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 ngajadikeun Ahab ngumpulkeun sakumna Israél ka Karmel, éta ngalambangkeun ti heula Allah mawa garéja kaluar tina Jaman Poék dina taun 1798 sanggeus tilu satengah taun panganiayaan, sarta mingpin maranéhna ka taun 1844 tuluy saterusna ka taun 1863. Tilu tanggal éta mangrupakeun tilu patokan panungtung dina struktur “tujuh kali” sakumaha ditepikeun ku Yesaya dina 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.

Sajarah anu sarua ngeunaan taun 1798, 1844, jeung 1863 ogé geus dipatékeun nalika Musa mingpin urang Israil kaluar tina perbudakan Mesir ka Gunung Sinai. Sajarah malaikat kahiji jeung kadua ngagambarkeun gerakan Millerite anu dimimitian dina waktu ahir taun 1798 sarta neraskeun nepi ka gerakan éta jadi hiji garéja dina taun 1863. Élia jeung Musa mangrupakeun dua saksi utama dina sajarah Millerite, jeung maranéhna ogé mangrupakeun dua saksi utama dina kitab Wahyu salila sajarah malaikat katilu.

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 nandaan awal Injil anu langgeng dina Wahyu opat welas, sedengkeun Future for America nandaan ahirna. Di antara gerakan awal kaum Millerite jeung gerakan ahir, urang manggihan garéja Masehi Advent Poé Katujuh. Numutkeun ka ahli sajarah garéja Advent dina taun 1856, sésa gerakan Millerite asup kana kaayaan Laodikea, ku kituna mungkas mangsa Filadelfia anu ngagambarkeun taun 1798 nepi ka 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.

Dina artikel saméméhna kami geus némbongkeun yén ilham nyaluyukeun kuciwa dina pameuntasan Laut Beureum jeung kuciwa gedé taun 1844. Dina éta titik, ujian ngeunaan Sabat sakumaha dilambangkeun ku manna sumping dina sajarah Musa. Dina titik nubuat anu sarua, caang anu datang ti Tempat Mahasuci mimiti hiji prosés pangbeberesihan jeung pangujian anu dimimitian ku Sabat, pikeun maranéhna anu geus meuntas laut sarta ku iman geus asup ka Tempat Mahasuci. Prosés pangujian anu miheulaan taun 1844 dimimitian dina sajarah Musa waktu kalahiranana, jeung pikeun kaum Millerit dina taun 1798 ku nambahanana pangaweruh anu ku Daniel diidéntifikasi bakal ngahasilkeun prosés pangujian tilu léngkah anu mingpin kana 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.

Loba anu baris disucikeun, dijadikeun bodas, sarta diuji; ari anu jahat mah bakal tetep nyieun kajahatan; jeung taya saurang ogé tina anu jahat anu bakal ngartos; tapi anu wijaksana bakal ngartos. 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.

Muka pangadilan dina tanggal 22 Oktober 1844 dilambangkeun ku pangadilan ka Firaun anu dimimitian ku anak cikal Mesir sarta ditungtungan di cai Laut Beureum. Sanggeus anu wijaksana asup ku iman ka Pangtempatna Mahasuci, atawa meuntas ngaliwatan Laut Beureum, prosés pangujian anu geus dimimitian dina mangsa ahir taun 1798 nerus nepi ka saluareun 1844. Dina sajarah Musa, ieu digambarkeun ku sapuluh ujian, anu ku Israil gagal dina unggal tahapanana. Ujian anu pamungkas tina sapuluh ujian éta nyaéta nalika dua welas mata-mata nalungtik Tanah Jangji. Ujian anu kahiji dina sajarah Musa nyaéta ujian manna anu ngalambangkeun poe Sabat, sarta pikeun kaum Millerite poe Sabat diidentifikasi minangka ujian anu kahiji sanggeus 22 Oktober 1844. Ku sabab ujian anu kahiji téh poe Sabat dina dua sajarah anu sajajar éta, salapan ujian saterusna dina sajarah Musa nandakeun yén sanggeus 1844 bakal aya runtuyan ujian anu bakal ngarah kana asupna boh ka Tanah Jangji boh ka padang gurun pati. Taun 1863 ngalambangkeun ujian anu pamungkas pikeun gerakan Millerite. Urang baris ngamimitian ieu paniténan nalika dua welas mata-mata balik mawa laporan maranéhna ngeunaan Tanah Jangji.

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.

Tuluy maranéhna mulang ti nalungtik éta tanah sanggeus opat puluh poé. Geus kitu maranéhna indit sarta sumping ka Musa, ka Harun, jeung ka sakumna jamaah urang Israil, ka padang gurun Paran, ka Kades; tuluy mawa béja ka maranéhna, ka sakumna jamaah, sarta némbongkeun buah éta tanah. Jeung maranéhna nyarita ka anjeunna, pokna, Kami geus nepi ka tanah anu ku anjeun dipiwarang ku kami didatangan; saéstuna éta tanah ngalir ku susu jeung madu; jeung ieu buahna. Tapi, bangsa anu nyicingan éta tanah téh kuat, kota-kotana dibénténgan, sarta kacida gedéna; komo deui, kami ningali turunan Anak di dinya. Urang Amalek cicing di tanah beulah kidul; ari urang Het, urang Yébus, jeung urang Emor cicing di pagunungan; sedengkeun urang Kanaan cicing di sisi laut jeung di sisi Yordan. Tuluy Kaleb nenangkeun rahayat di hareupeun Musa, sarta pokna, Hayu urang geuwat naék sarta ngarebut éta tanah; sabab urang tangtu sanggup ngelehkeunana. Tapi jalma-jalma anu babarengan naék jeung anjeunna nyebut, Urang moal sanggup naék ngalawan éta bangsa; sabab maranéhna leuwih kuat batan urang. Jeung maranéhna mawa béja goréng ngeunaan éta tanah anu geus ku maranéhna ditalungtik ka urang Israil, pokna, Éta tanah anu ku kami geus dijugjug pikeun ditalungtik téh tanah anu ngadahar nu nyicinganana; jeung sakumna jalma anu ku kami katénjo di dinya téh jalma-jalma anu jangkung badag. Jeung di dinya kami ningali raksasa-raksasa, anak-anak Anak, turunan para raksasa; sarta dina paningal kami sorangan, kami téh kawas simeut, jeung dina paningal maranéhna ogé kitu. 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.

Ieu petikan tina Kitab Bilangan ngandung sawatara bebeneran anu kacida pentingna pikeun diperhatikeun, anu bisa waé kalalaworakeun kalayan gampang lamun sajarah anu kagambar di jerona henteu dititenan minangka lambang gerakan Millerite. Hiji hal nyaéta yén para nu ngalawan kalayan “laporan jahat” téh keur gagal dina ujian maranéhna nu kasapuluh jeung nu pamungkas, sarta dina ujian pamungkas éta dua golongan jalma ditembongkeun. Dua golongan anu geus keur mekar sapanjang sajarah salapan ujian saméméhna nembongkeun watak maranéhna dumasar kana “laporan” mana anu dipilih ku maranéhna pikeun ditarima. Dina taun 1863, Adventisme Millerite nampik laporan Musa sakumaha dilambangkeun ku nubuat ngeunaan perbudakan dina Imamat dua puluh genep. Laporan anu dipidangkeun ku Yosua jeung Kaleb téh saukur pangulangan tina “laporan” Allah sapanjang sajarah dibébaskeunana maranéhna tina perbudakan. Ti saprak kalahiran Musa, Allah geus ngajangjikeun yén Anjeunna bakal mawa maranéhna kaluar tina perbudakan sarta asup ka tanah anu geus dijangjikeun ka Ibrahim ratusan taun saméméhna. Yosua jeung Kaleb ngalambangkeun jalma-jalma anu nangtung dina laporan dasar, sedengkeun sapuluh mata-mata séjén nampik yén Allah saéstuna geus masihan laporan éta.

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.

Tuluy jamaah ngangkat sora maranéhna, tuluy maranéhna ngajerit; jeung bangsa éta ceurik sapeupeuting éta. Tuluy sakumna bani Israil ngaharéwos ngalawan ka Musa jeung ka Harun; jeung sakumna jamaah nyarita ka maranéhna, Mending lamun urang geus paéh di tanah Mesir! atawa mending lamun urang geus paéh di padang gurun ieu! Jeung ku naon PANGERAN mawa urang ka ieu tanah, nepi ka urang tumpur ku pedang, supaya pamajikan-pamajikan urang jeung anak-anak urang jadi jarahan? Naha lain leuwih hade pikeun urang mulang ka Mesir? Tuluy maranéhna silih baturan, Hayu urang ngangkat hiji pamingpin, tuluy urang mulang ka 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.

Nalika dina taun 1863 James White nyerat hiji artikel dina Review and Herald anu nampik pamahaman Miller ngeunaan “tujuh kali,” sarta dina taun anu sarua Uriah Smith medalkeun bagan palsu anu taya pisan nyebutkeun “tujuh kali” dina Imamat, boh White boh Smith geus nyingkirkeun pagawean William Miller sarta ngagunakeun metodologi biblikal Protestantisme murtad. Metodologi jalma-jalma murtad anu ku maranéhna kakara kénéh diidéntifikasi minangka “putri-putri Babul,” dipaké jadi alesan pikeun nolak pesen Miller anu geus dipingpin ku malaikat Jibril. Dina ujian anu kasapuluh pikeun Israil baheula maranéhna sacara langsung nyebut, “Hayu urang ngangkat hiji pamingpin, tuluy urang balik deui ka Mesir.” Kagagalan dina ujian anu kasapuluh jeung anu pamungkas dumasar kana panolakan kana “laporan” anu saluyu jeung laporan ti awal mula, sarta kahayang pikeun balik deui kana pangbudakan Mesir. Nalika Yermia sacara simbolis ngawakilan jalma-jalma anu geus kuciwa ku ramalan taun 1843 anu gagal, Allah sacara husus nyaur anjeunna supaya balik deui ka Allah jeung kana sumangetna baheula pikeun pesen éta, tapi ogé maréntahkeun anjeunna supaya ulah kungsi balik deui ka jalma-jalma anu geus diidéntifikasi minangka putri-putri Babul.

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.

Ku sabab kitu, kieu dawuhan PANGERAN, Lamun maneh mulang, tangtu Kami bakal ngabalikeun maneh deui, sarta maneh bakal nangtung di payuneun Kami; jeung lamun maneh misahkeun anu mulya ti anu hina, maneh bakal jadi saperti sungut Kami; maranehna kudu mulang ka maneh, tapi maneh ulah mulang ka maranehna. Yermia 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.

Dina taun 1863, James White jeung Uriah Smith ngangkat hiji kaptén anyar pikeun mingpin maranéhna balik deui ka tempat anu ku maranéhna geus diparéntahkeun supaya ulah didatangan. Yosua jeung Kaleb ngagambarkeun jalma-jalma anu hayang maju ka hareup, sedengkeun White jeung Smith ngagambarkeun jalma-jalma anu hayang balik deui.

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.

Aya hal séjén anu perlu dicatet dina petikan tina Kitab Bilangan nyaéta yén pemberontakan panungtungan, anu ngahukum sakumna para pemberontak pikeun paéh di padang gurun salila opat puluh taun saterusna, mangrupa salah sahiji tina dua rujukan utama anu netepkeun prinsip sapoé pikeun sataun dina nubuat Alkitab, anu sigana mangrupa aturan kenabian anu pangésénsialna anu dipaké ku Miller pikeun muka amanat injil langgeng jeung malaikat kahiji. Kasaksian Alkitabiah séjén pikeun aturan éta kapanggih dina kitab Yehezkiel.

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.

Sarta lamun maneh geus ngarampungkeun éta, ngagolér deui dina sisi katuhu maneh, sarta maneh bakal nanggung kasalahan kulawarga Yuda salila opat puluh poé: unggal poé ku Kami geus ditangtukeun pikeun sataun. Ezekiel 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.

Anu remen teu katingali dina dua ayat anu netepkeun prinsip sapoé pikeun sataun téh nyaéta kontéks sajarah tina duanana ayat éta.

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.

Numutkeun jumlah poé anu ku maranéh dipaké pikeun nalungtik éta tanah, nyaéta opat puluh poé, unggal poé pikeun sataun, maranéh baris nanggung kajahatan maranéh, nyaéta opat puluh taun, sarta maranéh bakal terang pegatna jangji Kami. Bilangan 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 dina Bilangan kajadian dina awal Israél kuna sarta ngagambarkeun pambangkangan umat perjangjian Allah, sedengkeun ayat dina Yehezkiel kajadian dina ahir Israél kuna sarta ngagambarkeun pambangkangan umat perjangjian Allah. Hukuman dina awal nyaéta maot di tanah gurun, jeung hukuman dina ahir nyaéta perbudakan di tanah musuh maranéhna. Prinsip sapoé pikeun sataun nekenkeun pambangkangan hiji umat perjangjian. Dua hukuman, hiji dina awal jeung hiji dina ahir, tapi duanana béda. Anu kahiji nyaéta maot ku kasirnaan laun-laun salila ngumbara ngalangkungan tanah gurun, anu pamungkas nyaéta panawanan jeung perbudakan di Babul literal.

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.

Tuluy Musa jeung Harun sujud nyangkaruk di hareupeun sakumna jamaah pasamoan urang Israil. Ari Yosua bin Nun jeung Kaleb bin Yefuneh, anu kaasup kana golongan anu ngintip eta tanah, nyarek baju maranehna. Tuluy maranehna nyarita ka sakumna pasamoan urang Israil, kieu: “Tanah anu ku kami diliwatan pikeun ditalungtik teh tanah anu kacida hadehna. Lamun PANGERAN kersa ka urang, tangtu Mantenna baris mawa urang asup ka eta tanah, jeung maparinkeun eta ka urang, hiji tanah anu ngocor susu jeung madu. Ngan ulah maraneh barontak ka PANGERAN, jeung ulah sieun ka rahayat eta tanah; sabab maranehna teh bakal jadi roti keur urang; panyalindungan maranehna geus nyingkah ti maranehna, jeung PANGERAN nyarengan urang; ulah sieun ka maranehna.” Tapi sakumna jamaah marentahkeun supaya maranehna dirajam ku batu. Harita kamulyaan PANGERAN nembongan di Kemah Pasamoan di hareupeun sakumna urang Israil. Tuluy PANGERAN nimbalan ka Musa, “Sabaraha lila deui ieu bangsa rek ngahina ka Kami? Jeung sabaraha lila deui maranehna moal percaya ka Kami, padahal sagala tanda mujijat geus ku Kami ditembongkeun di antara maranehna? Kami rek neunggeul maranehna ku panyakit sampar, jeung miceun maranehna tina warisanana, ari maneh ku Kami rek dijadikeun hiji bangsa anu leuwih gede jeung leuwih kawasa ti maranehna.” Tapi Musa ngadawuh ka PANGERAN, “Engke urang Mesir bakal ngadenge hal eta, sabab ku kakawasaan Gusti Mantenan geus ngangkat ieu bangsa ti tengah-tengah maranehna; tuluy maranehna bakal nyaritakeun ka pangeusi ieu tanah. Sabab maranehna geus ngadenge yen Gusti, PANGERAN, aya di tengah ieu bangsa, yen Gusti, PANGERAN, katenjo pahareup-hareup, yen mega Gusti nangtung di luhur maranehna, jeung yen Gusti angkat miheulaan maranehna, waktu beurang dina tihang mega, jeung waktu peuting dina tihang seuneu. Ayeuna, lamun Gusti maehan sakumna ieu bangsa sakaligus kawas hiji jelema, mangka bangsa-bangsa anu geus ngadenge kawentar Gusti bakal nyarita, kieu, ‘Ku sabab PANGERAN teu sanggup mawa ieu bangsa asup ka tanah anu geus disumpahkeun ka maranehna, ku kituna Mantenna maehan maranehna di tanah gurun.’ “Ayeuna, abdi nyuhunkeun, mugi kakawasaan Gusti abdi teh jadi agung, sakumaha anu parantos didawuhkeun ku Gusti, kieu, ‘PANGERAN teh panjang sabar, jeung kacida agung welas asih-Na, ngahampura kajahatan jeung palanggaran, tapi ku teu cara naon-naon henteu ngabebaskeun anu salah tina hukuman, ngahukum kajahatan para bapa ka anak-anakna nepi ka turunan katilu jeung kaopat.’ Hampura, abdi nyuhunkeun, kajahatan ieu bangsa nurutkeun kana agungna welas asih Gusti, sakumaha Gusti parantos ngahampura ieu bangsa, ti Mesir nepi ka ayeuna.” 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.

Sajarah anu digambarkeun dina ayat-ayat ieu jadi hiji lambang Alkitabiah anu disebut “poé pangprovokasi.” “Poé pangprovokasi” dirujuk dina Jabur salapan puluh lima, Yermia tilu puluh dua, jeung Ibrani tilu, tapi urang moal ngabahas éta lambang dina waktos ieu. Aya hiji prinsip penting anu ditepikeun dina petikan saméméhna anu kudu dipikawanoh. Prinsip éta ogé digambarkeun ku nabi Samuel, Lusiper, Ellen White, jeung tangtu waé Musa dina petikan ieu.

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.

Tuluy maranéhna nyarios ka anjeunna, “Tingali, anjeun parantos sepuh, sarta anak-anak anjeun henteu leumpang dina jalan-jalan anjeun. Ku sabab éta ayeuna angkatkeun pikeun kami saurang raja anu bakal ngahakiman kami, saperti sakumna bangsa.” Tapi hal éta nganyenyeri hate Samuel, nalika maranéhna nyarios, “Pasihan kami saurang raja pikeun ngahakiman kami.” Tuluy Samuel neneda ka PANGERAN. Jeung PANGERAN ngandika ka Samuel, “Turutkeun sora rahayat dina sagala anu diucapkeun ku maranéhna ka anjeun; sabab lain anjeun anu ku maranéhna ditampik, tapi Kami anu ku maranéhna ditampik, supaya Kami ulah marentah maranéhna. Nurutkeun sakabéh kalakuan anu geus dipigawe ku maranéhna ti poé Kami ngaluarkeun maranéhna ti Mesir nepi ka poé ieu, ku jalan maranéhna ninggalkeun Kami sarta ngabakti ka allah-allah lianna, kitu deui anu dipigawe ku maranéhna ka anjeun. Ku sabab éta ayeuna turutkeun sora maranéhna; tapi sing enya-enya pasaksikeun ka maranéhna kalayan teges, sarta béjakeun ka maranéhna kumaha adatna raja anu bakal marentah maranéhna.” Tuluy Samuel nyarioskeun sagala pangandika PANGERAN ka rahayat anu nyuhunkeun raja ka anjeunna. Saur anjeunna, “Kieu bakal jadi adatna raja anu bakal marentah maranéh: anjeunna bakal nyokot anak-anak lalaki maranéh, sarta nangtukeun maranéhna pikeun dirina sorangan, pikeun kareta-karetana, jeung pikeun jadi pasukan kuda-na; sarta sawatara bakal lumpat di hareupeun kareta-karetana. Jeung anjeunna bakal nangtukeun pikeun dirina kapala-kapala sarébu jeung kapala-kapala lima puluh; sarta bakal nempatkeun maranéhna pikeun ngabajak tanahna, pikeun ngala panénna, sarta pikeun nyieun pakarang-pakarang perangna, jeung pakakas kareta-karetana. Jeung anjeunna bakal nyokot anak-anak awéwé maranéh pikeun jadi tukang nyieun seungit-seungitan, jeung juru masak, jeung tukang roti. Jeung anjeunna bakal nyokot huma-huma maranéh, kebon-kebon anggur maranéh, jeung kebon-kebon zaitun maranéh, malah anu pangalusna, sarta mikeun éta ka para abdina. Jeung anjeunna bakal nyokot sapersapuluh tina binih maranéh jeung tina kebon-kebon anggur maranéh, sarta mikeun ka para pajabatna jeung ka para abdina. Jeung anjeunna bakal nyokot bujang-bujang maranéh, dayang-dayang maranéh, para nonoman maranéh anu panghadéna, jeung kalde-kalde maranéh, sarta ngagunakeun éta pikeun pagaweanana. Anjeunna bakal nyokot sapersapuluh tina domba-domba maranéh; sarta maranéh bakal jadi abdina. Jeung dina poé éta maranéh bakal ceurik lantaran raja maranéh anu geus maranéh pilih pikeun diri maranéh; tapi PANGERAN moal ngadangu maranéh dina poé éta.” Nanging rahayat nolak nurut kana sora Samuel; sarta maranéhna nyarios, “Henteu; kami rék boga raja pikeun maréntah kami; supaya kami ogé jadi saperti sakumna bangsa; jeung supaya raja kami ngahakiman kami, sarta maju di hareupeun kami, jeung merangan perang-perang kami.” Tuluy Samuel ngadangu sagala kecap rahayat éta, sarta anjeunna ngucapkeun deui éta dina pangrungu PANGERAN. Jeung PANGERAN ngandika ka Samuel, “Turutkeun sora maranéhna, sarta angkatkeun pikeun maranéhna saurang raja.” Tuluy Samuel nyarios ka jalma-jalma Israil, “Masing-masing maranéh balik ka kotana.” 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.

Dina petikan ieu Israil baheula nampik Allah minangka Rajana maranéhna, sarta sajarah éta nunjuk ka hareup kana mangsa nalika maranéhna ngumumkeun yén maranéhna teu boga raja iwal ti Kaisar. Maranéhna nampik teokrasi Allah, sarta keukeuh sangkan dipaparinkeun raja ti bangsana sorangan, ngan tungtungna malah ngumumkeun yén raja maranéhna téh raja Romawi. Raja Romawi dina poé-poé panungtungan nyaéta 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.

Tapi maranéhna ngagorowok, “Singkirkeun manéhna, singkirkeun manéhna, salibkeun manéhna.” Pilatus nyarios ka maranéhna, “Naha Kami kudu nyalibkeun Raja maranéh?” Imam-imam kapala ngawaler, “Kami teu boga raja salian ti 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.

Panolakan kana teokrasi téh kacida nyigeungna jeung pribadi pisan ka Samuel nepi ka anjeunna ngartosna minangka panolakan kana kalungguhan profétisna. Tapi Allah mastikeun yén Samuel ngartos yén panolakan maranéhna téh ka Allah, lain ka nabi. Ieu dua petikan anu ngaguar hubungan profétis Musa jeung Samuel kana pemberontakan Israil baheula, hukuman pikeun pemberontakan anu nyusulna lain ahir pikeun Israil baheula. Kénéh aya hiji golongan anu dilambangkeun ku Yosua jeung Kaleb anu bakal asup ka Tanah Jangji, sarta dina carita Samuel ahir Israil baheula téh aya dina panungtungan raja-raja Israil, lain dina awalna.

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 nalar ka Allah supaya tetep terus digawe sareng Israil baheula, sabab Musa nganggap yen lamun maranehna dipungkas dina waktu harita, éta bakal nyasabkeun sajarah suci ngeunaan pangluputan umat-Na sarta jangji-Na pikeun nungtun maranehna asup ka tanah anu ku Allah geus dijangjikeun ka Ibrahim. Maksudna di dieu nya eta yen Allah milih ngantepkeun pambarontakan boh lumangsung boh terus lumangsung nalika Anjeunna maksud ngagunakeun pambarontakan éta minangka kasaksian kana kayaktian.

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

Sikep amarah suci anu dipintonkeun ku Samuel ogé dipintonkeun ku 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.

“Teu acan kungsi saméméhna abdi ningali di antara bangsa urang kasugemaan diri anu pageuh jeung kahayang anu teu daék narima sarta ngakuan caang, saperti anu katembong di Minneapolis. Kaula parantos dipintonkeun yén teu saurang ogé tina rombongan anu miara sumanget anu katingali dina pasamoan éta moal deui miboga caang anu écés pikeun ngabédakeun kumaha mulya bebeneran anu dikirim ka maranéhna ti sawarga, nepi ka maranéhna ngahinakeun kareueusna sarta ngaku yén maranéhna lain digerakkeun ku Roh Allah, tapi yén pikiran jeung haténa pinuh ku prasangka. Gusti miharep sumping ngadeukeutan ka maranéhna, ngaberkahan maranéhna sarta nyageurkeun maranéhna tina panyimpangan maranéhna, tapi maranéhna henteu daék ngadéngé. Maranéhna digerakkeun ku sumanget anu sarua anu mere ilham ka Korah, Dathan, jeung Abiram. Jelema-jelema Israél éta nangtukeun haté pikeun ngalawan sagala bukti anu bakal ngabuktikeun yén maranéhna salah, sarta maranéhna terus baé neraskeun lampahna dina jalan kabangkangan nepi ka loba anu kabawa ngajauhan pikeun ngahiji jeung maranéhna.”

“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.

“Saha maranéh? Lain nu lémah, lain nu bodo, lain nu can katérang. Dina éta pangberontakan aya dua ratus lima puluh pamingpin anu kasohor di jamaah, jalma-jalma nu kasohor ngaranna. Naon kasaksian maranéhna? ‘sakumna jamaah téh suci, saurang-saurangna, jeung PANGERAN aya di tengah maranéhna: ku sabab kitu, ku naon maranéh ngangkat diri saluhureun jamaah PANGERAN?’ [Bilangan 16:3]. Nalika Korah jeung para baturna binasa ku panghukuman Allah, rayat anu geus dipaling ku maranéhna henteu ningali panangan PANGERAN dina mujijat ieu. Isukna, sakumna jamaah nuduh Musa jeung Harun, ‘Maranéh geus maéhan umat PANGERAN’ [ayat 41], tuluy bala pagebug tumiba ka éta jamaah, sarta leuwih ti opat welas rébu urang binasa.

“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.

“Waktu kuring mutuskeun rék ninggalkeun Minneapolis, malaikat PANGERAN nangtung di gigireun kuring sarta ngandika: ‘Ulah kitu; Allah boga hiji pagawéan pikeun maneh di tempat ieu. Jalma-jalma keur ngalampahkeun deui pangbarontakan Korah, Dathan, jeung Abiram. Kami geus nempatkeun maneh dina kalungguhan anu pantes pikeun maneh, anu moal diaku ku jalma-jalma anu henteu aya dina caang; maranéhna moal nguping kana kasaksian maneh; tapi Kami bakal nyarengan maneh; rahmat jeung kakawasaan Kami bakal ngadukung maneh. Anu dipopohokeun ku maranéhna téh lain maneh, tapi para utusan jeung pekabaran anu Kami kirim ka umat Kami. Maranéhna geus némbongkeun panghinaan ka firman PANGERAN. Sétan geus ngabutakeun panon maranéhna jeung nyasabkeun pangadilan maranéhna; jeung iwal unggal jiwa tobat tina dosa maranéhna ieu, kamandirian anu henteu disucikeun ieu anu ngahina ka Roh Allah, maranéhna bakal leumpang dina poék. Kami bakal mindahkeun kaki lilin tina tempatna iwal maranéhna tobat jeung dibalikkeun, supaya Kami nyageurkeun maranéhna. Maranéhna geus ngapoékeun paningal rohani maranéhna. Maranéhna henteu ngahayangkeun supaya Allah nganyatakeun Roh-Na jeung kakawasaan-Na; sabab maranéhna boga roh olok-olok jeung geuleuh kana firman Kami. Kalalaworakeun, ngaréméhkeun, guyonan, jeung banyolan dipraktékkeun unggal poé. Maranéhna henteu nempatkeun haté maranéhna pikeun néangan Kami. Maranéhna leumpang dina seuneu sulutan maranéhna sorangan, sarta iwal maranéhna tobat maranéhna bakal ngagolér dina kasangsaraan. Kieu timbalan PANGERAN: Cicing dina pos kawajiban maneh; sabab Kami nyarengan maneh, jeung moal ninggalkeun maneh atawa miceun maneh.’ Ieu kecap-kecap ti Allah henteu wani ku kuring dipopohokeun.” 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.

Sadérék White dipapandékeun jeung sikep Samuel sarta diparéntahkeun supaya tetep cicing jeung para pemberontak katut pemberontakan maranéhna, sarta “nangtung dina” “pos” “kawajiban”-na. Anjeunna diparéntahkeun pikeun tetep nangtung dina posna, sanggeus anjeunna (sang nabi awéwé) geus mutuskeun ninggalkeun para pemberontak jeung pemberontakan maranéhna ka maranéhna sorangan.

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.

Aturan panyebutan anu pangheulana, anu mangrupa salasahiji komponén utama tina prinsip Alfa jeung Omega, nandakeun yén waktos kahiji hiji poko disebatkeun téh miboga pentingna anu pangluhurna. Patali jeung awal pisan tina pambarontakan Lucifer nyaéta kanyataan yén upami Allah kersa, Anjeunna miboga sakumna kakawasaan anu diperlukeun pikeun ngalenyepan Lucifer dina waktos pikiran egoisna anu pangheulana timbul dina batinna Lucifer. Allah tiasa nyingkirkeun Lucifer tina ciptaan, jeung Anjeunna miboga kakawasaan anu, upami Anjeunna milih ngalakukeunana, Anjeunna tiasa ngalakukeunana ku cara anu matak para malaikat séjén ogé moal nyaho naon anu geus kajadian. Tangtu waé, Anjeunna henteu ngalakukeun kitu, sabab di antarana éta bakal jadi panampikan kana tabiat-Na, tapi Anjeunna memang miboga kakawasaan nyipta anu ngamungkinkeun Anjeunna ngalakukeun éta hal pisan. Tapi Anjeunna henteu ngalakukeunana. Kalawan sabar Anjeunna ngantep pambarontakan éta jadi bagian tina kasaksian ngeunaan tabiat-Na, bagian tina pangandika ngeunaan pasulayan anu geus dimimitian di sawarga sarta anu ahirna bakal nepi ka bumi. Ieu pisan anu kahontal ku dialog Musa pikeun Israél kuna. Allah ngantep generasi para pambarontak paéh di padang gurun sarta ngagunakeun éta sajarah minangka conto biblikal pikeun ngamajukeun bebeneran anu patali jeung injil anu 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.

Kitu deui, kitu deui dina panolakan ka Allah minangka Raja dina mangsa Samuel. Samuel dipiwarang supaya neruskeun sarta nangtung pageuh dina kalungguhan kawajibanna, sanajan aya kayakinan pribadina jeung pangaweruh kenabianna. Unsur pangawasan Allah anu sipatna nubuat jeung sajarah ieu ogé katingali dina ngawangun deui Bait Suci sanggeus pangbuangan ka Babul. Allah ngaramalkeun jeung ngatur unggal unsur tina tujuh puluh taun pangbuangan éta: mulangna ka Yerusalem, ngawangun deui Yerusalem, Bait Suci, jalan-jalan, jeung tembok-tembokna. Anjeunna netepkeun nubuat-nubuat waktu anu nandaan iraha maranéhna bakal dibébaskeun tina pangbuangan. Anjeunna nangtukeun sabaraha dekrit anu bakal aya pikeun nandaan mimiti dua rébu tilu ratus taun. Anjeunna nyebat Kores ku ngaranna, raja kapir anu bakal ngamimitian prosés éta ku dekrit kahiji. Sadaya unsur pangwangunan deui Yerusalem jeung Bait Suci geus diidentifikasi sacara husus, sarta Anjeunna ngagerakkeun lalaki-lalaki anu bener jeung para nabi pikeun ngalaksanakeun padamelan éta.

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.

Sanajan sagala katerangan anu écés ngeunaan pangaweruh tiheula nubuat ilahi jeung campur tangan-Na, pambrontakan anu geus ngabalukarkeun panawanan di Babilon parantos nyababkeun réngséna ayana pribadi-Na jeung umat Allah. Kamulyaan shekinah henteu kungsi mulang deui ka Bait Allah anu diwangun deui éta. Sakabéh sajarah éta dipaké pikeun nyadiakeun struktur nubuat pikeun sajarah dina ahir dunya, sanajan Bait Allah éta henteu deui dipaparin berkah ku ayana shekinah di Rohangan Nu Pangsucina. Dina éta harti, Bait Allah anu diwangun deui téh jadi kasaksian lain ngeunaan ayana Allah, tapi ngeunaan pambrontakan Israil. Sanajan kitu, para nabi dina sajarah éta, sapertos Samuel jeung Sadérék White di Minneapolis, tetep ngawula dina kalungguhan minangka 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.

Pamberontakan Lucifer téh mangrupa hal anu pangheulana disebatkeun dina pertentangan agung antara Kristus jeung Sétan, sarta Allah ngantep éta pamberontakan lumangsung terus pikeun maksud-Na sorangan. Samuel, sanajan ku amarah anu adil ku lantaran kahayang Israil pikeun jadi sarua jeung bangsa-bangsa séjén, diparéntahkeun pikeun milu dina ngurapan dua raja anu kahiji. Jeung para nabi Allah milu dina ngawangun deui Bait Allah, bait anu moal kungsi deui ngagaduhan ayana shekinah ti Allah.

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.

Jalma-jalma anu ngagunakeun “wadah dongéng”-na pikeun ngalawan Firman nubuat, dina usaha nutupan pemberontakan Adventisme dina taun 1863, sarta anu milih ngadasarkeun alesan maranéhna kana logika yén lamun aya naon baé anu kajadian salah dina taun 1863, nabi awéwé téh tangtu bakal nyaram éta, maranéhna téh ngahaja teu nyaho kana prinsip anu pangheulana anu diidéntifikasi dina panyebutan munggaran ngeunaan pemberontakan ngalawan Allah. Allah ngantepkeun pemberontakan pikeun tujuan-Na sorangan, sarta lamun Anjeunna milih supaya para nabi-Na tetep nétral atawa cicingeun dina pemberontakan-pemberontakan anu bisa waé datang, éta téh pilihan Anjeunna.

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 urang mimiti ngémutan prosés panggujian ti taun 1844 nepi ka 1863, anu geus dipatipikeun ku sapuluh ujian anu ku Israél baheula dipaéhan sanggeus maranéhna meuntas Laut Beureum, penting pisan pikeun ngartos kanyataan Alkitabiah ieu. Nabi-nabi Allah ngalaksanakeun pungsina minangka nabi-nabi-Na boh dina mangsa kataatan boh dina mangsa katidaktaatan, sarta aya waktuna maranéhna henteu ngabantah perkara-perkara anu dina lahirna katingalina saperti hal anu sakuduna diprotes ku saurang nabi. Aya kalana maranéhna écés sadar kana pambrontakan éta, tapi diteken, jeung dina waktu séjén Gusti nahan panangan-Na kana panon maranéhna patali jeung pambrontakan éta. Lamun sudut pandang éta dipikawanoh, taun 1863 jadi hiji titinggal jalan anu penting dina sajarah karajaan kagenep tina nubuat Alkitab, boh pikeun tanduk Protestantisme boh pikeun tanduk Republicanisme.

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

Kami ge tos ngandika ku para nabi, sarta geus ngagedékeun tetenjoan-tetenjoan, jeung ngagunakeun perlambang-perlambang, ku pangantaraan para nabi. Hosea 12:10.