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# Elijah - Number Five

Eliya - Nambala Faivi

Prophetic Silence

Kunyarara Kwechiporofita

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.

Pa Eriaja adasee Ahab sɛ ɔmmoaboa Israel nyinaa ano nkɔ Karmel no, na ɛyɛ mfonini-dikan a ɛkyerɛ sɛ Onyankopɔn bɛyi asafo no afi Sum Bere no mu wɔ 1798, mfe abiɛsa ne fa akyi a wɔtaa no, na ɔde wɔn bɛkɔ 1844 na ɛno akyi no 1863. Saa nnaa abiɛsa no ne nsɛnkyerɛnne titiriw abiɛsa a etwa to wɔ “mmere ason” no nhyehyɛe mu, sɛnea Yesaia de too hɔ wɔ ti a ɛto so ason no mu.

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.

Nhoroondo imwe cheteyo ya1798, 1844 na1863 yakafananidzwawo apo Mozisi akatungamirira vana vaIsraeri kubva muuranda hweIjipiti kuenda kuGomo reSinai. Nhoroondo yengirozi yokutanga neyechipiri inomiririra sangano reMillerite, iro rakatanga panguva yokuguma muna 1798 uye rikaenderera mberi kusvikira sangano iro rava kereke muna 1863. Eriya naMozisi ndivo zvapupu zviviri zvikuru zvenhoroondo yeMillerite, uye ndivo zvapupu zviviri zvikuru mubhuku raZvakazarurwa mukati menhoroondo yengirozi yechitatu.

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.

Kufamba kwevaMillerite kunoratidza kutanga kweevhangeri isingaperi yaZvakazarurwa gumi nechina, uye Future for America kunoratidza kuguma kwayo. Pakati pekufamba kwekutanga kwevaMillerite nekufamba kwekupedzisira, tinowana kereke yeSeventh-day Adventist. Maererano nevanyori venhoroondo vekereke yeAdventist muna 1856, vakasara vekufamba kwevaMillerite vakapinda muchimiro cheRaodhikia, nokudaro vachigumisa nguva yeFiradherfia, iyo yaimirira nguva kubva muna 1798 kusvika muna 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.

Mu nyandiko iheruka twagaragaje yuko guhumekwa kwahuje ugucika intege kwatewe no kwambuka Inyanja Itukura n’ugutenguha gukomeye ko mu 1844. Kuri uwo mwanya ni ho ikigeragezo cy’Isabato, nk’uko cyashushanywaga na manu, cyageze mu mateka ya Mose. Kuri uwo mwanya nyakubahanuzi nanone, umucyo waturutse Ahera Cyane watangiye urugendo rw’igerageza n’ukwezwa, rutangirira ku Isabato, ku bari bambutse inyanja kandi binjiye, kubwo kwizera, Ahera Cyane. Uwo murimo w’igerageza wabanje 1844 watangiye mu mateka ya Mose akivuka, naho ku ba-Millerite utangirira mu 1798, ubwo kwiyongera kw’ubumenyi Daniyeli yagaragaje kwazaga gutuma habaho urugendo rw’igerageza rw’ibyiciro bitatu rwagezaga ku rubanza.

> 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.

> Vazhinji vachacheneswa, voitwa vachena, uye vachaidzwa; asi vakaipa vacharamba vachiita zvakaipa; uye hakuna kana mumwe wevakaipa achanzwisisa; asi vakachenjera vachanzwisisa. Danieri 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.

Kuvhurwa kwemutongo musi wa22 Gumiguru 1844 kwakafananidzirwa nemutongo waFarao wakatanga nematangwe eEgipita ukagumira mumvura dzeGungwa Dzvuku. Vakachenjera pavakangopinda neRutendo muNzvimbo Tsvene-tsvene, kana kuti kuyambuka neGungwa Dzvuku, nzira yokuedzwa yakanga yatanga panguva yokuguma muna 1798 yakaramba ichienderera mberi ichipfuura 1844. Munhoroondo yaMosesi, izvi zvakamiririrwa nemiedzo gumi, iyo Israeri yakakundikana pairi padanho rimwe nerimwe. Wokupedzisira wemiedzo gumi iyi wakava apo vasori gumi navaviri vakaongorora Nyika yeChipikirwa. Muedzo wokutanga munhoroondo yaMosesi wakanga uri muedzo wemana, unomiririra Sabata; uye kumaMillerite Sabata rakazivikanwa somuedzo wokutanga pashure pa22 Gumiguru 1844. Sezvo muedzo wokutanga uri Sabata munhoroondo mbiri idzi dzinofambirana, miedzo mipfumbamwe inotevera munhoroondo yaMosesi inoratidza kuti pashure pa1844 paizova nenhevedzano yemiedzo yaizotungamirira pakupinda muNyika yeChipikirwa kana murenje rwerufu. 1863 inomiririra muedzo wokupedzisira wesangano reMillerite. Tichatanga kufunga uku panguva iyo vasori gumi navaviri vanodzoka nemishumo yavo pamusoro peNyika yeChipikirwa.

> 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.

> Uye vakadzoka pakutsvakurudza nyika pashure pamazuva ana makumi mana. Vakabva vaenda vakasvika kuna Mozisi, naAroni, nokungano yose yavana vaIsraeri, kurenje reParani, paKadheshi; vakauya neshoko kwavari, nokungano yose, vakavaratidza chibereko chenyika. Vakamurondedzera, vakati, Takaenda kunyika kwamakatituma; zvirokwazvo, inoyerera mukaka nouchi; uye ichi ndicho chibereko chayo. Asi vanhu vanogara munyika yacho vane simba, namaguta akakomberedzwa namasvingo, uye makuru kwazvo; uyezve takaona vana vaAnaki ikoko. VaAmareki vanogara munyika yezasi; navaHiti, navaJebhusi, navaAmori vanogara mumakomo; uye vaKenani vanogara pedyo negungwa, uye parutivi rwaJoridhani. Ipapo Karebhu akanyaradza vanhu pamberi paMozisi, akati, Ngatikwirei pakarepo, tiitore; nokuti zvirokwazvo tinogona kuikunda. Asi varume vakaenda naye vakati, Hatikwanisi kukwira kundorwa navanhu ava; nokuti vane simba kupfuura isu. Vakauyisa shoko rakaipa pamusoro penyika yavakanga vatsvakurudza kuvana vaIsraeri, vachiti, Nyika yatakapfuura nepakati payo kuti tiitsvakurudze inyika inopedza vagari vayo; uye vanhu vose vatakaona mairi vanhu vakareba zvikuru. Uye ikoko takaona hofori, vana vaAnaki, vanobva kuhofori; uye mukuona kwedu pachedu takanga takaita semhashu, uye saizvozvo takanga takaitawo mukuona kwavo. Numeri 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.

Ndime iyi inobva muna Numeri ine zvokwadi dzinokosha zvikuru dzinofanira kucherechedzwa, idzo dzinogona kufuratirwa nyore kana munhu asina kufunga nhoroondo inomiririrwa imomo sechiratidzo chebato reMillerite. Imwe pfungwa ndeyekuti vapanduki vaiva ne“mushumo wakaipa” vakanga vachikundikana pamuedzo wavo wegumi nowokupedzisira, uye pamuedzo iwoyo wokupedzisira mapoka maviri avanhu akaratidzwa pachena. Mapoka maviri aya, anga achikura kubudikidza nenhoroondo yemiedzo mipfumbamwe yakapfuura, akaratidza hunhu hwawo maererano nokuti akasarudza kugamuchira “mushumo” upi. Muna 1863, Adventism yeMillerite yakaramba mushumo waMozisi sezvaimiririrwa nechiporofita chouranda chiri muna Revhitiko 26. Mushumo wakapihwa naJoshua naKalebhu wakanga uri kungodzokororwa kwemushumo waMwari munhoroondo yose yokusunungurwa kwavo kubva muuranda. Kubva pakuberekwa kwaMozisi zvichienda mberi, Mwari akanga avavimbisa kuti aizovabudisa muuranda achivaendesa munyika yakanga yakavimbiswa Abhurahama mazana amakore akanga apfuura. Joshua naKalebhu vanomirira avo vakamira pamusoro pemushumo wenheyo, asi vamwe vasori gumi vakaramba kuti Mwari akanga ambopa mushumo iwoyo.

> 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.

> Ipapo ungano hwose hwakasimudza inzwi hwahwo, hukachema; uye vanhu vakachema usiku ihwohwo. Vana vose vaIsiraeri vakagunun’unira Mozisi naAroni; uye ungano yose ikati kwavari, Dai taingofa hako munyika yeIjipiti! kana dai taingofira murenje iri! Ko Jehovha watiuyisireiko kunyika ino, kuti tiwire nebakatwa, vakadzi vedu navana vedu vave zvavangapamba? Hazvingatirinani here kudzokera kuIjipiti? Vakatumirana vachiti, Ngatizvigadzirirei mutungamiri, tidzokere kuIjipiti. Numeri 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.

Kwakati mu 1863 James White wakalemba nkhani mu *Review and Herald* yakukana kumvwisisa kwa Miller pa vya “nyengo zinkhondi na ziŵiri,” ndipo mu chaka chenechicho Uriah Smith wakafumiska tchati chachinyengo icho chikaŵavya kuyowoya kulikose pa “nyengo zinkhondi na ziŵiri” za Leviticus, White na Smith wose ŵakapatukako ku ntchito ya William Miller ndipo ŵakagwiliskira ntchito njira ya m’Baibolo ya Chiprotestanti chakugaruka. Njira ya ŵakugaruka, awo iwo ŵakaŵazindikira sono waka kuti ni “ŵana ŵasungwana ŵa Babuloni,” ndiyo yikagwiliskirika ntchito nga ni fundo yakukanira uthenga wa Miller uwo ukaŵa ulongozgi wa mungelo Gabriel. Pa kuyezgeka kwa nambara teni kwa Israyeli wakale iwo ŵakayowoya mwakunanga kuti, “Tijisankhire mulara, ndipo tiwelere ku Egupto.” Kutondeka pa kuyezgika kwa nambara teni na kwaumaliro kukhazikika pa kukana “lipoti” ilo likayanana na lipoti lakwambira pakwamba, na pa khumbo lakuwelera ku ukapolu wa Egupto. Apo Yeremiya wakaimira mwachisimboli awo ŵakakhumudwiskika chifukwa cha kunangika kwa uchimi wa 1843, Chiuta wakamudana mwakudunjika kuti wawelere kwa Chiuta na ku mtima wake wakale wakugomezgeka pa uthenga, kweni wakamulanguraso kuti wangawelerangaso chara kwa awo ŵakaŵazindikira kuti ni ŵana ŵasungwana ŵa Babuloni.

> 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.

> Zvino Ishe vanoti, Kana ukadzoka, ndichakudzosazve, uye uchamira pamberi pangu; uye kana ukabudisa chinokosha pachisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokera kwavari. Jeremia 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.

Muna 1863, James White na Uriah Smith vakagadza kaputeni mutsva kuti avatungamirire kudzokera kwavakanga varayirwa kuti vasaenda. Joshua naCaleb vanomirira avo vaishuva kuenda mberi; White naSmith vanomirira avo vaishuva kudzokera shure.

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.

Imwe pfungwa inofanira kucherechedzwa pandima iyi inobva mubhuku raNumeri ndeyekuti kumukira kwekupedzisira, uko kunopa mhosva vapanduki vose kuti vafire murenje mumakore makumi mana anotevera, ndicho chimwe chezvirevo zvikuru zviviri zvinosimbisa musimboti wezuva rimwe kuva gore rimwe muuprofita hweBhaibheri, uyo zvimwe ndiwo mutemo weuprofita wakanyanya kukosha wakashandiswa naMiller kuvhura shoko revhangeri risingaperi nerengirozi yokutanga. Humwe uchapupu hweBhaibheri pamusoro pomutemo uyu hunowanikwa mubhuku raEzekieri.

> 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.

> Kandi kana wamala izo, gona pontho ugone pa dzanja lako la manja, ndipo udzasenza mphulupulu ya nyumba ya Yuda kwa masiku makumi anayi: ndakuyikira iwe tsiku limodzi kukhala chaka chimodzi. Ezekieli 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.

Se se sa lemoheng hangata litemaneng tse peli tse ileng tsa theha molao-motheo oa hore letsatsi le emela selemo ke maemo a nalane a litemana tseo ka bobeli.

> 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.

> Mushure meuwandu hwamazuva amakatsvakurudza nyika, iwo mazuva makumi mana, zuva rimwe nerimwe richiverengerwa segore rimwe, muchatakura zvakaipa zvenyu kwemakore makumi mana; uye muchaziva kutyora kwangu chipikirwa. Numeri 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.

Vhesi riri mu Numeri rakaitika pakutanga kwaIsraeri yekare, uye rakamirira kupanduka kwevanhu vaMwari vesungano; uye vhesi riri muna Ezekieri rakaitika pakuguma kwaIsraeri yekare, uye rakamirira kupanduka kwevanhu vaMwari vesungano. Chirango pakutanga chaiva rufu murenje, uye chirango pakuguma chaiva uranda munyika yavavengi vavo. Musimboti wezuva rimwe kuva gore rimwe unosimbisa kupanduka kwevanhu vesungano. Zvirango zviviri, chimwe pakutanga uye chimwe pakuguma, asi zvose zvakasiyana. Chekutanga chaiva rufu rwekupera simba zvishoma nezvishoma parwendo murenje; chekupedzisira chaiva kutapwa nouranda muBhabhironi chaiyo.

> 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.

> Ipapo Mose na Aaroni vakawira sara sobu ena mata ni soqosoqo taucoko ni nodra ivavakoso na luve i Isireli. Ia o Josua na luvei Nuni kei Kelepi na luvei Jepune, era lewe ni ira era a lakova na vanua me vakadikevi, era dresulaka na nodra isulu; era sa vosa kina vei ira na ilawalawa taucoko ni luve i Isireli, ka kaya, Na vanua keitou a lako curuma me keitou vakadikeva, sa vanua vinaka vakalevu sara. Kevaka sa marautaki keda ko Jiova, ena qai kauti keda ki na vanua oqori, ka solia mai vei keda; na vanua sa dave kina na wai-ni-sucu kei na oni. Ia kakua ga ni dou talaidredre vei Jiova, kakua talega ni dou rerevaki ira na tamata ni vanua; ni ra sa vaka na madrai vei keda: sa takali tani vei ira na nodra i ukuuku ni veitaqomaki, ka sa tiko kei keda ko Jiova: kakua ni dou rerevaki ira. Ia sa vakarota na soqosoqo taucoko me ra vakaviriki rau ena vatu. A qai rairai mai na lagilagi i Jiova ena vale ni soro ni ivavakoso e matadra kece na luve i Isireli. A sa kaya vei Mose ko Jiova, Ena yacova naica na nodra vakacudrui au tiko na tamata oqo? ena yacova talega naica ni bera ni ra vakabauti au, ena vuku ni veivakatakilakila kecega au a vakaraitaka ena kedra maliwa? Au na ravuti ira ena mate ca, ka vakayalia vei ira na nodra ivotavota vakaivotavota, ka’u na cakava vei iko e dua na matanitu levu cake ka kaukauwa cake vei ira. A sa kaya vei Jiova ko Mose, Ia era na rogoca na kai Ijipita, ni ko a kauta cake mai na tamata oqo ena nomu kaukauwa mai na kedra maliwa; era na qai tukuna vei ira na kai vanua oqo: ni ra sa rogoca ni ko Jiova, ko sa tiko ena kedra maliwa na tamata oqo, ni ko Jiova, ko laurai mata ki na mata, ni sa tu e dela ni nodra ulu na nomuni o, ka ni ko liu vei ira ena siga ena duru o, ka ena bogi ena duru bukawaqa. Ia kevaka ko na vakamatei ira kece na tamata oqo me vaka e dua ga na tamata e dua, era na qai vosa na veimatanitu era sa rogoca na nomuni rogo, ka kaya, Baleta ni a sega ni rawati Jiova me kauti ira na tamata oqo ki na vanua sa bubului kina vei ira, o koya oqo sa vakamatea kina o koya ena lekutu. Ia oqo, au sa masuti kemuni, me vakalevutaki mada na kaukauwa ni noqu Turaga, me vaka ko ni a kaya, Jiova sa dau vosota vakadede, ka levu na nona yalololoma, sa vosota na caka cala kei na talaidredre, ia ena sega ni vakadonuya vakadua na cala me sega ni totogi; sa vakayacora na caka cala ni nodra qase vei ira na gone me yacova nai katolu kei nai ka va ni tabatamata. Vosota mada, au sa masuti kemuni, na caka cala ni tamata oqo me vaka na levu ni nomuni yalololoma, me vaka talega ko ni a vosoti ira na tamata oqo mai Ijipita ka yacova mai oqo. Tiko Voli 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.

Nhoroondo inomiririrwa mundima idzi yakava chiratidzo cheBhaibheri chinonzi “zuva rokutsamwisa.” “Zuva rokutsamwisa” rinotaurwa muna Mapisarema makumi mapfumbamwe namashanu, Jeremia makumi matatu nembiri, uye VaHebheru vatatu, asi panguva ino hatizobati nechiratidzo ichocho. Pane nheyo inokosha yakaoneswa mundima yakapfuura inofanira kuzikanwa. Nheyo iyi inoratidzwawo nomuporofita Samueri, Lusifa, Ellen White, uye chokwadi Mosesi mundima iyi.

> 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.

> Vakamuudza, vachiti, Tarirai, imi makwegura, uye vanakomana venyu havafambi munzira dzenyu; zvino tigadzirirei mambo kuti atitonge, sezvinoitwa nemarudzi ose. Asi shoko iri rakashungurudza Samueri pavakati, Tipei mambo kuti atitonge. Samueri akanyengetera kuna Jehovha. Jehovha akati kuna Samueri, Teerera inzwi ravanhu pazvinhu zvose zvavanokuudza; nokuti havana kuramba iwe, asi varamba ini, kuti ndirege kuva mambo pamusoro pavo. Sezvavakaita pamabasa avo ose kubva pazuva randakavabudisa muIjipiti kusvikira nhasi uno, zvavakandisiya vakashumira vamwe vamwari, ndizvo zvavanoitawo kwauri. Naizvozvo zvino teerera inzwi ravo; asi uvapupurire zvikuru, uvazivise tsika dzamambo achavatonga. Samueri akaudza vanhu vose mashoko ose aJehovha, iwo akanga achikumbira mambo kwaari. Akati, Aya ndiwo achava maitiro amambo achakutongai: achatora vanakomana venyu, avagadze kuti vashandire iye pachake, vave vengoro dzake dzehondo, navatasvi vamabhiza ake; uye vamwe vachamhanya pamberi pengoro dzake. Achazvigadzirira vakuru vezviuru navakuru vemakumi mashanu; achavaisa kuti varime minda yake, vakohwe goho rake, uye vagadzire zvombo zvake zvehondo nezvinhu zvengoro dzake. Achatora vanasikana venyu kuti vave vagadziri vezvinonhuhwira, vabiki, navabiki vechingwa. Achatorawo minda yenyu, neminda yenyu yemizambiringa, neminda yenyu yemiorivhi, kunyange yakanakisisa yayo, agoipa kuvaranda vake. Achatora chegumi chezviyo zvenyu necheminda yenyu yemizambiringa, agochipa kuvakuru vake navaranda vake. Achatora varanda venyu vechirume navarandakadzi venyu, namajaya enyu akanakisisa, nembongoro dzenyu, agozviisa kubasa rake. Achatora chegumi chemakwai enyu; nemi muchava varanda vake. Zvino muchachema nezuva iro nokuda kwamambo wenyu wamuchange mazvisarudzira; asi Jehovha haangakupindurei nezuva iro. Kunyange zvakadaro vanhu vakaramba kuteerera inzwi raSamueri; vakati, Kwete; asi tinoda mambo pamusoro pedu; kuti nesuwo tive semarudzi ose; uye kuti mambo wedu atitonge, atungamirire mberi kwedu, uye arwe hondo dzedu. Samueri akanzwa mashoko ose avanhu, akaataura munzeve dzaJehovha. Jehovha akati kuna Samueri, Teerera inzwi ravo, uvagadzirire mambo. Samueri akati kuvarume vaIsraeri, Endai mumwe nomumwe kuguta rake. 1 Samueri 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.

Mundima iyi Israele yekare yakaramba Mwari saMambo wayo, uye nhoroondo iyi inonongedzera mberi kunguva yavakazivisa kuti vakanga vasina mambo kunze kwaKesari. Vakaramba utongi hwaMwari, vakasimbirira kuti vapihwe mambo anobva pakati pevanhu vavo, asi pakupedzisira vakazivisa kuti mambo wavo aiva mambo weRoma. Mambo weRoma wemazuva okupedzisira ndiye papa weRoma.

> 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.

> Asi vakadanidzvova vachiti, Bvisaiye, bvisaiye, mumuroverere pamuchinjikwa. Pirato akati kwavari, Ndingaroverera pamuchinjikwa Mambo wenyu here? Vaprista vakuru vakapindura vachiti, Hatina mambo kunze kwaKesari. Johane 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.

Kukana kwa theocracy kulimkwaza sana Samweli na kwa namna ya kibinafsi kiasi kwamba alikuelewa kuwa ni kukataliwa kwa ofisi yake ya kinabii. Lakini Mungu alihakikisha kwamba Samweli alielewa ya kuwa kukataliwa kwao kulikuwa ni kwa Mungu, wala si kwa nabii. Aya hizi mbili zinazoweka wazi uhusiano wa kinabii wa Musa na Samweli kwa uasi wa Israeli ya kale, adhabu ya uasi iliyofuata haikuwa mwisho kwa Israeli ya kale. Bado kulikuwapo kundi lililowakilishwa na Yoshua na Kalebu ambalo lingeingia katika Nchi ya Ahadi, na katika kisa cha Samweli mwisho wa Israeli ya kale ulikuwa katika kuhitimishwa kwa wafalme wa Israeli, si katika mwanzo wake.

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.

Mose akakakavara na Mwari kuti arambe achibata neIsraeri yekare, nokuti Mose akafunga kuti kuvagumisa panguva iyoyo kwaizokanganisa kuratidzwa kwakarurama kwenhoroondo tsvene yokununurwa kwavanhu Vake uye kwechipikirwa Chake chokuti aizovatungamirira kupinda munyika yakanga yapikirwa naMwari kuna Abhurahama. Pfungwa iri pano ndeyokuti Mwari anosarudza kubvumira kupandukira kuti kuitike uye kuti kuenderere mberi kana achida kushandisa kupandukira kwacho sechapupu chechokwadi.

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

Mafungiro okutsamwa kwakarurama kwakaratidzwa naSamueri, akaratidzwawo naEllen White.

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Ndzi nga si tshama ndzi vona exikarhi ka vanhu va hina ku tiphina hi wena loku tiyeke ni ku nga lavi ku amukela ni ku pfumela eka ku vonakala, hilaha swi kombisiweke hakona eMinneapolis. Ndzi kombisiwile leswaku a ku na ni un’we exikarhi ka vandla lava hlayiseke moya lowu kombisiweke enhlanganweni wolowo loyi a a ta tlhela a va ni ku vonakala loku tshembekaka leswaku a kota ku lemuka nkoka wa ntiyiso wa risima lowu a va rhumeriwe wona ku suka etilweni, ku kondza va titsongahata ku tinyungubyisa ka vona kutani va tivula leswaku a va nga susumetiwi hi Moya wa Xikwembu, kambe leswaku miehleketo ni timbilu ta vona a swi tele hi xihlawuhlawu. Hosi a yi navela ku tshinela eka vona, ku va katekisa ni ku va horisa eka ku tlhelela endzhaku ka vona, kambe a va nga lavi ku yingisa. A va susumetiwa hi moya wolowo wu fanaka lowu wu hlohloteleke Kora, Dathani, na Abirami. Vavanuna volavo va Israele a va tiyimiserile ku ala vumbhoni hinkwabyo lebyi a byi ta kombisa leswaku a va hoxile, kutani va ya emahlweni, va ya emahlweni endleleni ya vona ya ku nga tshembeki, ku ko ku kokiwa vanyingi leswaku va ya hlanganyela na vona.”

> “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.

> “ඒ අය කවුරුන්ද? දුර්වලයන් නොව, අජ්ඣානුවන් නොව, ආලෝකය නොලැබූවෝ නොව. ඒ කැරැල්ලෙහි සභාවෙහි ප්‍රසිද්ධ, කීර්තිමත් කුමාරවරු දෙසිය පනහක් සිටියහ. ඔවුන්ගේ සාක්ෂිය කුමක්ද? ‘මුළු සභාවම ශුද්ධය; ඔවුන්ගෙන් සෑම කෙනෙකුම ශුද්ධය; ස්වාමීන්වහන්සේද ඔවුන් අතරෙහි සිටිනසේක. එසේ නම් ඔබලා ස්වාමීන්වහන්සේගේ සභාවට ඉහළින් yourselves උසස් කරගන්නේ මක්නිසාද?’ [ගණන් කථාව 16:3]. කෝරා සහ ඔහුගේ සඟයන් දෙවියන්වහන්සේගේ විනිශ්චය යටතේ විනාශ වූ කල, ඔවුන් විසින් රැවටනු ලැබූ ජනතාව මේ ආශ්චර්යය තුළ ස්වාමීන්වහන්සේගේ අත නොදුටුවෝය. පසු දින උදෑසන මුළු සභාවම මෝසෙස් සහ ආරොන්ට දෝෂාරෝපණය කරමින්, ‘ඔබලා ස්වාමීන්වහන්සේගේ ජනතාව මැරුවා’ [41 වන පදය] යයි කීහ; එවිට වසංගතය සභාව මත පැමිණියේය, දහහතර දහසකට අධික පිරිසක් විනාශ වූහ.”

> “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.

> “Pandakaronga kubva kuMinneapolis, mutumwa waShe akamira parutivi rwangu akati: ‘Kwete kudaro; Mwari ane basa rokuti uite panzvimbo ino. Vanhu vari kudzokorora kupanduka kwaKora, Dhatani, naAbhiramu. Ndakakuisa panzvimbo yako yakafanira, iyo vasingasi vari muchiedza vasingazobvumi; havangateereri uchapupu hwako; asi Ini ndichava newe; nyasha dzangu nesimba rangu zvichakutsigira. Havasi iwe wavari kuzvidza, asi nhume neshoko randinotumira kuvanhu vangu. Vakaratidza kushora shoko raShe. Satani akapofumadza meso avo uye akakanganisa kutonga kwavo; uye kana mweya mumwe nomumwe akasatendeuka pachivi ichi chavo, kuzvimirira uku kusina kutsveneswa kuri kutuka Mweya waMwari, vachafamba murima. Ndichabvisa chigadziko chemwenje panzvimbo yacho kana vasingapfidzi nokutendeuka, kuti ndivapore. Vakafukidza kuona kwavo kwomweya. Havana kuda kuti Mwari aratidze Mweya Wake nesimba Rake; nokuti vane mweya wokuseka nokusemeswa pashoko Rangu. Kureruka, kutamba nezvinhu zvitsvene, kuseka, nokuita majee zvinoitwa zuva nezuva. Havana kuisa mwoyo yavo pakunditsvaka. Vanofamba mumarimi omoto wokuzvibatidzira kwavo vamene, uye kana vasingapfidzi vachavata pasi mukusuwa. Zvanzi naShe: Mira panzvimbo yebasa rako; nokuti ndinewe, uye handingakusiyi kana kukurasa.’ Mashoko aya anobva kuna Mwari handina kumbotsunga kuaregeredza.” 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.

ഹ്വൈറ്റ് സഹോദരി ശമൂവേലിന്റെ മനോഭാവത്തോടു സമാന്തരമായി നിന്നു; കലാപികളോടും അവരുടെ കലാപത്തോടും കൂടെ തുടരുകയും തന്റെ “കടമ”യുടെ “സ്ഥാനത്ത്” “നിലകൊള്ളുകയും” ചെയ്യാൻ അവളോടു പറയപ്പെട്ടു. പ്രവാചകസ്ത്രീയായ അവൾ കലാപികളെയും അവരുടെ കലാപത്തെയും അവർക്കുതന്നെ വിട്ടുകളയാൻ തീരുമാനിച്ചതിനുശേഷം, തൻറെ സ്ഥാനത്ത് ഉറച്ചു നിൽക്കുവാൻ അവൾക്കു കല്പിക്കപ്പെട്ടു.

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.

Umthetho wokushiwo kokuqala, oyisici esiyinhloko sesimiso sika-Alfa no-Omega, ukhomba ukuthi isikhathi sokuqala lapho isihloko sishiwo khona sibaluleke kakhulu. Okwahambisana nesiqalo uqobo sokuhlubuka kukaLusifa kwakuyiqiniso lokuthi, ukube uNkulunkulu wayethandile, wayenawo wonke amandla ayedingeka ukuze asuse uLusifa emcabangweni wokuqala wobugovu owavela engqondweni kaLusifa. UNkulunkulu wayengamkhipha uLusifa endalweni, futhi unawo amandla okuthi, ukube wakhetha ukwenza kanjalo, wayengakwenza ngendlela yokuthi nezinye izingelosi zazingeke zazi nakancane ukuthi kwakwenzekeni. Yebo, akakwenzanga lokho, ngoba, phakathi kwezinye izinto, lokho kwakuyoba ukuphika isimilo saKhe; kodwa unawo amandla okudala ayeyomvumela ukuba enze yona kanye leyo nto. Kodwa akakwenzanga. Ngesineke wavumela ukuhlubuka ukuba kube yingxenye yobufakazi besimilo saKhe, ingxenye yobufakazi bempikiswano eyayiqale ezulwini futhi eyayizogcina ifikile emhlabeni. Yilokhu ingxoxo kaMose eyakufeza ku-Israyeli wasendulo. UNkulunkulu wavumela isizukulwane sabahlubuki ukuba sife ehlane, wasebenzisa lowo mlando njengesibonelo seBhayibheli ukuze kuthuthukiswe amaqiniso ahambisana nevangeli laphakade.

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.

Saizvozvowo, kha ku landzuriwa ka Xikwembu tanihi Hosi emasikwini ya Samuwele. Samuwele u lerisiwe ku ya emahlweni ni ku yima exivandleni xa ntirho wakwe, hambileswi a a ri ni ku tiyimisela ka yena hi yexe ni vutivi bya vuprofeta. Xiphemu lexi xa vukongomisi bya Xikwembu bya vuprofeta ni bya matimu xi tlhela xi voniwa eku pfuxetiweni ka tempele endzhaku ka vuheveri bya le Babilona. Xikwembu xi profetile ni ku lawula xirho xin’wana ni xin’wana xa malembe ya makume nkombo ya vuheveri; ku vuya eYerusalema, ku pfuxetiwa ka Yerusalema, tempele, ni switarata ni marhangu. Xi vekile emahlweni vuprofeta bya minkarhi lebyi kombiseke nkarhi lowu a va ta ntshunxiwa ha wona evuherini. Xi boxile leswaku a ku ta va ni milawu mingani yo fungha masungulo ya malembe ya magidi mambirhi na madzana manharhu. Xi vule Korexe hi vito, hosi ya vamatiko, loyi a a ta sungula endlelo hi xileriso xo sungula. Swiphemu hinkwaswo swa ku pfuxetiwa ka Yerusalema ni tempele swi boxiwe hi ku kongoma, naswona Xi pfuxe vavanuna vo lulama ni vaprofeta leswaku va hetisisa ntirho.

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.

Kunyangwe paiva nezvose zvaiva pachena zveruzivo rwaMwari rweuporofita rwekutanga nezvekupindira kwake, kupanduka kwakanga kwatungamirira kuutapwa muBhabhironi kwakanga kwatopedza kuvapo kwake pachake pakati pevanhu vaMwari. Kubwinya kweShekina hakuna kuzombodzokera kutemberi yakavakwazve. Nhoroondo yose yakashandiswa kupa chimiro cheuporofita kunhoroondo yemagumo enyika, kunyange hazvo temberi isina kuzombobatsirwazve nekuvapo kweShekina muNzvimbo Tsvene-tsvene. Mupfungwa iyoyo, temberi yakavakwazve yakanga iri uchapupu kwete hwekuvapo kwaMwari, asi hwekupanduka kwaIsraeri. Asi vaporofita venhoroondo iyoyo, saSamueri naHanzvadzi White paMinneapolis, vakaramba vachishumira vari pachinzvimbo chevaporofita.

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.

Uasi wa Lusifa ni jambo la kwanza kutajwa katika pambano kuu kati ya Kristo na Shetani, na Mungu aliruhusu uasi huo uendelee kwa makusudi yake mwenyewe. Samweli, licha ya hasira yake ya haki dhidi ya shauku ya Israeli ya kufanana na mataifa mengine, alielekezwa kushiriki katika kuwatia mafuta wafalme wawili wa kwanza. Nao manabii wa Mungu walishiriki katika kuijenga upya hekalu la Mungu, hekalu ambalo halingepata tena kamwe uwepo wa Shekina wa Mungu.

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.

Avo vanoshandisa “ndiro dzavo dzengano” kurwisa Shoko rechiporofita, vachiedza kufukidza kupanduka kweAdventism muna 1863, uye vanosarudza kuvaka nharo yavo pamusoro pemafungiro okuti kana paine chinhu chipi zvacho chisina kufamba zvakanaka muna 1863, muporofitakadzi angadai akachirambidza, havazivi nemaune nheyo yokutanga inoratidzwa pakutangotaurwa kupanduka kunopandukira Mwari. Mwari anotendera kupanduka nokuda kwezvinangwa Zvake pachake, uye kana Akasarudza kuti vaporofita Vake varambe vasina kwavakarerekera kana kunyarara mukati mekupanduka kungamuka, ndicho chisarudzo Chake.

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.

Sezvatinot kuedzwa kwakaitika pakati pa1844 na1863, uko kwakafananidzirwa nemiedzo gumi iyo Israeri yekare yakakundikana mushure mokuyambuka Gungwa Dzvuku, zvinokosha kuti tinzwisise chokwadi ichi cheBhaibheri. Vaporofita vaMwari vanoshanda sevaporofita Vake munguva dzokuteerera nedzokusateerera, uye pane dzimwe nguva havapikisi nyaya dzinooneka pamusoro sedzokuti muporofita angatarisirwa kudzipikisa. Dzimwe nguva vanenge vachinyatsoziva kupanduka ikoko asi vachidziviswa, uye pane dzimwe nguva Ishe vanofukidza meso avo pamusoro pokupanduka ikoko. Kana maonero iwayo achinge azivikanwa, 1863 rinova chiratidzo chakakosha munhoroondo yehumambo hwechitanhatu hwechiporofita cheBhaibheri, kuhwamanda yechiPurotesitendi pamwe chete nehwamanda yechiRepublicanism.

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

> Ndzi tlhele ndzi vulavula hi ku tirhisa vaprofeta, naswona ndzi andzisile swivono, ndzi tlhela ndzi tirhisa swifananiso hi ntirho wa vaprofeta. Hosea 12:10.

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