1844 IN PROPHECY #9

THE 2520ISAIAH 7 NUMBER TWO

SIXTY-FIVE YEARS (742BC)
Isaiah 7:810 THE NORTHERN 2520 (THREE YEARS) 2 Kings 17:2022

1844 N PROFEIE #9
2520 ISAIA 7 NUMRUL DOI
SAIZECI I CINCI DE ANI (742.Hr.) Isaia 7:8-10 2520 AI MPRIEI DE NORD (TREI ANI) 2 mprai 17:20-22 NCEPUTUL 723.Hr. Cam doi ani mai trziu, 'n anul al aptelea al lui Osea,' 'Salmanasar, mpratul Asiriei, s-a suit mpotriva Samariei i a mpresurat-o. Dup trei ani a luat-o, n al aselea an al lui Ezechia, care era al noulea an al lui Osea, mpratul lui Israel: atunci a fost luat Samaria. mpratul Asiriei a dus pe Israel rob n Asiria i i-a aezat la Halah i Habor, lng rul Gozan i n cetile mezilor, pentru c n-ascultaser de glasul Domnului Dumnezeului lor i clcaser legmntul Lui; pentru c nici n-ascultaser, nici nu mpliniser tot ce poruncise Moise, robul Domnului.' 2 mprai 18:9-12. Distrugerea care a venit peste mpria de nord era direct de la Dumnezeu nsui. Asirieni au fost doar instrumentul pe care El l-a folosit pentru a duce la ndeplinire planurile Sale. Prin Isaia, care a nceput s profetizeze nainte de cderea Samariei, Domnul s-a referit la armatele Asiriene ca fiind 'nuiaua mniei Mele. 'Toiagul din mna lor' zice El 'este indignarea Mea'. Isaia 10:5 (Biblia Fidela). Review and Herald, 12 februarie 1914 SFRITUL 1798 n 1798 Napoleon a invadat Italia, a nvins trupele papalitii i a ocupat Ancona i Loreto. Pius a implorat pentru pace, pace care a fost acceptat la Toletino pe data de 19 februarie 1797; dar pe 28 decembrie al acelui an, ntr-o rscoal creat de nite revoluionari italieni i francezi, generalul Duphot al Franei a fost ucis i aceasta a oferit un nou pretext pentru invazie. Generalul Berthier a mrluit spre Roma, a intrat n ea fr s ntmpine opoziie pe data de 13 februarie 1798 i proclamnd o republic, a cerut papei s renune la autoritatea sa laic. Pentru c a refuzat, a fost luat prizonier, i pe data de 20 februarie a fost escortat din Vatican la Siena, i apoi la Certisa lng Florence. Declaraia de rzboi a francezilor mpotriva Toscanei a condus la mutarea sa pe la Parma, Piacenza, Torino i Grenoble, i la cetatea 1

THE BEGINNING723BC
About two years later, in the seventh year of Hoshea, Shalmaneser king of Assyria came up against Samaria, and besieged it. And at the end of three years they took it: even in the sixth year of Hezekiah, that is the ninth year of Hoshea king of Israel, Samaria was taken. And the king of Assyria did carry away Israel unto Assyria, and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes: because they obeyed not the voice of the Lord their God, but transgressed his covenant, and all that Moses the servant of the Lord commanded. 2 Kings 18:912. The destruction that came upon the northern kingdom was directly from God himself. The Assyrians were merely the instruments that he used to carry out his purpose. Through Isaiah, who began to prophesy before the fall of Samaria, the Lord referred to the Assyrian hosts as the rod of mine anger. The staff in their hand, he said, is mine indignation. Isaiah 10:5. Review and Herald, February 12, 1914. THE END1798 In 1796 Napoleon invaded Italy, defeated the papal troops and occupied Ancona and Loreto. Pius sued for peace, which was granted at Tolentino on the 19th of February1797; but on the 28th of December of that year, in a riot created by some Italian and French revolutionists, General Duphot of the French embassy was killed and a new pretext furnished for invasion. General Berthier marched to Rome, entered it unopposed on the 13th of February 1798, and, proclaiming a republic, demanded of the pope the renunciation of his temporal authority. Upon refusal he was taken prisoner, and on the 20th of February was escorted from the Vatican to Siena, and thence to the Certisa near Florence. The French declaration of war against Tuscany led to his removal by way of Prama, Piacceza, Turin and Grenoble to the citadel

of Valance, where he died six weeks later, on the 29th of August 1799. Encyclopedia Britannica, 1913 Edition. 1799 Thus those days are the twelve hundred and sixty years of papal supremacy, which began in A.D. 538, at the rooting up of the last of the three kingdoms mentioned in Daniel 7:8, 20, 24, and ended in A.D. 1798, when the papal government was abolished in Rome, when a Roman republic was again declared there, and the old foundations of the capital were made again to resound with the cries, if not the spirit, of freedom; and the venerable ensign, S.P.Q.R., after the lapse of fourteen hundred years, again floated in the winds, and when the pope was made a prisoner and was carried into captivity in France, where he died at Valence, August 29, 1799. A. T. Jones, Signs of the Times, October 24, 1900. THE SOUTHERN 2520 (PROGRESSIVE)

Valence, unde a i murit la ase sptmni mai trziu, pe data de 29 august 1799. Encyclopedia Britannica, 1913 Edition. 1799 Astfel 'acele zile' sunt cei o mie dou sute aizeci de ani de supremaie papal, care au nceput n 538, la smulgerea ultimei din cele 'trei' mprii menionate n Daniel 7:8, 20, 24, i care s-au ncheiat n 1798, cnd guvernarea papal a fost desfiinat n Roma, cnd o republic Roman a fost din nou declarat acolo, i 'vechile temelii ale capitalei au fost din nou fcute s rezoneze cu strigtele, dac nu cu spiritul, libertii; i venerabila stem, S.P.Q.R., dup o perioad de patru sute de ani, plutea din nou dus de vnt,' iar cnd papa a fost fcut prizonier i a fost dus n captivitate n Frana, unde a murit la Valence, pe data de 29 august, 1799. A. T. Jones, Signs of Times, 24 octombrie 1900. 2520 AI MPRIEI DE SUD (PROGRESIV) PRIMUL: MANASE 677.Hr. 2 Cronici 33:11 Proorocii au continuat s dea cu credincioie avertizrile i ndemnurile lor; nenfricai au vorbit lui Manase i poporului lui; dar solii au fost batjocorii. Iuda cel apostat n-a luat aminte. Ca o anticipaie (garanie n.tr.) a ceea ce avea s cad peste popor, dac aveau s continue n nepocin, Domnul a ngduit ca mpratul lor s fie luat rob de o grup de ostai asirieni, care l-au legat cu lanuri i l-au dus la Babilon, capitala lor vremelnic. Acest necaz l-a trezit la realitate i s-a smerit naintea Dumnezeului prinilor si. I-a fcut rugciuni; i Domnul, lsndu-Se nduplecat, i-a ascultat cererile i l-a adus napoi la Ierusalim n mpria lui. i Manase a cunoscut c Domnul este Dumnezeu (2 Cronici 33, 11-13). Dar aceast pocin, orict de profund era ea, a venit prea trziu, ca s mai scape mpria de influena distrugtoare a anilor de practici idolatre. Muli se poticniser i czuser, ca s nu se mai ridice niciodat. Profei i regi, pag. 382

THE FIRST: MANASSEH677BC

2 Chronicles 33:11 Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who bound him with fetters, and carried him to Babylon, their temporary capital. This affliction brought the king to his senses; he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God. 2 Chronicles 33:1113. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise. Prophets and Kings, 382. EARNEST:First fruits; that which is in advance, and gives promise of something to come. Hence earnest or earnest-money is a first payment or deposit giving promise or assurance of full payment. Hence the practice of giving an earnest to ratify a bargain.This sense of the word is 2

EARNEST (GARANIE) : Primul rod; ceea ce e n avans, i este o promisiune a ceva ce va urma. Prin urmare, garania sau banii n avans sunt o prim plat sau o depunere care ofer promisiune sau asigurarea plii depline. Astfel avem practica de a da o garanie pentru a ratifica un mprumut.

primary, denoting that which goes before, or in Acesta este sensul de baz al cuvntului, care advance. Websters 1828 Dictionary. denot ceva care merge nainte, sau n avans. Websters 1828 Dictionary THE LAST: UNITED STATES1844 The Bible declares that before the coming of the Lord, Satan will work with all power and signs and lying wonders, and with all deceivableness of unrighteousness; and they that received not the love of the truth, that they might be saved, will be left to receive strong delusion, that they should believe a lie. 2 Thessalonians 2:911. Not until this condition shall be reached, and the union of the church with the world shall be fully accomplished throughout Christendom, will the fall of Babylon be complete. The change is a progressive one, and the perfect fulfillment of Revelation 14:8 is yet future. The Great Controversy, 389. MANASSEH: H4519causingtoforget. And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured. Gods word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already 3 ULTIMUL: STATELE UNITE 1844 Biblia declar c, nainte de venirea Domnului, Satana va lucra cu toat puterea, cu semne i minuni mincinoase i cu toat amgirea nelegiuirii; iar aceia care n-au primit dragostea adevrului, ca s fie mntuii, vor fi lsai s primeasc o lucrare de rtcire ca s cread o minciun (2 Tesaloniceni 2, 9-11). Pn cnd aceast stare nu va fi atins, iar unirea bisericii cu lumea nu va fi realizat deplin n toat cretintatea, cderea Babilonului nu va fi total. Schimbarea este progresiv, iar mplinirea desvrit a profeiei din Apocalipsa 14, 8 este nc n viitor. Tragedia veacurilor, pag. 389. MANASE: H4519 A face s uite i s inei minte c nfumurarea Romei nu se schimb niciodat. Principiile lui Grigore al VIIlea i ale lui Inoceniu al III-lea sunt i astzi principiile Bisericii Romano-Catolice. i dac ar avea numai puterea, le-ar pune n practic acum cu tot atta vigoare ca n veacurile trecute. Puin i dau seama protestanii ce fac atunci cnd i propun s primeasc ajutorul Romei n lucrarea de nlare a duminicii. n timp de ei urmresc mplinirea scopului lor, Roma intete s-i restabileasc puterea, s-i refac supremaia pierdut. O dat stabilit n Statele Unite principiul c biserica poate folosi sau poate controla puterea statului; c rnduielile religioase pot fi impuse prin legi civile; pe scurt, c autoritatea bisericii i a statului trebuie s domine contiina, triumful Romei n aceast ar este asigurat. Cuvntul lui Dumnezeu a avertizat cu privire la primejdia care se apropie; dac acesta este neglijat, atunci lumea protestant va vedea care sunt n realitate scopurile Romei, numai c atunci va fi prea trziu pentru a scpa din curs. Ea crete pe nesimite n putere. nvturile ei i exercit influena n slile legiuitoare, n biserici i n inimile oamenilor. Ea i nal construcii masive i semee n ale cror ascunziuri tainice se vor repeta persecuiile de odinioar. Pe ascuns i nebnuit, ea i ntrete forele pentru a-i ndeplini scopurile atunci cnd va veni timpul s loveasc. Tot ce dorete este o poziie avantajoas,

being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution. The Great Controversy, 581. AHAZ742BC (THE BEGINNING) Isaiah 7:12

i aceasta i s-a dat deja. n curnd, vom vedea i vom simi care este scopul elementului roman. Toi aceia care vor crede i vor asculta de Cuvntul lui Dumnezeu vor strni prin aceasta mustrarea i persecuia. Tragedia veacurilor, pag. 581 AHAZ 742 (NCEPUTUL) Isaia 7:1-2 JAMES WHITE 1863 (SFRITUL) Voi copia aici dintr-o alt mrturie scris n 6 iunie, 1863: 'Mi s-a artat c mrturia noastr este nc necesar n comunitate, c ar trebui s lucrm pentru a ne scuti de ncercri i griji i c ar trebui s ne meninem mintea ntr-un spirit de consacrare. Este datoria celor de la editur s fac eforturi intelectuale mai mari, iar cea a soului meu s se menajeze mai mult. El se ocup mult timp cu probleme diverse, care i obosesc i rvesc mintea, fcndu-l incapabil de a mai studia sau de a mai scrie i mpiedicnd astfel lumina sa s strluceasc n Review aa cum ar trebui. ' Am vzut c mintea soului meu nu ar trebui ncrcat i suprasolicitat. Ea trebuie s se bucure de odihn, iar el trebuie lsat liber s scrie i s se ocupe de lucruri pe care alii nu le pot face. Cei angajai la editur i-ar putea ridica de pe umeri multe griji apstoare, dac s-ar preda lui Dumnezeu i ar manifesta un profund interes pentru lucrare. Nu ar trebui s existe nici un simmnt egoist printre cei ce lucreaz la editur. Ei sunt angajai n lucrarea lui Dumnezeu i sunt rspunztori fa de El pentru motivaiile pe care le au i pentru modul n care nainteaz aceast ramur a lucrrii Sale. Li se cere s-i disciplineze mintea. Muli cred c neglijenele nu ar trebui condamnate. Aceasta este o mare greeal. Neglijena este pcat. Ea duce la multe greeli grosolane i la mult dezordine. Minii trebuie s i se dea nsrcinri; ea trebuie disciplinat pn cnd va reui s pstreze ce i s-a ncredinat. Soul meu a avut multe griji i a fcut multe lucruri pe care alii ar fi trebuit s le fac, dar pe care s-a temut s li le ncredineze, pentru ca nu cumva, n nepsarea lor, s fac greeli greu de ndreptat i s provoace astfel pierderi. Acest lucru a fost o mare greutate pentru mintea lui . Cei ce lucreaz la editur ar trebui s nvee. Ei ar trebui s studieze, s pun n aplicare i s-i exerseze facultile propriilor lor mini; cci ei au doar aceast ramur de activitate, n timp ce soul meu are responsabilitatea mai multor departamente ale lucrrii. Dac un lucrtor aduce o pagub, el ar trebui s aib simmntul c este de datoria lui s

JAMES WHITE1863 (THE END)

I will here copy from another testimony written June 6, 1863: I was shown that our testimony was still needed in the church, and that we should labor to save ourselves trials and cares, and that we should preserve a devotional frame of mind. It is duty for those in the Office to tax their brains more, and my husband tax his less. Much time is spent by him upon various matters which confuse and weary his mind, and unfit him for study, or for writing, and hinder his light from shining in the Review as it should. I saw that my husbands mind should not be crowded and overtaxed. His mind must have rest, and he be left free to write and attend to matters which others cannot do. Those engaged in the Office can lift from him a great weight of care if they would dedicate themselves to God, and feel a deep interest in the work. No selfish feelings should exist among those who labor in the Office. It is the work of God in which they are engaged, and they are accountable to God for the motives and manner in which this branch of his work is performed. They are required to discipline their minds, and to bring their minds to task. Forgetfulness is sin. Many feel that no blame should be attached to forgetfulness. There is a great mistake here; and this leads to many blunders, and much disorder, and many wrongs. The mind must be tasked. Things that should be done should not be forgotten. The mind must be disciplined until it will remember. My husband has had much care, and he has done many things which others ought to have done, fearing they would, in their heedlessness, make mistakes which would involve losses not easily remedied. This has been a great perplexity to his mind. Those who labor in the Office should learn. They should study, and practice, and exercise their own brains; for they have this branch of business alone, while my husband has the responsibility of many departments of the work. If the workmen make a failure, they should feel that it rests upon them to repair damages from their own purses, and not allow the Office to suffer loss 4

through their carelessness. They should not cease to bear responsibilities, but should try again, avoiding their former mistakes. In this way they would learn to take that care which the word of God ever requires, and then they will do no more than their duty. I was shown that my husband should take time to do those things which his judgment tells him would preserve his health. He has thought that he must throw off the burdens and responsibilities which were upon him, and leave the Office, or his mind would become a wreck. I was shown that when the Lord released him from his position, he would give him just as clear evidence of his release as he gave him when he laid the burden of the work upon him. But he has borne too many burdens, and those laboring with him at the Office, and his ministering brethren also, have been too willing that he should bear them. They have, as a general thing, stood back from bearing burdens and have sympathized with those that were murmuring against him, and left my husband to stand alone while he was bowed down beneath censure until God has vindicated his own cause. If they had taken their share of the burdens, he would have been relieved. Pamphlets159, 1415.

repare stricciunile din propria lui pung, i nu ar trebui s ngduie ca editura s suporte pierderile datorate neglijenei lui. El nu ar trebui s nceteze s mai poarte rspunderi, ci s ncerce din nou, evitnd s mai fac greelile din trecut. n acest fel, el va nva s manifeste prudena pe care o pretinde nencetat Cuvntul lui Dumnezeu i atunci va ajunge s-i fac pur i simplu datoria. Soul meu ar trebui s-i fac timp pentru nfptuirea acelor lucruri despre care judecata sa i spune c i-ar pstra sntatea. El s-a gndit c trebuie s arunce poverile i rspunderile care erau asupr-i i s prseasc editura, cci altfel mintea i s-ar ruina. Mi s-a artat c, atunci cnd va dori s-l elibereze din poziia lui, Domnul va oferi dovezi pentru eliberarea sa ntr-un mod la fel de lmurit ca i atunci cnd a aezat povara lucrrii asupra lui. ns el a purtat prea multe poveri, iar aceia care lucreaz cu el la editur i, de asemenea, fraii de slujb au ngduit prea uor ca el s le poarte. Ei s-au ferit, de regul, s poarte poveri i au simpatizat cu cei care murmurau mpotriva lui, lsndu-l s stea singur, n timp ce era plecat sub greutatea cenzurii, pn cnd Dumnezeu a preluat propria lui cauz, aprndu-l. Dac ei i-ar fi luat partea de poveri, soul meu ar fi fost uurat. Pamphlets159, pag. 1415. (Mrturii, vol. 3, pag. 12-13) PRESIUNEA PRIETENILOR (ANTURAJULUI) ROBOAM PRIMUL REGE AL LUI IUDA (RESPINGEREA VECHILOR CRRI) 'Apoi Solomon a adormit cu prinii lui i a fost ngropat n cetatea tatlui su, David. n locul lui a domnit fiul su Roboam.' 1 mprai 11:43 La scurt vreme de la urcarea pe tron, Roboam a venit la Sihem, unde se atepta s primeasc recunoaterea oficial a tuturor seminiilor: Cci tot Israelul venise la Sihem s-l fac mprat (2 Cronici 10, 1). Printre cei prezeni, se gsea i Ieroboam, fiul lui Nebat, acelai Ieroboam care n timpul domniei lui Solomon fusese cunoscut ca om tare i viteaz i cruia profetul Ahia din Silo i dduse o solie surprinztoare: lat, voi rupe mpria din mna lui Solomon, i-i voi da zece seminii (1 mprai 11, 28.31). Prin solul su, Domnul vorbise lmurit lui Ieroboam cu privire la necesitatea mpririi mpriei. El spusese c aceast mprire trebuie s aib loc pentru c M-au prsit i s-au nchinat naintea Astarteei, zeia Sidonienilor, naintea lui

PEER PRESURE

REHOBOAMTHE FIRST KING OF JUDAH (REJECTING THE OLD PATHS)

Solomon slept with his fathers, and was buried in the City of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:43. Soon after his accession to the throne, Rehoboam went to Shechem, where he expected to receive formal recognition from all the tribes. To Shechem were all Israel come to make him king. 2 Chronicles 10:1. Among those present was Jeroboam the son of Nebatthe same Jeroboam who during Solomons reign had been known as a mighty man of valor, and to whom the prophet Ahijah the Shilonite had delivered the startling message, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee. 1 Kings 11:28, 31. The Lord through His messenger had spoken plainly to Jeroboam regarding the necessity of dividing the kingdom. This division must take place, He had declared, because that they have forsaken Me, and have worshiped Ashtoreth the 5

goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in My ways, to do that which is right in Mine eyes, and to keep My statutes and My judgments, as did David. Verse 33. Jeroboam had been further instructed that the kingdom was not to be divided before the close of Solomons reign. I will not take the whole kingdom out of his hand, the Lord had declared; but I will make him prince all the days of his life for David My servants sake, whom I chose, because he kept My commandments and My statutes: but I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. Verses 34, 35. Although Solomon had longed to prepare the mind of Rehoboam, his chosen successor, to meet with wisdom the crisis foretold by the prophet of God, he had never been able to exert a strong molding influence for good over the mind of his son, whose early training had been so grossly neglected. Rehoboam had received from his mother, an Ammonitess, the stamp of a vacillating character. At times he endeavored to serve God and was granted a measure of prosperity; but he was not steadfast, and at last he yielded to the influences for evil that had surrounded him from infancy. In the mistakes of Rehoboams life and in his final apostasy is revealed the fearful result of Solomons union with idolatrous women. The tribes had long suffered grievous wrongs under the oppressive measures of their former ruler. The extravagance of Solomon's reign during his apostasy had led him to tax the people heavily and to require of them much menial service. Before going forward with the coronation of a new ruler, the leading men from among the tribes determined to ascertain whether or not it was the purpose of Solomons son to lessen these burdens. So Jeroboam and all Israel came and spake to Rehoboam, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee. Desirous of taking counsel with his advisers before outlining his policy, Rehoboam answered, Come again unto me after three days. And the people departed. And King Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived, saying, What counsel give ye me to return answer to this people? And they spake

Chemo, dumnezeul Moabului, i naintea lui Milcom, dumnezeul fiilor lui Amon, i pentru c nu au umblat n cile Mele, ca s pzeasc ce este drept naintea Mea, i s pzeasc legile i poruncile Mele, cum a fcut David (1 mprai 11, 33). Ieroboam fusese anunat mai departe c mpria nu avea s fie mprit nainte de ncheierea domniei lui Solomon: Nu voi lua din mna lui toat mpria, cci l voi ine domn n tot timpul vieii lui, pentru robul Meu David, pe care l-am ales, i care a pzit poruncile i legile Mele. Dar voi lua mpria din mna fiului su, ii voi da zece seminii din ea (1 mprai 11, 34.35). Cu toate c Solomon dorise s-l pregteasc pe Roboam, urmaul ales de el, ca s ntmpine cu nelepciune criza prezis de proorocul lui Dumnezeu, niciodat el nu fusese n stare s exercite o influen puternic de modelare spre bine asupra minii fiului lui, a crui educaie timpurie fusese att de mult neglijat. Roboam primise de la mama lui, o amonit, pecetea unui caracter nestatornic. Din cnd n cnd, el a ncercat s-L slujeasc pe Dumnezeu i i-a fost dat oarecare prosperitate; dar n-a fost statornic i, n cele din urm, s-a lsat dus de influenele rele care-l nconjuraser din copilrie. n greelile din viaa lui Roboam i n apostazia lui final, se descoper urmrile teribile ale unirii lui Solomon cu femeile idolatre. Seminiile lui Israel suferiser timp ndelungat nedrepti apstoare sub msurile de asuprire luate de fostul lor conductor. Cheltuielile risipitoare ale domniei lui Solomon, n vremea apostaziei lui, l-au dus s ncarce poporul cu impozite apstoare i s le cear multe servicii de slug. nainte de a-l ncorona pe noul conductor, brbaii de frunte din seminiile lui Israel au hotrt s se asigure dac fiul lui Solomon avea de gnd s le micoreze poverile acestea: Atunci Ieroboam i tot Israelul au venit la Roboam i i-au vorbit aa: Tatl tu ne-a ngreuiat jugul: acum uureaz aceast aspr povar i jugul greu pe care l-a pus peste noi tatl tu. i i vom sluji. Dorind s primeasc sfat de la consilierii lui nainte de a stabili ce politic va urma, Roboam lea rspuns: ntoarcei-v la mine dup trei zile, i poporul a plecat. mpratul Roboam i-a ntrebat pe btrnii care fuseser cu tatl su Solomon, n timpul vieii lui, i a zis: Ce m sftuii s rspund poporului acestuia? i iat ce au zis ei: Dac vei fi bun cu

unto him, saying, If thou be kind to this people, and please them, and speak good words to them, they will be thy servants forever. 2 Chronicles 10:37. Dissatisfied, Rehoboam turned to the younger men with whom he had associated during his youth and early manhood, and inquired of them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter? 1 Kings 12:9. The young men suggested that he deal sternly with the subjects of his kingdom and make plain to them that from the very beginning he would brook no interference with his personal wishes. Flattered by the prospect of exercising supreme authority, Rehoboam determined to disregard the counsel of the older men of his realm, and to make the younger men his advisers. Thus it came to pass that on the day appointed, when Jeroboam and all the people came to Rehoboam for a statement concerning the policy he intended to pursue, Rehoboam answered the people roughly, . . . saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions. Verses 1214. Had Rehoboam and his inexperienced counselors understood the divine will concerning Israel, they would have listened to the request of the people for decided reforms in the administration of the government. But in the hour of opportunity that came to them during the meeting in Shechem, they failed to reason from cause to effect, and thus forever weakened their influence over a large number of the people. Their expressed determination to perpetuate and add to the oppression introduced during Solomons reign was in direct conflict with Gods plan for Israel, and gave the people ample occasion to doubt the sincerity of their motives. In this unwise and unfeeling attempt to exercise power, the king and his chosen counselors revealed the pride of position and authority. The Lord did not allow Rehoboam to carry out the policy he had outlined. Among the tribes were many thousands who had become thoroughly aroused over the oppressive measures of Solomons reign, and these now felt that they could not do otherwise than rebel against the house of David. When all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house,

poporul acesta, dac-i vei primi bine, i dac le vei vorbi cu bunvoin, i vor sluji pe vecie. (2 Cronici 10, 3-7). Nemulumit, Roboam s-a ndreptat ctre brbai mai tineri, cu care fusese mpreun n tineree i n primii ani ai maturitii lui, i i-a ntrebat: Ce m sftuii s rspund poporului acestuia care-mi vorbete astfel: Uureaz jugul pe care l-a pus tatl tu peste noi? (1 mprai 12, 9). Tinerii iau sugerat s se poarte. cu asprime cu supuii mpriei lui i s-i lmureasc chiar de la nceput c nu va admite s se pun vreo piedic n calea dorinelor lui. Mgulit de perspectiva exercitrii autoritii supreme, Roboam s-a hotrt s nu in seama de sfatul btrnilor din mpria sa i s fac din tineri sftuitorii lui. Astfel, n ziua rnduit, cnd Ieroboam i tot poporul au venit la Roboam pentru declaraia cu privire la cursul pe care avea s-l urmeze, Roboam a rspuns aspru poporului.... Tatl meu v-a ngreuiat jugul, dar eu vi-l voi face i mai greu; tat meu v-a btut cu bice, dar eu v voi bate cu scorpioane. (1 mprai 12, 12-14) Dac Roboam i sftuitorii lui lipsii de experien ar fi neles voina divin cu privire la Israel, ei ar fi inut seama de cererea poporului pentru reforme hotrte n administrarea guvernrii. Dar n momentul favorabil, pe care l-au avut cu ocazia ntlnirii de la Sihem, ei nu au reuit s judece de la cauz la efect i n felul acesta au slbit pentru totdeauna influena lor asupra unui mare numr de oameni din popor. Hotrrea lor de a menine i de a spori apsarea introdus n timpul domniei lui Solomon era n conflict direct cu planul lui Dumnezeu pentru Israel i a dat poporului motive serioase ca s se ndoiasc de sinceritatea motivelor lor. n aceast ncercare neneleapt i nendurtoare de a exercita puterea, mpratul i cu sftuitorii alei de el i-au dat pe fa mndria pentru poziia i autoritatea lor. Domnul nu i-a ngduit lui Roboam s-i aduc la ndeplinire planul pe care-l anunase. Printre seminii erau i mii de oameni extrem de agitai din cauza msurilor apstoare ale domniei lui Solomon, i acum ei au socotit c nu puteau face altfel dect s se rscoale mpotriva casei lui David: Cnd a vzut tot Israelul c mpratul nu-l ascult, poporul a rspuns mpratului: Ce parte avem noi cu David? Noi n-avem motenire cu fiul lui Isai! La corturile tale, Israele! Acum vezi-i de cas, Davide! i Israel s-a dus la corturile lui (1 mprai 12, 16).

David. So Israel departed unto their tents. Verse 16. The breach created by the rash speech of Rehoboam proved irreparable. Thenceforth the twelve tribes of Israel were divided, the tribes of Judah and Benjamin composing the lower or southern kingdom of Judah, under the rulership of Rehoboam; while the ten northern tribes formed and maintained a separate government, known as the kingdom of Israel, with Jeroboam as their ruler. Thus was fulfilled the prediction of the prophet concerning the rending of the kingdom. The cause was from the Lord. Verse 15.Prophets and Kings, 8791.

Ruptura provocat de vorbirea aspr a lui Roboam s-a dovedit de nereparat. De acum nainte, cele dousprezece seminii ale lui Israel au fost desprite, seminiile lui Iuda i Beniamin formnd mpria de jos sau de miazzi a lui Iuda, sub conducerea lui Roboam, pe cnd cele zece seminii din nord au format i au meninut o conducere separat, cunoscut sub numele de mpria lui Israel, avndu-l pe Ieroboam drept conductor. n felul acesta, s-a mplinit prezicerea proorocului cu privire la mprirea mpriei. Lucrul acesta a fost ornduit de Domnul (1 mprai 12, 15). Profei i regi, pag. 87-91 AARON PRIMUL MARE PREOT (DOAR CTEVA ZILE) Exod 32:1 n lipsa lui Moise, autoritatea judectoreasc i fusese ncredinat lui Aaron i o mare mulime se strnse n jurul cortului su cu cererea: F-ne un dumnezeu care s mearg naintea noastr; cci Moise, omul acela care ne-a scos din ara Egiptului, nu tim ce s-a fcut (Exod 32, 1.8). Norul, spuneau ei, care pn aici i cluzise, sttea acum nemicat pe munte; el nu le va mai cluzi nicidecum cltoriile. n locul lui, ei trebuia s aib un chip; iar dac, aa cum se dduse ideea, vor hotr s se ntoarc n Egipt, atunci vor gsi ndurare la egipteni, purtnd chipul acesta naintea lor i recunoscndu-l ca zeu al lor. O criz de felul acesta cerea un brbat plin de trie, hotrt i de un curaj neclintit; unul care s in la onoarea lui Dumnezeu mai mult dect la favoarea poporului, la sigurana personal i chiar la via. Dar actualul conductor al lui Israel nu era de felul acesta. Aaron se mpotrivi n mod slab poporului, iar timiditatea i oviala lui la momentul critic nu au fcut dect s-i fac i mai hotri. Tumultul cretea. O nebunie oarb, neraional, prea c pune stpnire pe mulime. Au fost unii care au rmas credincioi legmntului lor cu Dumnezeu, dar cea mai mare parte a poporului s-a unit n apostazie. Civa, care au ndrznit s spun c a face un chip, aa cum se propunea, era idolatrie, au fost prini i tratai n mod brutal, iar n confuzia i agitaia aceea, n cele din urm, i-au pierdut viaa. Aaron se temea pentru propria lui via. n loc s ia n mod nobil poziie n aprarea onoarei lui Dumnezeu, el a cedat cerinelor mulimii. Primul su act a fost acela de a porunci s se adune cerceii de aur de la tot norodul i s fie adui la el, n sperana c mndria i va face s

AARONTHE FIRST HIGH PRIEST (ONLY A FEW DAYS)

Exodus 32:1 In the absence of Moses, the judicial authority had been delegated to Aaron, and a vast crowd gathered about his tent, with the demand, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. The cloud, they said, that had heretofore led them, now rested permanently upon the mount; it would no longer direct their travels. They must have an image in its place; and if, as had been suggested, they should decide to return to Egypt, they would find favor with the Egyptians by bearing this image before them and acknowledging it as their god. Such a crisis demanded a man of firmness, decision, and unflinching courage; one who held the honor of God above popular favor, personal safety, or life itself. But the present leader of Israel was not of this character. Aaron feebly remonstrated with the people, but his wavering and timidity at the critical moment only rendered them the more determined. The tumult increased. A blind, unreasoning frenzy seemed to take possession of the multitude. There were some who remained true to their covenant with God, but the greater part of the people joined in the apostasy. A few who ventured to denounce the proposed image making as idolatry, were set upon and roughly treated, and in the confusion and excitement they finally lost their lives. Aaron feared for his own safety; and instead of nobly standing up for the honor of God, he yielded to the demands of the multitude . His first act was to direct that the golden earrings be collected from all the people and brought to him, hoping that pride would lead them to refuse such a 8

sacrifice. But they willingly yielded up their ornaments; and from these he made a molten calf, in imitation of the gods of Egypt. The people proclaimed, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And Aaron basely permitted this insult to Jehovah. He did more. Seeing with what satisfaction the golden god was received, he built an altar before it, and made proclamation, Tomorrow is a feast to the Lord. The announcement was heralded by trumpeters from company to company throughout the camp. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink and rose up to play. Under the pretense of holding a feast to the Lord, they gave themselves up to gluttony and licentious reveling. How often, in our own day, is the love of pleasure disguised by a form of godliness! A religion that permits men, while observing the rites of worship, to devote themselves to selfish or sensual gratification, is as pleasing to the multitudes now as in the days of Israel. And there are still pliant Aarons, who, while holding positions of authority in the church, will yield to the desires of the unconsecrated, and thus encourage them in sin. Only a few days had passed since the Hebrews had made a solemn covenant with God to obey His voice. They had stood trembling with terror before the mount, listening to the words of the Lord, Thou shalt have no other gods before Me. The glory of God still hovered above Sinai in the sight of the congregation; but they turned away, and asked for other gods. They made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox. Psalm 106:19, 20. How could greater ingratitude have been shown, or more daring insult offered, to Him who had revealed Himself to them as a tender father and an all-powerful king! Patriarchs and Prophets, 316317.

refuze un astfel de sacrificiu. Dar ei i-au dat bucuros podoabele i din acestea el a fcut un viel turnat, imitnd astfel zeii Egiptului. Poporul a strigat: Israele, iat dumnezeul tu, care te-a scos din ara Egiptului (Ver 4). i Aaron, n mod ruinos, a ngduit aceast insult la adresa lui Iehova. A fcut chiar mai mult. Vznd cu ct satisfacie a fost primit vielul de aur, a ridicat un altar naintea lui i a anunat: Mine va fi o srbtoare n cinstea Domnului (Ver 5). Aceast veste a fost anunat cu sunet de trmbi de la ceat la ceat, n toat tabra. A doua zi, s-au sculat dis-de-diminea i au adus arderi de tot i jertfe de mulumire. Poporul a ezut de a mncat i a but; apoi s-au sculat s joace (Ver 6). Sub pretext c in o srbtoare n cinstea Domnului, ei s-au dedat la mbuibare i petreceri desfrnate. De cte ori, n zilele noastre, iubirea de plceri nu se ascunde sub o form de evlavie! O religie care ngduie oamenilor ca, n timp ce iau parte la ritualul serviciului de nchinare, s se dedea la satisfacerea poftelor egoiste i senzuale este tot aa de plcut mulimilor de astzi, cum a fost i n zilele poporului Israel. i mai sunt nc i Aaroni docili care, n timp ce dein poziii de autoritate n biseric, se vor supune dorinelor celor neconsacrai, ncurajndu-i astfel la pcat. Trecuser numai cteva zile de cnd evreii fcuser un legmnt solemn cu Dumnezeu, c vor asculta de vocea Sa. Ei sttuser tremurnd i plini de groaz naintea muntelui, ascultnd cuvintele Domnului: S nu ai ali dumnezei afar de Mine (Exod 20, 3). Slava lui Dumnezeu plana nc deasupra Sinaiului, n faa ntregii adunri; dar ei I-au ntors spatele i au cerut ali dumnezei. Au fcut un viel n Horeb. S-au nchinat naintea unui chip turnat i au schimbat slava lor pe chipul unui bou care mnnc iarb (Psalmii 106, 19-20). Cum s-ar fi putut da pe fa o mai mare lips de recunotin sau o mai ndrznea insult fa de Acela care Se descoperise fa de ei ca un Tat duios i ca un mprat atotputernic! Patriarhi i profei, pag. 316-317. IEROBOAM PRIMUL REGE AL LUI EFRAIM 1 mprai 12:25-33 Aezat pe tron de ctre cele zece seminii ale lui Israel, care se rsculase mpotriva casei lui David, Ieroboam, fostul slujitor al lui Solomon, era n situaia s aduc reforme nelepte, att n viaa religioas, ct i n cea civil. Sub conducerea lui

JEROBOAMTHE FIRST KING OF EPHRAIM

1 Kings 12:2533 Placed on the throne by the ten tribes of Israel who had rebelled against the house of David, Jeroboam, the former servant of Solomon, was in a position to bring about wise reforms in both civil and religious affairs. Under the rulership of Solomon he had shown aptitude and sound 9

judgment; and the knowledge he had gained during years of faithful service fitted him to rule with discretion. But Jeroboam failed to make God his trust. Jeroboams greatest fear was that at some future time the hearts of his subjects might be won over by the ruler occupying the throne of David. He reasoned that if the ten tribes should be permitted to visit often the ancient seat of the Jewish monarchy, where the services of the temple were still conducted as in the years of Solomons reign, many might feel inclined to renew their allegiance to the government centering at Jerusalem. Taking counsel with His advisers, Jeroboam determined by one bold stroke to lessen, so far as possible, the probability of a revolt from his rule. He would bring this about by creating within the borders of his newly formed kingdom two centers of worship, one at Bethel and the other at Dan. In these places the ten tribes should be invited to assemble, instead of at Jerusalem, to worship God. In arranging this transfer, Jeroboam thought to appeal to the imagination of the Israelites by setting before them some visible representation to symbolize the presence of the invisible God. Accordingly he caused to be made two calves of gold, and these were placed within shrines at the appointed centers of worship. In this effort to represent the Deity, Jeroboam violated the plain command of Jehovah: Thou shalt not make unto thee any graven image. . . . Thou shalt not bow down thyself to them, nor serve them. Exodus 20:4, 5. So strong was Jeroboams desire to keep the ten tribes away from Jerusalem that he lost sight of the fundamental weakness of his plan. He failed to take into consideration the great peril to which he was exposing the Israelites by setting before them the idolatrous symbol of the deity with which their ancestors had been so familiar during the centuries of Egyptian bondage. Jeroboams recent residence in Egypt should have taught him the folly of placing before the people such heathen representations. But his set purpose of inducing the northern tribes to discontinue their annual visits to the Holy City led him to adopt the most imprudent of measures. It is too much for you to go up to Jerusalem, he urged; behold thy gods, O Israel, which brought thee up out of the land of Egypt. 1 Kings 12:28. Thus they were invited to bow down before the golden images and adopt strange forms of worship. The king tried to persuade the Levites , some

Solomon, el dduse pe fa pricepere i judecat sntoas, iar cunotinele pe care le ctigase n ani de slujire credincioas l fceau n stare s conduc cu nelepciune. Dar Ieroboam n-a ajuns s fac din Dumnezeu tria lui. Cea mai mare team a lui Ieroboam a fost c, n viitor, inimile supuilor si ar putea fi ctigate de conductorul care va ocup tronul lui David. El a socotit c, atta vreme ct celor zece seminii li se va ngdui s viziteze frecvent vechea reedin a monarhiei iudaice, unde slujbele de la templu se desfurau tot ca n anii domniei lui Solomon, muli vor fi nclinai s-i rennoiasc devotamentul fa de conducerea de la Ierusalim. Consultndu-se cu sftuitorii lui, Ieroboam s-a hotrt ca printr-o aciune ndrznea, s slbeasc ct mai mult cu putin probabilitatea unei rscoale mpotriva conducerii lui. El a reuit acest lucru, rnduind nuntrul granielor mpriei dou centre de nchinare, unul la Betel i altul la Dan. n aceste locuri, i nu la Ierusalim, cele zece seminii aveau s fie invitate s se adune, ca s se nchine. Organiznd acest transfer, Ieroboam s-a gndit s fac apel la imaginaia izraeliilor, punndu-le nainte o reprezentare vizibil care s simbolizeze prezena Dumnezeului celui nevzut. Ca urmare, a pus s se fac doi viei de aur care au fost aezai n temple la centrele de nchinare stabilite. n strduina aceasta de a reprezenta Dumnezeirea, Ieroboam a clcat porunca lmurit a lui Iehova: S nu-i faci chip cioplit.... S nu te nchini naintea lor, i s nu le slujeti (Exod 20, 4.5). Att de puternic era dorina lui Ieroboam de a tine departe de Ierusalim cele zece seminii, nct a pierdut din vedere slbiciunea fundamental a planului su. El n-a luat n consideraie primejdia cea mare la care i expunea pe izraelii, punnd n faa lor simbolul idolatru al Dumnezeirii cu care strmoii lor fuseser att de obinuii timp de veacuri n robia egiptean. Locuirea recent a lui Ieroboam n Egipt ar fi trebuit s-l nvee ct de nebunesc era s aeze naintea poporului asemenea reprezentri pgne. Dar scopul lui, de a face ca seminiile din nord s ntrerup vizitele anuale la cetatea sfnt, l-a determinat s adopte msurile cele mai nesocotite. Destul v-ai suit la Ierusalim, Israele!, i-a instruit el. lat Dumnezeul tu care te-a scos din ara Egiptului (1 mprai 12, 28). n felul acesta, ei au fost invitai s se plece naintea chipurilor de aur i s adopte forme de nchinare strine. mpratul a ncercat s-i conving pe levii , dintre care unii triau nuntrul mpriei sale, s

10

of whom were living within his realm, to serve as priests in the newly erected shrines at Bethel and Dan; but in this effort he met with failure. He was therefore compelled to elevate to the priesthood men from the lowest of the people. Verse 31. Alarmed over the prospect, many of the faithful, including a great number of the Levites, fled to Jerusalem, where they might worship in harmony with the divine requirements. Prophets and Kings, 99101.

slujeasc drept preoi n templele nou nlate la Betel i Dan; dar strduinele lui s-au soldat cu un eec. De aceea, a fost constrns s ridice la preoie brbai luai din tot poporul (1 mprai 12, 31). Alarmai de perspective, muli dintre cei credincioi, printre care un mare numr de levii, sau refugiat la Ierusalim, unde se puteau nchina n armonie cu cerinele divine. Profei i regi, pag. 99,100 SAUL PRIMUL REGE 1 Samuel 13:1-14 Dup ce Saul a fost uns ca mprat al lui Israel, profetul Samuel i-a dat cteva scurte ndrumri legat de calea pe care ar trebui s-o urmeze. A profetizat c Domnul urma s fac o schimbare n inima lui pentru a-l pregti pentru responsabilitile solemne ale noi sale slujbe. El i-a zis mpratului: 'vei ntlni o ceat de proroci coborndu-se de pe nlimea pentru jertf, cu lute, timpane, fluiere i cobze nainte, i prorocind. Duhul Domnului va veni peste tine, vei proroci cu ei i vei fi prefcut ntr-alt om. Apoi s te cobori naintea mea la Ghilgal; i eu m voi cobor la tine, ca s aduc arderi de tot i jertfe de mulumire. S m atepi apte zile acolo, pn voi ajunge eu la tine i-i voi spune ce ai s faci.' n timp ce Saul nainta n cltoria sa, schimbarea despre care a vorbit profetul era lucrat n el, i Domnul i-a dat o alt inim; i tot ce a zis Samuel s-a mplinit. Inima lui Saul a fost ntoars ctre Domnul, mintea lui a fost lrgit i el a primit binecuvntarea nelegerii spirituale. El ia dat seama c tria lui Israel era Domnul Dumnezeu, Iehova nsui, i c n El putea s prind curaj, trie de caracter i drzenie pentru a putea conduce n mod nelept. Depindea acum de Saul, dac el urma s conlucreze la mntuirea pe care Dumnezeu a lucrat-o n el. Abia n al doilea an al mpriei sale prezena lui Saul a fost solicitat la Ghilgal. n acel moment filistenii tbrser mpotriva Israeliilor. Saul i cei care erau mpreun cu el au putut s vad armata imens care se ndrepta ctre ei, iar israeliii erau ngrozii la vederea armatelor mree cu care urmau s se confrunte n lupt. Ei nu erau pregtii s se ntlneasc cu dumanul, deoarece ei nu erau disciplinai i erau slab narmai. Signs of the Times, 11 mai 1888.

SAULTHE FIRST KING

1 Samuel 13:114 After Saul had been anointed king of Israel, Samuel the prophet gave him minute directions as to what course he should pursue. He prophesied that the Lord would work a change in his heart to prepare him for the solemn responsibilities of his new office. He declared to the king, Thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy; and the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. . . . And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burntofferings, and to sacrifice sacrifices of peaceofferings. Seven days shalt thou tarry, till I come to thee, and show thee what thou shalt do. As Saul journeyed on his way, the change of which the prophet had spoken was wrought in him, and God gave him another heart; and all that Samuel had said came to pass. The heart of Saul was turned to the Lord, his mind was enlarged, and he had the blessing of spiritual understanding. He felt that the strength of Israel was the Lord God, even Jehovah, and in him he could have courage, fortitude, and resolution to govern wisely. It now depended upon Saul to work out the salvation that God had wrought within him. It was not until the second year of his reign that the presence of Saul was required at Gilgal. At that time the Philistines were encamped against the Israelites. Saul and his followers could see the vast host that were arrayed against them, and the Israelites were appalled at the sight of the mighty forces they would have to encounter in battle. They were not prepared to meet the enemy, for they were undisciplined and poorly armed. Signs of the Times, May 11, 1888.

Saul a ateptat zi dup zi, fr a face totui Day after day Saul tarried, but without making eforturi hotrte pentru a ncuraja poporul i decided efforts toward encouraging the people and inspiring confidence in God. Before the time a-i insufla ncredere n Dumnezeu. nainte de a fi 11

appointed by the prophet had fully expired, he became impatient at the delay and allowed himself to be discouraged by the trying circumstances that surrounded him. Instead of faithfully seeking to prepare the people for the service that Samuel was coming to perform, he indulged in unbelief and foreboding. The work of seeking God by sacrifice was a most solemn and important work; and God required that His people should search their hearts and repent of their sins, that the offering might be made with acceptance before Him, and that His blessing might attend their efforts to conquer the enemy. But Saul had grown restless; and the people, instead of trusting in God for help, were looking to the king whom they had chosen, to lead and direct them. Yet the Lord still cared for them and did not give them up to the disasters that would have come upon them if the frail arm of flesh had become their only support. He brought them into close places, that they might be convicted of the folly of depending on man, and that they might turn to Him as their only help. The time for the proving of Saul had come. He was now to show whether or not he would depend on God and patiently wait according to His command, thus revealing himself as one whom God could trust in trying places as the ruler of His people, or whether he would be vacillating and unworthy of the sacred responsibility that had devolved upon him. Would the king whom Israel had chosen, listen to the Ruler of all kings? Would he turn the attention of his fainthearted soldiers to the One in whom is everlasting strength and deliverance? With growing impatience he awaited the arrival of Samuel and attributed the confusion and distress and desertion of his army to the absence of the prophet. The appointed time came, but the man of God did not immediately appear. Gods providence had detained His servant. But Sauls restless, impulsive spirit would no longer be restrained. Feeling that something must be done to calm the fears of the people, he determined to summon an assembly for religious service, and by sacrifice entreat the divine aid. God had directed that only those consecrated to the office should present sacrifices before Him. But Saul commanded, Bring hither a burnt offering; and, equipped as he was with armor and weapons of war, he approached the altar and offered sacrifice before God. And it came to pass, that as soon as he had

trecut pe deplin timpul hotrt de profet, el a ajuns nerbdtor din cauza ntrzierii, lsndu-se prad descurajrii pe care o aduceau mprejurrile grele n care se afla. n loc s pregteasc poporul n chip contiincios pentru serviciul divin pe care urma s-l svreasc Samuel, Saul s-a lsat prad necredinei i presimirilor ngrijortoare. nfiarea naintea lui Dumnezeu i cutarea Lui prin jertf era ceva deosebit de solemn i nsemnat i Dumnezeu cerea ca poporul s- cerceteze inima i s se pociasc de pcate, pentru ca jertfa s fie bine primit naintea Lui i binecuvntarea Sa s-i poat nsoi n strduinele lor de a-l birui pe vrjma. Dar Saul ajunsese s fie nelinitit i, n loc s se ncread n ajutorul lui Dumnezeu, poporul privea la mpratul pe care-l alesese pentru ca s-l poarte i s-l conduc. Dar Domnul Se ngrijea i mai departe de ei i nu i-a lsat prad nenorocirii care ar fi dat peste ei dac braul omenesc slab ar fi fost unicul lor sprijin. El i aduse la strmtorare pentru ca s-i dea seama ce nebunie este s te ncrezi n oameni i, astfel, s se ndrepte spre El, unicul lor ajutor. Venise timpul ca Saul s fie ncercat. El trebuia acum s arate dac se ncrede n Dumnezeu i ateapt rbdtor s primeasc porunci de la El, dovedind c este un brbat n care Dumnezeu Se poate ncrede n zile grele ca ntr-un conductor al poporului Su, sau dac se clatin, demonstrnd c este nevrednic de rspunderea sfnt pe care o avea. Va asculta oare mpratul pe care l-a ales Israel de mpratul tuturor mprailor? Va ndruma el gndul rzboinicilor si descurajai spre Acela la care este eliberarea i puterea venic? Cu o nerbdare mereu crescnd, Saul atepta sosirea lui Samuel i a pus pe seama lipsei dintre ei a profetului confuzia, descurajarea i dezertarea otirii sale. Timpul hotrt a sosit, dar omul lui Dumnezeu nu a venit ndat. Providena lui Dumnezeu l reinuse pe servul Su. Duhul nelinitit i nestpnit al lui Saul n-a mai reuit s se nfrneze. Vznd c trebuie fcut ceva, i pentru a aduce la tcere temerile poporului, s-a hotrt s convoace o adunare pentru serviciul divin i s cear ajutor prin jertf. Dumnezeu dduse ndrumri i numai aceia care fuseser consacrai pentru aceast slujb aveau voie s aduc jertfe naintea Lui. Dar Saul porunci: Aducei-mi arderea de tot i jertfele de mulumire; i, aa cum se gsea, mbrcat cu platoa i uneltele de rzboi, se nfi naintea altarului i aduse jertfa naintea lui Dumnezeu. Pe cnd sfrea de adus arderea de tot, a venit

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made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him. Samuel saw at once that Saul had gone contrary to the express directions that had been given him. The Lord had spoken by His prophet that at this time He would reveal what Israel must do in this crisis. If Saul had fulfilled the conditions upon which divine help was promised, the Lord would have wrought a marvelous deliverance for Israel, with the few who were loyal to the king. But Saul was so well satisfied with himself and his work that he went out to meet the prophet as one who should be commended rather than disapproved. Samuels countenance was full of anxiety and trouble; but to his inquiry, What hast thou done? Saul offered excuses for his presumptuous act. He said: I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash; therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the Lord: I forced myself therefore, and offered a burnt offering. And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which He commanded thee: for now would the Lord have established thy kingdom upon Israel forever. But now thy kingdom shall not continue: the Lord hath sought Him a man after His own heart, and the Lord hath commanded him to be captain over His people. . . . And Samuel arose, and gat him up from Gilgal unto Gibeah of Benjamin. Either Israel must cease to be the people of God, or the principle upon which the monarchy was founded must be maintained, and the nation must be governed by a divine power. If Israel would be wholly the Lords, if the will of the human and earthly were held in subjection to the will of God, He would continue to be the Ruler of Israel. So long as the king and the people would conduct themselves as subordinate to God, so long He could be their defense. But in Israel no monarchy could prosper that did not in all things acknowledge the supreme authority of God. If Saul had shown a regard for the requirements of God in this time of trial, God could have worked His will through him. His failure now proved him unfit to be the vicegerent of God to His people. He would mislead Israel. His will, rather than the will of God, would be the controlling power. If Saul had been faithful, his kingdom would have been

Samuel, i Saul i-a ieit nainte s-i ureze de bine. Samuel a vzut ndat c Saul procedase contrar ordinelor precise ce i se dduser. Domnul a spus prin profetul Su c va descoperi n timpul acela ce trebuia s fac Israel n acea criz. Dac Saul ar fi ndeplinit condiiile pe temeiul crora se fgduise ajutorul divin, Domnul l-ar fi salvat n chip minunat pe Israel prin micul numr care i rmsese credincios mpratului. Dar Saul era aa de mulumit de sine nsui i de fapta sa, nct l-a ntmpinat pe profet ca unul care ar fi meritat laud, nu mustrare. nfiarea lui Samuel trda ngrijorarea i nelinitea; iar la ntrebarea lui: Ce ai fcut?, Saul a adus scuze pentru fapta sa plin de ncumetare. El zise: Cnd am vzut c poporul se mprtie de lng mine, c nu vii la timpul hotrt, i c filistenii sunt strni la Micma, mi-am zis: Filistenii se vor pogor mpotriva mea la Ghilgal, i eu nu m-am rugat Domnului! Atunci am ndrznit i am adus arderea de tot. Samuel a zis lui Saul: Ai lucrat ca un nebun i n-ai pzit porunca pe care i-o dduse Domnul, Dumnezeul tu. Domnul ar fi ntrit pe vecie domnia ta peste Israel; dar acum, domnia ta nu va dinui. Domnul i-a ales un om dup inima Lui, i Domnul l-a rnduit s fie cpetenia poporului Su.... Apoi Samuel s-a sculat i s-au suit din Ghilgal la Ghibea lui Beniamin. Sau Israel nceta s mai fie poporul lui Dumnezeu, sau, dac nu, trebuia ca principiile pe care se ntemeiase mpria s fie meninute, iar poporul s fie crmuit de puterea dumnezeiasc. Dac Israel se preda cu totul lui Dumnezeu, dac voina omeneasc i pmnteasc rmneau n totul supuse voinei lui Dumnezeu, El era gata s fie i mai departe Conductorul lui Israel. Atta timp ct mpratul i poporul dovedeau prin purtarea lor c erau supui lui Dumnezeu, El putea s fie scutul i adpostul lor. Dar n Israel nu putea s se menin o monarhie care nu recunotea n totul autoritatea suprem a lui Dumnezeu. Dac n timpul acesta de ncercare Saul ar fi manifestat ascultare fa de poruncile lui Dumnezeu, Domnul i-ar fi putut realiza voina Sa prin el. Gestul lui greit arta ns c el nu era capabil de a fi lociitorul lui Dumnezeu pentru poporul Lui. El l-ar fi condus pe Israel n rtcire. Puterea conductoare nu ar fi fost voina lui Dumnezeu, ci voina sa. Dac Saul ar fi fost credincios, mpria lui ar fi fost ntrit pentru venicie; dar, pentru c greise, planurile lui

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established forever; but since he had failed, the purpose of God must be accomplished by another. The government of Israel must be committed to one who would rule the people according to the will of Heaven. Patriarchs and Prophets, 617 621.

Dumnezeu urmau s fie realizate printr-un altul. Conducerea lui Israel trebuia s fie ncredinat altcuiva, care s domneasc asupra poporului, potrivit cu voina Creatorului. Patriarhi i profei, pag. 617 621. PETRU MATEI 26:33-35 Atunci cnd stteau fermi n 'credina original (credina de la nceput)', mrturia unit a celor care au predicat ce-a de-a doua venire i a publicaiilor a fost aceea c publicarea hrii era o mplinire a versetelor din Habacuc 2:2,3. Dac harta a fost subiectul unei profeii (iar aceia care o resping prsesc credina original), atunci nseamn c data 457.Hr. a fost anul de pornire a celor 2300 de zile. Era necesar ca anul 1843 s fie prima dat publicat, astfel nct 'prorocia (vedenia)' s 'zboveasc', sau pentru a exista un timp de zbovire, n care grupul fecioarelor s aipeasc i s adoarm legat de marele subiect al timpului, chiar nainte de a fi trezite de Strigtul de la miezul nopii. Second Advent Review and Sabbath Herald, Volume I, Number 2, James White. n nelepciunea Lui nemrginit, Dumnezeu a ales piatra de temelie i a aezat-o. El a numit-o temelie puternic. ntreaga lume poate aeza pe ea poverile i durerile ei; ea le suport. Cu deplin siguran, toi pot cldi pe ea. Hristos este o piatr ncercat. Cei care se ncred n El nu vor fi dezamgii. El a suportat toate probele. Vinovia lui Adam i a urmailor lui a apsat asupra Sa i El a ieit mai mult dect biruitor asupra puterilor rului. El a dus poverile i.uncate asupra Lui de toi pctoii care s-au pocit. n Hristos, inima vinovat a aflat odihn. El este temelia sigur. Toi cei care se sprijin pe El se odihnesc n deplin siguran. Hristos, Lumina lumii, pag. 598 PRESIUNE MINTAL NCEPUTUL I SFRITUL AHAZ (742.HR. - UN RZBOI CIVIL NTRE NORD I SUD) NOUSPREZECE ANI NAINTE JAMES WHITE (1863 UN RZBOI CIVIL NTRE NORD I SUD) NOUSPREZECE ANI DUP PRIMII CONDUCTORI AARON (CHIPUL FIAREI) IEROBOAM (BISERICA I STATUL) SAUL (BISERICA SI STATUL)

PETERMATTHEW 26:3335
It was the united testimony of Second Advent lecturers and papers, when standing on the original faith, that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that B.C. 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that the vision should tarry, or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry. Second Advent Review and Sabbath Herald, Volume I, Number 2, James White. In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it a sure foundation. The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a tried stone. Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adams guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security. The Desire of Ages, 599. MENTAL PRESSURE

THE BEGINNING AND THE END

AHAZ (742BCA CIVIL WAR BETWEEN NORTH AND SOUTH) NINETEEN YEARS BEFORE JAMES WHITE (1863A CIVIL WAR BETWEEN NORTH AND SOUTH) NINETEEN YEARS AFTER

FIRST RULERS
AARON (IMAGE OF THE BEAST) JEROBOAM (CHURCH AND STATE) SAUL (CHURCH AND STATE)

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1863 ADVENTIST CHURCH LEGALLY ESTABLISHED REHOBOAM (REJECTS THE OLD PATHS) JAMES WHITE (REJECTS THE OLD PATHS) SAUL (A SCATTERING OF SEVEN DAYS) JAMES WHITE (MILLERS SCATTERING BEGINS)

1863 BISERICA ADVENTIST ORGANIZAT DIN PUNCT DE VEDERE LEGAL ROBOAM (RESPINGE VECHILE CRRI) JAMES WHITE (RESPINGE VECHILE CRRI) SAUL (O RISIPIRE DE APTE ZILE) JAMES WHITE (NCEPE RISIPIREA DIN VIZIUNEA LUI MILLER)

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