓϥ ⲉ̀ⲡⲓⲖⲁⲟⲥ ⲛ̀ⲓⲥⲣⲁⲏⲗ ⲛ̀ϧⲁⲉ. Ⲁ̀ Ⲡ̀ⲛⲟⲩϯ ⲭⲁ ⲡⲓⲅⲉⲛⲉⲁ ⲛ̀ⲛⲓⲁⲧⲥⲱⲧⲉⲙ ⲉ̀ⲙⲟⲩ ϧⲉⲛ ⲡ̀ϣⲁϥⲉ, ⲟⲩⲟϩ ⲁϥⲉⲣⲭ̀ⲣⲓⲁ ⲙ̀ⲡⲁⲓⲓⲥⲧⲟⲣⲓⲁ ϩⲱⲥ ⲟⲩⲥ̀ⲙⲟⲧ ⲛ̀ⲅⲣⲁⲫⲏ ⲉ̀ⲧⲉϥⲑⲓϣ ⲉ̀ⲡⲓⲥⲟϫⲛ ⲛ̀ⲛⲏⲓ ⲉⲧⲟⲩⲛⲉϫⲱⲛⲧ ⲛⲉⲙ ⲡⲓⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲛ̀ⲉⲛⲉϩ.
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.
De même, lors du rejet de Dieu comme roi aux jours de Samuel, Samuel reçut l’ordre d’aller de l’avant et de demeurer à son poste de devoir, malgré ses convictions personnelles et sa connaissance prophétique. Cet aspect de la surveillance prophétique et historique de Dieu se reconnaît aussi dans la reconstruction du temple après la captivité babylonienne. Dieu a prédit et gouverné chaque élément des soixante-dix années de captivité : le retour à Jérusalem, la reconstruction de Jérusalem, du temple, ainsi que des rues et des murailles. Il a exposé les prophéties de temps qui indiquaient quand ils seraient délivrés de la captivité. Il a indiqué combien de décrets marqueraient le commencement des deux mille trois cents ans. Il a désigné Cyrus par son nom, le roi païen qui commencerait le processus par le premier décret. Tous les éléments de la reconstruction de Jérusalem et du temple furent spécifiquement désignés, et Il suscita des hommes justes et des prophètes pour accomplir l’œuvre.
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.
Божје очигледно пророчко предзнање и интервенција нису изменили чињеницу да је побуна, која је довела до ропства у Вавилону, већ привела крају Његово лично присуство са Божјим народом. Слава шекине никада се није вратила у поново саграђени храм. Целокупна та историја била је употребљена да пружи пророчку структуру историји на крају света, иако храм више никада није био благословен присуством шекине у Светињи над светињама. У том смислу, поново саграђени храм био је сведочанство не о Божјем присуству, него о Израиљевој побуни. Ипак, пророци те историје, као Самуило и сестра Вајт у Минеаполису, наставили су да служе у својству пророка.
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.
ایاغبايىن ۽ شەيتان جي وچ ۾ هلندڙ وڏي تڪرار ۾ پهرين جنهن ڳالهه جو ذڪر ٿئي ٿو، اها لوسيفر جي بغاوت آهي، ۽ خدا پنهنجي ئي مقصدن خاطر ان بغاوت کي جاري رهڻ جي اجازت ڏني. سموئيل، جيتوڻيڪ اسرائيل جي ٻين قومن جهڙو ٿيڻ واري خواهش خلاف سندس صادقانه غضب هو، تڏهن به کيس پهرين ٻن بادشاهن کي مسح ڪرڻ ۾ شرڪت ڪرڻ لاءِ هدايت ڏني وئي. ۽ خدا جا نبي خدا جي مندر جي ٻيهر تعمير ۾ شريڪ ٿيا، انهيءَ مندر جي، جنهن ۾ وري ڪڏهن به خدا جي شڪينه حضوري نه هوندي.
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.
Avo ki uzas siajn “pladojn de fabeloj” kontraŭ la profeta Vorto, en provo kaŝi la ribelon de Adventismo en 1863, kaj kiuj elektas bazi sian argumenton sur la logiko, ke se io malĝusta okazintus en 1863, la profetino estus ĝin malpermesinta, estas intence sensciaj pri la unua principo, kiu estas identigita jam ĉe la plej unua mencio pri ribelo kontraŭ Dio. Dio permesas ribelon por Siaj propraj celoj, kaj se Li elektas, ke Liaj profetoj restu neŭtralaj aŭ silentaj en la ribeloj, kiuj povus aperi, tio estas Lia elekto.
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.
Откако ќе почнеме да го разгледуваме процесот на испитување од 1844 до 1863 година, кој бил претсликан со десетте испити што древниот Израел не ги положи откако го премина Црвеното Море, суштински е да се разбере овој библиски факт. Божјите пророци дејствуваат како Негови пророци и во време на послушност и во време на непослушност, а понекогаш не се противат на прашања што, на прв поглед, би изгледале како нешто против кое би се очекувало еден пророк да се спротивстави. Понекогаш тие очигледно се свесни за бунтот, но се задржани, а во други прилики Господ ја држи Својата рака над нивните очи во поглед на бунтот. Кога таа перспектива ќе се препознае, 1863 година станува значаен обележје во историјата на шестото царство на библиското пророштво, и за рогот на протестантизмот и за рогот на републиканизмот.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Saya juga telah berfirman melalui para nabi, Aku telah memperbanyak penglihatan, dan memakai perumpamaan-perumpamaan, dengan perantaraan para nabi. Hosea 12:10.