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.
Ketika Elia menyuruh Ahab mengumpulkan seluruh Israel ke Karmel, hal itu melambangkan Allah membawa gereja keluar dari Zaman Kegelapan pada tahun 1798 sesudah tiga setengah tahun penganiayaan, lalu menuntun mereka kepada tahun 1844 dan sesudah itu kepada 1863. Ketiga tanggal itu adalah tiga penanda jalan terakhir dalam struktur “tujuh masa” sebagaimana dikemukakan oleh Yesaya dalam pasal tujuh.
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.
Tembirondo tondi ia ni taon 1798, 1844 dohot 1863 i pe nunga dipatupa marhite tondi simbolik uju Musa manuntun angka anak ni Israel ruar sian parhatoban ni Misir tu Dolok Sinai. Tembirondo ni surusuruan na parjolo dohot na paduahon manggombarhon gerakan Millerite na dipungka di tingki parpudi di taon 1798 jala mangulahon roha dohot parningotan sahat tu uju gerakan i gabe sada gareja di taon 1863. Elia dohot Musa i ma dua saksi na ummuli di bagasan tembirondo ni Millerite, jala nasida do dua saksi na ummuli di bagasan buku Pangungkapon saleleng ni tembirondo ni surusuruan na patoluhon.
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 Millerite menandai permulaan Injil yang kekal dalam Wahyu empat belas, dan Future for America menandai pengakhirannya. Di antara gerakan permulaan kaum Millerite dan gerakan pengakhiran itu, kita mendapati gereja Masehi Advent Hari Ketujuh. Menurut para sejarawan gereja Advent pada tahun 1856, sisa gerakan Millerite telah memasuki keadaan Laodikia, sehingga mengakhiri periode Filadelfia yang melambangkan tahun 1798 hingga 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.
Mon gana article ia, mitoktok finis olsem insperesen i stretim hevi-bel bilong brukim Ret Si wantaim bikpela hevi-bel bilong 1844. Long dispela hap, traim bilong Sabat, olsem mana i makim, i kamap long histri bilong Moses. Long wankain profetik hap, lait i kam long Most Holy Place i kirapim wanpela proses bilong traim na klinim, stat wantaim Sabat, bilong ol husat i bin brukim si na long bilip i go insait long Most Holy Place. Proses bilong traim i go pas long 1844 i stat long histri bilong Moses long taim em i bon, na bilong ol Millerite long 1798 wantaim bikpela save i go antap em Daniel i makim bai kamapim wanpela tripela-step proses bilong traim i go pinis long jasmen.
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.
အများသောသူတို့သည် သန့်ရှင်းစေခြင်းကိုခံရ၍ ဖြူစင်စေခြင်းကိုခံရကြလိမ့်မည်။ စမ်းသပ်ခြင်းကိုလည်းခံရကြလိမ့်မည်။ သို့ရာတွင် မတရားသောသူတို့သည် မတရားသောအမှုကိုပြုကြလိမ့်မည်။ မတရားသောသူတို့တွင် တစ်ဦးမျှ နားလည်မည်မဟုတ်။ သို့သော် ပညာရှိတို့သည် နားလည်ကြလိမ့်မည်။ ဒံယေလ ၁၂:၁၀။
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.
ការបើកការជំនុំជម្រះនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ត្រូវបានតំណាងជារូបសញ្ញាដោយការជំនុំជម្រះលើផារ៉ោន ដែលចាប់ផ្តើមពីកូនច្បងរបស់អេស៊ីប ហើយបញ្ចប់នៅក្នុងទឹកសមុទ្រក្រហម។ នៅពេលដែលពួកមានប្រាជ្ញាបានចូលទៅក្នុងទីបរិសុទ្ធបំផុតដោយសេចក្តីជំនឿ ឬបានឆ្លងកាត់សមុទ្រក្រហម នោះដំណើរការសាកល្បងដែលបានចាប់ផ្តើមនៅពេលចុងបញ្ចប់ក្នុងឆ្នាំ 1798 បានបន្តទៅមុខលើសពីឆ្នាំ 1844។ ក្នុងប្រវត្តិសាស្ត្ររបស់ម៉ូសេ វាត្រូវបានតំណាងដោយការសាកល្បងដប់យ៉ាង ដែលអ៊ីស្រាអែលបានបរាជ័យនៅគ្រប់ជំហាន។ ការសាកល្បងចុងក្រោយនៃការសាកល្បងទាំងដប់ គឺនៅពេលដែលអ្នកស៊ើបការណ៍ទាំងដប់ពីរបានចូលទៅស៊ើបមើលទឹកដីសន្យា។ ការសាកល្បងដំបូងក្នុងប្រវត្តិសាស្ត្ររបស់ម៉ូសេ គឺការសាកល្បងអំពីម៉ាណា ដែលតំណាងឱ្យថ្ងៃសប្ប័ទ ហើយសម្រាប់ពួកមីឡឺរ៉ាយ ថ្ងៃសប្ប័ទត្រូវបានកំណត់សម្គាល់ថាជាការសាកល្បងដំបូងបន្ទាប់ពីថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844។ ដោយសារការសាកល្បងដំបូងគឺថ្ងៃសប្ប័ទនៅក្នុងប្រវត្តិសាស្ត្រស្របគ្នាទាំងពីរ ការសាកល្បងទាំងប្រាំបួនបន្ទាប់ក្នុងប្រវត្តិសាស្ត្ររបស់ម៉ូសេ បង្ហាញថា បន្ទាប់ពីឆ្នាំ 1844 នឹងមានសំណុំការសាកល្បងមួយដែលនឹងនាំទៅដល់ការចូលទៅក្នុងទឹកដីសន្យា ឬទៅក្នុងវាលរហោស្ថាននៃសេចក្តីស្លាប់។ ឆ្នាំ 1863 តំណាងឱ្យការសាកល្បងចុងក្រោយសម្រាប់ចលនាមីឡឺរ៉ាយ។ យើងនឹងចាប់ផ្តើមការពិចារណានេះនៅពេលដែលអ្នកស៊ើបការណ៍ទាំងដប់ពីរត្រឡប់មកវិញជាមួយនឹងរបាយការណ៍របស់ពួកគេអំពីទឹកដីសន្យា។
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.
Lalu mereka pulang daripada mengintai negeri itu setelah empat puluh hari. Mereka datang mendapatkan Musa dan Harun serta seluruh jemaah bani Israel, ke padang gurun Paran, di Kadesh; lalu membawa kembali khabar kepada mereka dan kepada seluruh jemaah itu, serta menunjukkan kepada mereka hasil negeri itu. Maka mereka menceritakan kepadanya, katanya: Kami telah sampai ke negeri yang tuan utus kami pergi itu, dan sesungguhnya negeri itu berlimpah dengan susu dan madu; dan inilah hasilnya. Namun demikian, bangsa yang diam di negeri itu kuat, dan kota-kotanya berkubu serta amat besar; lagi pula kami melihat bani Anak di sana. Orang Amalek diam di tanah sebelah selatan; orang Het, orang Yebus, dan orang Amori diam di pergunungan; dan orang Kanaan diam di tepi laut dan di sepanjang pesisir sungai Yordan. Lalu Kaleb menenangkan bangsa itu di hadapan Musa, katanya: Marilah kita segera maju dan memilikinya, kerana kita sungguh-sungguh berkemampuan untuk menaklukkannya. Tetapi orang-orang yang pergi bersama-sama dengannya berkata: Kita tidak berupaya maju melawan bangsa itu, kerana mereka lebih kuat daripada kita. Maka mereka menyampaikan khabar buruk tentang negeri yang telah mereka intai itu kepada bani Israel, katanya: Negeri yang telah kami lalui untuk mengintainya itu ialah negeri yang memakan habis penduduknya; dan semua bangsa yang kami lihat di dalamnya ialah orang-orang yang bertubuh besar. Dan di sana kami melihat orang-orang raksasa, bani Anak, yang berasal daripada orang-orang raksasa itu; dan pada pandangan kami sendiri kami ini seperti belalang, demikian jugalah kami pada pandangan mereka. Bilangan 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.
Տւոց գրութիւնն ի Թւոց գրքէն ունի քանի մը շատ կարեւոր ճշմարտութիւններ, որոնց վրայ պէտք է ուշադրութիւն դարձնել, եւ որոնք դիւրաւ կրնան անտեսուիլ, երբ անոր մէջ ներկայացուած պատմութիւնը չնկատուի որպէս Միլլերիական շարժումը նախապատկերացնող։ Մէկ կէտ այն է, որ «չար լուր» բերող ապստամբները կը ձախողէին իրենց տասներորդ եւ վերջնական փորձութեան մէջ, եւ այդ վերջնական փորձութեան ժամանակ մարդկանց երկու դասեր յայտնուեցան։ Նախորդ ինը փորձութիւններու պատմութեան ընթացքին զարգացած այդ երկու դասերը իրենց բնաւորութիւնները յայտնեցին ըստ այնմ, թէ ո՛ր «լուրը» կ՛ընտրեն ընդունիլ։ 1863 թուականին Միլլերիական Ադվենտականութիւնը մերժեց Մովսէսի լուրը, ինչպէս որ ներկայացուած էր Ղեւտական քսանվեցերորդ գլուխի ստրկութեան մասին մարգարէութեամբ։ Յեսուի եւ Քաղեբի ներկայացուցած լուրը պարզապէս Աստուծոյ «լուրին» կրկնութիւնն էր իրենց ստրկութենէն ազատագրուելու պատմութեան ամբողջ ընթացքին։ Մովսէսի ծնունդէն ի վեր Աստուած խոստացած էր, որ զանոնք պիտի հանէ ստրկութենէն եւ պիտի տանի այն երկիրը, որ դարեր առաջ խոստացուած էր Աբրահամին։ Յեսուն եւ Քաղեբը կը ներկայացնեն անոնք, որոնք հաստատ մնացին հիմնարար լուրին վրայ, մինչդեռ միւս տասը լրտեսները մերժեցին այն, որ Աստուած իսկապէս տուած էր այդ լուրը։
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Mereka segenap umat mengangkat suara mereka lalu berseru-seru; dan bangsa itu menangis pada malam itu. Semua bani Israel bersungut-sungut terhadap Musa dan terhadap Harun; dan seluruh umat itu berkata kepada mereka, “Sekiranya kami mati di tanah Mesir! atau sekiranya kami mati di padang gurun ini! Dan mengapa TUHAN membawa kami ke negeri ini, supaya kami tewas oleh pedang, sehingga istri-istri kami dan anak-anak kami menjadi rampasan? Bukankah lebih baik bagi kami untuk kembali ke Mesir?” Lalu mereka berkata seorang kepada yang lain, “Marilah kita mengangkat seorang pemimpin, lalu kita kembali ke Mesir.” Bilangan 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.
ឆ្នាំ១៨៦៣ នៅពេល James White សរសេរអត្ថបទមួយក្នុង Review and Herald បដិសេធការយល់ដឹងរបស់ Miller អំពី «ប្រាំពីរគ្រា» ហើយក្នុងឆ្នាំដដែលនោះ Uriah Smith បានបោះពុម្ពតារាងក្លែងក្លាយ ដែលគ្មានការយោងណាមួយដល់ «ប្រាំពីរគ្រា» នៃ Leviticus នោះ ទាំង White និង Smith បានដាក់ការងាររបស់ William Miller ទៅមួយឡែក ហើយបានប្រើវិធីសាស្ត្រព្រះគម្ពីររបស់ប្រូតេស្តង់ក្បត់ជំនឿ។ វិធីសាស្ត្ររបស់ពួកក្បត់ជំនឿ ដែលពួកគេទើបតែបានកំណត់អត្តសញ្ញាណថាជា «កូនស្រីទាំងឡាយនៃបាប៊ីឡូន» នោះ ត្រូវបានប្រើជាមូលហេតុដើម្បីបដិសេធសាររបស់ Miller ដែលទេវតា Gabriel បានដឹកនាំ។ នៅការសាកល្បងលើកទីដប់សម្រាប់អ៊ីស្រាអែលបុរាណ ពួកគេបាននិយាយដោយផ្ទាល់ថា «ចូរឲ្យយើងតែងតាំងមេដឹកនាំម្នាក់ ហើយឲ្យយើងត្រឡប់ទៅអេស៊ីបវិញ»។ ការបរាជ័យនៅក្នុងការសាកល្បងលើកទីដប់ និងចុងក្រោយ គឺផ្អែកលើការបដិសេធ «របាយការណ៍» ដែលស្របគ្នានឹងរបាយការណ៍តាំងពីដើមមក និងលើបំណងប្រាថ្នាចង់ត្រឡប់ទៅទាសភាពនៃអេស៊ីបវិញ។ នៅពេល Jeremiah តំណាងជានិមិត្តរូបដល់អ្នកទាំងឡាយដែលបានខកចិត្តចំពោះការព្យាករណ៍ដែលបរាជ័យក្នុងឆ្នាំ១៨៤៣ ព្រះជាម្ចាស់បានហៅគាត់យ៉ាងច្បាស់ឲ្យត្រឡប់មករកព្រះ និងភាពក្តៅក្រហាយពីមុនរបស់គាត់ចំពោះសារ ប៉ុន្តែក៏បានបង្គាប់គាត់ដែរថា កុំឲ្យត្រឡប់ទៅរកអ្នកទាំងនោះដែលត្រូវបានកំណត់អត្តសញ្ញាណថាជាកូនស្រីទាំងឡាយនៃបាប៊ីឡូនឡើយ។
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.
Ntienye Ulaitesia, Ɛkejo Olaitoriani aa, Tining’oru, aniataaroki intae, nena iyooki enkomono ai; kake tining’arie enkerai e nkitoi metaa e nkiterunoto, itum enkomono ai. Meing’oru iyiook intae, kake ore intae, ming’oru intae iyie. 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.
Taun 1863, James White and Uriah Smith innappoint inan kaptin foun nuo we bae i lidim olketa i go bak long ples wea olketa bin kasem komanmen nomoa olketa no ken go long hem. Joshua and Caleb olketa representim olketa wea olketa laek go olketa olketa i gohed, White and Smith olketa representim olketa wea olketa laek go bak.
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.
Taba e nngwe e tshwanetseng go lemogiwa mo temaneng e e tswang mo bukeng ya Numeri ke gore botsuolodi jwa bofelo, jo bo atlholang batlhokakutlo botlhe gore ba swele kwa nageng mo dingwageng tse di masome a manè tse di latelang, ke nngwe ya ditshupo tse pedi tse dikgolo tse di tlhomamisang molao wa letsatsi go emela ngwaga mo boperofeting jwa Baebele, o gongwe e neng e le molao wa botlhokwa thata wa boperofeti o Miller a neng a o dirisa go bula molaetsa wa efangele e e sa khutleng le moengele wa ntlha. Bosupi jo bongwe jwa Baebele jwa molao oo bo fitlhelwa mo bukeng ya Esekiele.
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.
တဖန် ထိုအရာများကို ပြီးစီးစေပြီးသောအခါ၊ သင်သည် ညာဘက်အပေါ်၌ လဲလျောင်းရမည်၊ ယုဒအိမ်၏ အပြစ်ဒုစရိုက်ကို လေးဆယ်ရက်ကြာ ထမ်းဆောင်ရမည်။ ငါသည် သင့်အတွက် တစ်ရက်ကို တစ်နှစ်အဖြစ် သတ်မှတ်ထားပြီ။ ယေဇကျေလ ၄:၆။
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Seo gantsi gisi sa maitemogelo mo ditemaneng tse pedi tse di tlhomamisitseng molao wa letsatsi go nna ngwaga ke maemo a tsone ka bobedi a hisitori.
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.
Hálá ázííʼígíí bikáaʼgi áákógo éí daʼiidlį́į́ʼ, tʼááłáʼí átʼéego tʼááłáʼí łáʼ bee hodiilʼaah, tʼááłáʼí átʼéego tʼááłáʼí łáʼ bee nihaa nídaahwiilyaʼ, dį́į́ʼgo díkwiiʼ łáʼʼí tʼááłáʼí łáʼ bee áádóó nihaa átʼéego nihaa ntʼééʼ dooleeł, áádóó shí biniiyé dóó shí bee hólǫ́ǫgo daatsʼíísígíí nídóółzin. Numbers 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 dalam Bilangan berlaku pada permulaan Israel purba dan melambangkan pemberontakan umat perjanjian Tuhan, dan ayat dalam Yehezkiel berlaku pada akhir Israel purba dan melambangkan pemberontakan umat perjanjian Tuhan. Hukuman pada permulaan ialah kematian di padang gurun dan hukuman pada akhirnya ialah perhambaan di negeri musuh mereka. Prinsip sehari bagi setahun menegaskan pemberontakan suatu umat perjanjian. Dua hukuman, satu pada permulaan dan satu pada pengakhiran, namun kedua-duanya berbeza. Yang pertama ialah kematian secara beransur-ansur ketika mengembara melalui padang gurun, yang terakhir ialah penawanan dan perhambaan di Babel secara 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.
Kemudian Musa dan Harun sujud dengan muka mereka ke tanah di hadapan seluruh jemaat bani Israel. Dan Yosua bin Nun dan Kaleb bin Yefune, yang termasuk antara mereka yang telah mengintai negeri itu, mengoyakkan pakaian mereka. Lalu mereka berkata kepada seluruh jemaah bani Israel, demikian: “Negeri yang telah kami lalui untuk diintai itu adalah sebuah negeri yang sangat baik. Jika TUHAN berkenan kepada kita, maka Ia akan membawa kita masuk ke negeri itu dan memberikannya kepada kita, suatu negeri yang berlimpah dengan susu dan madu. Hanya, janganlah kamu memberontak terhadap TUHAN, dan janganlah takut kepada penduduk negeri itu, sebab mereka akan menjadi roti bagi kita; perlindungan mereka telah meninggalkan mereka, dan TUHAN menyertai kita; janganlah takut kepada mereka.” Tetapi seluruh jemaah itu berkata hendak melempari mereka dengan batu. Lalu kemuliaan TUHAN tampak dalam Kemah Pertemuan di hadapan seluruh bani Israel. Dan TUHAN berfirman kepada Musa, “Berapa lama lagi bangsa ini akan menista Aku? Dan berapa lama lagi mereka tidak mau percaya kepada-Ku, sekalipun segala tanda yang telah Kuperlihatkan di tengah-tengah mereka? Aku akan memukul mereka dengan penyakit sampar dan melenyapkan hak waris mereka, tetapi dari padamu Aku akan membuat suatu bangsa yang lebih besar dan lebih kuat daripada mereka.” Lalu Musa berkata kepada TUHAN, “Maka orang Mesir akan mendengarnya, sebab dengan kuasa-Mu Engkau telah menuntun bangsa ini keluar dari tengah-tengah mereka. Dan mereka akan memberitahukannya kepada penduduk negeri ini, sebab mereka telah mendengar bahwa Engkau, ya TUHAN, ada di tengah-tengah bangsa ini, bahwa Engkau, ya TUHAN, tampak muka dengan muka, bahwa awan-Mu berdiri di atas mereka, dan bahwa Engkau berjalan di depan mereka, pada siang hari dalam tiang awan, dan pada malam hari dalam tiang api. Sekarang, jika Engkau membunuh seluruh bangsa ini seperti satu orang, maka bangsa-bangsa yang telah mendengar kemasyhuran-Mu akan berkata: Karena TUHAN tidak sanggup membawa bangsa ini masuk ke negeri yang telah dijanjikan-Nya dengan sumpah kepada mereka, maka Ia menyembelih mereka di padang gurun. Maka sekarang, aku mohon, biarlah kuasa Tuhanku dinyatakan besar, seperti yang telah Engkau firmankan, demikian: TUHAN itu panjang sabar dan besar kasih setia-Nya, yang mengampuni kesalahan dan pelanggaran, tetapi sekali-kali tidak membebaskan orang yang bersalah, yang membalaskan kesalahan para ayah kepada anak-anaknya sampai keturunan yang ketiga dan keempat. Ampunilah kiranya kesalahan bangsa ini menurut kebesaran kasih setia-Mu, sebagaimana Engkau telah mengampuni bangsa ini, dari Mesir sampai sekarang.” Bilangan 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.
Historia i represented long ol dispela ves i kamap wanpela Baibel mak ol i kolim “de bilong belhat.” Dispela “de bilong belhat” i gat tok long en long Buk Song 95, Jeremaia 32 na Hibru 3, tasol long dispela taim mipela bai no toktok long dispela mak. I gat wanpela bikpela stiatok em hap tok bipo i soim, na em i mas kamap ples klia long tingting. Dispela stiatok profet Samuel, Lucifer, Ellen White, na tru, Moses tu, long dispela hap tok i mekim klia.
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.
Lalu mereka berkata kepadanya, “Lihatlah, engkau telah tua, dan anak-anakmu tidak hidup menurut jalan-jalanmu; maka sekarang angkatlah bagi kami seorang raja untuk menghakimi kami seperti segala bangsa.” Tetapi hal itu tidak berkenan kepada Samuel, ketika mereka berkata, “Berilah kami seorang raja untuk menghakimi kami.” Lalu Samuel berdoa kepada TUHAN. Dan TUHAN berfirman kepada Samuel, “Dengarkanlah suara bangsa itu dalam segala yang mereka katakan kepadamu; sebab bukan engkau yang mereka tolak, melainkan Aku yang mereka tolak, supaya Aku jangan memerintah atas mereka. Tepat seperti segala perbuatan yang telah mereka lakukan sejak hari Aku membawa mereka keluar dari Mesir sampai hari ini, yakni bahwa mereka telah meninggalkan Aku dan beribadah kepada allah-allah lain, demikianlah juga yang mereka lakukan kepadamu. Oleh sebab itu sekarang, dengarkanlah suara mereka; tetapi sungguh-sungguhlah memperingatkan mereka, dan beritahukan kepada mereka bagaimana cara raja yang akan memerintah atas mereka.” Lalu Samuel menyampaikan segala firman TUHAN kepada bangsa itu yang meminta seorang raja daripadanya. Katanya, “Inilah cara raja yang akan memerintah atas kamu: Ia akan mengambil anak-anakmu laki-laki dan menempatkan mereka bagi dirinya sendiri, pada kereta-keretanya dan sebagai orang-orang berkudanya; dan sebagian akan berlari di depan kereta-keretanya. Ia akan mengangkat bagi dirinya kepala-kepala atas seribu dan kepala-kepala atas lima puluh; dan akan menugaskan mereka untuk membajak tanahnya, menuai hasil panennya, serta membuat perlengkapan perangnya dan perlengkapan kereta-keretanya. Ia akan mengambil anak-anakmu perempuan menjadi peramu rempah-rempah, juru masak, dan pembuat roti. Ia akan mengambil ladang-ladangmu, kebun-kebun anggurmu, dan kebun-kebun zaitunmu, yaitu yang terbaik, lalu memberikannya kepada hamba-hambanya. Ia akan mengambil sepersepuluh dari benihmu dan dari kebun-kebun anggurmu, lalu memberikannya kepada pegawai-pegawainya dan kepada hamba-hambanya. Ia akan mengambil budak-budakmu laki-laki dan budak-budakmu perempuan, orang-orang mudamu yang terbaik, dan keledai-keledaimu, lalu memakainya untuk pekerjaannya. Ia akan mengambil sepersepuluh dari kambing dombamu; dan kamu akan menjadi hamba-hambanya. Pada hari itu kamu akan berseru karena rajamu yang telah kamu pilih bagi dirimu, tetapi TUHAN tidak akan menjawab kamu pada hari itu.” Namun bangsa itu menolak mendengarkan suara Samuel; dan mereka berkata, “Tidak, melainkan harus ada seorang raja atas kami, supaya kami juga menjadi seperti segala bangsa, dan supaya raja kami menghakimi kami, pergi ke depan kami, dan berperang dalam peperangan kami.” Dan Samuel mendengar segala perkataan bangsa itu, lalu menyampaikannya di telinga TUHAN. Dan TUHAN berfirman kepada Samuel, “Dengarkanlah suara mereka, dan angkatlah bagi mereka seorang raja.” Lalu Samuel berkata kepada orang-orang Israel, “Pergilah masing-masing ke kotanya.” 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.
Dalam petikan ini, Israel purba menolak Tuhan sebagai Raja mereka, dan sejarah itu menunjuk ke hadapan kepada waktu ketika mereka mengisytiharkan bahawa mereka tidak mempunyai raja selain Kaisar. Mereka menolak teokrasi Tuhan, dan berkeras supaya diberikan kepada mereka seorang raja dari kalangan bangsa mereka sendiri, hanya untuk akhirnya mengisytiharkan bahawa raja mereka ialah seorang raja Rom. Raja Rom pada hari-hari terakhir ialah paus di 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.
Tetapi mereka berteriak, Enyahkan Dia, enyahkan Dia, salibkan Dia. Pilatus berkata kepada mereka, Haruskah aku menyalibkan Rajamu? Imam-imam kepala menjawab, Kami tidak mempunyai raja selain 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.
Go gana ka pušo ya Modimo ga se gwa kgopiša Samuele fela ka mo go tseneletšego le ka sebele, mo a ilego a go kwešiša e le go gana tirelo ya gagwe ya boporofeta. Eupša Modimo o ile a netefatša gore Samuele o a kwešiša gore go gana ga bona e be e le ga Modimo, e sego ga moporofeta. Ditemana tše tše pedi tšeo di hlalosago kamano ya boporofeta ya Moshe le Samuele mabapi le borabele bja Israele ya bogologolo, kotlo ya borabele yeo e ilego ya latela e be e se bofelo bja Israele ya bogologolo. Go be go sa dutše go na le sehlopha seo se emetšwego ke Joshua le Caleb seo se bego se tla tsena Nageng ya Kholofelo, gomme kanegelong ya Samuele bofelo bja Israele ya bogologolo bo be bo le mafelelong a dikgoši tša Israele, e sego mathomong.
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 ne a yi shawara da Allah ya ci gaba da aiki tare da Isra’ila ta dā, gama Musa ya yi hujja cewa kawo su ga ƙarshe a wancan lokaci zai ɓata ma’anar tarihin tsarkakakken ceton mutanensa da alkawarinsa na kai su cikin ƙasar da Allah ya yi wa Ibrahim alkawari. Ma’anar da ke nan ita ce, Allah yana zaɓar ya ƙyale tawaye ya faru kuma ya ci gaba sa’ad da yake nufin ya yi amfani da tawayen a matsayin shaida ga gaskiya.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Maikutlo a pefelo e lokileng a ileng a bonahatšwa ke Samuele le ona a ile a bonahatšwa ke 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.
“Go se be nkile ka bona mo bathong ba rona boikgotso jo bo thata jalo mo go bone le go sa batle go amogela le go dumela lesedi jaaka go ne ga bonala kwa Minneapolis. Ke bontshitswe gore ga go na ope mo setlhopheng seo yo o neng a anaanela moya o o neng wa bonala kwa kopanong eo yo o neng a tla tlhola a nna le lesedi le le phepa go lemoga botlhokwa jwa boammaaruri jo bo neng bo romeletswe bone go tswa legodimong go fitlha ba ikokobetsa boikgantsho jwa bone mme ba ipobola gore ba ne ba sa laolwe ke Moya wa Modimo, mme gore megopolo le dipelo tsa bone di ne di tletse kgethololo. Morena o ne a eletsa go atamela gaufi le bone, go ba segofatsa le go ba fodisa mo go timeleng ga bone mo semoyeng, mme ba ne ba sa batle go utlwa. Ba ne ba laolwa ke one moya oo o neng wa tlhotlheletsa Kora, Dathane, le Aberame. Banna bao ba Iseraele ba ne ba ikemiseditse go ganetsa bosupi jotlhe jo bo neng bo tla supa gore ba phoso, mme ba tswelela pele, ba tswelela pele mo tseleng ya bone ya go se ikanyege, go fitlha ba le bantsi ba gogwa gore ba kopane nabo.”
“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.
“Baa ni yi? Ɛnyɛ mmerɛwyɛfo, ɛnyɛ nnimdeɛ a wonni, ɛnyɛ wɔn a wonnyaa hann no. Saa atuatew no mu no na ahenemma ahanu ne aduonum wɔ hɔ, nnipa a na wonim wɔn yiye wɔ asafo no mu, mmarima a wɔwɔ din. Dɛn ne wɔn adanseɛ? ‘asafo no nyinaa yɛ kronkron, obiara wɔ wɔn mu, na Awurade wɔ wɔn mu; enti adɛn nti na moma mo ho so sene Awurade asafo no?’ [Numeri 16:3]. Bere a Kora ne n’ahokafoɔ hweree wɔn nkwa wɔ Onyankopɔn atemmuo ase no, nnipa a wɔadaa wɔn no anhunu Awurade nsa wɔ saa anwanwadeɛ yi mu. Adeɛ kyee anɔpa no asafo no nyinaa de sobo too Mose ne Aaron so sɛ, ‘Moakum Awurade nkurɔfo no’ [nkyekyɛm 41], na ɔyaredɔm no baa asafo no so, na nnipa boro mpem dunan wuwui.”
“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.
“Pada waktu saya berniat untuk meninggalkan Minneapolis, malaikat Tuhan berdiri di sisi saya dan berkata: ‘Jangan demikian; Allah mempunyai suatu pekerjaan bagimu untuk dilakukan di tempat ini. Umat itu sedang mengulangi pemberontakan Korah, Datan, dan Abiram. Aku telah menempatkan engkau pada kedudukanmu yang semestinya, yang tidak akan diakui oleh mereka yang tidak berada dalam terang; mereka tidak akan mengindahkan kesaksianmu; tetapi Aku akan menyertai engkau; kasih karunia dan kuasa-Ku akan menopang engkau. Bukan engkau yang mereka hina, melainkan para utusan dan pekabaran yang Aku kirimkan kepada umat-Ku. Mereka telah menunjukkan penghinaan terhadap firman Tuhan. Setan telah membutakan mata mereka dan memutarbalikkan pertimbangan mereka; dan jikalau setiap jiwa tidak bertobat dari dosa mereka ini, yakni sikap merdeka yang tidak disucikan ini yang menghina Roh Allah, mereka akan berjalan dalam kegelapan. Aku akan memindahkan kaki pelita itu dari tempatnya kecuali mereka bertobat dan berbalik, supaya Aku menyembuhkan mereka. Mereka telah mengaburkan penglihatan rohani mereka. Mereka tidak menghendaki agar Allah menyatakan Roh-Nya dan kuasa-Nya; sebab mereka mempunyai roh ejekan dan kejijikan terhadap firman-Ku. Keringanan, senda gurau, olok-olok, dan canda setiap hari dipraktikkan. Mereka tidak menetapkan hati mereka untuk mencari Aku. Mereka berjalan dalam percikan api yang mereka nyalakan sendiri, dan jikalau mereka tidak bertobat, mereka akan dibaringkan dalam dukacita. Beginilah firman Tuhan: Berdirilah pada pos tugasmu; karena Aku menyertai engkau, dan tidak akan meninggalkan engkau ataupun membiarkan engkau.’ Perkataan-perkataan dari Allah ini tidak berani saya abaikan.” 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.
Ellen G. White telah disejajarkan dengan sikap Samuel dan diperintahkan supaya tetap bersama para pemberontak dan pemberontakan mereka serta “berdiri pada” “pos” “tugas”-nya. Ia diperintahkan untuk tetap berdiri pada pos tugasnya, sesudah ia (sang nabiah) telah memutuskan untuk meninggalkan para pemberontak dan pemberontakan mereka kepada diri mereka sendiri.
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.
របៀបនៃការលើកឡើងជាលើកដំបូង ដែលជាផ្នែកសំខាន់មួយនៃគោលការណ៍អាល់ហ្វា និង អូមេហ្គា បង្ហាញថា ការដែលប្រធានបទណាមួយត្រូវបានលើកឡើងជាលើកដំបូង គឺមានសារៈសំខាន់ខ្ពង់ខ្ពស់បំផុត។ ភ្ជាប់ជាមួយនឹងដើមកំណើតនៃការបះបោររបស់លូស៊ីហ្វឺរ គឺសេចក្តីពិតថា ប្រសិនបើព្រះទ្រង់សព្វព្រះហឫទ័យ នោះទ្រង់មានអំណាចគ្រប់គ្រាន់ដើម្បីបំបាត់លូស៊ីហ្វឺរ ចាប់តាំងពីគំនិតអាត្មានិយមដំបូងបង្អស់ ដែលបានកើតឡើងនៅក្នុងចិត្តរបស់លូស៊ីហ្វឺរ។ ព្រះអាចដកលូស៊ីហ្វឺរចេញពីការបង្កើត ហើយទ្រង់មានអំណាច ដែលបើទ្រង់បានជ្រើសរើសធ្វើដូច្នោះ នោះទ្រង់អាចធ្វើវាបានក្នុងរបៀបមួយ ដែលទេវតាផ្សេងទៀតមិនដឹងសូម្បីតែអ្វីដែលបានកើតឡើង។ ជាការពិត ទ្រង់មិនបានធ្វើដូច្នោះទេ ពីព្រោះ ក្នុងចំណោមហេតុផលផ្សេងៗ វានឹងជាការបដិសេធដល់លក្ខណៈរបស់ទ្រង់ ប៉ុន្តែទ្រង់ពិតជាមានអំណាចនៃការបង្កើត ដែលនឹងអនុញ្ញាតឲ្យទ្រង់ធ្វើការនោះបាន។ ប៉ុន្តែទ្រង់មិនបានធ្វើវាទេ។ ទ្រង់បានអត់ធ្មត់អនុញ្ញាតឲ្យការបះបោរនោះក្លាយជាផ្នែកមួយនៃសក្ខីភាពអំពីលក្ខណៈរបស់ទ្រង់ ជាផ្នែកមួយនៃទីបន្ទាល់អំពីវិវាទដ៏ធំ ដែលបានចាប់ផ្តើមនៅស្ថានសួគ៌ ហើយនៅទីបំផុតត្រូវមកដល់ផែនដី។ នេះហើយជាអ្វីដែលការសន្ទនារបស់ម៉ូសេបានសម្រេចសម្រាប់អ៊ីស្រាអែលបុរាណ។ ព្រះបានអនុញ្ញាតឲ្យជំនាន់នៃពួកបះបោរស្លាប់នៅក្នុងទីរហោស្ថាន ហើយបានប្រើប្រវត្តិនោះជាគំរូព្រះគម្ពីរ ដើម្បីជំរុញសេចក្តីពិតទាំងឡាយដែលពាក់ព័ន្ធនឹងដំណឹងល្អអស់កល្បជានិច្ច។
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.
Demikian juga dengan penolakan terhadap Allah sebagai raja pada zaman Samuel. Samuel diperintahkan untuk tetap maju dan berdiri pada pos kewajibannya, sekalipun bertentangan dengan keyakinan pribadi dan pengetahuan kenabiannya. Unsur pengawasan kenabian dan historis Allah ini juga diakui dalam pembangunan kembali bait suci sesudah pembuangan ke Babel. Allah telah menubuatkan dan mengendalikan setiap unsur dari tujuh puluh tahun masa pembuangan itu; kembalinya ke Yerusalem, pembangunan kembali Yerusalem, bait suci, serta jalan-jalan dan tembok-temboknya. Ia telah menetapkan nubuatan-nubuatan waktu yang menunjukkan kapan mereka akan dibebaskan dari pembuangan. Ia telah menyatakan berapa banyak dekret yang akan ada untuk menandai permulaan dari dua ribu tiga ratus tahun itu. Ia telah menyebut Koresy dengan namanya, raja kafir yang akan memulai proses itu dengan dekret yang pertama. Semua unsur pembangunan kembali Yerusalem dan bait suci telah dinyatakan secara khusus, dan Ia membangkitkan orang-orang benar serta nabi-nabi untuk melaksanakan pekerjaan itu.
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.
Leha ho sa tsotelloe tsebo e hlakileng ea bomolimo ea boprofeta esale pele le ho kenella ha Hae, bofetoheli bo neng bo lebisitse botlamuoeng Babylona bo ne bo se bo felisitse boteng ba Hae ka seqo har’a sechaba sa Molimo. Khanya ea shekinah ha ea ka ea hlola e khutlela tempeleng e ileng ea hahuoa bocha. Histori eohle e ile ea sebelisoa ho fana ka sebopeho sa boprofeta historing ea qetello ea lefatše, leha tempele e sa ka ea hlola e hlohonolofatsoa ke boteng ba shekinah ka Sehalalelisiso. Ka kutloisiso eo, tempele e ileng ea hahuoa bocha e ne e le bopaki eseng ba boteng ba Molimo, empa ba bofetoheli ba Iseraele. Leha ho le joalo, baprofeta ba histori eo, joaloka Samuele le Morali’abo rōna White Minneapolis, ba ile ba tsoela pele ho sebeletsa boemong ba baprofeta.
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.
Kwéndjukha gwa Lucifer ni shi li tumbulwa taamala mpondapondwa munene munkatshi ka Kristu ne Satana, kabidi Lesa wakatshika kwéndjukha aku kuya kumpala pa milandu Yandi mwine. Samwele, nansha ne bukali bwandi bwa bululami pa kupinga kwa Isalele kwa kuswa kufwana ne mikoka ikwabo, walombolwa kwikala ne kitupa mu kusubila mafumu wa ntanshi babidi. Ne baprofeti ba Lesa bekala ne kitupa mu kuvula kabidi tempelo wa Lesa, tempelo uyo uwakadi kabidi kutekela kwikala ne bupo bwa Shekina bwa Lesa.
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.
Mereka yang menggunakan “pinggan-pinggan dongeng” mereka menentang Firman nubuatan, dalam usaha untuk menutupi pemberontakan Adventisme pada tahun 1863, dan yang memilih untuk mendasarkan hujah mereka pada logik bahawa jika sesuatu yang salah telah berlaku pada tahun 1863, nabi perempuan itu tentu telah melarangnya, adalah dengan sengaja tidak mengendahkan prinsip pertama yang dikenal pasti dalam penyebutan yang paling awal tentang pemberontakan terhadap Tuhan. Tuhan mengizinkan pemberontakan bagi tujuan-Nya sendiri, dan jika Dia memilih agar nabi-nabi-Nya tetap berkecuali atau berdiam diri dalam pemberontakan-pemberontakan yang mungkin timbul, itulah pilihan-Nya.
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.
Re tshwanetse go simolola go akanya ka tshebetso ya teko ya 1844 go ya go 1863, e e neng ya tshwantshiwa ke diteko tse lesome tsotlhe tse Iseraele wa bogologolo a neng a palelwa ke tsone morago ga gore ba kgabaganye Lewatle le Lehibidu, go botlhokwa thata go tlhaloganya ntlha eno ya Baebele. Baporofeti ba Modimo ba dira jaaka baporofeti ba Gagwe mo dinakong tsa kutlo le tsotlhe tsa botlhokakutlo, mme ka dinako dingwe ga ba ganetse dilo tse, fa di lebeletswe fela ka kwa ntle, di ka bonalang e le dilo tse moporofeti a neng a tshwanetse go di ganetsa. Ka dinako dingwe go bonala sentle gore ba itse botlhokakutlo joo, mme ba a thibelwa; mme ka dinako tse dingwe Morena o tshwara seatla sa Gagwe godimo ga matlho a bone malebana le botlhokakutlo joo. Fa pono eo e lemogwa, 1863 e nna letshwao la botlhokwa mo hisitoring ya bogosi jwa borataro jwa porofeto ya Baebele, mo lonakeng lwa Boprotestanta le mo lonakeng lwa Rephabolikanisime.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Ndzi vulavurile na swona hi vaprofeta, ndzi andzisile swivono, naswona ndzi tirhise swifanekiselo hi vutirheli bya vaprofeta. Hosea 12:10.