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# Elijah - Number Five

Eliyas - Tus Lej Tsib

Prophetic Silence

Kev Ntsiag To Hauv Lus Qhuab Qhia Yav Tom Ntej

Author

Jeff Pippenger

Published

October 3, 2023

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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.

Thaum Eliyas kom Ahab hu tag nrho cov Ixayees tuaj rau Kalamee, qhov ntawd tau ua ntej qhia txog Vajtswv coj pawg ntseeg tawm hauv Cov Hnub Nyoog Tsaus Ntuj xyoo 1798 tom qab peb xyoos ib nrab ntawm kev tsim txom, thiab coj lawv mus rau 1844 thiab tom qab ntawd mus rau 1863. Peb hnub tim ntawd yog peb lub cim ciam teb kawg ntawm tus qauv ntawm “xya lub sij hawm” raws li Yaxayas tau nthuav tawm hauv tshooj xya.

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.

Tib zaj keeb kwm ntawm 1798, 1844 thiab 1863 ntawd kuj tau raug ua qauv ua ntej thiab thaum Mauxes coj cov tub ki Ixayees tawm hauv txoj kev ua qhev nyob rau hauv Iyiv mus txog roob Xinais. Zaj keeb kwm ntawm thawj tus tim tswv thiab tus tim tswv thib ob sawv cev rau txoj kev txav ntawm cov Millerite, uas tau pib thaum lub sij hawm kawg hauv 1798 thiab tau txuas ntxiv mus txog thaum txoj kev txav ntawd tau los ua ib pawg ntseeg hauv 1863. Eliyas thiab Mauxes yog ob tug tim khawv tseem ceeb tshaj plaws ntawm zaj keeb kwm Millerite, thiab nkawd kuj yog ob tug tim khawv tseem ceeb tshaj plaws hauv phau Ntawv Qhia Tshwm thaum lub caij keeb kwm ntawm tus tim tswv thib peb.

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.

Kev txav ntawm cov Millerite cim qhia txog qhov pib ntawm txoj moo zoo uas nyob mus ib txhis hauv Tshwmsim kaum plaub, hos Future for America cim qhia txog qhov xaus. Nyob nruab nrab ntawm txoj kev txav uas yog qhov pib ntawm cov Millerite thiab txoj kev txav uas yog qhov xaus, peb pom pawg ntseeg Xya Hnub Nquag Tos Txog. Raws li cov neeg sau keeb kwm ntawm pawg ntseeg Adventist, xyoo 1856, cov seem uas tshuav ntawm txoj kev txav Millerite tau nkag mus rau hauv lub xeev Laodicea, yog li ntawd thiaj xaus lub sijhawm Philadelphian uas sawv cev rau xyoo 1798 mus txog 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.

Hauv zaj lus dhau los no peb tau qhia meej tias kev tshoov siab tau muab txoj kev poob siab ntawm kev hla Hiav Txwv Liab los sib phim nrog txoj kev poob siab loj ntawm xyoo 1844. Nyob rau lub sijhawm ntawd, txoj kev sim txog Hnub Xanpataus raws li lub mana sawv cev tau los txog hauv keeb kwm ntawm Mauxes. Nyob rau tib lub ntsiab lus yaj saub ntawd, qhov kaj uas los ntawm Chaw Dawb Huv Tshaj Plaws tau pib ib txoj txheej txheem ntawm kev sim siab thiab kev ntxuav kom huv pib nrog Hnub Xanpataus, rau cov uas tau hla hiav txwv lawm thiab tau nkag los ntawm txoj kev ntseeg mus rau hauv Chaw Dawb Huv Tshaj Plaws. Txoj txheej txheem kev sim siab uas ua ntej xyoo 1844 tau pib hauv keeb kwm ntawm Mauxes thaum nws yug los, thiab rau cov Millerites hauv xyoo 1798 nrog kev nce ntxiv ntawm kev paub uas Daniyee tau qhia tias yuav tsim tawm ib txoj txheej txheem kev sim siab peb-theem uas coj mus rau kev txiav txim.

> 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.

> Coob tus yuav raug ntxuav kom dawb huv, thiab ua kom dawb, thiab raug sim; tiamsis cov neeg phem yuav tseem ua phem: thiab tsis muaj ib tug ntawm cov neeg phem yuav to taub; tiamsis cov neeg txawj ntse yuav to taub. 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.

Kev qhib ntawm txoj kev txiav txim rau hnub tim 22 Lub Kaum Hli Ntuj, 1844, raug ua qauv qhia tseg los ntawm kev txiav txim rau Falau uas pib nrog cov tub hlob hauv tebchaws Iyiv thiab xaus rau hauv cov dej hiav txwv Liab. Thaum cov neeg txawj ntse tau nkag mus rau hauv Chaw Dawb Huv Tshaj Plaws los ntawm txoj kev ntseeg, lossis hla dhau Hiav Txwv Liab lawm, txoj txheej txheem kev sim uas tau pib thaum lub sijhawm kawg hauv xyoo 1798 tseem txuas mus dhau 1844. Hauv keeb kwm ntawm Mauxes, nws raug sawv cev los ntawm kaum qhov kev sim, uas cov Yixayee swb hauv txhua theem. Qhov kawg ntawm kaum qhov kev sim ntawd yog thaum kaum ob tug neeg soj xyuas mus tshawb nrhiav Tebchaws Cog Tseg. Qhov kev sim thawj zaug hauv keeb kwm Mauxes yog qhov kev sim txog manna uas sawv cev rau Hnub Xanpataus, thiab rau cov Millerite, Hnub Xanpataus raug txheeb xyuas tias yog qhov kev sim thawj zaug tom qab hnub tim 22 Lub Kaum Hli Ntuj, 1844. Vim qhov kev sim thawj zaug yog Hnub Xanpataus nyob hauv ob zaj keeb kwm uas sib txig, cuaj qhov kev sim tom qab hauv keeb kwm Mauxes qhia tias tom qab 1844, yuav muaj ib pawg kev sim uas yuav coj mus rau kev nkag rau hauv Tebchaws Cog Tseg lossis rau hauv tebchaws moj sab qhua ntawm txoj kev tuag. Xyoo 1863 sawv cev rau qhov kev sim kawg rau Millerite kev txav. Peb yuav pib qhov kev xav no thaum kaum ob tug neeg soj xyuas rov qab los nrog lawv cov lus ceeb toom hais txog Tebchaws Cog Tseg.

> 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.

> Thiab lawv txawm rov qab los ntawm kev mus tshawb xyuas lub tebchaws tom qab plaub caug hnub. Lawv mus cuag Mauxes, thiab Aloos, thiab tag nrho pawg ntseeg ntawm cov Yixayee cov me nyuam, rau tom roob moj sab qhua Paran, rau Khadees; thiab lawv coj xov rov los rau lawv, thiab rau tag nrho pawg ntseeg, thiab qhia lawv pom tej txiv hmab txiv ntoo ntawm lub tebchaws. Lawv hais rau nws tias, Peb tau los txog rau lub tebchaws uas koj txib peb mus, thiab yeej muaj mis nyuj thiab zib ntab ntws nplua mias tiag; thiab nov yog tej txiv hmab txiv ntoo ntawm nws. Txawm li ntawd los, cov neeg uas nyob hauv lub tebchaws ntawd muaj zog heev, thiab tej nroog muaj ntsa loog, thiab loj kawg li; dua li ntawd, peb kuj pom Anak cov me nyuam nyob ntawd. Cov Amalekites nyob hauv thaj av qab teb; thiab cov Hittites, thiab cov Jebusites, thiab cov Amorites, nyob saum tej roob; thiab cov Kana-as nyob ze hiav txwv, thiab raws ntug Dej Yauladees. Caleb thiaj ua kom cov neeg nyob tus yees rau ntawm Mauxes xub ntiag, thiab hais tias, Cia peb tam sim no nce mus txeeb lub tebchaws ntawd; rau qhov peb muaj peev xwm txaus los kov yeej nws. Tiamsis cov txiv neej uas nce mus nrog nws hais tias, Peb tsis muaj peev xwm nce mus tawm tsam cov neeg ntawd; rau qhov lawv muaj zog dua peb. Lawv thiaj nthuav ib zaj lus phem txog lub tebchaws uas lawv tau mus tshawb rau cov Yixayee cov me nyuam, hais tias, Lub tebchaws uas peb tau hla mus tshawb ntawd yog ib lub tebchaws uas nqos tej neeg nyob hauv nws; thiab tag nrho cov neeg uas peb pom hauv nws yog neeg siab loj heev. Thiab nyob ntawd peb pom cov giants, yog Anak cov tub, uas yug los ntawm cov giants: thiab raws li peb tus kheej qhov muag pom, peb zoo li kooj tis; thiab hauv lawv qhov muag pom, peb kuj zoo ib yam li ntawd. Numbers 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.

Nqe no lus no hauv Phau Ntawv Teev Npe no muaj qee qhov tseeb tseem ceeb heev uas tsim nyog ua tib zoo nco ntsoov, tej uas yuav yooj yim raug saib tsis taus thaum tsis xav txog keeb kwm uas muaj nyob hauv ntawd raws li yog ib yam piv txwv qhia txog txoj kev txav Millerite. Ib qho ntsiab lus yog tias cov neeg ntxeev siab uas nqa “zaj lus ceeb toom phem” ntawd tab tom poob lawv qhov kev sim thib kaum thiab kawg, thiab hauv qhov kev sim kawg ntawd ob pab neeg tau raug muab tshwm sim. Ob pab neeg uas tau loj hlob los ntawm keeb kwm ntawm cuaj qhov kev sim dhau los no tau qhia lawv tus cwj pwm raws li “zaj lus ceeb toom” twg uas lawv xaiv lees txais. Xyoo 1863, Millerite Adventism tau tsis kam lees Mauxes zaj lus ceeb toom raws li tau sawv cev hauv cov lus faj lem hais txog kev ua qhev hauv Leviticus nees nkaum rau. Zaj lus ceeb toom uas Yosua thiab Kalex tau nthuav tawm tsuas yog kev rov hais dua Vajtswv “zaj lus ceeb toom” thoob plaws hauv keeb kwm ntawm lawv txoj kev raug cawm dim tawm ntawm kev ua qhev. Txij thaum Mauxes yug los mus ntxiv lawm, Vajtswv twb tau cog lus tias Nws yuav coj lawv tawm hauv kev ua qhev thiab coj lawv mus rau hauv thaj av uas tau cog lus rau Aplahas ntau pua xyoo ua ntej lawm. Yosua thiab Kalex sawv cev rau cov uas tau sawv ruaj nreb rau saum zaj lus ceeb toom uas yog lub hauv paus, hos kaum tus neeg soj xyuas seem ntawd tau tsis kam lees tias Vajtswv yeej tau muab zaj lus ceeb toom ntawd tiag tiag.

> 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.

> Ces tag nrho lub koom txoos thiaj tsa suab quaj nrov nrov; thiab haiv neeg quaj hmo ntawd. Thiab cov menyuam ntawm Ixayees sawv daws yws cem Mauxe thiab Aloos; thiab tag nrho lub koom txoos hais rau nkawd tias, Ua cas peb twb tuag hauv tebchaws Iyi lawm! lossis ua cas peb twb tuag hauv tebchaws moj sab qhua no lawm! Thiab vim li cas tus Tswv thiaj coj peb los txog lub tebchaws no, kom peb poob los ntawm rab ntaj, kom peb tej pojniam thiab peb tej menyuam poob ua tsiaj txhuv? Puas tsis zoo dua rau peb rov qab mus rau Iyi? Thiab lawv hais ib leeg rau ib leeg tias, Cia peb tsa ib tug thawjcoj, thiab cia peb rov qab mus rau Iyi. Xwm Txheej 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.

Thaum xyoo 1863 James White tau sau ib tsab xov xwm hauv Review and Herald tsis lees txais Miller txoj kev to taub txog “xya lub sijhawm,” thiab tib lub xyoo ntawd Uriah Smith tau luam tawm daim ntawv qhia cuav uas tsis muaj ib qho kev hais txog “xya lub sijhawm” hauv Leviticus li, ob leeg White thiab Smith tau tso tseg txoj hauj lwm ntawm William Miller thiab siv txoj kev txhais Vajlugkub ntawm Protestantism uas twb poob txoj kev ntseeg lawm. Txoj kev txhais ntawm cov uas twb khiav tawm ntawm txoj kev ntseeg lawm, uas lawv nyuam qhuav tau txheeb tias yog “cov ntxhais ntawm Npanpiloo,” raug siv los ua lus sib cav los tsis lees txais Miller cov lus uas tim tswv Gabriel tau coj los qhia. Thaum txog qhov kev sim siab thib kaum rau cov Ixayees thaum ub, lawv tau hais ncaj qha tias, “Cia peb tsa ib tug thawj coj, thiab cia peb rov qab mus rau tim Ejypt.” Qhov kev swb ntawm qhov kev sim siab thib kaum thiab kawg ntawd yog raws li kev tsis lees txais “zaj xov” uas tau sib haum nrog zaj xov txij thaum chiv thawj los, thiab yog raws li txoj kev xav rov qab mus rau txoj kev qhev nyob tim Ejypt. Thaum Yelemis sawv cev ua cim rau cov uas tau poob siab vim txoj kev twv hais ua tsis tiav xyoo 1843, Vajtswv tau hu nws tshwj xeeb kom rov qab los cuag Vajtswv thiab rov qab los rau nws txoj kev kub siab yav dhau los rau zaj xov ntawd, tiam sis kuj tau txib kom nws tsis txhob rov qab mus cuag cov uas twb raug txheeb tias yog cov ntxhais ntawm Npanpiloo.

> 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.

> Yog li no tus Tswv hais li no, Yog koj rov qab los, ces Kuv yuav coj koj rov los dua, thiab koj yuav sawv ntawm Kuv xub ntiag; thiab yog koj cais yam muaj nqis tawm ntawm yam qias neeg, koj yuav zoo li Kuv lub qhov ncauj; cia lawv rov los cuag koj; tiamsis koj tsis txhob rov mus cuag lawv. Yelemis 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.

Xyoo 1863, James White thiab Uriah Smith tau tsa ib tug thawj tub rog tshiab los coj lawv rov qab mus rau qhov chaw uas lawv twb raug txib kom txhob mus. Yausua thiab Kaleb sawv cev rau cov uas ntshaw mus tom ntej, White thiab Smith sawv cev rau cov uas ntshaw rov qab mus.

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.

Lwm yam ntxiv uas yuav tsum raug cim tseg nyob hauv nqe lus no hauv Phau Ntawv Xam Phaj yog tias kev tawm tsam zaum kawg, uas txiav txim rau tag nrho cov neeg tawm tsam kom tuag hauv roob moj sab qhua thoob plaws plaub caug xyoo tom ntej no, yog ib qho ntawm ob nqe lus tseem ceeb uas tsa kom ruaj txoj cai ib hnub sawv cev rau ib xyoos hauv tej lus faj lem hauv Vajlugkub; tej zaum ntawd yog txoj cai faj lem uas tseem ceeb tshaj plaws uas Miller tau siv los qhib txoj xov zoo uas nyob mus ib txhis thiab tus tim tswv thawj. Lwm zaj lus tim khawv hauv Vajlugkub txog txoj cai ntawd muaj nyob hauv phau Ezekiel.

> 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.

> Thiab thaum koj tau ua tiav tej ntawd lawm, cia li pw dua rau ntawm koj sab xis, thiab koj yuav ris lub txim ntawm tsev neeg Yudas tau plaub caug hnub: Kuv tau teem rau koj tias txhua ib hnub sawv cev rau ib xyoos. Exekees 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.

Qhov uas feem ntau tsis raug pom txog ob nqe Vajlugkub uas tau tsim tsa txoj cai hais tias ib hnub sawv cev rau ib xyoos yog lub ntsiab keeb kwm uas nyob ib puag ncig ob nqe Vajlugkub ntawd.

> 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.

> Raws li tus lej ntawm cov hnub uas nej tau mus soj ntsuam lub tebchaws ntawd, uas yog plaub caug hnub, ib hnub xam ua ib xyoos, nej yuav ris nej tej kev txhaum, uas yog plaub caug xyoo; thiab nej yuav paub txog qhov uas Kuv thim ntawm Kuv lo lus cog tseg. 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.

Nqe vaj lug nyob hauv Phau Ntawv Teev Npe tau tshwm sim thaum chiv keeb ntawm cov Yixayee thaum ub thiab sawv cev rau kev tawm tsam ntawm Vajtswv haiv neeg uas nyob hauv nws txoj kev cog lus, hos nqe vaj lug nyob hauv Exekees tau tshwm sim thaum kawg ntawm cov Yixayee thaum ub thiab sawv cev rau kev tawm tsam ntawm Vajtswv haiv neeg uas nyob hauv nws txoj kev cog lus. Txoj kev rau txim thaum pib yog kev tuag hauv roob moj sab qhua, thiab txoj kev rau txim thaum kawg yog kev ua qhev hauv lawv cov yeeb ncuab lub tebchaws. Lub hauv paus ntsiab cai ib hnub rau ib xyoos hais kom pom tseeb txog kev tawm tsam ntawm ib haiv neeg uas nyob hauv txoj kev cog lus. Ob txoj kev rau txim, ib qho thaum pib thiab ib qho thaum kawg, tiam sis ob qho sib txawv. Qhov thawj yog kev tuag zuj zus thaum taug kev hla roob moj sab qhua, qhov kawg yog kev poob cev qhev thiab kev ua qhev nyob hauv Npanpiloo tiag tiag.

> 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.

> Ces Mauxes thiab Aloos txawm poob ntsej muag rau hauv av rau ntawm tag nrho lub koom txoos ntawm cov me nyuam Ixayees. Thiab Yausuas tus tub ntawm Nun, thiab Kaleb tus tub ntawm Yefunneh, uas yog nyob hauv cov uas tau mus soj ntsuam lub teb chaws, txawm muab lawv tej ris tsho dua ntais. Thiab nkawd hais rau tag nrho pawg neeg ntawm cov me nyuam Ixayees tias, Lub teb chaws uas peb tau hla mus soj ntsuam ntawd yog ib lub teb chaws zoo kawg nkaus. Yog hais tias tus Tswv txaus siab rau peb, ces nws yuav coj peb mus rau hauv lub teb chaws ntawd, thiab muab rau peb; yog ib lub teb chaws uas muaj mis nyuj thiab zib ntab ntws si. Tsuas yog nej txhob ntxeev siab tawm tsam tus Tswv xwb, thiab tsis txhob ntshai cov neeg ntawm lub teb chaws ntawd; rau qhov lawv yog mov rau peb: lawv txoj kev tiv thaiv twb ncaim ntawm lawv lawm, thiab tus Tswv nrog nraim peb: txhob ntshai lawv. Tiamsis tag nrho lub koom txoos hais kom muab nkawd xuas pob zeb ntaus kom tuag. Thiab tus Tswv lub hwjchim ci ntsa iab tau tshwm rau hauv lub tsev ntaub sib txoos nyob rau ntawm tag nrho cov me nyuam Ixayees. Thiab tus Tswv hais rau Mauxes tias, Haiv neeg no yuav ua kom kuv chim mus ntev npaum li cas? Thiab lawv yuav tsis ntseeg kuv mus txog thaum twg, txawm yog vim txhua yam cim uas kuv tau qhia nyob hauv lawv nruab nrab los? Kuv yuav ntaus lawv nrog tus kab mob sib kis, thiab tshem lawv tawm ntawm lawv tej cuab kevcai qub txeeg qub teg, thiab kuv yuav ua kom koj yug los ua ib haiv neeg loj dua thiab muaj zog dua lawv. Thiab Mauxes hais rau tus Tswv tias, Ces cov Iyi yuav hnov txog qhov no, (rau qhov koj tau coj haiv neeg no tawm ntawm lawv nruab nrab los ntawm koj lub hwjchim;) thiab lawv yuav qhia rau cov neeg nyob hauv lub teb chaws no: rau qhov lawv twb hnov lawm tias koj, tus Tswv, nyob hauv haiv neeg no, tias koj, tus Tswv, raug pom tim ntsej tim muag, thiab tias koj huab sawv saum lawv, thiab tias koj mus ua lawv ntej, thaum nruab hnub nyob hauv ib tug ncej huab, thiab thaum hmo ntuj nyob hauv ib tug ncej hluav taws. Nim no yog koj yuav muab haiv neeg no tua tas ib yam li ib tug tibneeg xwb, ces cov teb chaws uas tau hnov koj lub koob meej yuav hais tias, Vim tus Tswv tsis muaj peev xwm coj haiv neeg no mus rau hauv lub teb chaws uas nws tau cog lus rau lawv, yog li ntawd nws thiaj tua lawv hauv tebchaws moj sab qhua. Thiab nim no, kuv thov koj, cia kuv tus Tswv lub hwjchim loj kawg, raws li koj tau hais tseg, tias, Tus Tswv ua siab ntev, thiab muaj kev hlub tshua loj kawg, zam txim rau kev tsis ncaj thiab kev ua txhaum, thiab yuav tsis tso tus neeg txhaum txim dawb hlo li, rau txim rau tej txiv tej kev ua txhaum poob rau saum cov me nyuam mus txog rau tiam peb thiab tiam plaub. Thov zam txim, kuv thov koj, rau txoj kev ua txhaum ntawm haiv neeg no raws li koj txoj kev hlub tshua loj kawg, ib yam li koj tau zam txim rau haiv neeg no txij ntawm Iyi tebchaws los txog rau nim no. Xwm Txheej Taug Kev 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.

Keeb kwm uas raug sawv cev hauv cov nqe no tau los ua ib lub cim hauv phau Vajlugkub uas hu ua “hnub ntawm kev chim siab ntxias.” “Hnub ntawm kev chim siab ntxias” raug hais txog hauv Ntawv Nkauj cuaj caum tsib, Yelemis peb caug ob thiab Henplais peb, tiam sis peb yuav tsis hais txog lub cim ntawd rau lub sijhawm no. Muaj ib txoj cai tseem ceeb uas raug qhia meej hauv nqe lus dhau los uas yuav tsum raug lees paub. Txoj cai ntawd kuj raug ua piv txwv los ntawm tus yaj saub Xamuyees, Lusifawj, Ellen White thiab, muaj tseeb, Mauxes hauv nqe no.

> 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.

> Thiab hais rau nws tias, Saib maj, koj twb laus lawm, thiab koj cov tub tsis taug kev raws li koj tej kev lawm; nimno thov tsa ib tug vajntxwv rau peb los txiav txim rau peb ib yam li txhua haiv neeg. Tiamsis tej lus ntawd ua rau Xamuyees tsis txaus siab, thaum lawv hais tias, Cia li muab ib tug vajntxwv rau peb los txiav txim rau peb. Ces Xamuyees thov Vajtswv rau tus Tswv. Thiab tus Tswv hais rau Xamuyees tias, Cia li mloog cov pejxeem lub suab hauv txhua yam uas lawv hais rau koj; rau qhov lawv tsis tau tsis lees koj, tiamsis lawv twb tsis lees kuv lawm, kom kuv tsis txhob kav lawv. Raws li txhua yam haujlwm uas lawv tau ua txij hnub uas kuv coj lawv tawm hauv Iyiv los txog niaj hnub no, yam uas lawv tso kuv tseg thiab ua haujlwm rau lwm cov vajtswv, lawv kuj ua li ntawd rau koj thiab. Yog li no, cia li mloog lawv lub suab; txawm li cas los xij, koj yuav tsum ceeb toom rau lawv kom hnyav heev, thiab qhia rau lawv txog txoj cai ntawm tus vajntxwv uas yuav kav lawv. Xamuyees thiaj hais txhua lo lus ntawm tus Tswv rau cov pejxeem uas thov nws kom muab ib tug vajntxwv rau lawv. Thiab nws hais tias, Nov yuav yog txoj cai ntawm tus vajntxwv uas yuav kav nej: Nws yuav coj nej cov tub mus, thiab tsa lawv rau nws tus kheej, rau nws cov tsheb nees rog, thiab kom ua nws cov neeg caij nees; thiab qee leej yuav khiav ua ntej nws cov tsheb nees rog. Thiab nws yuav tsa rau nws tus kheej cov thawj kav ib txhiab leej, thiab cov thawj kav tsib caug leej; thiab yuav tsa lawv kom laij nws tej teb, thiab sau nws tej qoob loo, thiab ua nws tej cuab yeej ua rog, thiab tej cuab yeej rau nws cov tsheb nees rog. Thiab nws yuav coj nej cov ntxhais mus ua cov uas npaj tshuaj tsw qab, thiab ua noj, thiab ci mov ci. Thiab nws yuav coj nej tej liaj teb, thiab nej tej vaj txiv hmab, thiab nej tej vaj txiv ntoo roj, yog cov uas zoo tshaj plaws ntawd, thiab muab rau nws cov tub qhe. Thiab nws yuav coj ib feem kaum ntawm nej tej noob qoob, thiab ntawm nej tej vaj txiv hmab, thiab muab rau nws cov nom tswv, thiab rau nws cov tub qhe. Thiab nws yuav coj nej cov tub qhe txiv neej, thiab nej cov tub qhe poj niam, thiab nej cov hluas nraug uas zoo tshaj plaws, thiab nej cov nees luav, thiab muab lawv los ua nws tes haujlwm. Nws yuav coj ib feem kaum ntawm nej cov yaj; thiab nej yuav yog nws cov tub qhe. Thiab nej yuav quaj thov hauv hnub ntawd vim yog nej tus vajntxwv uas nej tau xaiv rau nej; thiab tus Tswv yuav tsis teb nej rau hnub ntawd. Txawm li ntawd los, cov pejxeem tsis kam mloog Xamuyees lub suab; thiab lawv hais tias, Tsis kam; tiamsis peb yuav muaj ib tug vajntxwv kav peb; kom peb kuj yuav zoo ib yam li txhua haiv neeg; thiab kom peb tus vajntxwv txiav txim rau peb, thiab tawm mus ua peb ntej, thiab tawm tsam peb tej kev ua rog. Thiab Xamuyees hnov txhua lo lus ntawm cov pejxeem, thiab nws rov hais tej ntawd rau hauv tus Tswv lub pob ntseg. Thiab tus Tswv hais rau Xamuyees tias, Cia li mloog lawv lub suab, thiab tsa ib tug vajntxwv rau lawv. Thiab Xamuyees hais rau cov txiv neej Ixayees tias, Nej txhua tus cia li rov mus rau nws lub nroog. 1 Xamuyees 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.

Hauv zaj lus no, cov Yixayee thaum ub tau tsis lees txais Vajtswv ua lawv tus vajntxwv, thiab keeb kwm no taw tes mus tom ntej rau lub sijhawm uas lawv tshaj tawm tias lawv tsis muaj vajntxwv dua li Xixa xwb. Lawv tau tsis lees txais Vajtswv txoj kev kav raws li Vajtswv, thiab rau siab hais kom lawv tau ib tug vajntxwv tawm hauv lawv haiv neeg los kav lawv, tsuas yog thaum kawg mam li tshaj tawm tias lawv tus vajntxwv yog ib tug vajntxwv Loos. Tus vajntxwv Loos nyob rau hnub kawg yog tus pope ntawm Loos.

> 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.

> Tiamsis lawv qw nrov hais tias, Tshem nws mus, tshem nws mus, muab nws ntsia saum ntoo khaub lig. Pilaj hais rau lawv tias, Kuv puas yuav muab nej tus Vajntxwv ntsia saum ntoo khaub lig? Cov thawj pov thawj teb tias, Peb tsis muaj vajntxwv li tsuas yog Xixas xwb. Yauhas 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.

Qhov kev tsis lees txais txoj kev kav raws Vajtswv ntawd yog ib yam uas ua rau Xamuyee raug ntxub siab heev thiab kov raug nws tus kheej heev, ua rau nws to taub tias qhov ntawd yog kev tsis lees txais nws txoj hauj lwm cev Vajtswv lus. Tiamsis Vajtswv tau ua kom Xamuyee to taub meej tias yam uas lawv tsis lees txais yog Vajtswv, tsis yog tus cev Vajtswv lus. Ob nqe lus no uas nthuav tawm Mauxes thiab Xamuyee txoj kev sib raug raws cev Vajtswv lus rau txoj kev ntxeev siab ntawm cov Ixayees thaum ub, qhia tias txoj kev rau txim rau qhov kev ntxeev siab uas tau raws los ntawd tsis yog qhov kawg rau cov Ixayees thaum ub. Tseem tshuav ib pab neeg uas Yausuas thiab Kalex sawv cev uas yuav nkag mus rau hauv Thaj Av Uas Tau Cog Lus Tseg, thiab hauv zaj keeb kwm ntawm Xamuyee qhov kawg ntawm cov Ixayees thaum ub yog nyob rau thaum xaus ntawm cov vaj ntxwv kav cov Ixayees, tsis yog thaum pib.

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.

Mauxes thov nrog Vajtswv kom Nws tseem yuav ua haujlwm nrog cov Yixayee thaum ub ntxiv mus, rau qhov Mauxes hais qhia tias yog muab lawv xaus rau lub sijhawm ntawd, ces yuav yog kev nthuav qhia tsis raug txog zaj keeb kwm dawb huv ntawm Nws txoj kev cawm dim Nws haiv neeg thiab Nws lo lus cog tseg tias Nws yuav coj lawv mus rau hauv thaj av uas Vajtswv tau cog tseg rau Anplahas. Lub ntsiab lus ntawm no yog tias Vajtswv xaiv tso cai kom kev ntxeev siab ob leeg tshwm sim thiab kav mus ntxiv thaum Nws npaj yuav siv txoj kev ntxeev siab ntawd ua tim khawv rau qhov tseeb.

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

Tus yam ntxwv ntawm kev chim ncaj ncees uas tau tshwm los ntawm Xamuyee kuj tau tshwm los ntawm Ellen White thiab.

> “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.

> “Tsis tau muaj dua li no uas kuv tau pom nyob hauv peb haiv neeg ib yam kev txaus siab rau tus kheej uas ruaj khov thiab kev tsis kam lees txais thiab lees paub qhov kaj raws li tau tshwm sim nyob Minneapolis. Kuv tau raug qhia tias tsis muaj ib tug hauv cov pawg uas khaws cia tus ntsuj plig uas tau tshwm sim nyob rau hauv lub rooj sib tham ntawd yuav rov tau txais qhov kaj meej kom pom tau qhov muaj nqis ntawm qhov tseeb uas tau xa tuaj rau lawv ntawm ntuj ceeb tsheej mus txog thaum lawv txo lawv txoj kev khav theeb thiab lees txim tias lawv tsis yog raug Ntsuj Plig ntawm Vajtswv tsav, tiam sis lawv lub siab thiab lawv lub ntsws puv npo nrog kev ntxub ntxaug ua ntej. Tus Tswv xav los nyob ze lawv, foom koob hmoov rau lawv thiab kho lawv ntawm lawv txoj kev thim rov qab, tab sis lawv tsis kam mloog. Lawv raug tsav los ntawm tib tug ntsuj plig uas tau txhawb siab rau Khaula, Nathas, thiab Anpilas. Cov neeg Ixayees ntawd tau txiav txim siab los tawm tsam txhua yam pov thawj uas yuav qhia tias lawv ua txhaum lawm, thiab lawv txuas ntxiv mus tsis tseg hauv lawv txoj kev tsis txaus siab kom txog thaum coob leej raug rub mus koom nrog lawv.”

> “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.

> “Cov no yog leejtwg? Tsis yog cov qaug zog, tsis yog cov tsis muaj kev txawj ntse, tsis yog cov tsis tau txais kev kaj siab. Hauv qhov kev fav xeeb ntawd muaj ob puas tsib caug tus thawj coj uas muaj npe nrov hauv lub koom txoos, yog cov neeg muaj koob meej. Lawv tej lus tim khawv yog dabtsi? ‘tag nrho lub koom txoos yog neeg dawb huv, txhua tus puav leej dawb huv, thiab tus Tswv nyob hauv lawv nruab nrab: yog li ntawd vim li cas nej thiaj tsa nej tus kheej siab tshaj lub koom txoos ntawm tus Tswv?’ [Numbers 16:3]. Thaum Khaulee thiab nws cov khub raug puastsuaj nyob hauv Vajtswv txoj kev txiav txim lawm, cov neeg uas lawv tau dag ntxias tsis pom tus Tswv txhais tes hauv qhov txuj ci tseem ceeb no. Tag nrho lub koom txoos tag kis sawv ntxov liam Mauxes thiab Aloos hais tias, ‘Nej tau tua tus Tswv haiv neeg lawm’ [verse 41], thiab kab mob kev puas tsuaj los rau saum lub koom txoos, thiab ntau tshaj kaum plaub txhiab leej tuag.”

> “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.

> “Thaum kuv txiav txim siab yuav tawm hauv Minneapolis mus lawm, tus Tswv tus timtswv sawv ntawm kuv ib sab thiab hais tias: ‘Tsis yog li ntawd; Vajtswv muaj ib txoj hauj lwm rau koj ua hauv qhov chaw no. Cov neeg no tab tom ua raws nraim li kev ntxeev siab ntawm Korah, Dathan, thiab Abiram. Kuv twb tso koj rau hauv koj txoj hauj lwm uas tsim nyog lawm, uas cov uas tsis nyob hauv qhov kaj yuav tsis lees paub; lawv yuav tsis mloog koj tej lus tim khawv; tiam sis Kuv yuav nrog nraim koj; Kuv txoj kev tshav ntuj thiab Kuv lub hwj chim yuav txhawb nqa koj. Lawv tsis yog saib tsis taus koj, tiamsis yog cov tubtxib thiab txoj xov uas Kuv xa tuaj rau Kuv haiv neeg. Lawv tau qhia kev saib tsis taus rau tus Tswv txoj lus. Xatas tau ua kom lawv lub qhov muag dig muag thiab ua rau lawv txoj kev txiav txim tsis ncaj; thiab yog tsis yog txhua tus ntsuj plig yuav hloov siab lees txim ntawm lawv txoj kev txhaum no, txoj kev ywj pheej uas tsis tau raug ua kom dawb huv no uas tab tom thuam Vajtswv tus Ntsuj Plig, lawv yuav taug kev hauv qhov tsaus ntuj. Kuv yuav tshem tus ncej teeb tawm ntawm nws qhov chaw, yog lawv tsis hloov siab lees txim thiab tig los tshiab, kom Kuv thiaj kho tau lawv. Lawv tau ua rau lawv qhov muag ntsuj plig pom kev qaim thiab tsaus nti. Lawv tsis xav kom Vajtswv qhia tawm Nws tus Ntsuj Plig thiab Nws lub hwj chim; rau qhov lawv muaj ib tug ntsuj plig ntawm kev thuam luag thiab kev qias siab rau Kuv txoj lus. Kev luag lom zem, kev ua yam tsis tsim nyog, kev thuam ua si, thiab kev lom zem tso dag yog tej yam uas niaj hnub xyaum ua. Lawv tsis tau tsa lawv lub siab nrhiav Kuv. Lawv taug kev hauv cov nplaim taws uas lawv tus kheej tau zes, thiab yog lawv tsis hloov siab lees txim lawv yuav pw tsaug zog hauv kev quaj ntsuag. Tus Tswv hais li no tias: Sawv ruaj hauv koj txoj hauj lwm; rau qhov Kuv nrog koj nyob, thiab yuav tsis tso koj tseg los yog muab koj pov tseg li.’ Cov lus no uas los ntawm Vajtswv kuv tsis tau muaj siab tawv tsis quav ntsej.” 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.

Muam Dawb raug piv nrog Xamuyees tus yam ntxwv, thiab tau raug hais kom nyob nrog cov neeg ntxeev siab thiab lawv txoj kev ntxeev siab, thiab “sawv ntawm” tus “ncej chaw” ntawm nws “tes dej num.” Nws tau raug txib kom sawv ntawm nws tus ncej chaw, tom qab nws (tus pojniam cev Vajtswv lus) twb txiav txim siab yuav tso cov neeg ntxeev siab thiab lawv txoj kev ntxeev siab rau lawv tus kheej lawm.

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.

Txoj cai ntawm thawj zaug hais txog, uas yog ib feem tseem ceeb ntawm lub hauv paus ntsiab cai Alpha thiab Omega, qhia tias thawj zaug uas ib lo lus lossis ib ntsiab raug hais tseg yog yam tseem ceeb tshaj plaws. Muaj kev txuas ncaj qha nrog qhov pib tiag tiag ntawm Lucifer txoj kev ntxeev siab yog qhov tseeb tias yog Vajtswv xav, Nws yeej muaj tag nrho lub hwj chim tsim nyog los rhuav tshem Lucifer thaum Lucifer nyuam qhuav muaj thawj txoj kev xav qia dub uas tau tshwm hauv Lucifer lub siab. Vajtswv yeej muaj peev xwm tshem Lucifer tawm ntawm kev tsim, thiab Nws muaj lub hwj chim uas yog Nws tau xaiv ua li ntawd, Nws yuav ua tau nyob rau hauv ib yam qauv uas lwm cov tim tswv yuav tsis tau paub kiag li tias muaj dab tsi tau tshwm sim. Tseeb tiag, Nws tsis tau ua li ntawd, rau qhov ntawm lwm yam ntxiv nws yuav yog ib qho kev tsis lees Nws tus cwj pwm, tiam sis Nws yeej muaj lub hwj chim tsim uas yuav pub tau rau Nws ua tau yam ntawd tiag. Tab sis Nws tsis tau ua li ntawd. Nws ua siab ntev cia qhov kev ntxeev siab ntawd los ua ib feem ntawm tim khawv txog Nws tus cwj pwm, ib feem ntawm zaj lus tim khawv txog qhov kev sib cav loj uas tau pib saum ntuj ceeb tsheej thiab thaum kawg yuav los txog rau lub ntiajteb no. Qhov no yog yam uas Mauxe txoj kev sib tham tau ua tiav rau cov Yixayee thaum ub. Vajtswv cia tiam neeg ntxeev siab ntawd tuag rau hauv tebchaws moj sab qhua thiab siv zaj keeb kwm ntawd ua ib tug qauv hauv phau Vajlugkub los txhawb ntxiv cov lus tseeb uas txuas nrog txoj moo zoo uas nyob mus ib txhis.

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.

Ib yam nkaus thiab, nrog rau txoj kev tsis lees txais Vajtswv ua Vajntxwv nyob rau hauv Xamuyees tej hnub. Xamuyees raug qhuab ntuas kom mus ntxiv thiab nyob ruaj nreb ntawm nws txoj hauj lwm uas nws yuav tsum ua, txawm yog Xamuyees tus kheej txoj kev ntseeg ruaj thiab txoj kev paub yav tom ntej raws li yaj saub zoo li cas los xij. Qhov no ntawm Vajtswv txoj kev saib xyuas yav tom ntej thiab keeb kwm kuj raug lees paub hauv txoj kev rov txhim kho lub tuam tsev tom qab txoj kev poob cev qhev nyob Npanpiloo. Vajtswv tau qhia yav tom ntej thiab tswj hwm txhua yam hauv xya caum xyoo ntawm txoj kev poob cev qhev ntawd; kev rov qab los rau Yeluxalees, kev rov txhim kho Yeluxalees, lub tuam tsev, thiab tej kev thiab ntsa loog. Nws tau teem tseg tej lus faj lem txog lub sijhawm uas qhia meej tias thaum twg lawv yuav raug tso dim ntawm txoj kev poob cev qhev. Nws tau qhia tias yuav muaj pes tsawg tsab cai kom cim qhov pib ntawm ob txhiab peb puas xyoo. Nws tau hu Khaulees raws npe, tus vajntxwv lwm haiv neeg uas yuav pib txoj hauj lwm ntawd nrog thawj tsab cai. Txhua yam hauv txoj kev rov txhim kho Yeluxalees thiab lub tuam tsev raug qhia meej tshwj xeeb, thiab Nws tau tsa cov neeg ncaj ncees thiab cov yaj saub sawv los kom ua tiav txoj hauj lwm ntawd.

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.

Txawm yog muaj txhua yam kev paub ua ntej thiab kev cuam tshuam ncaj qha hauv txoj kev yaj saub los ntawm Vajtswv uas pom tseeb lawm los xij, txoj kev ntxeev siab uas tau coj mus rau txoj kev poob cev qhev hauv Npanpiloo twb tau coj mus txog qhov kawg ntawm Nws txoj kev nyob nrog cov neeg ntawm Vajtswv lawm. Lub hwjchim ci ntsa iab ntawm shekinah yeej tsis tau rov qab los rau hauv lub tuam tsev uas raug txhim kho dua. Tag nrho zaj keeb kwm ntawd raug siv los muab qauv yaj saub rau zaj keeb kwm nyob rau thaum kawg ntawm lub ntiajteb, txawm hais tias lub tuam tsev ntawd yeej tsis tau txais koob hmoov los ntawm qhov muaj shekinah nyob hauv Chav Dawb Huv Tshaj dua lawm. Nyob rau hauv qhov kev txiav txim ntawd, lub tuam tsev uas raug txhim kho dua yog ib qho tim khawv tsis yog txog Vajtswv txoj kev nyob ntawd, tiamsis yog txog Yixayee txoj kev ntxeev siab. Txawm li ntawd los, cov yaj saub hauv zaj keeb kwm ntawd, ib yam li Xamuyees thiab Muam White ntawm Minneapolis, tseem txuas ntxiv ua haujlwm hauv lub peev xwm ntawm cov yaj saub.

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.

Kev ntxeev siab ntawm Lusifaw yog thawj yam uas raug hais txog hauv kev sib cav loj nruab nrab ntawm Khetos thiab Xatas, thiab Vajtswv cia txoj kev ntxeev siab ntawd txuas ntxiv mus raws li Nws tej hom phiaj. Xamuyees, txawm nws muaj kev chim ncaj ncees tawm tsam cov Yixayee txoj kev ntshaw xav ua kom zoo ib yam li lwm haiv neeg los, los nws kuj raug coj kom koom tes rau hauv kev pleev tsa thawj ob tug vajntxwv. Thiab cov yaj saub ntawm Vajtswv kuj tau koom tes hauv kev txhim kho dua Vajtswv lub tuam tsev, lub tuam tsev uas yuav tsis muaj dua li qub lawm Vajtswv txoj kev tshwm sim shekinah.

Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.

Cov uas siv lawv tej “phaj dab neeg” los tawm tsam Lo Lus yaj saub, hauv ib qho kev sim npog Adventism txoj kev tawm tsam xyoo 1863, thiab cov uas xaiv tsa lawv qhov kev sib cav rau saum txoj kev txawj xav hais tias yog muaj ib yam dab tsi tsis raug uas tau tshwm sim xyoo 1863, tus poj niam yaj saub yeej yuav tau txwv tsis pub ua, cov ntawd yog cov uas txhob txwm tsis quav ntsej txog thawj lub hauv paus ntsiab cai uas raug qhia tseg hauv thawj zaug uas muaj kev hais txog kev tawm tsam tawm tsam Vajtswv. Vajtswv pub kom muaj kev tawm tsam raws li Nws tej hom phiaj ntawm Nws tus kheej, thiab yog Nws xaiv kom Nws cov yaj saub nyob nruab nrab lossis nyob twj ywm hauv tej kev tawm tsam uas tej zaum yuav tshwm sim los, qhov ntawd yog Nws txoj kev xaiv.

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.

Thaum peb pib xav txog txoj kev raug sim txij xyoo 1844 mus txog 1863, uas tau raug ua qauv piv txwv los ntawm kaum qhov kev sim uas cov Ixayees thaum ub tau swb tom qab lawv hla Hiavtxwv Liab, nws yog yam tseem ceeb heev kom nkag siab txog qhov tseeb hauv Vajlugkub no. Vajtswv cov yaj saub ua haujlwm raws li Nws cov yaj saub nyob rau lub sijhawm uas muaj kev mloog lus thiab kev tsis mloog lus, thiab muaj qee zaum lawv tsis tawm tsam tej teeb meem uas, raws li qhov pom sab nraud, zoo li yog yam uas ib tug yaj saub yuav tsum raug cia siab tias yuav tawm tsam. Muaj qee zaum lawv pom tseeb tias lawv paub txog txoj kev ntxeev siab ntawd tabsis raug txwv, hos muaj lwm qee zaum tus Tswv tuav Nws txhais tes vov lawv lub qhov muag hais txog txoj kev ntxeev siab ntawd. Thaum pom zoo txog qhov kev pom no lawm, ces xyoo 1863 thiaj los ua ib lub cim taw qhia tseem ceeb hauv keeb kwm ntawm lub nceeg vaj thib rau hauv Vajlugkub txoj lus faj lem, rau ob lub kub ntawm Protestantism thiab lub kub ntawm Republicanism.

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

> Kuv kuj tau hais los ntawm cov yaj saub, thiab kuv tau ua kom tej yog toog ntau ntxiv, thiab siv tej lus piv txwv, los ntawm txoj hauj lwm qhuab qhia ntawm cov yaj saub. Hosea 12:10.

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