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.
Lè Eli te fè Akab konvoke tout Izrayèl sou Kamèl, sa te prefigire Bondye k ap fè legliz la soti nan Mwayennaj Fènwa yo an 1798, apre twa ane edmi pèsekisyon, epi k ap mennen yo rive nan 1844 epi apre sa nan 1863. Twa dat sa yo se twa dènye repè estrikti “sèt fwa” yo, jan Ezayi te tabli sa nan chapit sèt la.
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.
Menm istwa 1798, 1844 ak 1863 la te prefigire tou lè Moyiz te mennen pitit Izrayèl yo sòti nan esklavaj Lejip rive sou Mòn Sinayi. Istwa premye ak dezyèm zanj yo reprezante mouvman Millerit la, ki te kòmanse nan tan lafen an an 1798 e ki te kontinye jouk mouvman an te vin tounen yon legliz an 1863. Eli ak Moyiz se de temwen prensipal istwa Millerit la, epi yo se de temwen prensipal nan liv Revelasyon an pandan istwa twazyèm zanj lan.
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.
Mouvman Millerit la make kòmansman levanjil etènèl Revelasyon katòz la, epi Future for America make fen an. Ant mouvman kòmansman Millerit yo ak mouvman fen an, nou jwenn legliz Advantis Setyèm Jou a. Selon istoryen legliz Advantis yo, an 1856, rès mouvman Millerit la te antre nan kondisyon Lawodise a, konsa sa te mete fen nan peryòd Filadèlfi a ki te reprezante 1798 rive 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.
Nan atik anvan an, nou te demontre ke enspirasyon te aliyen desepsyon travèse Lanmè Wouj la ak gwo desepsyon 1844 la. Nan pwen sa a, tès Saba a, jan laman nan te reprezante l, te rive nan istwa Moyiz la. Nan menm pwen pwofetik sa a, limyè ki te soti nan Kote ki Trè Sen an te kòmanse yon pwosesis tès ak pirifikasyon ki te kòmanse ak Saba a, pou moun ki te travèse lanmè a epi ki te antre pa lafwa nan Kote ki Trè Sen an. Pwosesis tès ki te vini anvan 1844 la te kòmanse nan istwa Moyiz la nan nesans li, epi pou Milerit yo an 1798, avèk ogmantasyon konesans Danyèl te idantifye a, ki t ap pwodui yon pwosesis tès an twa etap ki te mennen nan jijman.
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.
Anpil va pirifye, yo va blanchi, epi yo va pase anba eprèv; men mechan yo ap fè mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann. 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.
Ouvèti jijman an nan 22 oktòb 1844 te prefigire pa jijman farawon an, ki te kòmanse ak premye pitit gason peyi Lejip yo epi ki te fini nan dlo Lanmè Wouj la. Yon fwa saj yo te antre nan Kote ki Trè Sen an pa lafwa, oswa yo te travèse Lanmè Wouj la, pwosesis eprèv la ki te kòmanse nan tan lafen an an 1798 te kontinye pi lwen pase 1844. Nan istwa Moyiz la, sa te reprezante pa dis eprèv, ke Izrayèl te echwe nan chak etap. Dènye nan dis eprèv yo se te lè douz espyon yo te eksplore Tè Pwomiz la. Premye eprèv la nan istwa Moyiz la se te eprèv laman nan, ki reprezante Saba a, epi pou Millerit yo, Saba a te idantifye kòm premye eprèv la apre 22 oktòb 1844. Premye eprèv la ki se Saba a nan toude istwa paralèl yo, nèf eprèv ki te swiv yo nan istwa Moyiz la montre ke apre 1844, t ap gen yon seri eprèv ki t ap mennen swa nan antre nan Tè Pwomiz la oswa nan dezè lanmò a. 1863 reprezante eprèv final la pou mouvman Millerit la. Nou pral kòmanse konsiderasyon sa a lè douz espyon yo retounen ak rapò yo sou Tè Pwomiz la.
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.
Apre karant jou, yo tounen soti al chèche peyi a. Yo ale, yo vin jwenn Moyiz, Arawon, ak tout kongregasyon pitit Izrayèl yo, nan dezè Paran, Kadech; yo pote nouvèl ba yo, ba tout kongregasyon an, epi yo montre yo fwi peyi a. Yo rakonte l, yo di: Nou rive nan peyi kote ou te voye nou an; vrèmanvre, li koule ak lèt ak siwo myèl; e men fwi li yo. Men, pèp ki rete nan peyi a fò, vil yo gen miray, e yo gwo anpil; anplis, nou wè pitit Anak yo la tou. Amalekit yo rete nan peyi sid la; Etit yo, Jebizit yo, ak Amorit yo rete nan mòn yo; epi Kananeyen yo rete bò lanmè a ak sou rivaj Jouden an. Lè sa a, Kalèb fè pèp la pe devan Moyiz, li di: Ann monte touswit, ann pran posesyon peyi a; paske nou byen kapab genyen batay la sou li. Men mesye ki te monte avè l yo di: Nou pa kapab monte kont pèp la; paske yo pi fò pase nou. Epi yo bay pitit Izrayèl yo yon move rapò sou peyi yo te al chèche a, yo di: Peyi kote nou te pase pou nou al chèche l la se yon peyi ki devore moun k ap viv ladan l yo; e tout pèp nou te wè ladan l yo se moun ki gen gwo tay. Epi se la nou te wè jeyan yo, pitit Anak yo, ki soti nan ras jeyan yo; e nan pwòp je pa nou, nou te tankou krikèt, e se konsa nou te ye nan je pa yo tou. Nonm 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.
Pasaj sa a soti nan Resansman gen kèk verite ki trè enpòtan pou remake, e yo ta ka fasilman neglije lè yo pa konsidere istwa ki prezante ladan l lan kòm yon tip mouvman Millerit la. Youn nan pwen yo se ke rebèl yo ki te pote “move rapò” a t ap echwe nan dizyèm ak dènye eprèv yo a, epi nan dènye eprèv sa a de kategori moun te vin parèt. De kategori sa yo, ki t ap devlope atravè istwa nèf eprèv anvan yo, te manifeste karaktè yo selon ki “rapò” yo te chwazi aksepte. An 1863, Advantis Millerit la te rejte rapò Moyiz la jan pwofesi esklavaj la nan Levitik vennsis te reprezante li. Rapò Jozye ak Kalèb te prezante a se te senpleman repetisyon “rapò” Bondye a pandan tout istwa delivrans yo anba esklavaj la. Depi nesans Moyiz, Bondye te pwomèt ke Li t ap retire yo nan esklavaj epi mennen yo antre nan peyi ki te pwomèt Abraram plizyè syèk anvan. Jozye ak Kalèb reprezante sila yo ki te kanpe sou rapò fondamantal la; lòt dis espyon yo te rejte lefèt ke Bondye te vrèman bay rapò sa a.
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.
Epi tout kongregasyon an leve vwa li, li rele byen fò; e pèp la kriye lannuit sa a. Epi tout pitit Izrayèl yo bougonnen kont Moyiz ak kont Arawon; e tout kongregasyon an di yo: Ah! si sèlman nou te mouri nan peyi Lejip! oswa si sèlman nou te mouri nan dezè sa a! E poukisa Senyè a mennen nou nan peyi sa a, pou nou tonbe anba nepe, pou madanm nou ak pitit nou yo tounen yon proi? èske li pa ta pi bon pou nou tounen ann Ejip? Epi yo di youn ak lòt: Ann chwazi yon chèf, ann tounen ann Ejip. Nonb 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.
Lè, an 1863, James White te ekri yon atik nan Review and Herald kote li te rejte konpreyansyon Miller sou “sèt tan yo”, epi nan menm ane a Uriah Smith te pibliye fo tablo a ki te san okenn referans ak “sèt tan yo” nan Levitik, ni White ni Smith te mete sou kote travay William Miller epi yo te sèvi ak metodoloji biblik Pwotestantis aposta a. Metodoloji aposta yo, sila yo yo te fèk idantifye kòm “pitit fi Babilòn yo”, te sèvi kòm agiman pou rejte mesaj Miller la, ki zanj Gabriyèl te dirije. Nan dizyèm eprèv pou ansyen Izrayèl la, yo te di dirèkteman: “Annou chwazi yon chèf, epi annou tounen ann Ejip.” Echèk la nan dizyèm ak dènye eprèv la chita sou yon rejè “rapò” ki te ann akò ak rapò ki te la depi nan kòmansman an, ansanm ak yon dezi pou retounen nan esklavaj Ejip la. Lè Jeremi te reprezante senbolikman sila yo ki te dezapwente akoz prediksyon 1843 la ki te echwe, Bondye te rele l klèman pou l retounen jwenn Bondye ak ansyen chalè li te genyen pou mesaj la, men Li te kòmande l tou pou l pa janm retounen jwenn sila yo ki te idantifye kòm pitit fi Babilòn yo.
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.
Se poutèt sa, men sa Senyè a di: Si ou tounen, lè sa a m ap mennen ou tounen ankò, epi ou va kanpe devan mwen; e si ou separe sa ki gen valè ak sa ki san valè, ou va tankou bouch mwen; se pou yo tounen vin jwenn ou, men pa tounen ou menm al jwenn yo. Jeremi 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.
An 1863, James White ak Uriah Smith te nonmen yon nouvo kapitèn pou mennen yo tounen kote yo te resevwa lòd pou yo pa t ale. Jozye ak Kalèb reprezante moun ki te vle avanse, White ak Smith reprezante moun ki te vle retounen.
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.
Yon lòt pwen ki bezwen make nan pasaj sa a nan liv Nonm yo se ke rebelyon final la, ki kondane tout rebèl yo pou mouri nan dezè a pandan karant ane k ap vini yo, se youn nan de referans prensipal ki tabli prensip yon jou pou yon ane nan pwofesi biblik, ki petèt te règ pwofetik ki pi esansyèl Miller te itilize pou louvri mesaj levanjil etènèl la ak premye zanj lan. Lòt temwayaj biblik pou règ sa a jwenn nan liv Ezekyèl la.
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.
Epi lè ou va fin akonpli yo, kouche ankò sou bò dwat ou, epi ou va pote inikite kay Jida pandan karant jou: mwen mete pou ou chak jou pou yon ane. Ezekyèl 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.
Sa ki souvan pase inapèsi nan de vèsè ki te tabli prensip yon jou pou yon ane a se kontèks istorik toude vèsè yo.
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.
Apre kantite jou nou te eksplore peyi a, sètadi karant jou, yon jou pou chak ane, n ap pote inikite nou pandan karant ane, epi n ap konnen sa sa vle di lè m retire pwomès mwen an. Nonm 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.
Vèsè ki nan Resansman an te rive nan kòmansman ansyen Izrayèl e li te reprezante rebelyon pèp alyans Bondye a; epi vèsè ki nan Ezekyèl la te rive nan fen ansyen Izrayèl e li te reprezante rebelyon pèp alyans Bondye a. Pinisyon nan kòmansman an te lanmò nan dezè a, epi pinisyon nan fen an te esklavaj nan peyi lènmi yo. Prensip yon jou pou yon ane a mete anfaz sou rebelyon yon pèp alyans. De pinisyon, youn nan kòmansman an e youn nan fen an, men toude diferan. Premye a te lanmò pa attrisyon pandan yo t ap vwayaje nan dezè a; dènye a te kaptivite ak esklavaj nan Babilòn literal.
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.
Lè sa a, Moyiz ak Arawon tonbe fas atè devan tout asanble kongregasyon pitit Izrayèl yo. Jozye, pitit gason Noun lan, ak Kalèb, pitit gason Jefoune a, ki te pami sila yo ki te al eksplore peyi a, chire rad yo. Yo pale ak tout asanble pitit Izrayèl yo, yo di: Peyi nou te travèse pou nou te eksplore a se yon peyi ki depase tout mezi nan bonte li. Si Seyè a pran plezi nan nou, li va fè nou antre nan peyi sa a, e li va ban nou li; se yon peyi kote lèt ak siwo myèl koule. Sèlman, pa fè rebelyon kont Seyè a, ni nou pa bezwen pè pèp peyi a; paske yo se pen pou nou: pwoteksyon yo kite yo, e Seyè a avèk nou; pa pè yo. Men tout asanble a te bay lòd pou yo kalonnen yo ak kout wòch. Lè sa a, laglwa Seyè a parèt nan Tant Randevou a devan tout pitit Izrayèl yo. Epi Seyè a di Moyiz: Jiska kilè pèp sa a va meprize m? E jiska kilè yo p ap kwè nan mwen, malgre tout siy mwen te fè parèt nan mitan yo? M ap frape yo ak move maladi a, m ap rejte yo nan eritaj la, e m ap fè soti nan ou yon nasyon ki pi gran e ki pi pisan pase yo. Moyiz di Seyè a: Lè sa a, moun Lejip yo va tande sa, paske se pa fòs ou ou te fè pèp sa a monte soti nan mitan yo; epi yo va rakonte sa bay moun ki rete nan peyi sa a; paske yo tande ou menm, Seyè, ou nan mitan pèp sa a, ou menm, Seyè, yo wè ou fas a fas, nwaj ou kanpe sou yo, e ou mache devan yo, lajounen nan yon kolòn nwaj, lannwit nan yon kolòn dife. Koulye a, si ou touye tout pèp sa a tankou yon sèl moun, lè sa a nasyon ki tande repitasyon ou a va pale, yo di: Se paske Seyè a pa t kapab mennen pèp sa a antre nan peyi li te sèmante l ap ba yo a, se poutèt sa li te touye yo nan dezè a. E kounye a, m ap sipliye ou, se pou pisans Seyè mwen an parèt gran, dapre jan ou te pale a, lè ou te di: Seyè a pran tan pou l fache, li gen anpil mizèrikòd, li padonnen inikite ak transgresyon, men li pa janm deklare koupab la inosan; li pini inikite papa yo sou pitit yo jouk nan twazyèm ak katriyèm jenerasyon. Padonnen, m ap sipliye ou, inikite pèp sa a dapre grandè mizèrikòd ou, menm jan ou te padonnen pèp sa a depi nan peyi Lejip jouk kounye a. Resansman 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.
Istwa ki reprezante nan vèsè sa yo te vin tounen yon senbòl biblik yo rele “jou pwovokasyon an.” “Jou pwovokasyon an” mansyone nan Sòm katrevendizsenk, Jeremi trantde, ak Ebre twa, men nou p ap trete senbòl sa a kounye a. Gen yon prensip enpòtan yo idantifye nan pasaj anvan an ki dwe rekonèt. Prensip sa a ilistre tou pa pwofèt Samyèl, Lisifè, Ellen White, epi natirèlman Moyiz nan pasaj sa a.
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.
Epi yo di li: Gade, ou fin vye, e pitit gason ou yo pa mache nan chemen ou yo; koulye a nonmen yon wa pou nou, pou l jije nou tankou tout nasyon yo. Men bagay la pa t fè Samyèl plezi, lè yo te di: Ban nou yon wa pou jije nou. Epi Samyèl priye Seyè a. Lè sa a, Seyè a di Samyèl: Koute vwa pèp la nan tout sa yo di ou; paske se pa ou yo rejte, men se mwen yo rejte, pou m pa gouvène sou yo. Dapre tout zèv yo te fè depi jou mwen te fè yo soti kite peyi Lejip la jouk jounen jodi a, jan yo te lage m, epi yo te sèvi lòt dye, se konsa tou yo fè avè w. Koulye a, se poutèt sa, koute vwa yo; men sepandan, avèti yo avèk tout fòs, e fè yo konnen jan wa ki pral gouvène sou yo a pral aji. Epi Samyèl rakonte tout pawòl SENYÈ a bay pèp la ki t ap mande l yon wa. E li di: Men fason wa ki pral gouvène sou nou an pral aji: li pral pran pitit gason nou yo, epi mete yo nan sèvis pa l, pou cha lagè li yo, e pou yo tounen kavalye li; e gen ladan yo ki pral kouri devan cha lagè li yo. Epi li pral mete pou tèt pa l chèf sou milye, ak chèf sou senkant; e li pral fè yo raboure tè pa l, rekòlte rekòt pa l, epi fè zam lagè pa l ak ekipman cha lagè li yo. Li pral pran pitit fi nou yo pou fè odè santi bon, pou kwit manje, ak pou fè pen. Li pral pran jaden nou yo, jaden rezen nou yo, ak jaden oliv nou yo, menm sa ki pi bon yo, epi li pral bay sèvitè pa l yo. Li pral pran dizyèm pati nan semans nou ak nan jaden rezen nou yo, epi li pral bay ofisye pa l yo ak sèvitè pa l yo. Li pral pran sèvitè gason nou yo, sèvant nou yo, pi bèl jenn gason nou yo, ak bourik nou yo, epi li pral mete yo nan travay pa l. Li pral pran dizyèm pati nan mouton nou yo; e nou menm, n ap tounen sèvitè li. Epi nan jou sa a nou pral rele byen fò poutèt wa nou an nou menm nou pral chwazi a; e Seyè a p ap tande nou nan jou sa a. Men, pèp la te refize obeyi vwa Samyèl; epi yo di: Non; men nou vle yon wa sou nou; pou nou menm tou nou ka tankou tout nasyon yo; e pou wa nou an ka jije nou, epi mache devan nou, epi goumen batay nou yo. Epi Samyèl tande tout pawòl pèp la, epi li repete yo nan zòrèy Seyè a. Lè sa a, Seyè a di Samyèl: Koute vwa yo, epi fè yo yon wa. Epi Samyèl di mesye Izrayèl yo: Se pou chak moun ale nan vil pa l. 1 Samyèl 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.
Nan pasaj sa a, ansyen Izrayèl te rejte Bondye kòm wa yo, epi istwa a lonje dwèt pi devan sou tan kote yo te pwoklame yo pa t gen okenn wa eksepte Seza. Yo te rejte teokrasi Bondye a, epi yo te ensiste pou yo resevwa yon wa ki soti nan pwòp pèp pa yo, sèlman pou yo te finalman pwoklame ke wa yo se te yon wa women. Wa women an nan dènye jou yo se pap Wòm nan.
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.
Men yo rele byen fò, “Wete l, wete l, kloure l sou kwa a.” Pilat di yo: “Èske m’ap kloure Wa nou an sou kwa a?” Chèf prèt yo reponn: “Nou pa gen lòt wa pase Seza.” Jan 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.
Rejte teyokrasi a te tèlman ofansan e pèsonèl pou Samyèl, li te konprann sa kòm yon rejè kont fonksyon pwofetik pa li. Men, Bondye te pran swen pou Samyèl te konprann ke se Bondye yo t ap rejte, se pa pwofèt la. De pasaj sa yo, ki prezante relasyon pwofetik Moyiz ak Samyèl ak rebelyon ansyen Izrayèl la, montre ke pinisyon pou rebelyon an ki te swiv la pa t finisman ansyen Izrayèl la. Te gen toujou yon gwoup, Jozye ak Kalèb te reprezante, ki t ap antre nan Tè Pwomiz la; epi nan istwa Samyèl la, finisman ansyen Izrayèl la te rive nan konklizyon wa Izrayèl yo, pa nan kòmansman an.
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.
Moyiz te diskite avèk Bondye pou L te kontinye travay avèk Izrayèl nan tan lontan an, paske Moyiz te fè rezonman ke mete fen nan yo nan pwen sa a t ap bay yon move reprezantasyon sou istwa sakre delivrans pèp Li a ak sou pwomès Li pou mennen yo antre nan peyi Bondye te pwomèt Abraram nan. Pwen an isit la se ke Bondye chwazi pèmèt rebelyon rive epi kontinye lè Li gen entansyon sèvi ak rebelyon an kòm temwayaj verite a.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Atitid endiyasyon jis Samyèl te manifeste a, Ellen White te manifeste li tou.
“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.
“Mwen pa janm wè pami pèp nou an yon satisfaksyon pwòp tèt pa yo ki tèlman fèm, ansanm ak yon repiyans pou aksepte e rekonèt limyè a, jan sa te parèt nan Minneapolis. Yo te montre m ke pa t ap gen menm youn nan gwoup moun ki te nouri lespri ki te parèt nan reyinyon sa a ki t ap resevwa ankò limyè klè pou disène valè presye verite yo te voye ba yo soti nan syèl la, jiskaske yo te imilye ògèy yo epi yo te konfese ke se pa t Lespri Bondye ki t ap pouse yo, men ke lespri yo ak kè yo te plen ak prejije. Senyè a te vle pwoche bò kote yo, pou beni yo epi geri yo anba retrè yo yo te fè, men yo pa t vle koute. Yo te pouse pa menm lespri ki te enspire Korach, Datan, ak Abiram. Mesye sa yo nan pèp Izrayèl la te detèmine pou reziste tout prèv ki t ap montre yo te nan erè, e yo te kontinye, yo te kontinye nan chemen mekontantman yo, jouk anpil moun te detounen pou mete tèt yo ansanm avèk yo.”
“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.
“Ki moun sa yo te ye? Se pa t moun ki fèb, ni moun inyoran, ni moun ki pa t eklere. Nan rebelyon sa a te gen desan senkant chèf ki te renome nan asanble a, gason ki te gen gwo repitasyon. Ki sa temwayaj yo te ye? ‘tout asanble a sen, chak youn ladan yo, e Senyè a nan mitan yo: poukisa, alò, nou leve tèt nou anlè asanble Senyè a?’ [Nonb 16:3]. Lè Kora ak konpayon li yo te peri anba jijman Bondye, pèp yo te twonpe a pa t wè men Senyè a nan mirak sa a. Tout asanble a, nan denmen maten, te akize Moyiz ak Arawon, yo di: ‘Se nou ki touye pèp Senyè a’ [vèsè 41], epi epidemi an te tonbe sou asanble a, e plis pase katòz mil moun te peri.”
“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.
“Lè m te gen entansyon kite Minneapolis, zanj Senyè a te kanpe bò kote m e li te di: ‘Non; Bondye gen yon travay pou ou fè nan kote sa a. Pèp la ap repwodui rebelyon Kora, Datan, ak Abiram. Mwen mete ou nan pozisyon ki apwopriye pou ou, sa moun ki pa nan limyè a pap rekonèt; yo pap koute temwayaj ou; men Mwen va avèk ou; gras ak pouvwa Mwen va soutni ou. Se pa ou yo ap meprize, men mesaje yo ak mesaj Mwen voye bay pèp Mwen an. Yo montre mepri pou pawòl Senyè a. Satan avèg je yo epi li detounen jijman yo; e si chak nanm pa repanti pou peche sa a, endepandans sa a ki pa sanktifye e k ap fè jouman kont Lespri Bondye a, yo pral mache nan fènwa. Mwen va retire gwo lanp lan nan plas li, si yo pa repanti epi si yo pa konvèti, pou M ta geri yo. Yo bouche vizyon espirityèl yo. Yo pa t vle pou Bondye manifeste Lespri Li ak pouvwa Li; paske yo gen yon lespri rizib ak degou pou pawòl Mwen. Lejète, frivolite, blagri, ak plezantri se bagay yo pratike chak jou. Yo pa mete kè yo pou chèche Mwen. Yo mache nan etensèl pwòp dife pa yo, e si yo pa repanti y ap kouche nan lapenn. Men sa Senyè a di: Rete nan pòs devwa ou; paske Mwen avèk ou, e Mwen pap kite ou ni abandone ou.’ Pawòl sa yo ki soti nan Bondye, mwen pa t oze neglije.” 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.
Sè White te mete konpòtman li an paralèl ak atitid Samyèl la, epi yo te di li pou l rete avèk rebèl yo ak rebelyon yo, epi pou l “kanpe nan” “pòs” “devwa” li. Yo te kòmande l pou l rete nan pòs li, apre li menm (pwofètès la) te fin deside kite rebèl yo ak rebelyon yo pou tèt pa yo.
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.
Règ premye mansyònman an, ki se yon eleman prensipal nan prensip Alfa ak Omega a, montre ke premye fwa yo mansyone yon sijè se yon bagay ki gen enpòtans siprèm. Sa ki te lye ak kòmansman menm rebelyon Lisifè a, se lefèt ke si Bondye te vle, Li te gen tout pouvwa ki nesesè pou elimine Lisifè dèske premye panse egoyis la te pran nesans nan lespri Lisifè. Bondye te kapab retire Lisifè nan kreyasyon an, e Li gen pouvwa sa a, de sorte ke si Li te chwazi fè sa, Li te kapab fè l yon fason pou okenn lòt zanj pa t menm konnen sa ki te rive. Byenantandi, Li pa t fè sa, paske, pami lòt bagay, sa ta vle di yon demanti de karaktè Li; men Li vrèman posede pouvwa kreyatif ki t ap pèmèt Li fè bagay sa a menm. Men Li pa t fè sa. Avèk pasyans, Li te pèmèt rebelyon an vin fè pati temwayaj sou karaktè Li, fè pati temwayaj kontwovès la ki te kòmanse nan syèl la e ki te dwe finalman rive sou latè. Se sa dyalòg Moyiz la te akonpli pou ansyen Izrayèl. Bondye te pèmèt jenerasyon rebèl yo mouri nan dezè a epi Li te sèvi ak istwa sa a kòm yon egzanp biblik pou fè avanse verite ki anrapò ak levanjil etènèl la.
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.
Konsa tou, avèk rejè Bondye kòm wa nan jou Samyèl yo. Yo te bay Samyèl enstriksyon pou li kontinye epi rete nan pòs devwa li, malgre konviksyon pèsonèl Samyèl yo ak konesans pwofetik li. Eleman sa a nan siveyans pwofetik ak istorik Bondye rekonèt tou nan rebati tanp lan apre kaptivite Babilòn nan. Bondye te predi epi gouvène chak eleman nan swasanndis ane kaptivite a; retou Jerizalèm, rebati Jerizalèm, tanp lan ansanm ak lari yo ak miray yo. Li te fikse pwofesi tan yo ki te idantifye kilè yo t ap delivre anba kaptivite. Li te idantifye konbyen dekrè ki t ap genyen pou make kòmansman de mil twasan ane yo. Li te idantifye Siris pa non, wa payen an ki t ap kòmanse pwosesis la ak premye dekrè a. Tout eleman rebati Jerizalèm ak tanp lan te idantifye avèk presizyon, epi Li te leve moun jis ak pwofèt pou akonpli travay la.
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.
Malgre tout prékonesans profetik diven ki te evidan, ansanm ak entèvansyon li, rebelyon ki te mennen nan kaptivite Babilòn lan te deja mete fen nan prezans pèsonèl Li avèk pèp Bondye a. Glwa shekinah la pa t janm retounen nan tanp ki te rebati a. Tout listwa sa a te sèvi pou bay yon estrikti profetik pou listwa nan fen mond lan, byenke tanp lan pa t janm beni ankò ak prezans shekinah nan Kote ki Pi Sen an. Nan sans sa a, tanp ki te rebati a te yon temwayaj pa sou prezans Bondye, men sou rebelyon Izrayèl la. Men, pwofèt yo nan listwa sa a, menm jan ak Samyèl ak Sè White nan Minneapolis, te kontinye sèvi nan kapasite pwofèt yo.
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.
Rebelyon Lisifè a se premye bagay yo mansyone nan gwo konfli ki genyen ant Kris ak Satan, e Bondye te pèmèt rebelyon an kontinye pou pwòp objektif pa li. Samyèl, malgre endiyasyon jis li te genyen kont dezi Izrayèl pou yo vin tankou lòt nasyon yo, te resevwa lòd pou patisipe nan wen premye de wa yo. E pwofèt Bondye yo te patisipe nan rebati tanp Bondye a, tanp ki pa t ap janm ankò gen prezans shekinah Bondye a.
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.
Moun ki sèvi ak “plat fab” pa yo kont Pawòl pwofetik la, nan yon tantativ pou kache rebelyon Advantis la an 1863, epi ki chwazi baze agiman yo sou lojik ki di ke si nenpòt keksoz te rive mal an 1863, pwofètès la t ap entèdi sa, yo fè espre rete inyoran konsènan premye prensip ki idantifye nan premye mansyon rebelyon kont Bondye a menm. Bondye pèmèt rebelyon pou pwòp objektif pa Li, epi si Li chwazi pou pwofèt Li yo rete net oswa an silans nan rebelyon ki ta ka parèt, se chwa pa Li.
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.
Kòm nou kòmanse konsidere pwosesis eprèv la soti nan 1844 rive 1863, ki te tipifye pa dis eprèv ansyen Izrayèl te echwe apre yo te fin travèse Lanmè Wouj la, li esansyèl pou nou konprann reyalite biblik sa a. Pwofèt Bondye yo aji kòm pwofèt Li ni nan tan obeyisans ni nan tan dezobeyisans, e pafwa yo pa leve kont kestyon ki, sou aparans, ta sanble se bagay yon pwofèt ta dwe leve kont yo. Pafwa li evidan yo okouran rebelyon an men yo kenbe yo, e lòt fwa se Senyè a ki kenbe men Li sou je yo konsènan rebelyon an. Lè pèspektiv sa a rekonèt, 1863 vin tounen yon repè enpòtan nan istwa sizyèm wayòm pwofesi biblik la, ni pou kòn Pwotestantis la ni pou kòn Repiblikanis la.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Mwen menm tou, mwen te pale pa mwayen pwofèt yo; mwen te miltipliye vizyon yo, e mwen te sèvi ak parabòl, pa mwayen ministè pwofèt yo. Oze 12:10.