Article

# Elijah - Number Five

Elaịja — Nke Ise

Prophetic Silence

Ntụ nkịtị amụma

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.

Mgbe Ịlaịja mere ka Ehab kpọkọta Izrel niile na Kamel, ọ bụ ihe nnọchianya nke ihe ga-eme n’ọdịnihu, ya bụ, Chineke iwepụta nzukọ-ukwu ahụ n’oge Ọchịchịrị na 1798 mgbe afọ atọ na ọkara nke mkpagbu gachara, ma duru ha ruo 1844, ma site n’ebe ahụ gaa n’ihu ruo 1863. Ụbọchị atọ ahụ bụ akara oge atọ ikpeazụ nke nhazi ahụ nke “oge asaa,” dịka Aịzaya siri depụta ya n’isi nke asaa.

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.

Akụkọ ihe mere eme ahụ nke afọ 1798, 1844, na 1863 ka e gosikwara n’ụdị amụma mgbe Mosis duru ụmụ Izrel pụọ n’ohu Ijipt ruo n’Ugwu Saịnaị. Akụkọ nke mmụọ ozi mbụ na nke abụọ na-anọchi anya mmegharị Millerite, nke malitere n’oge ọgwụgwụ na 1798 ma gara n’ihu ruo mgbe mmegharị ahụ ghọrọ ụka na 1863. Ilaịja na Mosis bụ ndị akaebe abụọ bụ isi nke akụkọ ihe mere eme Millerite, ma ha bụkwa ndị akaebe abụọ bụ isi n’akwụkwọ Mkpughe n’oge akụkọ ihe mere eme nke mmụọ ozi nke atọ.

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.

Mmegharị Millerite na-akara mmalite nke ozi ọma ebighị ebi nke Mkpughe iri na anọ, ma Future for America na-akara njedebe ya. N’etiti mmegharị mmalite nke ndị Millerite na mmegharị njedebe ahụ, anyị na-ahụ Ụka Seventh-day Adventist. Dị ka ndị ọkà mmụta akụkọ ihe mere eme nke Ụka Adventist si kwuo, n’afọ 1856, ndị fọdụrụ nke mmegharị Millerite banyere n’ọnọdụ Laodisia, otu a ka oge Filadelfia, nke nọchiri anya afọ 1798 ruo 1856, siri kwụsị.

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.

N’isiokwu gara aga, anyị gosipụtara na mmụọ nsọ jikọtara nkụda-mmụọ nke ịgafe Osimiri Uhie na nnukwu nkụda-mmụọ nke afọ 1844. N’oge ahụ ka ule nke ụbọchị izu ike, dị ka e si anọchi anya ya n’ime mana ahụ, bịara n’akụkọ ihe mere eme nke Moses. N’otu isi-amụma ahụ, ìhè nke sitere n’Ebe Nsọ Kachasị Nsọ malitere usoro ule na ime ka ọ dị ọcha, bido na ụbọchị izu ike, maka ndị gafere osimiri ahụ ma site n’okwukwe banye n’Ebe Nsọ Kachasị Nsọ. Usoro ule ahụ nke buru ụzọ gaa n’ihu 1844 malitere n’akụkọ ihe mere eme nke Moses n’oge ọmụmụ ya, ma maka ndị Millerite n’afọ 1798, site n’ịba ụba nke ọmụma ahụ Daniel kọwara na ọ ga-emepụta usoro ule nke nzọụkwụ atọ nke duuru n’ikpe.

> 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.

> A ga-eme ka ọtụtụ dị ọcha, a ga-emekwa ka ha dị ọcha dịka ọcha, a ga-anwalekwa ha; ma ndị ajọ omume ga-eme ajọ omume: ọ dịghị onye ọbụla n’ime ndị ajọ omume ga-aghọta; ma ndị amamihe ga-aghọta. 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.

Mmeghe nke ikpe n’ụbọchị Ọktoba 22, 1844, ka e sere onyinyo ya site n’ikpe Fero nke malitere n’aka ụmụ mbụ nke Ijipt ma kwụsị n’ime mmiri Oké Osimiri Uhie. Ozugbo ndị amamihe batara n’Ime Nsọ Kachasị Nsọ site n’okwukwe, ma ọ bụ gafee n’Oké Osimiri Uhie, usoro nnwale ahụ nke malitere n’oge ọgwụgwụ n’afọ 1798 gara n’ihu ọbụna gafee 1844. N’akụkọ ihe mere eme nke Mosis, e gosiri ya site na ule iri, nke Izrel dara n’ụzọ ọ bụla. Nke ikpeazụ n’ime ule iri ahụ bụ mgbe ndị nledo iri na abụọ nyochara Ala Nkwa ahụ. Ule mbụ n’akụkọ ihe mere eme Mosis bụ ule mana ahụ nke na-anọchi anya Sabbath, ma n’ebe ndị Millerite nọ, a kọwara Sabbath dịka ule mbụ mgbe Ọktoba 22, 1844 gachara. Ebe ule mbụ bụ Sabbath n’akụkọ ihe mere eme abụọ ahụ yiri ibe ha, ule itoolu ndị sochirinụ n’akụkọ ihe mere eme Mosis na-egosi na mgbe 1844 gasịrị, a ga-enwe usoro ule ga-eduga n’ịbanye n’Ala Nkwa ma ọ bụ n’ọzara ọnwụ. 1863 na-anọchi anya ule ikpeazụ nye ngagharị Millerite. Anyị ga-amalite ịtụle ihe a mgbe ndị nledo iri na abụọ laghachiri na akụkọ ha banyere Ala Nkwa ahụ.

> 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.

> Ha laghachiri site n’ịnyọcha ala ahụ mgbe ụbọchị iri anọ gasịrị. Ha gara, bịakwutekwa Mozis, na Erọn, na nzukọ ụmụ Izrel niile, n’ọzara Pean, na Kadesh; wee wetara ha akụkọ, nye kwa nzukọ ahụ niile, ma gosi ha mkpụrụ ala ahụ. Ha kọrọ ya, sị, Anyị rutere n’ala ahụ ebe i zitere anyị; n’ezie, ọ na-eru mmiri ara ehi na mmanụ aṅụ; nke a bụkwa mkpụrụ ya. Ma otu ọ dị, ndị bi n’ala ahụ dị ike, obodo ha bụkwa ndị e ji mgbidi gbaa gburugburu, ha dịkwa nnọọ ukwuu: ọzọkwa, anyị hụrụ ụmụ Anak n’ebe ahụ. Ndị Amalek bi n’ala ndịda: ndị Het, na ndị Jebus, na ndị Amọraịt bi n’ugwu: ndị Kenan kwa bi n’akụkụ oké osimiri, na n’akụkụ Jọdan. Kaleeb mere ka ndị mmadụ daa jụụ n’ihu Mozis, sị, Ka anyị rigoo ozugbo, were ya n’aka; n’ihi na anyị pụrụ nnọọ imeri ya. Ma ndị ikom ahụ soro ya rigo kwuru, Anyị apụghị ịrịgo megide ndị ahụ; n’ihi na ha karịrị anyị n’ike. Ha wee butere ụmụ Izrel akụkọ ọjọọ banyere ala ahụ ha nyochara, sị, Ala ahụ anyị gafere n’ime ya iji nyochaa ya bụ ala na-eripịa ndị bi n’ime ya; ndị niile anyị hụrụ n’ime ya bụ ndị toro ogologo nke ukwuu. N’ebe ahụ ka anyị hụrụ ndị dike ukwu ahụ, ụmụ Anak, ndị si n’aka ndị dike ukwu pụta: anyị dịkwa n’anya anyị onwe anyị ka ụkpara, otu a ka anyị dịkwa n’anya ha. Ọnụ Ọgụgụ 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.

Akụkụ Akwụkwọ Ọnụ Ọgụgụ a nwere ụfọdụ eziokwu ndị dị oke mkpa ka a rịba ama, ndị a pụrụ ileghara anya nfe mgbe a naghị atụle akụkọ ihe mere eme e gosipụtara n’ime ya dịka ihe na-anọchi anya mmegharị Millerite. Otu isi okwu bụ na ndị nnupụisi ahụ nke nwere “akụkọ ọjọọ” na-ada n’ule ha nke iri na nke ikpeazụ, nakwa na n’ule ikpeazụ ahụ ka e gosipụtara klaasị mmadụ abụọ. Klaasị abụọ ahụ ndị nọworo na-etolite site n’akụkọ ihe mere eme nke ule itoolu gara aga gosipụtara agwa ha dabere n’akụkọ ha họọrọ ịnakwere. N’afọ 1863, Adventism Millerite jụrụ akụkọ Mozis, dịka amụma ịgba ohu dị n’ime Levitikọs iri abụọ na isii si anọchi anya ya. Akụkọ Joshua na Caleb wetara bụ nanị ikwughachi “akụkọ” Chineke n’ime akụkọ ihe mere eme nile nke nnapụta ha site n’ịgba ohu. Site n’oge a mụrụ Mozis gaa n’ihu, Chineke ekwewo nkwa na Ọ ga-ewepụ ha n’ịgba ohu banye n’ala ahụ e kwere Abraham nkwa ọtụtụ narị afọ tupu mgbe ahụ. Joshua na Caleb na-anọchi anya ndị guzoro n’elu akụkọ ntọala ahụ; ndị nledo iri ndị ọzọ jụrụ na Chineke ewetala akụkọ ahụ n’ezie.

> 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.

> Nkpọkọta ahụ dum weliri olu ha elu, tie mkpu; ndị mmadụ wee bee ákwá n’abalị ahụ. Ụmụ Izrel niile wee ntamu megide Mosis na megide Erọn; nkpọkọta ahụ dum wee sị ha, Ọ bụrụ na anyị anwụọla n’ala Ijipt! ma ọ bụ ọ bụrụ na anyị anwụọla n’ọzara a! Gịnịkwa mere Jehova ji kpọta anyị n’ala a, ka anyị daa site n mma agha, ka ndị nwunye anyị na ụmụ anyị bụrụ ihe nkwata? Ọ̀ gaghi-adị anyị mma ịlaghachi n’Ijipt? Ha wee sị ibe ha, Ka anyị họpụta onye-isi, ka anyị laghachikwuru Ijipt. Ọnụ Ọgụgụ 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.

Mgbe na 1863 James White dere otu akụkọ n’ime Review and Herald na-ajụ nghọta Miller banyere “oge asaa,” ma n’otu afọ ahụ Uriah Smith bipụtara eserese adịgboroja nke enweghị ihe ọ bụla metụtara “oge asaa” nke Levitikọs, ma White ma Smith wepụrụ ọrụ William Miller n’akụkụ ma jiri usoro nkọwa Akwụkwọ Nsọ nke Protestant ndị dapụrụ n’ezi okwukwe rụọ ọrụ. E jiri usoro nkọwa nke ndị dapụrụ n’ezi okwukwe, ndị ha ka na nso nso a kpọrọ “ụmụnwaanyị Babilọn,” mee ka ọ bụrụ arụmụka a ga-eji jụ ozi Miller, nke mmụọ ozi Gebriel duru. N’ule nke iri maka Izrel oge ochie ha kwuru ozugbo, “Ka anyị họpụta onye-isi, ka anyị laghachi n’Ijipt.” Ọdịda n’ule nke iri na nke ikpeazụ dabere n’ịjụ “akụkọ” nke kwekọrọ na akụkọ ahụ site na mmalite, na ọchịchọ ịlaghachi n’ohu Ijipt. Mgbe Jeremaya nọchiri anya n’ụzọ ihe nnọchianya ndị ahụ nwere nkụda mmụọ n’ihi amụma 1843 nke na-emezughị, Chineke kpọrọ ya kpọmkwem ka ọ laghachikwute Chineke na n’ọkụ mbụ o nwere maka ozi ahụ, ma nyekwa ya iwu ka ọ ghara ịlaghachikwute ndị ahụ e ji mara dị ka ụmụnwaanyị Babilọn.

> 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.

> Ya mere, otu a ka Onye-nwe-anyị kwuru, Ọ bụrụ na i laghachi, mgbe ahụ M ga-eweghachi gị ọzọ, ị ga-eguzokwa n’ihu m; ma ọ bụrụ na i wepụta ihe dị oké ọnụ ahịa n’etiti ihe rụrụ arụ, ị ga-adị ka ọnụ m: ka ha laghachikwute gị; ma gị onwe gị alaghachikwutela ha. Jeremaịa 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.

N’afọ 1863, James White na Uriah Smith họpụtara onye-isi agha ọhụrụ ka o duru ha laghachi n’ebe a nyere ha iwu ka ha ghara ịga. Joshua na Caleb na-anọchi anya ndị chọrọ ịga n’ihu, White na Smith na-anọchi anya ndị chọrọ ịlaghachi azụ.

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.

Ihe ọzọ kwesịkwara ka a mata n’ebe a sitere n’Akwụkwọ Ọnụ Ọgụgụ bụ na nnupụisi ikpeazụ ahụ, nke kpebiri ka ndị nnupụisi niile nwụọ n’ọzara n’ime afọ iri anọ sochirinụ, bụ otu n’ime ntụaka abụọ bụ isi nke na-eguzobe ụkpụrụ amụma nke Akwụkwọ Nsọ na otu ụbọchị hà otu afọ, nke eleghị anya bụ iwu amụma kachasị mkpa Miller ji meghee ozi nke ozi-ọma ebighị ebi na nke mmụọ ozi mbụ. Ihe àmà Akwụkwọ Nsọ ọzọ banyere iwu a ka a hụrụ n’Akwụkwọ Ezikiel.

> 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.

> Mgbe i mezuru ha, dinakwa ọzọ n’akụkụ aka nri gị, ị ga-ebukwa ajọ omume nke ụlọ Juda ụbọchị iri anọ: Akwụpụtala m gị ụbọchị ọ bụla ka ọ bụrụ otu afọ. 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.

Ihe a na-adịghị ahụkarị n’amaokwu abụọ ahụ guzosiri ike ụkpụrụ nke otu ụbọchị ịbụ otu afọ, bụ ọnọdụ akụkọ ihe mere eme nke amaokwu abụọ ahụ.

> 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.

> Dị ka ọnụ ọgụgụ ụbọchị ndị unu jiri nyochaa ala ahụ si dị, ya bụ, ụbọchị iri anọ, otu ụbọchị bụrụ otu afọ, unu ga-ebu ajọ omume unu, ọbụna afọ iri anọ, unu ga-amatakwa ịla azụ m n’ihe m kwere ná nkwa. Ọnụ Ọgụgụ 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.

Amaokwu ahụ dị na ỌnụỌgụgụ mere ná mmalite Izrel oge ochie ma nọchite anya nnupụisi nke ndị ọgbụgba ndụ Chineke; amaokwu ahụ dịkwa na Ezikiel mere ná njedebe Izrel oge ochie ma nọchitekwa anya nnupụisi nke ndị ọgbụgba ndụ Chineke. Ntaramahụhụ dị na mmalite bụ ọnwụ n’ọzara, ma ntaramahụhụ dị na njedebe bụ ịbụ ndị ohu n’ala ndị iro ha. Ụkpụrụ ụbọchị maka otu afọ na-emesi nnupụisi nke ndị ọgbụgba ndụ ike. Ntaramahụhụ abụọ dị: otu ná mmalite, otu ná njedebe, ma ha abụọ dị iche. Nke mbụ bụ ọnwụ site n’ịla n’iyi nwayọ nwayọ ka a na-eme njem n’ọzara, nke ikpeazụ bụ ndọta n’agha na ịbụ ohu na Babilọn nkịtị.

> 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.

> Mgbe ahụ, Mozis na Erọn dara n’ihu ha n’ala n’ihu nzukọ dum nke ọgbakọ ụmụ Izrel. Jọshụa nwa Nun, na Keleb nwa Jefune, ndị so n’etiti ndị gara inyocha ala ahụ, dọwara uwe ha. Ha wee gwa ìgwè mmadụ niile nke ụmụ Izrel okwu, sị, Ala ahụ anyị gafere iji nyochaa ya bụ ala ọma nke ukwuu nke ukwuu. Ọ bụrụ na Onyenwe anyị nwere mmasị n’ebe anyị nọ, mgbe ahụ Ọ ga-ebute anyị n’ala a, nye anyị ya; ala nke na-asọpụta na mmiri ara ehi na mmanụ aṅụ. Naanị unu enupụla isi megide Onyenwe anyị, unu atụkwala ndị bi n’ala ahụ egwu; n’ihi na ha bụ nri nye anyị: nchebe ha apụla n’ebe ha nọ, Onyenwe anyị nọkwa n’ebe anyị nọ: unu atụla ha egwu. Ma ọgbakọ ahụ dum nyere iwu ka e were nkume tụọ ha. Ma ebube nke Onyenwe anyị pụtara n’ụlọikwuu nzukọ ahụ n’ihu ụmụ Izrel niile. Onyenwe anyị wee sị Mozis, Ruo ole mgbe ka ndị a ga-akpasu m iwe? Ruo ole mgbe ka ha agaghị ekwere m, n’agbanyeghị ihe ịrịba ama niile m gosiri n’etiti ha? Aga m etie ha ihe n’ọrịa na-efe efe, ma chụpụ ha n’ike nketa ha, meekwa ka m si n’aka gị mee mba ka ukwuu ma dị ike karịa ha. Mozis wee sị Onyenwe anyị, Mgbe ahụ ndị Ijipt ga-anụ ya, n’ihi na i jiri ike gị wepụta ndị a n’etiti ha; ha ga-agwakwa ndị bi n’ala a ya: n’ihi na ha anụwo na gị, Onyenwe anyị, nọ n’etiti ndị a, na a na-ahụ gị, Onyenwe anyị, ihu na ihu, na igwe ojii gị guzo n’elu ha, na ị na-aga n’ihu ha, n’ehihie n’ime ogidi igwe ojii, na n’abalị n’ime ogidi ọkụ. Ugbu a, ọ bụrụ na ị ga-egbu ndị a niile dịka otu nwoke, mgbe ahụ mba ndị nụrụ akụkọ banyere gị ga-ekwu, sị, N’ihi na Onyenwe anyị enweghị ike iduba ndị a n’ala ahụ O ṅụrụ ha iyi na Ọ ga-enye ha, ya mere O gburu ha n’ọzara. Ma ugbu a, ana m arịọ gị, ka ike nke Onyenwe m bụrụ nnukwu, dịka i kwuru, sị, Onyenwe anyị na-adị ndidi ogologo, bụrụkwa onye ebere dị ukwuu, na-agbaghara ajọ omume na njehie, ma Ọ gaghị ahapụ onye ikpe mara n’enweghị ntaramahụhụ ma ọlị, na-eleta ụmụ n’ihi ajọ omume nke nna ha ruo ọgbọ nke atọ na nke anọ. Biko, gbaghara ajọ omume nke ndị a dịka ịdị ukwuu nke ebere gị si dị, dịka I si gbagharakwa ndị a site n’Ijipt ruo ugbu a. Ọnụ Ọgụgụ 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.

Akụkọ ihe mere eme e gosiri n’amaokwu ndị a ghọrọ ihe nnọchianya nke Akwụkwọ Nsọ nke a na-akpọ “ụbọchị nke ịkpasu iwe.” A kpọrọ “ụbọchị nke ịkpasu iwe” aha n’Abụ Ọma iri itoolu na ise, Jeremaya iri atọ na abụọ, na Ndị Hibru atọ, ma anyị agaghị ekwupụta ihe nnọchianya ahụ n’oge a. E nwere ụkpụrụ dị mkpa e gosiri n’akụkụ Akwụkwọ Nsọ gara aga nke a ghaghị ịmata. E gosikwara ụkpụrụ ahụ site n’aka onye-amụma Samuel, Lucifa, Ellen White, na n’ezie Mozis n’akụkụ Akwụkwọ Nsọ a.

> And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.

> Ha wee gwa ya, Lee, i meela agadi, ma ụmụ gị ndị ikom adịghị eje ije n’ụzọ gị: ya mere ugbu a meere anyị eze ka o kpee anyị ikpe dịka mba nile. Ma okwu ahụ wutere Samuel obi, mgbe ha sịrị, Nye anyị eze ka o kpee anyị ikpe. Samuel wee kpee ekpere n’ebe Onyenwe anyị nọ. Onyenwe anyị wee sị Samuel, Gee nti n’olu ndị mmadụ n’ihe niile ha na-agwa gị: n’ihi na ọ bụghị gị ka ha jụrụ, kama ọ bụ m ka ha jụrụ, ka m ghara ịbụ eze ha. Dịka ọrụ nile ha rụrụ site n’ụbọchị m mere ka ha si n’Ijipt pụta ruo taa, nke ha ji ahapụ m, fee chi ọzọ, otu a kwa ka ha si emekwa gị. Ugbu a, ya mere, gee nti n’olu ha: ma otu o sina dị, gbaa ha akaebe ike, gosi kwa ha omume eze ahụ ga-achị ha. Samuel wee gwa ndị mmadụ nile okwu nile nke ONYENWE ANYỊ, bụ ndị rịọrọ ya eze. O wee sị, Nke a ga-abụ omume eze ahụ ga-achị unu: ọ ga-akpọrọ ụmụ unu ndị ikom, dozie ha nye onwe ya, ịbụ ndị ụgbọ agha ya, na ndị na-agba ịnyịnya ya; ụfọdụ kwa ga-agba ọsọ n’ihu ụgbọ agha ya. Ọ ga-edobe onwe ya ndịisi puku mmadụ, na ndịisi iri mmadụ ise; ọ ga-etinye ha ịkọ ala ya, na ịghọta owuwe ihe ubi ya, na ime ihe agha ya, na ihe ndị ụgbọ agha ya. Ọ ga-akpọrọkwa ụmụ unu ndị inyom ka ha bụrụ ndị na-esi ihe uto, na ndị na-esi nri, na ndị na-eme achịcha. Ọ ga-akpọrọ ala unu, na ubi-vine unu, na ubi-olive unu, ọbụna ndị kachasị mma n’ime ha, nye ndị-ozi ya. Ọ ga-ewerekwa otu ụzọ n’ime iri nke mkpụrụ unu, na nke ubi-vine unu, nye ndị-isi ya, na ndị-ozi ya. Ọ ga-akpọrọkwa ndị-orù unu ndị ikom, na ndị-orù unu ndị inyom, na ụmụ-okorobịa unu ndị kacha mma, na ịnyịnya ibu unu, tinye ha n’ọrụ ya. Ọ ga-ewere otu ụzọ n’ime iri nke atụrụ unu: unu onwe unu ga-abụkwa ndị-orù ya. Unu ga-etikwa mkpu n’ụbọchị ahụ n’ihi eze unu, onye unu ga-ahọrọara onwe unu; ma ONYENWE ANYỊ agaghị anụ unu n’ụbọchị ahụ. Ma ndị mmadụ jụrụ irube isi n’olu Samuel; ha wee sị, Mba; kama anyị ga-enwe eze n’elu anyị; ka anyị onwe anyị kwa wee dị ka mba nile; ka eze anyị wee kpee anyị ikpe, pụta n’ihu anyị, busokwa agha anyị. Samuel wee nụ okwu nile nke ndị mmadụ, wee kọgharịa ha na ntị ONYENWE ANYỊ. Onyenwe anyị wee sị Samuel, Gee nti n’olu ha, meere ha eze. Samuel wee sị ndị ikom Izrel, Ka onye ọ bụla laa n’obodo ya. 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.

N’akụkụ Akwụkwọ Nsọ a, Izrel oge ochie jụrụ Chineke dịka Eze ha, ma akụkọ ihe mere eme ahụ na-egosi n’ihu ruo n’oge ha kpọsara na ha enweghị eze ọbụla ma e wezụga Siza. Ha jụrụ ọchịchị Chineke, ma kwusie ike ka e nye ha eze sitere n’etiti ndị nke ha, naanị iji mechaa kpọsaa na eze ha bụ eze Rom. Eze Rom n’ụbọchị ikpeazụ bụ popu nke Rom.

> 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.

> Ma ha tiri mkpu, Wepụ ya, wepụ ya, kpọgide ya n’obe. Paịlet wee sị ha, Ọ bụ Eze unu ka m ga-akpọgide n’obe? Ndị isi nchụàjà zara, Anyị enweghị eze ọzọ ma e wezụga Siza. Jọn 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.

Ịjụ ọchịchị Chineke jụrụ bụ ihe wutere Samuel nke ukwuu ma metụkwa ya n’onwe ya, nke mere na ọ ghọtara ya dịka ịjụ ọfịs amụma ya. Ma Chineke mere ka Samuel ghọta nke ọma na ịjụ ha jụrụ bụ nke Chineke, ọ bụghị nke onye amụma. N’ebe abụọ a e depụtara mmekọrịta amụma Mosis na nke Samuel n’ihe gbasara nnupụisi nke Izrel oge ochie, ntaramahụhụ sochiri nnupụisi ahụ abụghị ọgwụgwụ Izrel oge ochie. A ka nwere otu ìgwè, nke Joshua na Caleb nọchiri anya ya, ga-abanye n’Ala Nkwa ahụ, ma n’akụkọ Samuel, ọgwụgwụ Izrel oge ochie dị na mmechi nke ndị eze Izrel, ọ bụghị na mmalite ya.

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.

Moses rịọrọ Chineke arịrịọ ka Ọ nọgide na-arụ ọrụ n’etiti Izrel oge ochie, n’ihi na Moses kpebiri na ime ka ha ruo ọgwụgwụ n’oge ahụ ga-akọwa n’ụzọ na-ezighị ezi akụkọ nsọ nke nzọpụta nke ndị Ya na nkwa Ya ịdu ha banye n’ala ahụ Chineke kwere Abraham ná nkwa. Isi okwu ebe a bụ na Chineke na-ahọrọ ikwe ka nnupụisi ma mee ma nọgidekwa, mgbe Ọ chọrọ iji nnupụisi ahụ bụrụ àmà nke eziokwu ahụ.

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

Àgwà nke iwe ezi omume nke Samuel gosipụtara ka Ellen White gosipụtakwara.

> “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.

> “Ọ dịbeghị mgbe ọ bụla m hụrụ n’etiti ndị anyị ụdị afọ ojuju siri ike n’onwe ha na enweghị ọchịchọ ịnakwere ma kweta ìhè dịka e gosipụtara ya na Minneapolis. E gosiri m na ọ dịghị ọbụna otu n’ime òtù ahụ bụ ndị jigidere mmụọ e gosipụtara na nzukọ ahụ ga-enwekwa ọzọ ìhè doro anya iji mata oke ọnụ ahịa nke eziokwu ahụ e zitere ha site n’eluigwe ruo mgbe ha wedara mpako ha ala ma kwupụta na ọ bụghị Mmụọ nke Chineke kpaliri ha, kama na uche ha na obi ha jupụtara n’ịkpa ókè. Onyenwe anyị chọrọ ịbịaru ha nso, ịgọzi ha, ma gwọọ ha n’ịdapụ azụ ha, ma ha ekweghị ịnụ ntị. Mmụọ ahụ kpaliri ha bụ otu mmụọ ahụ kpaliri Kora, Datan, na Abiram. Ndị ikom ahụ nke Izrel kpebisiri ike iguzogide ihe àmà niile ga-egosi na ha hiere ụzọ, ha wee nọgide, nọgidekwa n’ụzọ nke nkewa obi ha ruo mgbe e dọtara ọtụtụ ndị pụọ ka ha sonyere ha.

> “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.

> “Ònye ka ndị a bụ? Ọ bụghị ndị na-adịghị ike, ọ bụghị ndị na-amaghị ihe, ọ bụghị ndị na-enwetabeghị ìhè. N’ime nnupụisi ahụ e nwere ndị-isi narị abụọ na iri ise ndị a ma ama n’ọgbakọ ahụ, ndị ikom a ma ama. Gịnị ka àmà ha bụ? ‘ọgbakọ ahụ dum dị nsọ, onye ọbụla n’ime ha, Onye-nwe-anyị nọkwa n’etiti ha: gịnịzi mere unu ji ebuli onwe unu elu karịa ọgbakọ nke Onye-nwe-anyị?’ [Numbers 16:3]. Mgbe Kora na ndị òtù ya lara n’iyi n’okpuru ikpe Chineke, ndị ahụ ọ ghọgburu ahụghị aka Onye-nwe-anyị n’ọrụ ebube a. Ụtụtụ echi ya, ọgbakọ ahụ dum boro Mozis na Erọn ebubo, sị, ‘Unu egbuola ndị nke Onye-nwe-anyị’ [verse 41], ọrịa otiti wee dakwasị ọgbakọ ahụ, ihe karịrị puku iri na anọ wee laa n’iyi.”

> “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.

> “Mgbe m kpebiri ịhapụ Minneapolis, mmụọ ozi nke Onyenwe anyị guzoro n’akụkụ m wee sị: ‘Ọ bụghị otu a; Chineke nwere ọrụ ọ ga-enye gị ime n’ebe a. Ndị ahụ na-emeghachi nnupụisi Kora, Datan, na Abiram. Edebela m gị n’ọnọdụ gị kwesịrị ekwesị, nke ndị na-anọghị n’ìhè agaghị ekweta; ha agaghị aṅa ntị n’àmà gị; ma aga m anọnyere gị; amara M na ike M ga-akwado gị. Ọ bụghị gị ka ha na-eleda anya, kama ndị ozi na ozi ahụ nke M na-eziga nye ndị nke M. Ha egosila nlelị nye okwu nke Onyenwe anyị. Setan emeela ka anya ha kpuo ìsì ma mebie ikpe ziri ezi ha; ma ọ bụrụ na mkpụrụobi ọbụla echegharịghị na mmehie a ha, nnwere onwe a a na-edoghị nsọ nke na-akparị Mmụọ nke Chineke, ha ga-eje ije n’ọchịchịrị. Aga m ewepụ ihe-ndọba oriọna n’ọnọdụ ya ma ọ bụrụ na ha echegharịghị ma bụrụ ndị a tọghatara, ka M wee gwọọ ha. Ha emebiwo anya ime mmụọ ha. Ha achọghị ka Chineke gosi Mmụọ Ya na ike Ya; n’ihi na ha nwere mmụọ ịkwa emo na ịkpọasị n’okwu M. A na-eme mfe uche, ihe efu, ịkwa ọchị, na ikwu njakịrị kwa ụbọchị. Ha etinyebeghị obi ha ịchọ M. Ha na-eje ije n’ọkụ nke ha onwe ha mụnyere, ma ọ bụrụ na ha echegharịghị, ha ga-edina n’iru uju. Otu a ka Onyenwe anyị kwuru: Guzoro n’ọnọdụ ọrụ gị; n’ihi na anọnyere m gị, agaghịkwa m ahapụ gị ma ọ bụ hapụ gị n’iyi.’ Okwu ndị a sitere n’aka Chineke ka m na-enweghị obi ike ileghara anya.” 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.

A tụnyere Nwanneanyị White n’uche Samuel, a gwa ya ka ọ nọrọ na ndị nnupụisi ahụ na nnupụisi ha ma “nọgide na” “ebe” nke “ọrụ” ya. E nyere ya iwu ka ọ guzosie ike n’ebe ọrụ ya dị, mgbe ya onwe ya (onye amụma nwanyị ahụ) ekpebiela ịhapụ ndị nnupụisi ahụ na nnupụisi ha ka ha bụrụ nke onwe ha.

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.

Iwu nke ikwupụta ihe mbụ, nke bụ akụkụ bụ isi nke ụkpụrụ Alfa na Omega, na-egosi na oge mbụ e kwuru okwu banyere otu isiokwu bụ ihe kachasị mkpa. Ihe jikọrọ ya na mmalite kpọmkwem nke nnupu-isi Lucifer bụ eziokwu ahụ na, ọ bụrụ na Chineke chọrọ ya, Ọ nwere ike niile dị mkpa iji kpochapụ Lucifer n’oge echiche mbụ ahụ nke ịchọ naanị onwe ya nke sitere n’ime uche Lucifer. Chineke pụrụ iwepu Lucifer n’ime ihe e kere eke, ma O nwere ike nke na, ma Ọ họrọ ime ya, Ọ gaara eme ya n’ụzọ nke na ọbụna ndị mmụọ ozi ndị ọzọ agaghị ama ihe mere. N’ezie, O meghị otu a, n’ihi na, n’etiti ihe ndị ọzọ, nke ahụ gaara abụ ịgọnarị agwa Ya; ma Ọ nwere n’ezie ike okike nke gaara enye Ya ohere ime kpọmkwem ihe ahụ. Ma O meghị ya. O jiri ndidi kwe ka nnupu-isi ahụ bụrụ akụkụ nke àmà banyere agwa Ya, akụkụ nke ịgba-ama nke esemokwu ahụ nke malitere n’eluigwe ma n’ikpeazụ ga-abịa n’ụwa. Nke a bụ ihe mkparịta ụka Mozis rụpụtara nye Izrel oge ochie. Chineke kwe ka ọgbọ ndị nnupu-isi nwụọ n’ọzara, ma jiri akụkọ ihe mere eme ahụ dịka ihe atụ nke Akwụkwọ Nsọ iji kwalite eziokwu ndị ahụ jikọtara na oziọma ebighị ebi.

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.

N’otu a ka o di kwa, banyere ịjụ Chineke dịka eze n’ụbọchị Samuel. E nyere Samuel iwu ka ọ gaa n’ihu guzoro n’ọnọdụ ọrụ ya, n’agbanyeghị nkwenye onwe ya na amamihe amụma ya. A na-amatakwa akụkụ a nke nlekọta amụma na nke akụkọ ihe mere eme nke Chineke n’iwugharị ụlọ nsọ mgbe a dọtara ha n’agha Babilọn. Chineke buru amụma ma chịkwaa akụkụ nile nke afọ iri asaa nke ndọkpụ n’agha ahụ; nlọghachi ha na Jerusalem, iwugharị Jerusalem, ụlọ nsọ, na okporo ámá na mgbidi. O setịpụrụ amụma oge ndị ahụ nke kpọrọ ihe mgbe a ga-atọhapụ ha n’ndọkpụ n’agha. O kọwara iwu ole ga-adị iji kaa mmalite nke afọ puku abụọ na narị atọ ahụ. O kpọrọ Sairọs aha, eze ọgọ mmụọ ahụ, onye ga-ebido usoro ahụ site n’iwu mbụ. Akụkụ nile nke iwugharị Jerusalem na ụlọ nsọ ka a kọwara kpọmkwem, Ọ kpọlitekwara ndị ezi omume na ndị amụma iji rụzuo ọrụ ahụ.

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.

N’agbanyeghị ihe ọmụma-amụma Chineke na ntinye aka Ya nile nke pụtara ìhè, nnupụisi nke dugara n’agha mbibi na ndọta n’agha na Babilọn emeworị ka ọnụnọ nke Ya n’onwe Ya na ndị Chineke rute na njedebe. Ebube shekinah alaghachighịkwa ọzọ n’ụlọ nsọ ahụ e wuru ọzọ. E ji akụkọ ihe mere eme ahụ dum wulite usoro amụma maka akụkọ ihe mere eme nke oge ọgwụgwụ nke ụwa, ọ bụ ezie na a gọzibeghịkwa ụlọ nsọ ahụ ọzọ site n’ọnụnọ shekinah n’Ebe Kachasị Nsọ. N’echiche ahụ, ụlọ nsọ ahụ e wuru ọzọ bụ àmà, ọ bụghị nke ọnụnọ Chineke, kama nke nnupụisi Izrel. Ma ndị amụma nke akụkọ ihe mere eme ahụ, dịka Samuel na Sister White na Minneapolis, gara n’ihu ije ozi n’ọrụ nke ndị amụma.

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.

Nnupụisi nke Lucifer bụ ihe mbụ e kwuru banyere ya n’oké esemokwu dị n’etiti Kraịst na Setan, Chineke kwekwara ka nnupụisi ahụ gaa n’ihu n’ihi ebumnuche nke Ya. Samuel, n’agbanyeghị iwe ezi omume ya megide ọchịchọ Izrel inwe ka mba ndị ọzọ, a gwara ya ka o sonyere n’ite mmanụ ndị eze abụọ mbụ. Ma ndị amụma nke Chineke sonyerekwa n’iwughachi ụlọ nsọ Chineke, ụlọ nsọ ahụ nke na-agaghịkwa enwe ọzọ ọnụnọ shekinah nke Chineke.

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.

Ndị ahụ na-eji “efere ifo” ha emegide Okwu amụma, n’ịgbalị ikpuchi nnupụisi nke Adventism n’afọ 1863, ma họrọ iwulite arụmụka ha n’elu ezi uche ahụ na ọ bụrụ na ihe ọ bụla na-ezighị ezi mere n’afọ 1863, nwanyị amụma ahụ gaara egbochila ya, na-egosi n’amaghị ama kpamkpam ụkpụrụ mbụ ahụ e kpọrọ aha na mbụ kpọmkwem mgbe a kpọtụrụ nnupụisi megide Chineke aha. Chineke na-ekwe ka nnupụisi dịrị maka ebumnuche nke Ya, ma ọ bụrụkwa na Ọ họrọ ka ndị amụma Ya nọrọ n’etiti, ma ọ bụ nọrọ jụụ, n’ime nnupụisi ndị pụrụ ịbịa, nke ahụ bụ nhọrọ Ya.

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.

Ka anyị na-amalite ịtụle usoro ule nke 1844 ruo 1863, nke e jiri ule iri ahụ ndị Izrel oge ochie dara mgbe ha gafesịrị Oké Osimiri Uhie mee ihe nnọchianya ya, ọ dị oké mkpa ịghọta eziokwu Akwụkwọ Nsọ a. Ndị-amụma Chineke na-arụ ọrụ dịka ndị-amụma Ya n’oge nrubeisi na n’oge nnupụisi, ma n’oge ụfọdụ ha adịghị ajụ ma ọ bụ gbochie okwu ụfọdụ ndị, n’ile elu anya, ga-adị ka ihe a ga-atụ anya ka onye-amụma jụ ma ọ bụ gbochie. N’oge ụfọdụ, o doro anya na ha maara nnupụisi ahụ, ma a na-egbochi ha; ma n’oge ndị ọzọ, Onyenwe anyị na-edobe aka Ya n’elu anya ha gbasara nnupụisi ahụ. Mgbe a matara echiche ahụ, 1863 na-aghọ akara-ụzọ dị mkpa n’akụkọ ihe mere eme nke alaeze nke isii nke amụma Akwụkwọ Nsọ, ma maka mpi Protestantism ma maka mpi 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.

> Ekwo-kwa-ra, esikwara m n’ọnụ ndị amụma; emekwara m ka ọhụụ baawanye ụba, jirikwa m ilu atụnyere ihe, site n’ozi ndị amụma. Hosea 12:10.

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