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.

Nalika Élia ndhawuhi Akhab nglumpukaké sakèhé Israèl menyang Karmèl, iku nggambaraké luwih dhisik Gusti Allah ngentasaké pasamuwan metu saka Jaman Peteng ing taun 1798 sawisé telung setengah taun panganiaya, lan nuntun wong-wong mau menyang 1844 lan sawisé iku menyang 1863. Telung tanggal mau yaiku telung pratandha pungkasan saka struktur “pitu mangsa” kaya kang katetepaké déning Yésaya ing pasal pitu.

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.

Sajarah kang padha saka taun 1798, 1844, lan 1863 uga wis dilambangaké nalika Musa nuntun para putrané Israèl metu saka pangawulaning Mesir tumuju Gunung Sinai. Sajarah malaékat kapisan lan kapindho makili gerakan Millerite kang wiwit ing wektu wekasan taun 1798 lan terus lumaku nganti gerakan iku dadi sawijining gréja ing taun 1863. Élia lan Musa iku loro seksi utama saka sajarah Millerite, lan padha iku uga loro seksi utama ing kitab Wahyu sajroning sajarah malaékat katelu.

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.

Gerakan Millerit nandhani wiwitan Injil langgeng ing Wahyu patbelas, lan Future for America nandhani pungkasané. Ing antarané gerakan wiwitan para Millerit lan gerakan pungkasan, kita nemokaké gréja Advent Dina Kaping Pitu. Miturut para sajarawan gréja Adventis, ing taun 1856, sésa-sésaning gerakan Millerit mlebu menyang kaanan Laodikia, saéngga mungkasi periode Filadelfia sing nglambangaké taun 1798 nganti 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.

Ing artikel sadurungé kita wis nduduhaké yèn inspirasi nyelarasaké kuciwane nalika nyabrang Segara Abang karo kuciwané gedhé taun 1844. Ing titik iku, ujian bab dina Sabbat, kaya sing dilambangaké déning manna, teka ing sajarahé Musa. Ing titik nubuatan sing padha, pepadhang sing asalé saka Papan Maha Suci miwiti sawijining prosès pangujian lan panyucèn sing diwiwiti saka Sabbat, tumrap wong-wong sing wis nyabrang segara lan kanthi pracaya mlebu menyang Papan Maha Suci. Prosès pangujian sing ndhisiki taun 1844 diwiwiti ing sajarahé Musa nalika lairé, lan tumrap para Millerit ing taun 1798 kanthi mundhaké kawruh sing diandharaké déning Daniel bakal ngasilaké sawijining prosès pangujian telung tahap sing nuntun marang pangadilan.

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.

Akeh wong bakal disucèkaké, lan diputihaké, lan diuji; nanging wong-wong duraka bakal nindakaké kadurakan: lan ora ana siji waé saka wong-wong duraka sing bakal mangerti; nanging wong-wong wicaksana bakal mangerti. 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.

Pambukaning pengadilan ing tanggal 22 Oktober 1844 ditandhakaké déning pralambang pengadilan marang Firaun sing diwiwiti saka anak-anak pambarep ing Mesir lan dipungkasi ana ing banyuné Segara Abang. Sawisé wong-wong wicaksana lumebu ing Papan Mahasuci kanthi pracaya, utawa nyabrang ngliwati Segara Abang, proses panggodhèn sing wis kawiwitan ing wektu pungkasan taun 1798 terus lumaku ngluwihi taun 1844. Ing sajarah Musa, prakara iki dilambangaké déning sapuluh panggodhèn, kang Israel gagal ing saben tataran. Panggodhèn kang pungkasan saka sapuluh panggodhèn iku dumadi nalika wong rolas telik nliti Tanah Prajanjian. Panggodhèn kang kapisan ing sajarah Musa yaiku panggodhèn manna kang makili dina Sabat, lan tumrap kaum Millerit, Sabat diidentifikasi minangka panggodhèn kapisan sawisé tanggal 22 Oktober 1844. Awit panggodhèn kang kapisan iku Sabat ing loro-loroné sajarah kang sajajar mau, sangang panggodhèn salajengipun ing sajarah Musa nandhakaké yèn sawisé 1844 bakal ana rerangkèn panggodhèn kang bakal nuntun marang mlebu ing Tanah Prajanjian utawa menyang ara-ara samuning pati. Taun 1863 nggambarake panggodhèn pungkasan tumrap gerakan Millerit. Kita bakal miwiti pamrayogan iki nalika wong rolas telik bali nggawa lapuran bab Tanah Prajanjian.

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.

Sawisé patang puluh dina golèk-golèk tanah mau, wong-wong iku banjur padha bali. Banjur padha sowan marang Musa lan Harun, sarta marang sakèhé pasamuwané bani Israèl, ana ing ara-ara samun Paran, ing Kades; lan padha nggawa pawarta marang wong-wong mau lan marang sakèhé pasamuwan, sarta nuduhaké wohing tanah mau. Banjur padha nyritakaké marang dhèwèké, pangucapé, “Inggih, kawula sampun dumugi ing tanah ingkang panjenengan utus supados kawula nliti, lan satemenipun tanah punika kebak mili susu lan madu; lan punika wohipun. Nanging wong-wong kang manggon ana ing tanah kono padha rosa, lan kutha-kuthané ana bètèngé sarta gedhé banget; malah ana ing kono uga kita weruh turunane Anak. Wong Amalèk manggon ana ing tanah sisih kidul; wong Het, wong Yébus, lan wong Amori manggon ana ing pagunungan; dene wong Kanaan manggon ana ing pinggir segara lan ing sapinggiré Yardèn.” Nanging Kalèb nenangaké rakyat ana ing ngarsané Musa lan ngandika, “Ayo kita enggal maju lan ngrebut tanah iku, awit kita mesthi bisa ngalahaké.” Nanging wong-wong sing munggah bebarengan karo dhèwèké padha kandha, “Kita ora kuwat munggah nglawan bangsa iku, awit wong-wong mau luwih rosa tinimbang kita.” Banjur padha ngaturaké pawarta ala bab tanah sing wus padha diselidiki mau marang bani Israèl, pangucapé, “Tanah sing wis kita liwati kanggo diselidiki iku, yaiku tanah kang nguntal wong-wong sing manggon ana ing kono; lan kabèh wong sing kita deleng ana ing kono iku wong-wong kang dedeg-piadeg gedhé. Ana ing kono kita uga weruh para raksasa, turunane Anak, kang asalé saka para raksasa; lan ana ing paningal kita dhéwé, awak kita iki kaya walang, mangkono uga ana ing paningalé wong-wong mau.” Wilangan 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.

Pethikan saka Kitab Wilangan iki ngemu sawatara kayektèn kang wigati banget kanggo digatekake, kang bisa gampang kaèstokaké manawa sajarah kang kaandharaké ana ing kono ora dipirsani minangka pralambang tumrap gerakan Millerit. Salah siji prakara yaiku manawa para pambrontak kanthi “laporan ala” iku lagi nandhang gagal ing pacobané kang kaping sepuluh lan pungkasan, lan ing pacoban pungkasan iku katuduh ana rong golongan wong. Rong golongan kang wis tuwuh sajroning sajarah sangang pacoban sadurungé ngetokaké wataké adhedhasar “laporan” endi kang dipilih kanggo ditampa. Ing taun 1863, Adventisme Millerit nolak laporané Musa kaya kang dilambangaké déning wangsit bab perbudakan ing Imamat rong puluh enem. Laporan kang diwènèhaké déning Yosua lan Kaleb mung minangka pangulangan saka “laporan”é Gusti Allah ing saindhenging sajarah pangluwarané saka perbudakan. Wiwit lairé Musa lan salajengipun, Gusti Allah wis janji manawa Panjenengané bakal ngentasaké wong-wong mau metu saka perbudakan lan nuntun mlebu menyang tanah kang wis dijanjèkaké marang Abraham atusan taun sadurungé. Yosua lan Kaleb nggambarake wong-wong kang ngadeg ing sandhuwuré laporan dhasar, déné sepuluh telik liyane nolak manawa Gusti Allah satemené wis maringi laporan iku.

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.

Lan sakehé pasamuwan mau padha nguwuhaké swarané lan padha nangis; lan bangsa iku padha sesambat ing wengi iku. Lan sakehé bani Israèl padha nggrundel marang Musa lan marang Harun; lan kabèh pasamuwan mau padha ngandika marang wong loro mau: Mbokmanawa kita wis mati ana ing tanah Mesir! utawa mbokmanawa kita wis mati ana ing ara-ara samun iki! Lan yagéné Sang Yéhuwah nggawa kita menyang tanah iki, supaya kita tiba déning pedhang, nganti para garwa kita lan anak-anak kita dadi jarahan? Apa ora luwih becik manawa kita bali menyang Mesir? Lan padha padha kandha siji marang sijiné: Ayo kita ngangkat sawijining pangareping pasukan, banjur bali menyang Mesir. Wilangan 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.

Nalika ing taun 1863 James White nyerat sawijining artikel ing Review and Herald kang nulak pangerten Miller bab “pitu mangsa,” lan ing taun sing padha Uriah Smith nerbitake bagan palsu kang tanpa samubarang rujukan marang “pitu mangsa” ing Leviticus, White lan Smith padha nyingkirake pakaryané William Miller lan migunakaké metodologi Alkitabiahé Protestanisme murtad. Metodologi para murtad, kang bubar diidentifikasi déning wong-wong mau minangka “putri-putri Babilon,” dipigunakaké minangka dhasar pambantahan kanggo nolak piwulangé Miller kang wis dituntun déning malaékat Gabriel. Ing pacoban kaping sapuluh tumrap Israèl kuna, wong-wong mau kanthi langsung matur, “Ayo padha milih sawijining panggedhé, lan ayo padha bali menyang Mesir.” Gagalé ing pacoban kaping sapuluh lan pungkasan iku dhedhasar penolakan marang “pawartos” kang selaras karo pawartos wiwit wiwitan, lan gegayuhan kanggo bali menyang pangawulan ing Mesir. Nalika Yeremia kanthi pralambang makili wong-wong kang wis kuciwa merga ramalan taun 1843 kang ora kelakon, Allah kanthi mirunggan nimbali panjenengané supaya bali marang Allah lan marang semangaté kang biyèn tumrap piwulang iku, nanging uga ndhawuhi supaya aja pisan-pisan bali marang wong-wong kang wis diidentifikasi minangka putri-putri Babilon.

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.

Mulané mangkéné pangandikané Pangéran, “Manawa sira mratobat, Aku bakal mbalèkaké sira manèh, lan sira bakal ngadeg ana ing ngarsaningsun; lan manawa sira misahaké kang aji saka kang asor, sira bakal dadi cangkemingsun; wong-wong mau bakal bali marang sira, nanging aja sira bali marang wong-wong mau.” Yeremia 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.

Ing taun 1863, James White lan Uriah Smith ngangkat sawijining kapten anyar kanggo nuntun wong-wong mau bali menyang papan sing wis diprentah supaya aja padha mrana. Yosua lan Kaleb nggambarake wong-wong sing kepéngin maju, déné White lan Smith nggambarake wong-wong sing kepéngin bali.

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.

Prakara liyané sing prelu ditandhai ing pethikan saka Kitab Wilangan iku yaiku manawa pambrontakan pungkasan, kang ndadèkaké kabèh wong mbrontak kaukumi mati ana ing ara-ara samun sajroning patang puluh taun sabanjuré, iku dadi salah siji saka loro rujukan utama kang netepaké paugeran sedina kanggo setaun ing wangsit Kitab Suci, kang mbokmenawa dadi paugeran profètis sing paling wigati kang dienggo déning Miller kanggo mbukak piwulang bab Injil langgeng lan malaékat kapisan. Paseksi Alkitab liyané tumrap paugeran mau kapanggih ing kitab Ézékiel.

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.

Lan sawisé kowé ngrampungaké iku, turua menèh miring ing lambungmu tengen, lan kowé bakal nanggung pialaning dosa kulawargané Yehuda patang puluh dina; saben dina Daktemtokaké kanggo setaun. Yehezkiel 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.

Bab sing asring ora digatekake saka loro ayat sing netepake prinsip sedina kanggo setaun iku yaiku konteks sajarah saka loro ayat kasebut.

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.

Miturut cacahé dina nalika kowe nliti tanah iku, patang puluh dina, saben dina kanggo setaun, kowe bakal nanggung kaluputanmu, patang puluh taun lawasé, lan kowe bakal sumurup bab pedhoting prasetyaku. Wilangan 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.

Ayat ing Kitab Wilangan kadadosan ing wiwitaning Israel kuna lan nggambarake pambrontakane umat prajanjianing Allah, lan ayat ing Yehezkiel kadadosan ing pungkasaning Israel kuna lan nggambarake pambrontakane umat prajanjianing Allah. Paukuman ing wiwitan yaiku pati ing ara-ara samun, lan paukuman ing pungkasan yaiku pangawulan ing tanahing mungsuh-mungsuhe. Asas sedina kanggo setaun negesake pambrontakane sawijining umat prajanjian. Ana rong paukuman, siji ing wiwitan lan siji ing pungkasan, nanging kalorone beda. Sing kapisan yaiku pati amargi susut sethithik mbaka sethithik sajrone lelampahan lumantar ara-ara samun, dene sing pungkasan yaiku panangkaran lan pangawulan ing Babil harfiah.

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.

Banjur Musa lan Harun sujud nganti ing lemah ana ing ngarsané saindhenging pasamuwan jemaah bani Israèl. Lan Yosua bin Nun lan Kaleb bin Yefune, yaiku wong loro saka antarané para kang wis nlusuri tanah mau, padha nyuwek-nyuwek sandhangané; lan padha matur marang sakèhé pasamuwané bani Israèl, mangkéné: “Tanah kang wis kita liwati kanggo nlusuri iku tanah kang becik banget. Manawa Pangéran kersa marang kita, Panjenengané bakal ngasta kita lumebu ing tanah iki, lan maringaké marang kita; sawijining tanah kang kebak mili susu lan madu. Mung aja padha mbrontak marang Pangéran, lan aja padha wedi marang bangsa ing tanah iku; awit wong-wong iku kaya roti kanggo kita: pangayomané wis sirna saka wong-wong iku, lan Pangéran nunggil karo kita; aja padha wedi marang wong-wong mau.” Nanging sakèhé pasamuwan dhawuh supaya wong loro iku dibandhemi watu. Lan kamulyaning Pangéran ngetingal ana ing Tarub Pasewakan ana ing ngarsané sakèhé bani Israèl. Lan Pangéran ngandika marang Musa: “Nganti kapan bangsa iki bakal ngina marang Aku? lan nganti kapan wong-wong iki ora precaya marang Aku, senadyan wis kabèh pratandha kang Dakwèhké ana ing antarané wong-wong iku? Aku bakal nggebag wong-wong iku nganggo pageblug, lan ngilangi hak warisé, lan Aku bakal ndadèkaké kowé dadi bangsa kang luwih gedhé lan luwih rosa tinimbang wong-wong iku.” Nanging Musa matur marang Pangéran: “Banjur wong Mesir bakal krungu bab iku, awit Paduka sampun ngirid bangsa iki metu saka tengah-tengahé wong-wong iku kanthi kakiyatan Paduka; lan wong-wong mau bakal nyritakaké marang para pedununging tanah iki; awit wong-wong iku wis padha krungu, bilih Paduka, dhuh Pangéran, wonten ing satengahing bangsa iki, bilih Paduka, dhuh Pangéran, kapirsanan adu rai, lan bilih mendhung Paduka ngadeg ana ing sadhuwuré wong-wong iku, lan bilih Paduka lumampah ana ing ngarepé wong-wong iku, ing wayah awan ana ing tugu mendhung, lan ing wayah bengi ana ing tugu geni. Saiki manawa Paduka matèni bangsa iki kabèh kaya wong siji, banjur para bangsa kang wis krungu pawartaning Paduka bakal padha kandha mangkéné: Amarga Pangéran ora kuwasa ngasta bangsa iki lumebu ing tanah kang wis disumpahaké marang wong-wong iku, mulané wong-wong iku banjur dipatèni ing ara-ara samun. Saiki, kawula nyuwun, mugi kakiyataning Gusti kawula dados ageng, miturut pangandika Paduka, mangkéné: Pangéran iku sabar lan sih-kadarmané ageng, ngapunteni pialang lan panerak, nanging babar pisan ora mbebasaké wong kang luput, ndhawahaké paukumaning pialangé para bapa marang anak-anaké nganti turun katelu lan kaping papat. Kawula nyuwun, mugi Paduka ngapunteni pialangé bangsa iki miturut kaluhuraning sih-kadarman Paduka, kados dene Paduka sampun ngapunteni bangsa iki wiwit saking Mesir ngantos sapunika.” Wilangan 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.

Sajarah sing diwakili déning ayat-ayat iki dadi sawijining pralambang Alkitabiah sing sinebut “dina pambrontakan.” “Dina pambrontakan” iku kasebut ing Jabur sangang puluh lima, Yeremia telung puluh loro, lan Ibrani telu, nanging ing wektu iki kita ora bakal ngrembug pralambang kasebut. Ana sawijining asas wigati sing ditandhani ing perangan sadurungé lan kudu dimangertèni. Asas iku uga dipralambangaké déning nabi Samuel, Lusifer, Ellen White, lan mesthi waé Musa ing perangan iki.

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.

lan padha matur marang dheweke, “Lah, panjenengan sampun sepuh, lan para putra panjenengan boten lumampah manut ing margi panjenengan; mila samenika anggènana ratu tumrap kawula, supados ngadili kawula kados sakèhé bangsa-bangsa.” Nanging prakara punika boten ndadosaken remen atiné Samuel, nalika wong-wong mau matur, “Paringana kawula ratu supados ngadili kawula.” Lan Samuel ndedonga dhateng Pangeran. Gusti banjur ngandika marang Samuel, “Rungokna swarané bangsa punika ing sakehing kang padha diucapaké marang kowé; awit dudu kowé kang padha ditampik, nanging Aku kang padha ditampik, supaya Aku aja dadi Raja ing atasé wong-wong mau. Kaya samubarang pakaryan kang wus padha ditindakaké wiwit dina nalika Aku ngirid wong-wong mau metu saka Mesir nganti tekan dina iki, yaiku anggoné padha nilar Aku lan ngabdi marang para allah liyané, mangkono uga kang padha ditindakaké marang kowé. Mulane saiki rungokna swarané; nanging prelu kowé mènèhi paseksi kang temen marang wong-wong mau, lan tuduhna marang wong-wong mau apa kang bakal dadi tata-carané ratu kang bakal mrentah ing atasé.” Samuel banjur nyariyosaken sakehing pangandikané PANGERAN marang bangsa kang nyuwun ratu marang dheweke. Pangandikané, “Mangkene tata-carané ratu kang bakal mrentah ing atasmu: dhèwèké bakal njupuk para putramu lan netepaké wong-wong mau kanggo kabutuhané dhéwé, kanggo kreta-kretanipun lan dadi para nunggang jarané; lan sapérangan bakal padha mlayu ana ing ngarep kreta-kretanipun. Panjenengané uga bakal netepaké kanggo dhèwèké dhéwé para panggedhé sewu lan para panggedhé sèket; lan ana kang bakal diprentah nggarap palemahané, ngundhuh panènané, sarta damel piranti-piranti perang lan piranti-piranti kanggo kreta-kretanipun. Panjenengané bakal njupuk para putrimu supaya dadi tukang gawe wewangian, juru masak, lan tukang roti. Panjenengané bakal njupuk pategalanmu, kebon anggurmu, lan kebon zaitunmu, iya kang paling apik pisan, banjur diwènèhaké marang para abdhiné. Panjenengané bakal njupuk saprasepuluh saka wijimu lan saka kebon anggurmu, banjur diparingaké marang para punggawané lan para abdhiné. Panjenengané bakal njupuk para kawulané lanang, para kawulané wadon, para nom-nomanmu kang paling becik, lan kuldimu, banjur dipigunakaké kanggo pakaryané. Panjenengané bakal njupuk saprasepuluh saka wedhusmu; lan kowé bakal dadi para abdhiné. Ing dina iku kowé bakal sesambat marga saka ratumu kang wis kokpilih kanggo awakmu; nanging PANGERAN ora bakal miyarsakaké kowé ing dina iku.” Nanging bangsa iku ora gelem manut marang swarané Samuel; lan padha matur, “Ora, nanging kawula kersa gadhah ratu ngasta dhawuh ing nginggil kawula, supados kawula ugi kados sakèhé bangsa-bangsa, lan supados ratu kawula ngadili kawula, lumampah ana ing ngarsa kawula, sarta perangaké perang-perang kawula.” Samuel ngrungu sakèhé tembungé bangsa iku, banjur ngaturaké manèh kabèh mau ana ing pangrungoné PANGERAN. Gusti banjur ngandika marang Samuel, “Rungokna swarané wong-wong mau lan anggènana ratu tumrap wong-wong mau.” Samuel banjur matur marang para wong Israèl, “Padha mulih saben wong menyang kuthané dhéwé-dhéwé.” 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.

Ing pethikan iki, Israèl kuna nampik Allah minangka Ratune, lan sajarah iki nuding marang wektu nalika padha mratelakaké yèn ora duwé ratu kejaba Kaisar. Wong-wong mau nampik teokrasi Allah, lan mekso supaya diparingi ratu saka bangsane dhéwé, nanging ing wekasané malah mratelakaké yèn ratune iku ratu Romawi. Ratu Romawi ing dina-dina pungkasan iku paus Roma.

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.

Nanging wong-wong mau padha sesambat, Sirnakna Panjenengane, sirnakna Panjenengane, salibna Panjenengane. Pilatus ngandika marang wong-wong mau, Apa aku kudu nyalib Ratumu? Para imam kepala padha mangsuli, Kawula boten gadhah ratu kejawi Kaisar. Yohanes 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.

Panampikan marang teokrasi iku nglarani banget lan ngrasa pribadi tumrap Samuel, saéngga dheweke mangertèni iku minangka panampikan marang kalungguhané minangka nabi. Nanging Gusti Allah mesthèkaké supaya Samuel mangertèni yèn panampikané mau katindakaké marang Gusti Allah, dudu marang nabi. Kaloro pérangan iki, kang njlèntrèhaké sesambungan kenabian Musa lan Samuel karo pambrontakané Israèl kuna, nduduhaké yèn paukuman tumrap pambrontakan kang banjur ndhèrèk iku dudu pungkasané Israèl kuna. Isih ana sak golongan kang diwakili déning Yosua lan Kaleb, kang bakal lumebu ing Tanah Prajanjian, lan ing caritané Samuel, pungkasané Israèl kuna dumadi ing panutuping para raja Israèl, dudu ing wiwitané.

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.

Musa rembugan kalawan Allah supaya Panjenengane kersa nerusake makarya bebarengan karo Israèl kuna, awit Musa nalar manawa mungkasi wong-wong mau ing wektu iku bakal nyalahi sajatining sajarah suci babagan pangluwarane umaté lan janjiné Panjenengane kanggo nuntun wong-wong mau lumebu ing tanah kang wis diprasetyakake déning Allah marang Abraham. Intiné ing kéné yaiku manawa Allah milih ngidini pambrontakan kadadéan lan terus lumaku nalika Panjenengane gadhah karsa migunakaké pambrontakan mau minangka paseksi tumrap kayektèn.

The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.

Sikap bebendu suci sing katuduhaké déning Samuel uga katuduhaké déning Ellen White.

“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.

“Durung nate sadurungé aku nyumurupi ana ing antarané umat kita rasa marem marang awak dhéwé sing mengkono kukuhé lan ora gelem nampani sarta ngakoni pepadhang, kaya kang kawedhar ing Minneapolis. Aku wis dituduhaké manawa ora ana siji waé saka golongan sing ngugemi roh kang kawedharaké ing pasamuwan iku bakal olèh pepadhang kang cetha manèh kanggo mbedakaké aji-ajiné kayektèn sing dikirim marang wong-wong mau saka swarga, nganti wong-wong mau ngasoraké gumunggungé lan ngakoni yèn wong-wong mau ora kaobah déning Rohé Allah, nanging yèn pikiran lan atiné kebak prasangka. Pangéran kepéngin marani wong-wong mau, mberkahi wong-wong mau lan nambani wong-wong mau saka panyimpangané, nanging wong-wong mau ora gelem ngrungokaké. Wong-wong mau kaobah déning roh sing padha kang ndhawuhi Korah, Datan, lan Abiram. Wong-wong Israèl iku wus netepaké atiné kanggo nglawan sakèhé bukti kang mbuktèkaké yèn wong-wong mau luput, lan wong-wong mau terus waé lumaku ing dalan pambrontakané nganti akèh wong kasérèd lunga kanggo nyawiji karo wong-wong mau.”

“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.

“Sapakah wong-wong iki? Dudu wong-wong sing ringkih, dudu wong-wong sing bodho, dudu wong-wong sing ora kapadhangi. Ing pambrontakan iku ana wong loro atus sèket pangeran, misuwur ana ing pasamuwan, wong-wong kang kawentar. Apa paseksèné? ‘kabèh pasamuwan iku suci, saben wong ana ing antarané padha suci, lan Pangéran ana ing tengah-tengahé: mulané, yagéné kowé padha ngluhuraké awakmu ana ing sadhuwuré pasamuwané Pangéran?’ [Numbers 16:3]. Nalika Korah lan para kancané padha tiwas ing sangisoré paukumané Allah, bangsa sing wis padha kesasar déning pangapusi mau ora weruh astané Pangéran ana ing mukjijat iki. Esuké, kabèh pasamuwan nyalahaké Musa lan Harun, mangkéné, ‘Kowé wis matèni umaté Pangéran’ [verse 41], lan pageblug tumiba marang pasamuwan, lan luwih saka patbelas èwu wong padha tiwas.”

“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.

“Nalika aku ngarah lunga saka Minneapolis, malaékaté Pangéran ngadeg ana ing sandhingku lan ngandika: ‘Aja mangkono; Gusti Allah kagungan pakaryan kang kudu koktindakaké ana ing panggonan iki. Umat iku lagi nindakaké manèh pambrontaké Korah, Datan, lan Abiram. Aku wis mapanaké kowé ana ing kalungguhanmu kang satemené, kang ora bakal diakoni déning wong-wong sing ora ana ing pepadhang; wong-wong mau ora bakal ngèstokaké paseksènmu; nanging Aku bakal nunggil karo kowé; sih-rahmat lan pangwasaku bakal nyantosakaké kowé. Dudu kowé kang padha diremehké, nanging para utusan lan pawarta kang Dakutus marang umat-Ku. Wong-wong mau wis nuduhaké panyepèlèn marang pangandikané Pangéran. Sétan wis mblengkeraké mripaté lan nyasaraké paugeran pangrasané; lan kajaba saben jiwa mratobat saka dosané iki, yaiku kamardikan kang ora kasucèkaké iki kang ngina Rohé Gusti Allah, wong-wong mau bakal lumaku ana ing pepeteng. Aku bakal mindhahaké kaki dian saka panggonané, kajaba wong-wong mau mratobat lan mbalik, supaya Aku bisa marasaké wong-wong mau. Wong-wong mau wis nggawé samar paningal rohaniné. Wong-wong mau ora gelem supaya Gusti Allah mratélakaké Roh lan pangwasané; amarga wong-wong mau nduwèni roh moyoki lan jijik marang pangandikan-Ku. Saben dina wong-wong mau nglakoni tumindak sembrana, main-main, guyon, lan olok-olok. Wong-wong mau durung netepaké atiné kanggo nggolèki Aku. Wong-wong mau lumaku ana ing pletheking geni kang diurubaké déning awaké dhéwé, lan kajaba wong-wong mau mratobat, wong-wong mau bakal mapan ing kasusahan. Mangkéné pangandikané Pangéran: Tetepa ana ing papan kuwajibanmu; awit Aku nunggil karo kowé, lan ora bakal ninggal kowé utawa nilar kowé.’ Pangandikan iki saka Gusti Allah ora wani daklirwakaké.” 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.

Sadhèrèk White dipadhakaké karo sikapé Samuel lan dipréntah supaya tetep bebarengan karo para pambrontak lan pambalèlé, sarta “ngadeg ana ing” “pos” “tugas”é. Dhèwèké dipréntah supaya tetep ngadeg ana ing pos tugasé, sawisé dhèwèké (sang nabi wanita) wis netepaké arep ninggal para pambrontak lan pambalèlé marang awaké dhéwé.

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.

Pranatan sebutan pisanan, kang minangka salah siji unsur utama saka prinsip Alfa lan Omega, netepake manawa sepisanan sawijining prakara kasebut kasebut iku nduwèni wigati kang paling luhur. Sing gegandhèngan karo wiwitaning pambrontakan Lucifer yaiku kasunyatan manawa manawa Gusti Allah kersa, Panjenengane nduwèni sakèhé kakuwasan kang perlu kanggo nyirnakake Lucifer nalika pikiran egois kang kapisan muncul saka sajroning batiné Lucifer. Gusti Allah saguh nyingkirake Lucifer saka titahing jagad, lan Panjenengane nduwèni kakuwasan, saéngga manawa Panjenengane milih nindakaké mangkono, Panjenengane saguh nindakaké kanthi cara kang ndadekake para malaékat liyané ora bakal ngerti babar pisan apa kang wis kelakon. Mesthiné, Panjenengane ora nindakaké mangkono, awit ing antarané sabab-sabab liyané, tumindak mangkono bakal dadi panyélakan marang watak Panjenengane, nanging Panjenengane pancèn nduwèni kakuwasan nitahake kang bakal ndadekake Panjenengane bisa nindakaké prekara iku mau. Nanging Panjenengane ora nindakaké. Kanthi sabar Panjenengane nglilani pambrontakan iku dadi pérangan saka paseksiné watak Panjenengane, pérangan saka paseksi babagan pasulayan kang wis diwiwiti ing swarga lan kang ing pungkasané bakal tumeka ing bumi. Iki kang digayuh déning dialogé Musa tumrap Israèl kuna. Gusti Allah nglilani turun-temurun para pambrontak iku mati ana ing ara-ara samun lan nggunakaké sajarah iku minangka tuladha Kitab Suci kanggo ngrembakakake kayektèn-kayektèn kang gegandhèngan karo Injil langgeng.

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.

Mangkono uga tumrap panolakan marang Gusti Allah minangka Raja ing jamanipun Samuel. Samuel diprentah supaya nerusake lan jejeg ngadeg ing papan pakaryan kawajibane, sanadyan ana keyakinan pribadine lan kawruh kenabiannya piyambak. Unsur pangawasan kenabian lan sajarahipun Gusti Allah iki uga kasumurupan ing pambangunan malih Padaleman Suci sawisé pambuwangan ing Babil. Gusti Allah wis ngramal lan nguwasani saben unsur saka pitung puluh taun pambuwangan iku; wangsulé menyang Yerusalem, pambangunan malih Yerusalem, Padaleman Suci, uga dalan-dalan lan témbok-témboké. Panjenengané netepake ramalan-ramalan wektu kang nandhani kapan wong-wong mau bakal dibébasaké saka pambuwangan. Panjenengané nerangake pira cacahe dhawuh kang bakal dadi pratandha wiwitané rong èwu telung atus taun. Panjenengané nyebut Koresy kanthi asmane, raja kafir kang bakal miwiti proses iku lumantar dhawuh kang kapisan. Kabèh unsur pambangunan malih Yerusalem lan Padaleman Suci kasebut ditetepake kanthi cetha, lan Panjenengané nangèkaké wong-wong mursid lan para nabi kanggo ngrampungaké pakaryan iku.

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.

Sanadyan kabèh pratandha ingkang cetha babagan pangawikan sadurungé ilahi ingkang sipatipun profètis lan campur tanganipun, pambrontakan ingkang sampun ndadosaken panangkaran ing Babil sampun nggawa dumugi pungkasaning ngarsanipun pribadi Panjenengané wonten ing satengahing umat Allah. Kamulyaning shekinah boten nate wangsul malih dhateng Bait Suci ingkang dipunbangun malih punika. Sajarah sadayanipun dipunginakaken kanggé maringi struktur profètis dhateng sajarah ing wekasaning jagad, sanadyan Bait Suci punika boten malih pinaringan berkah déning rawuhipun shekinah wonten ing Papan Ingkang Mahasuci. Ing pangertosan punika, Bait Suci ingkang dipunbangun malih punika dados paseksi dudu babagan ngarsanipun Allah, nanging babagan pambrontakanipun Israèl. Nanging para nabi ing salebeting sajarah punika, kados déné Samuel lan Sister White ing Minneapolis, tetep ngladosi wonten ing kapasitas minangka para nabi.

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.

Pambrontakané Lucifer iku prakara kang kapisan kasebat ing pasulayan gedhé antarané Kristus lan Sétan, lan Allah nglilakaké pambrontakan iku terus lumaku kanggo ancas-ancasé piyambak. Samuèl, senadyan bebenduné kang mursid marang pepénginané Israèl supaya padha kaya bangsa-bangsa liyané, dipréntah supaya mèlu melu nglenggahi pengurapan raja loro kang kapisan. Lan para nabi Allah mèlu melu mbangun manèh Pedalemané Allah, yaiku Pedaleman kang ora bakal nate manèh kadunungan rawuhipun Allah, yaiku rawuhipun shekinah.

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.

Wong-wong sing nggunakaké “piring-piring dongèng” marang Sabda kenabian, kanthi ancas nutupi pambrontakan Adventisme ing taun 1863, lan sing milih ngedegaké argumentasiné ing ndhuwur logika manawa manawa ana apa waé sing keliru kelakon ing taun 1863, nabi wadon mesthiné wis bakal nglarang prakara iku, iku kanthi sengaja padha ora gelem mangertèni asas kang kapisan dhéwé sing diandharaké ing sebutan pisanan bab pambrontakan marang Allah. Allah nglilani pambrontakan kanggo ancas-ancasing Panjenengané piyambak, lan manawa Panjenengané milih supaya para nabi-Nya tetep netral utawa meneng ana ing sajroning pambrontakan-pambrontakan sing bisa uga bakal dumadi, iku ya pilihan Panjenengané.

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.

Nalika kita wiwit nimbang proses pangujian saka taun 1844 nganti 1863, sing wis dilambangaké déning sepuluh ujian sing biyèn gagal dilakoni déning Israèl kuna sawisé padha nyabrang Segara Abang, wigati banget kanggo mangertèni kasunyatan Kitab Suci iki. Para nabi Allah nindakaké pakaryané minangka para nabi Panjenengané ing mangsa katriman lan pambangkangan, lan kadhangkala padha ora mratélakaké protes marang prakara-prakara sing ing lumahing katon kaya sawijining perkara sing samesthiné diprotes déning nabi. Kadhangkala padha cetha mangertèni anané pambrontakan, nanging padha dicegah, lan ing wektu-wektu liyané Gusti nutupi paningalé marang pambrontakan iku. Nalika sudut pandang mau diakoni, taun 1863 dadi sawijining tenger dalan sing wigati ing sajarah karajan kaping nem saka ramalan Kitab Suci, tumrap sungu Protestantisme lan uga sungu Republikanisme.

I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.

Aku uga wis ngandika lumantar para nabi, lan Aku wis nambahi wahyu-wahyu, lan ngginakaké pepindhan-pepindhan, lumantar paladènané para nabi. Hosea 12:10.